St. Bonaventure, The Journey of the Mind Into God

7/30/2019 St. Bonaventure, The Journey of the Mind Into God

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1. In principio primum principium, a quocunctae illuminationes descendunt tanquama Patre luminum, a quo est omne datum

optimum et omne donum perfectum,1 Patremscilicet aeternum, invoco per Filium eius,Dominum nost rum Iesum Christum, utintercessione sanctissimae Virginis Mariae,

genitricis eiusdem Dei et domini nost ri IesuChristi, et beat i Francisci, ducis et patris

nostri, det illuminatos oculos2 mentisnostrae ad dirigendos pedes nostros in viampacis illius, quae exuperat omnem sensum;quam pacem evangelizavit et dedit dominusnost er Iesus Christus; cuius praedicationisrepet itor fuit pater noster Franciscus, inomni sua praedicatione pacem in principio etin fine annuntians, in omni salutatione

pacem optans,3 in omni contemplatione adexstat icam pacem suspirans, tanquam civisillius Ierusalem, de qua dicit vir ille pacis, quicum his qui oderunt pacem, erat pacificus:

Rogate quae ad pacem sunt Ierusalem.4

Sciebat enim, quod thronus Salomonis nonerat nisi in pace, cum scriptum sit: In pacefactus est locus eius, et habitatio eius in Sion.

1. In the beginning the First Principle, fromwhom all other [cunctae] illuminationsdescend as from the Father of lights, bywhom is every bestgiftand every perfect

gift,1 that is the Eternal Father, I do invokethrough His Son, Our Lord Jesus Christ , withthe intercession of the Most Holy Virgin

Mary, the Mother [genetricis] of Our sameGod and Lord Jesus Christ , and (theintercession) of blessed Francis, our leader

and father, to grant that the eyes2 of ourmind (be) illumined to direct our feet in thewayof Hispeace, which exceeds [exuperat]every sense; which peace Our Lord JesusChrist has proclaimed [evangelizavit ] and hasgiven; the repeater [repetitor] of whosepreaching was our Father Francis,announcing at the beginning and end of all

his preaching peace, in every salutat ion

choosing peace,3 in every contemplationlonging towards ecstat ic peace, as a cit izenof that Jerusalem, concerning which thatman of peace speaks, who with those whohate peace, was peaceable: Ask for those

things which are for the peace of Jerusalem.4

For he knew, that t he throne of Solomonwas not but in peace, since it was writ ten: Inpeace is made His place, and His dwelling in

Sion.

2. Cum igitur exemplo beat issimi patrisFrancisci hanc pacem anhelo spirituquaererem, ego peccator, qui loco ipsiuspatris beatissimi post eius t ransitumseptimus in generali f ratrum ministerio peromnia indignus succedo; contigit ut nutudivino circa Beati ipsius transitum, anno

trigesimo tertio5 ad montem Alvernaetanquam ad locum quietum amore quaerendipacem spiritus declinarem, ibique existens,dum mente tractarem aliquas mentalesascensiones in Deum, inter alia occurrit illudmiraculum, quod in praedicto loco contigitipso beato Francisco, de visione scilicet

Seraph alati ad instar Crucifixi.6 In cuiusconsideratione statim visum est mihi, quodvisio illa praetenderet ipsius patrissuspensionem in contemplando et viam, per

uam ervenitur ad eam.

2. When therefore by the example of mostblessed Father Francis I sought with apanting spirit t his peace I a sinner, who,unworthy in all things [per omnia] ascend tothe place of the most blessed father himselfas seventh in the Minister generalship aft erhis transitus; it happened that with t he divinepermission [nutu] about the (t ime of ) theTransitus of the Blessed himself, in the

thirty-third year5 (of its celebration), I turnedaside with the love [amore] of seeking peaceof spirit towards mount Alverna as towardsa quiet place, and staying [existens] there,while I considered in mind some mentalascensions into God, among others thereoccurred (to me) that miracle, which in theaforesaid place happened to blessed Francishimself , that is, of the vision of the Seraphwin ed after the likeness [ad instar] of the
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Crucified.6 In the consideration of which itsuddenly seemed to me, that t hat visionshowed the suspension of our father himselfin contemplating Him and the way, throughwhich one arrives at that (suspension).

3. Nam per senas alas illas recte intelligi

possunt sex illuminationum suspensiones,quibus anima quasi quibusdam gradibus velitineribus disponitur, ut t ranseat ad pacemper exstaticos excessus sapientiaechrist ianae. Via autem non est nisi perardentissimum amorem Crucifixi, qui adeo

Paulum ad tertium caelum raptum7

t ransformavit in Christum, ut diceret: Christoconfixus sum cruci, iam non ego; vivit vero inme Christus; qui et iam adeo mentemFrancisci absorbuit , quod mens in carne

patuit, dum sacratissima passionis stigmatain corpore suo ante mortem per bienniumdeportavit. Effigies igitur sex alarumseraphicarum insinuat sex illuminationesscalares, quae a creaturis incipiunt etperducunt usque ad Deum, ad quem nemointrat recte nisi per Crucif ixum. Nam qui nonintrat per ostium, sed ascendit aliunde, ille fur

est et latro.8Si quis vero per ostium introierit,ingredietur et egredietur et pascua inveniet.Propt er quod dicit Ioannes in Apocalypsi:

Beati qui lavant vestimenta . . .

3. For t hrough those six wings there can be

rightly understood six suspensions ofilluminat ion, by which the soul as if to certainsteps or journeys is disposed, to pass overto [ad] peace through ecstatic excesses ofChristian wisdom. The way is, however,naught but through the most ardent love[amore] of the Crucif ied, who to this extent

[adeo] t ransformed Paul rapt7 to the thirdheaven into Christ, that he said: to Christ Ihave been crucified, now not I; but Christlives in me; who also to t his extent absorbed

the mind of Francis, since (his) mind lay in thef lesh, while he bore about the most sacredstigmata of the Passion in his own f lesh fo rtwo years before his death. The likenesses[eff igies] of the six seraphic wings int imates[insinuat] six stair-like [scalares] illuminations,which begin from creatures and lead througheven unto God, to Whom no one rightlyenters except through the Crucif ied. Forhewho does not enter through the gate, butascends by another way, that one is a thief

and mercenary[latro].8

If anyone indeed goesinside through the gate, he will step in andout and find pasture. On which account Johnsays in the Apocalypse: Blessed are theywho wash their vestments . . .

1 Iac. 4, 17. Superius pro illuminationes C

D E F illustrationes.2 Eph. 1, 17. seq. Seq. locus est Luc. 1, 79;tert ius Phil. 4, 7. Subinde respicitur Ioan.

14, 27: Pacem relinquo vobis, pacem meamdo vobis etc.3 Cfr. Vitae primae S. Franc. pars 1, a Thomade Celano, c. 19; Legenda trium sociorum, c.8 et Legenda S. Francisci a Bonav. Scripta, c.

3.4 Psalm. 119, 7. et Ps. 121, 6. Seq. locus

est Ps. 75, 3.5 Scilicet 1259. Ed. 1 anno 32. Edd. Post

1 James 4:17. Above this in place ofilluminations [illuminationes] C D E F have

brightenings [illustrationes].2 Eph. 1:17 f f . The next citat ion is Lk. 1:19;

the third is Phil. 4:7. Then t here isreference to Jn 14:27:Peace I leave you, My

peace I give you etc..3 Cf. The First Life of St. Francis, part 1, by(Bl.) Thomas of Celano, ch. 19; The Legendof the Three companions, ch. 8, and The Lifeof St. Francis, written by St. Bonaventure, ch.

3.4 Psalm 119:7 and Ps. 121:6. Thefollowing citat ion is Ps. 75:3.


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, .(verba: crica . . . transitum, qui fuit 4. Octob.1226, determinat tempus autumni). Inferiuspro locum quietum [D G K L quietis] Asubstituit montem quietum.6 Cfr. Vitae primae S. Francis., pars II. c. 3;Legenda trium sociorum, c. 17. et Legenda S.Francisci a Bonav. Scripta, c. 13, ubi et iaminsinuatur, quod visio haec et stigmatizatio

Francisci fuerit biennio ante ipsius mortem,scil. anno 1224. De Seraph alato cfr. Isai.6, 2. Mox post In cuius A C addunt rei, quiet iam inferium cum 1, 2 veniturpro

pervenitur.7 Epist. II. Cor. 12, 2. (A B D E F M omittunttertium). Seq. locus est Gal. 2, 19. seq. Superius post ut transeatD F H K L M N

addunt ex hoc mondo (Ioan. 13, 1.).8 Ioan. 10, 1. Edd. post ostium addunt in

ovile, cui Vulgata subnecit ovium. Seq.locus est ibid. v. 9; tert ius est Apoc. 22, 14.Pro ingredantur civitatem Vulgata intrent incivitatem.

5 That is, A. D. 1259. Edition 1 has in the32nd year[anno 32]. The editions readAfterthe transit of the Blessed himself[Post Beatiipsius transitum], the codices disagree (thewords: about (the time of) . . the Blessedhimself[circa . . t ransitum], which was Oct . 4,1226, determine that the season wasautumn). Below this in place ofa quiet place

[locum quietum] - D G K L have a place ofquiet[quietis] - A substituted quiet mountain

[montem quietum].6 Cf. The First life of St. Francis, part II, ch. 3;The Legend of the Three Companions, ch.17, and The Life of St. Francis, writ ten by St.Bonaventure, ch. 13, where there is alsohinted at, that this vision and stigmatizationof (St.) Francis took place two years beforehis death, namely, in the year 1224. Concerning the winged Seraph, cf. Isaiah 6:2.

Then afterIn the consideration of which[In cuius] A and C add matter[rei], whichmanuscripts also below this together with 1and 2 read one comes [venitur] in place of

one arrives [pervenitur].7 2 Cor. 12:2. (A B D E F M omit the third

[tertium]).

8 Jn. 10:1. The editions aft ergate add in thesheep pen [in ovile], to which the Vulgatesubjoins of the sheep [ovium]. The

citat ion following is from the same chapter,v. 9; the third is Apoc. 22:14. In place ofstepinto the city[ingredantur civitatem] theVulgate has enters into the city[intrent incivitatem].

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in sanguine Agni, ut sit potestas eorum inligno vitae, et per portas ingredianturcivitatem; quasi dicat, quod percontemplationem ingredi non pot estIerusalem supernam, nisi per sanguinem Agniintret tanquam per portam. Non enimdispositus est aliquo modo adcontemplationes divinas, quae ad mentalesducunt excessus, nisi cum Daniele sit vir

desideriorum.1 Desideria autem in nobisinflammantur dupliciter, scilicet per clamoremorationis, quae rugire facit a gemitu cordis,

et er ful orem s eculationis, ua mens ad

in the Blood of the Lamb, to have power inthe Tree of life, and to step into the citythrough the gates; as if he said, that throughcontemplation one cannot step into thesupernal Jerusalem, unless he enter throughthe Blood of the Lamb as through a gate.For one has not been disposed in anymanner [modo] to divine contemplations,which lead towards mental excesses[excessus], except with Daniel one be a man

of desires.1 Moreover desires are inflamed inus in a two-f old manner, that is through the

clamor of ra in , which makes one roar


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radios lucis directissime et intensissime seconvertit.

from a groan of the heart, and though thelightning of speculation, by which the mindthoroughly turns itself [se convert it] mostdirectly and most intensely towards the raysof light.

4. Igitur ad gemitum orat ionis per Christumcrucifixum, per cuius sanguinem purgamur a

sordibus vitiorum,2 primum quidem lectoreminvito , ne forte credat quod sibi suff iciatlect io sine unctione, speculatio sinedevotione, investigatio sine admiratione,circumspectio sine exsultatione, industriasine pietate, scientia sine caritate,intelligentia sine humilitate, studium absquedivina grat ia, speculum absque sapientiadivinitus inspirata. Praeventus igitur divinagratia, humilibus et piis, compunct is et

devot is, unctis oleo laetitiae3

et amatoribusdivinae sapientiae et eius desiderioinflammatis, vacare volent ibus ad Deummagnif icandum, admirandum et et iamdegustandum, speculationes subiectaspropono, insinuans, quod parum aut nihil estspeculum exterius propositum, nisi speculummentis nostrae tersum fuerit et politum.Exerce igitur te, homo Dei, prius ad st imulumconscientiae remordentem, antequamoculos eleves ad radios sapientiae in eius

speculis relucentes, ne forte ex ipsaradiorum speculatione in graviorem incidasfoveam tenebrarum.

4. Therefore to the groan of praying throughChrist crucif ied, through whose Blood we are

purged from the filth of vices,2 I indeed firstinvite the reader, lest perhaps he believesthat reading without unction, speculationwithout devot ion, investigation withoutadmiration, circumspect ion withoutexultation, industry without piety, knowledge[scientia] without charity, understandingwithout humility, study apart f rom divinegrace, gaze [speculum] apart f rom divinelyinspired wisdom is suff icient for him.

Ant icipated, therefore, by divine grace, forthe humble and pious, the compunct anddevout , for those anointed with the oil of

gladness3 both fo r the lovers of divinewisdom and for t hose inflamed with desirefor it, I propose the fo llowing speculat ions tobe free for those willing to magnify, admireand even take a taste of God, intimating,that too lit t le or nothing is the proposed,exterior gaze [speculum], unless the mirror[speculum] of our mind has been wiped and

polished. Exert yourself, therefore, man ofGod, before [prius ad] the st ing ofconscience bites again, and before you raiseyour eyes towards the rays of wisdomglit tering in His reflections [speculis], lest bychance from the sight [speculatione] itself ofHis rays you fall into the graver pit ofshadows.

5. Placuit autem distinguere t ractatum4 in

septem capitula, praemitt endo t itulos adfaciliorem intelligentiam dicendorum. Rogoigitur, quod magis pensetur intentioscribentis, quam opus, magis dictorumsensus quam sermo incultus, magis veritasquam venustas, magis exercitatio affectusquam eruditio intellectus. Quod ut f iat, nonest harum speculationum progressusperfunctorie transcurrendus, sedmorosissime ruminandus.

5. Moreover it is pleasing to divide

[distinguendum] the tract

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into sevenchapters, by previewing [praemittendo] theirt itles for [ad] an easier understanding of thethings to be said. I ask therefore, that theintention of the one writ ing be thought ofmore, than the work, more the sense of thethings said than the uncultured speech,more its truth than its charm, more theexercise of aff ection than the erudit ion ofthe intellect. Because as it is, one must notrun perfunctorily through the course ofthese speculations, but ruminate (on them)


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with the greatest of lingering [morosissime].

EXPLICIT PROLOGUS HERE ENDS THE PROLOGUE

INCIPIUNT CAPITULA. HERE BEGIN THE CHAPTER TITLES

Primum capitulum, de gradibus ascensionis inDeum et de speculatione ipsius per vestigiaeius in universo.

The First Chapter, on the steps of theascension into God and on the sight o f Himthrough His vestiges in the universe.

Secundum capitulum, de speculat ione Dei investigiis suis in hoc sensibili mundo.

The Second Chapter, on the sight o f God inHis vestiges in this sensible world.

Tertium capitulum, de speculatione Dei persuam imaginem naturalibus potent iis

insignitam.

The Third Chapter, on the sight o f Godthrough His image marked [insignitam] upon

the natural powers.

Quartum capitulum, de speculatione Dei insua imagine donis gratuit is reformata.

The Fourth Chapter, on the sight o f God inHis image reformed by gratuitous gif ts.

Quintum capitulum, de speculat ione divinaeunitatis per eius nomen primarium, quod estesse.

The Fift h Chapter, on the sight of the DivineUnity through Its primary name, which isBeing.

Sextum capitulum, de speculationebeatissimae Trinitat is in eius nomine, quodest bonum.

The Sixth Chapter, on the sight of the MostBlessed Trinity in Its Name, which is theGood.

Septimum capitulum, de excessu mentali etmystico, in quo requies datur intellectui,affectu in Deum per excessum tot alitertranseunte.

The Seventh Chapter, on t he mental andmystical excess, in which rest is given to theintellect, by an affection passing-over intoGod tot ally through excess.

EXPLICIUNT CAPITULA.5

HERE ENDS THE CHAPTER TITLES.5

INCIPIT SPECULATIO PAUPERIS INDESERTO

HERE BEGINS THE SIGHT OF THE POORMAN IN THE DESERT

CAP. I

DE GRADIBUS ASCENSIONIS IN DEUM ETDE SPECULATIONE IPSIUS PER VESTIGIA

EIUS IN UNIVERSO

CHAPTER I

ON THE STEPS OF ASCENSION INTO GODAND ON THE SIGHT OF HIM THROUGH HIS

VESTIGES IN THE UNIVERSE


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1. Beatus vir, cuius est auxilium abs te,ascensiones in corde suo disposuit in valle

lacrymarum, in loco, quem posuit.6 Cumbeatitudo nihil aliud sit, quam summi bonifruit io; et summum bonum sit supra nos:nullus pot est eff ici beatus, nisi suprasemetipsum ascendat, non ascensucorporali, sed cordiali. Sed supra nos levarinon possumus nisi per virtut em superioremnos elevantem. Quantumcumque enimgradus interiores disponantur, nihil fit, nisi . . .

1. Blessed the man, whose assistance is fromThee, he has arranged ascensions in his ownheart in the vale of tears, in the place, which

he put (them).6 Since beatitude is nothingother, than the enjoyment o f the Most HighGood; and the Most High Good is above us:no one can become [eff ici] blessed, unlesshe ascends above his very self, not by anascent with the body [corporali], but with theheart [cordiali]. But we are not able to beraised above ourselves unless by means of asuperior virtue raising us. For however muchas interior steps are arranged, nothing isdone, unless . . .

1 Dan 9, 23. Inferius respicitur Ps. 37, 9:Rugiebam a gemitu cordis mei. Superius

pro Non enim dispositus est[K L N disponitur]

H Nullus enim potest disponi.

2 Hebr. 4, 3, dicitur purgat ionempeccatorum faciens . I. Ioan. 2, 20. et 27,ubi insinuatur, quod unctio divina docet de

omnibus.

3 Psalm. 44, 8. Edd. divinae laetitiae,quae etiam post pauca pro admirandumsubstituunt amandum. Inferius pro nihil est1nihil prodest, et pro remordentem G K L M N

remordentis.4 E P tractatulum. Inferius voci venustas edd.

praefigunt sermonum.

5 Haec capitula cum quibusdam nulliusmomenti variantibus lectionibus hic ponunturin codd. et 1, 2, 3, 4; B aliique codd. non hic,sed in ipso t extu ad cc. 3. 4. 5 post vocemcapitulum adiiciunt et tertius (quartus . . .quintus) gradus; Verba Incipit speculatiopauperis in deserto habentur in B E F K P Qet 1, 2, 3, 4.6 Psalm. 83, 6. seq.

1 Dan. 9:23. Below this is a reference toPs. 37:9 : I roared from the groaning my

heart. Above this in place ofFor one hasnot been disposed[Non enim dispositus est]- K L N have is not disposed[disponitur] - Hhas For no one can be disposed[Nullus enimpotest disponi].2 In Heb. 4:3 there is said, working apurgation of sins [purgat ionempeccatorum faciens]. Cf. 1 Jn. 2:20, 27,where there is insinuated, that the divineunction teaches concerning all (things).3

Psalm 44:8. The edit ions read ofdivine gladness [divinae laetitiae], which alsoafter a few words in place ofadmire[admirandum] substitute love [amandum].Below this in place ofnothing is [nihil est] 1has nothing profits [nihil prodest ], and in placeofof conscience bites again [conscientiaeremordentem] G K L M N have of theconscience biting again [conoscientiaeremordentis].4 E and P read the little tract[tractatulum].

Below this in stead of its charm [venustas]the edit ions have the charm of sermons[sermonum venustas].5 These chapter t itles with certain variantreadings of no moment are placed in thisposition by the codices and edit ions 1, 2, 3,and 4; manuscript B and the other codicesplace them not here, but in the text itselfbefore chapters 3, 4 and 5, after the wordChapter[capitulum] they add and the thirdfourth . . . fifth ste [et tertius uartus . . .


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quintus) gradus]; The words Here begins thesight of the poor man in the desert[Incipitspeculatio pauperis in deserto] are had inmanuscripts B E F K P Q and editions 1, 2, 3,4.6 Psalm 83:6 f f .

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divinum auxilium comitetur. Divinum autemauxilium comitatur eos qui petunt ex cordehumiliter et devote; et hoc est ad ipsumsuspirare in hac lacrymarum valle, quod f itper ferventem orationem. Oratio igitur estmater et origo sursum-actionis. Ideo

Dionysius in libro de Mystica Theologia,1

volens nos instruere ad excessus mentales,

primo praemittit orationem. Oremus igitur etdicamus ad Dominum Deum nostrum:Deducme, Domine, in via tua, et ingrediar in veritatetua; laetetur cor meum, ut timeat nomen tuum.

the Divine Assistance accompanies.However the Divine Assistanceaccompanies those who seek it f rom theirheart humbly and devout ly; and this is tolong for it in this vale of tears, which is donethrough fervent praying. Therefore prayer isthe mot her and origin of upwards-action.For that reason (St.) Dionysius (the

Areopagite) in his book On MysticalTheology1 wanting to instruct us regardingmental excesses, f irst prefaces a prayer. Letus pray therefore and say to t he Lord OurGod: Lead me forth, Lord, in Thy way, and letme step in Thy truth; let my heart be glad, thatit fears Thy Name.

2. In hac oratione orando illuminatur adcognoscendum divinae ascensionis gradus.Cum enim secundum statum conditionisnost rae ipsa rerum universitas sit scala adascendendum in Deum; et in rebus quaedam

sint vestigium, quaedam imago,2 quaedamcorporalia, quaedam spiritualia, quaedamtemporalia, quaedam aeviterna, ac per hocquaedam extra nos, quaedam intra nos: adhoc, quod perveniamus ad primum principiumconsiderandum, quod est spiritualissimum etaeternum et supra nos, oportet, nos transirepervestigium, quod est corporale et

temporale et extra nos, et hoc est deduci invia Dei; oportet, nos intrare ad mentemnostram, quae est imago Dei aeviterna,spiritualis et intra nos, et hoc est ingredi in

veritate3Dei; oportet, nos transcendere adaeternum, spiritualissimum, et supra nosaspiciendo ad primum principium, et hoc estlaetari in Dei notitia et reverentia maiestatis.

2. In praying this prayer one is illumined so asto become acquainted with [adcognoscendum] the steps of the divineascension. For since according to the stateof our condit ion that university of things isthe stairway to ascend into God; and amongthings there are a certain vestige, a certain

image [imago],2 certain corporalthings,certain spiritualthings, certain temporalthings, certain eviternalthings, and for thisreason [per hoc] certain ones outside of us,certain ones inside us: for this purpose [adhoc], that we arrive at considering the First

Principle, which is most spiritualand eternaland above us, it is opportune, that we pass-overthrough the vestige, which is corporal,temporaland outside of us, and this is to belead in the way of God; it is opportune, thatwe enter into our mind, which is an eviternalimage [imago] of God, spiritualand within us,

and this is to step in the truth3of God; it isopportune, that we transcendto the eternal,most spiritual, and above us by lookingtowards the First Principle, and this is to be


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glad in the knowledge [notitia] of God and thereverence of His Majesty.

3. Haec est igitur via trium dierum in

solitudine;4 haec est triplex illuminatio uniusdiei, et prima est sicut vespera, secundasicut mane, tertia sicut meridies; haec

respicit t riplicem rerum existent iam, scilicet inmateria, in intelligentia et in arte aeterna,secundum quam dictum est ; fiat, fecit, et

factum est;5 haec etiam respicit t riplicemsubstantiam in Christo, qui est scala nost ra,scilicet corporalem, spiritualem et divinam.

3. This is therefore the way of three days in

the solitude;4 this is the threefoldilluminat ion of one day, and the first is asVespers, the second as morning, the third as

midday; this looks back to [respicit ] thethreefold existence [existentiam] of things,that is in matt er, in understanding and in theEternal Art, according to what is said: Let it

be, He has made and it has been made;5 thisalso looks back to the threefold substancein Christ, who is our Stairway, that is thecorporal, the spiritual, and the Divine.

4. Secundum hunc triplicem progressummens nostra tres habet aspectus principales.Unus est ad corporalia exteriora, secundumquem vocaturanimalitas seu sensualitas:alius intra se et in se, secundum quem diciturspiritus; tertius supra se, secundum quemdiciturmens. Ex quibus omnibusdisponere se debet ad conscendendum inDeum, ut ipsum diligat ex tota mente, ex toto

corde et ex tota anima,6 in quo consistitperfecta Legis observatio et simul cum hocsapientia christiana.

4. According to t his threefold progress ourmind has three principal powers of sight[aspectus]. One is towards exteriorcorporals, according to that which is namedthe animal[animalitas] or the sensory[sensualitas]: the ot her within the self and inthe self , according to that which is called thespirit; the third above the self, according tothat which is called the mind. From all ofwhich it ought t o arrange [disponere] itself t oclimb thoroughly [conscendendum] into God,to love [diligat] Him with a whole mind, and

with a whole heart, and with a whole soul,

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inwhich consists the perfect observance ofthe Law and, at the same time with t his,Christian wisdom.

5. Quoniam autem quilibet praedictorummodorum geminatur, secundum quodcontingit considerare Deum ut alpha et

omega,7 seu in quantum contingit videreDeum in unoquoque praedictorum modorumutper speculum et ut in speculo, seu quiauna istarum considerationum habetcommisceri alteri sibi coniunctae et habetconsiderari in sua puritate; hinc est, quodnecesse est, hos t res gradus principalesascendere ad senarium, ut, sicut Deus sexdiebus perfecit universum mundum et inseptimo requievit; sic minor mundus sexgradibus illuminationum sibi succedentium adquietem contemplationis ordinatissimeperducatur. In cuius rei figura sex gradibus

ascendebatur ad thronum Salomonis

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5. Moreover since any of the aforesaidmanners may be joined together (withanother), according to which one happens[contingit] to consider God as the Alpha and

the Omega,7 or inasmuch as one happens tosee God in any one of the aforesaidmanners [modorum] as through a mirror[perspeculum] and as in a mirror[in speculo], orbecause one of these considerations has tobe mixed together [habet commisceri] withthe other one conjoined with it, and has tobe considered [habet considerari] in its purity;hence it is, that it is necessary, that thesethree principal steps ascend towards a groupof six, so that, as God in six days perfectedthe entire world[universum mundum] and onthe seventh rested; so the microcosm [minor


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Seraphim, quae vidit Isaias, senas alashabebat; post sex dies vocavitDominusMoysen de medio caliginis, et Christuspostsex dies, ut dicitur Matt haeo, duxitdiscipulos in montem et transfiguratus estante eos.

mundum] is itself lead forth in six steps ofillumination proceeding upwards[succedentium] in a most ordered manner[ordinatissime] towards the quiet ofcontemplation. In the f igure of which oneascended in six steps towards the throne of

Solomon;8 the Seraphim, which Isaiah saw,had six wings; aft er six days the Lord called

Moses from the midst of gloom [caliginis], andChrist after six days, as is said in Matthew,led the disciples unto the mountain and wastransfigured before them.

6. Iuxta igitur sex gradus ascensionis inDeum, sex sunt graduspotentiarum animaeper quos ascendimus ab imis ad summa, abexterioribus ad intima, a temporalibusconscendimus ad aeterna, scilicet sensus,imaginatio, ratio, intellectus, intelligentia et

apex mentis seu synderesis scintilla.9 Hosgradus in nobis habemus plantatos pernaturam, deformatos per culpam,reformatos per gratiam; purgandos periustit iam, exercendos per scientiam,perficiendos per sapientiam.

6. Therefore alongside [iuxta] the six stepsofascension into God, there are six steps ofthe soul'spowers [potentiarum] throughwhich we climb thoroughly from the depthstowards the heights, from exterior thingstowards things most interior, from temporalthings we ascend together towards eternal,that is the sense, the imagination, the reason,the intellect, the intelligence, and the apex of

the mindor the spark of synderesis.9 Thesesteps we have planted [habemus plantatos]in us by nature, deformed by fault, reformedby grace; are to be purged by justice,exercised by knowledge [scient ia], perfectedby wisdom.

7. Secundum enim primam naturaeinst itut ionem creatus fuit homo habilis adcontemplationis quietem, et ideoposuit eum

Deus in paradiso deliciarum.10 Sed avertensse a vero lumine ad . . .

7. For according to the first institution ofnature there was created a man fit [homohabilis] for the quiet of contemplation, andfor that reason God placed him in the

paradise of delights.10 But t urning himselfaway from the true Light towards . . .

1 Cap. 1. . 1. Vide infra c. 7. n. 5. Seq.locus est Ps. 85, 11. Cfr. Breviloq. p. V. c. 1.et 10. Superius pro sursum-actionis A D GM sursum-ascensionis ; edd. sursum-actionisin Deum, H K L sursum tendentis actionis inDeum. Nost ra lectio est ex B C I K L N P.Inferius A D G M et 1, 2 omittunt orando.2 Cfr. supra Breviloq. p. II. c. 12. Inferius(bis occurit) pro aeviterna non pauci codd.perperam aeterna (praeter subnexa, cfr.et iam II. Sent . d. 2. p. I. a. 1. q. 1.), et properveniamus plures codd.perveniatur.3 Ita A C G L M N uae lect io res ondet

1 Chapter 1, 1. See below ch. 7, n. 5. The fo llowing citat ion is Ps. 85:11. Cf.Breviloquium, p. V, chs. 1 and 10. Abovethis in place ofupward-action [sursum-actionis] A D G M have upward-ascension[sursum-ascensionis]; the edit ions readupward-action into God[sursum-act ionis inDeum]; H K L have of action tending upwardinto God[sursum tendentis actionis]. Ourreading is from B C I K L N P. Below A D G Mand 1, 2 omit praying[orando].2 Cf. above Breviloquium, p. II, ch. 12. Below this (twice occurring) in place of


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mine, who sit in shadows and see not thelight of heaven? Above this in place offor[enim] the Vat ican text has also [etiam].Next afterbut turning itself away[Sedavertens se] K L add from the Most HighGood[a summo bono].

p. 298

commutabile bonum, incurvatus est ipse perculpam propriam, et totum genus suum peroriginale peccatum, quod dupliciter infecithumanam naturam, scilicet ignorantiamentem et concupiscentia carnem; ita quodexcaecatus homo et incurvatus in tenebrissedet et caeli lumen non videt nisi succurratgratia cum iust itia contra concupiscentiam,et scientia cum sapient ia contra ignorantiam.Quod t ot um fit per Iesum Christum, quifactus est nobis a Deo sapientia et iustitia et

sanctificatio et redemptio.1 Qui cum sit Deivirtus et Dei sapientia, sit Verbumincarnatumplenum gratiae et veritatis,gratiam et veritatem fecit, gratiam scilicetcaritatis infudit , quae, cum sit de corde puroet conscientia bona et fide non ficta, to tamanimam rectificat secundum triplicem ipsiusaspectum supradictum; scientiam veritatisedocuit secundum triplicem modumtheologiae, scilicet symbolicae,propriae etmysticae, ut persymbolicam recte utamursensibilibus, perpropriam recte utamurintelligibilibus, permysticam rapiamur adsupermentales excessus.

the completely changeable good[commutabile bonum], he was himselfstooped down through his own fault, and hiswhole race by Original Sin, which infectshuman nature in a twof old manner, that isthe mind by ignorance, the f lesh byconcupiscence; so t hat man thoroughlyblindedand stooped down sits in theshadows and does not see the light o fHeaven unless grace succors him with justiceagainst his concupiscence, and knowledgewith wisdom against his ignorance. Which isentirely [tot um] done through Jesus Christ,who has been made for us by God ourwisdom and justice and sanctification and

redemption.1 Who though He be the Virtueof God and the Wisdom of God, (andthough) He be the Incarnate Word full ofgrace and truth, has wrought grace and truth,that is has infused the grace of charity,which, since it is from a pure heart and a goodconscience and an unfeigned faith, rect ifiesthe whole soul according to its ownthreefold, above-said power of sight[aspectum]; He has t horoughly taught theknowledge of the truth according to thethreefo ld manner of theology, that is, thesymbolic, theproper, and the mystical, sothat through the symbolicwe rightly use thesensible, through theproperwe rightly usethe intelligible, through the mysticalwe berapt t o super-mental excesses.

8. Qui igitur vult in Deum ascendere necesseest, ut vitata culpa deformante naturam,naturales potentias supradictas exerceat adgratiam reformantem, et hoc per orat ionem;ad iustitiam purificantem et hoc inconversatione; ad scientiam illuminantem ethoc in meditat ione; ad sapientiamperficientem et hoc in contemplatione. Sicut

8. Therefore it is necessary that he who willto ascend into God, as a nature havingavoided the deforming fault , exercise hisabove-said, natural powers in accord with[ad] reforming grace, and this by praying; inaccord withjustifying purification and this incomportment [conversat ione]; in accord withilluminating knowledge and this in


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igitur ad sapientiam nemo venit nisi pergratiam, iust itiam et scientiam; sic ad

contemplationem non venitur2 nisi permeditationem perspicuam, conversationemsanctam et orat ionem devotam. Sicut igiturgratia fundamentum est rect itudinisvoluntat is et illustrationis perspicuaerationis; sic primum orandum est nobis,

deinde sancte vivendum, tertio veritat isspectaculis intendendum et intendendogradatim ascendendum, quousque veniaturad montem excelsum, ubi videatur Deus

deorum in Sion.3

meditation; in accord withperfecting wisdomand this in contemplation. Therefore as noone comes to wisdom except through grace,justice, and knowledge; so one does not

come2 to contemplation except throughperspicacious mediation, holy comportmentand devout prayer. Therefore as grace isthe foundation of the rect itude of the will

and of the perspicacious brightening of thereason; so at f irst we must pray, then liveholily, third understand by the spectacles oftruth and by understanding ascend step-by-step, and come at last to t he exaltedmountain, where there is seen the God of

Gods in Sion.3

9. Quoniam igitur prius est ascendere quam

descendere in scala Iacob,4primum gradum

ascensionis collocemus in imo, ponendototum istum mundum sensibilem nobistanquam speculum, per quod t ranseamus adDeum, opificem summum, ut simus veriHebraei transeuntes de Aegypto ad terramPatribus repromissam, simus et iam Christianicum Christo transeuntes ex hoc mundo ad

Patrem,5 simus et sapientiae amatores, quaevocat et dicit : Transite ad me omnes, quiconcupiscitis me, et a generationibus meisadimplemini. A magnitudine namque speciei

et creaturae cognoscibiliter poterit Creatorhorum videri.

9. Since therefore f irst one is to ascend

rather than descend upon Jacob's stair,4 let

us situate t he firststep of ascension at thebot tom, by considering [ponendo] this wholeworld sensible to us as a mirror, throughwhich we pass-over to God, the Most HighArt isan, so that we may be true Hebrewspassing-over from Egypt to the landpromised again-and-again to our Fathers,that we may be also Christians passing-over

with Christ from this world to the Father,5 thatwe may be also lovers [amatores] of wisdom,who calls and says: Pass-over to me all you,

who desire [concupiscitis] me, and be filledfull by my generations. For from themagnitude of beauty[speciei] and creaturethe Creator of these things could be familiarly[cognoscibiliter] seen.

10. Relucet autem Creatoris summa potentiaet sapientia et benevolentia in rebus creatissecundum quod hoc tripliciter nuntiat sensuscarnis sensui interiori. Sensus enim carnis aut

deservit intellectui rationabiliter investiganti,aut fideliter credenti, aut intellectualitercontemplanti. Contemplans considerat rerumexistentiam actualem, credens rerum

decursum habitualem,6ratiocinans rerumpraecellentiam potentialem.

10. Moreover the highest power and wisdomand benevolence of the Creator glitt ers increated things according to that which thesense of the flesh announces in this

threefold manner to the interior sense. Forthe sense of the flesh either devout ly serves[deservit] the intellect rationally investigating,orfaithfully believing, orintellectuallycontemplating. Contemplating(the intellect)considers the actual existence of things,believingthe habitual descent [decursus] of

things,6reasoning[ratiocinans] the potentialexcellence [praecellent iam] of things.


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11. Primo modo aspectus contemplantis, resin se ipsis considerans, videt in eispondus,

numerum et mensuram:7pondus quoadsitum, ubi inclinantur, numerum, quodistinguuntur, et mensuram, qua limitantur.Ac per hoc videt in eis modum, speciem etordinem, nec non substantiam, virtutem etoperationem. Ex quibus consurgere potest

sicut ex vestigio ad intelligendum potentiam,sapientiam et bonitatem Creatorisimmensam.

11. In the f irst manner the power of sight[aspectus] of the one contemplating,considering the things in themselves [res inse ipsis], sees in them (their) weight, number

and measure [mensuram]:7 the weightinregard to the position [quoad situm], wherethey are inclining, the number, by which theyare dist inguished, and the measure, by which

they are limited. And for this reason it seesin them a standard of measure [modum], abeauty[species], and an order, and also(their) substance, virtue, and activity[operat ionem]. From which it can risetogether, as from a vestige, to understandthe power, wisdom and immense goodnessof the Creator.

12. Secundo modo aspectus fidelis,considerans hunc mundum attenditoriginem, decursum et terminum. Nam fide

credimus, aptata esse saecula Verbo vitae;8

f ide credimus, trium legum tempora, scilicetnaturae, Scripturae et gratiae sibi succedereet ordinatissime decurrisse; fide credimus,mundum per finale iudicium terminandumesse; in primo pot ent iam, in secundoprovidentiam, in tertio iustitiam summiprincipii advertentes.

12. In the second manner the power of sightof the believer[fidelis], considering this worldtends toward (its) origin, descentand end.For by faith we believe, that the ages have

been made ready for the Word of life;8 byfaith we believe, that t he seasons of thethree laws, that is of nature, of Scripture andof grace succeed one another [sibi] and havedescended [decurrisse] in a most orderlymanner; by faith we believe, that the worldmust be terminated by a f inal judgment;advert ing in the f irst t o power, in the second

to providence, in the third to justice of theMost High Principle.

13. Tertio modo aspectus ratiocinabiliter

investigantis9 videt, quaedam tantum esse,quaedam autem esse et vivere, quaedamvero esse, vivere et discernere; et primaquidem esse minora, secunda media, tertiameliora. Videt iterum, quaedam essetantum corporalia, quaedampartimcorporalia,partim spiritualia; ex quo advertit,aliqua esse mere spiritualia tanquamutriusque meliora et digniora. Videtnihilominus, quaedam esse mutabilia etcorruptibilia, ut terrestria, quaedam mutabiliaet. . .

13. In the third manner the power of sight ofthe one investigating by reasoning

[ratiocinabiliter]9 sees, that certain thingsonly are, moreover that certain things areand live, but that certain things are, live, anddiscern; and indeed that the first things arethe lesser, the second ones the middle, thethird the best. Again it sees, that certainthings are only corporal, certain thingspartlycorporal,partly spiritual; from which itadverts, that some are merely spiritualasthe bett er and more worthy of both.Nevertheless it sees, that certain things aremutable and corruptible, as (are) terrestrialthings, certain things are mutable and. . .

1 Epist. I. Cor. 1, 30. Ibid. v. 24. Apostolusvocat Christum Dei virtutem et Dei

1 1 Cor. 1:30. Ibid., v. 24. The Apost le calls Christ the Virtue of God and the Wisdom of


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sapient iam . Subinde allegatur Ioan. 1,14. Ibid. v. 17: Gratia et veritas per IesumChristum facta est. Tertius locus est I. Tim.1, 15.2 Edd. cum aliquot codd. nemo venit.3 Psalm. 83, 8: Ibunt de virtute in virtutem,videbitur Deus etc. Cfr. supra pag. 297,not a 1. Pro spectaculis 1, 2 speculo.

4 Gen. 28, 12. Cfr. supra pag. 205, nota 2. De Hebraeis exeuntibus de Aegypto cf.Exod. 13, 3. seq.5 Ioan. 13, 1. Seq. locus est Eccli. 24, 26;Vulgata implemini. Tertius est Sap. 13, 5;Vulgata habet enim pro namque.6 Cfr. supra Breviloq. Prolog. 2.7 Respicitur Sap. 11, 21; cf r. supra pag. 54,nota 7. De seqq., quae I. Sent . d. 3. p. I.dub. 3. explicantur, cfr. supra pag. 82, nota 5;pag. 219, nota 1. et pag. 242, nota 5. Inferius postpotestG H K L M N adduntspiritus.8 Hebr. 11, 3: f ide intelligimus aptata . . .Verbo Dei (E etiam exhibet Dei, C Dei vitae).Cfr. Breviloq. Prolog. 2. Superius profidelis, considerans, H fideliter considerantis,L fideliter credentis, considerantis. Mox protrium legum D G M trinae legis, et prosuccedere D G K M N successisse, econt ra HP decurrere pro decurrisse.9

Edd. ratiocinantis investigans: fere omnescodd. viri investigantis, K rationabiliter viriinvestigantis; quo confirmatur nostra lectiosumta ex H L. Inf ra pro media D G Mmediocria; denique Q colligit, quaedam proadvertit, aliqua.

God . Then there is a reference to Jn1:14. Ibid., v. 17: Grace and trut h has beenwrought t hrough Jesus Christ. The thirdcitation is 1 Tim. 1:15.2 The edit ions with some of the codiceshave no one comes [nemo venit].3 Psalm 83:8 : They shall come from virtueunto virtue, God shall be seen etc.. Cf.

above p. 297, footnote 1. In place ofbythe spectacles [spectaculis] 1, 2 have by themirror[speculo].4 Gen. 28:12. Cf. above p. 205, foo tnot e 2. Concerning the Hebrews departing Egypt,cf . Exod. 13:3 f f ..5 Jn. 13:1. The following citation is Eccli.24:26; the Vulgate reads be filled[implemini].The third citation is Wis. 13:5; the Vulgatehas for[enim] in place of for[namque].6 Cf. above, Breviloquium, Prologue. 2.7 A reference to Wis. 11:21; cf. above p. 54,footnote 7. On the fo llowing, which areexplained in Sent., Bk. I, d. 3, p. I, dubium 3, cf.above p. 82, footnote 5; p. 219, footnote 1and p. 242, footnote 5. Below this, at canrise together[consurgere potest], G H K L MN preface the spirit[spirit].8 Heb. 11:3: by faith we understand that theages . . . for the Word of God ( E also has ofGod, C of the God of life ). Cf. Breviloquium,

Prologue 2. Above this, in place ofof thebeliever, considering[fidelis, considerans], Hhas of the one considering faithfully[fideliterconsiderantis], L has of the believer faithfully,considering[fideliter credentis,considerantis]. Then in place ofof the threelaws [trium legum] D G M have of the triunelaw[trinae legis], and in place ofsucceed[succedere] D G K M N have have succeeded[successisse], and contrariwise HP have runalong[decurrere] in place ofhave run along[decurrisse].9 The edit ions read investigating of the onereasoning[ratiocinantis investigans]; nearlyall the codices have of the man investigating[viri investigantis], K reads of the manreasonably investigating[rationabiliter viriinvestigant is]; which confirms our readingtaken from H L. Below t his in place ofthemiddle [media], D G M have mediocre[mediocria]; then Q has it gathers, that certainones [colligit, quaedam] in place of it adverts,


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that some [advertit , aliqua].

p. 299

incorruptibilia, ut caelestia; ex quo advertit,quaedam esse immutabilia et incorruptibilia,ut supercaelestia.

incorruptible, as (are) celest ial things; fromwhich it adverts, that certain things areimmutable and incorruptible, as (are) super-celestial things.

Ex his ergo visibilibus consurgit adconsiderandum Dei potent iam, sapient iam,et bonitatem ut entem, viventem etintelligentem, mere spiritualem et

incorruptibilem et intransmutabilem.1

From these visible things, therefore, it risesup together to consider the power, wisdom,and goodness of God, as the being [entem],living, understanding, merely spiritual and

incorruptible and intransmutable One.1

14. Haec autem consideratio dilatatur

secundum septiformem conditionemcreaturarum, quae est divinae potentiae etbonitatis testimonium septiforme, siconsideretur cunctarum rerum origo,magnitudo, multitudo, plucritudo, plenitudo,operatio et ordo. Origo namque rerumsecundum creationem, distinctionem etornatum quantum ad opera sex dierumdivinam praedicat potentiam cuncta de nihiloproducentem, sapientiam cuncta lucidedist inguentem et bonitatem cuncta largiter

adornantem.2 Magnitudo autem rerumsecundum molem longitudinis, lat itudinis etprofunditatis; secundum excellentiam virtutislonge, late et profunde se extendentis, sicutpatet in dif fusione lucis; secundumeff icaciam operationis intimae, cont inuae etdiffusae, sicut patet in operatione ignis,manifeste indicat immensitatem potentiae,sapientiae et bonitatis trini Dei qui in cunctisrebus perpotentiam,praesentiam et

essentiam3 incircumscriptus exist it. Multitudo vero rerum secundum diversitatemgeneralem, specialem et individualem insubstantia, in forma seu f igura et eff icaciaultra omnem humanam aestimationem,manifeste t rium praedictarum condit ionum inDeo immensitatem insinuat et ostendit .

Pulcritudo4 autem rerum secundumvarietatem luminum, figurarum et colorum incorporibus simplicibus, mixtis et et iamcomplexionatis, sicut in corporibus

caelestibus et mineralibus sicut la idibus et

14. Moreover this consideration broadens

according to the septiform condit ion ofcreatures, which is the sept iform test imonyof the Divine Power and Goodness, if theorigin, the magnitude, the multitude, thebeauty[pulchritude], theplentitude, theoperation and the orderof all other thingswould be considered. Forthe origin ofthings according to their creation, distinct ionand embellishment [ornatum], as much as itregards [quantum ad] the works of the SixDays, foretells the Divine Power, producing

all ot her things from nothing, (the Divine)Wisdom distinguishing all ot her things lucidlyand (the Divine) Goodness adorning all other

things with largess.2 Moreoverthemagnitude of things according to thequantity [molem] of their length, breadth anddepth; according to t he excellence of theirvirtue extending far, wide, and deeply, as isclear in the dif fusion of light; according tothe eff icacy of their most interior, continualand diffuse activity, as is clear in the activity

of f ire, manifestly indicates the immensity ofthe power, wisdom and goodness of theTriune God who in all ot her things through(His) Power, Presence [praesentiam] and

Essence3 exists as One uncircumscribed. Indeed the multitude of things according totheir general, special and individual diversityin substance, in form or f igure andeff icacious beyond every human estimation,manifestly int imates and shows theimmensity of the aforesaid three conditions


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metallis, plantis et animalibus, tria praedictaevidenter proclamat. Plenitudo autemrerum, secundum quod materia est plena

formis secundum rationes seminales;5formaest plena virtute secundum activampotentiam; virtus est plena effectibussecundum efficientiam, idipsum manitestedeclarat. Operatio multiplex, secundum

quod est naturalis, secundum quod estartificialis, secundum quod est moralis, suamultiplicissima varietate ostenditimmensitatem illius virtutis, artis et bonitatis,quae quidem est omnibus causa essendi,

ratio intelligendi et ordo vivendi .6 Ordoautem secundum rat ionem durationis,situationis et influentiae, scilicet per prius et

posterius, superius et inferius,7 nobilius etignobilius, in libro creaturae insinuatmanifeste primi principiiprimitatem,

sublimitatem et dignitatem quantum adinfinitatempotentiae; ordo vero divinarumlegum,praeceptorum et iudiciorum in libroScipturae immensitatem sapientiae; ordoautem divinorum Sacramentorum,beneficiorum et retributionum in corporeEcclesiae immensitat em bonitatis, ita quodipse ordo nos in primum et summum,potentissimum, sapientissimum et opt imumevidentissime manuducit.

in God. Moreoverthe exterior beauty4

[pulcritudo] of things according to t he varietyof their lights, figures and colors in bodiessimple, mixed and even folded-together[complexionat is], as in celest ial and mineralbodies, as stones and metals, plants andanimals, proclaims in an evident manner theaforesaid three things. Moreoverthe

fullness of things, according to which[secundum quod] matter is full of forms

according to seminal reasons;5form is full ofvirtue according to active power; virtue is fullof eff ects according to eff iciency, manifestlydeclares the very thing. The manifold[multiplex] activity(of things), according tothat which is natural, according to that whichis artificial, according to t hat which is moral,by its most manifo ld variety shows theimmensity of His virtue, art , and goodness,

which is for all things the cause of existing[causa essendi], the reason for

understanding and the order of living .6 Moreover theirorderaccording to thereckoning [rationem] ofduration, situationand influence, that is by prior and posterior,

superior and inferior,7 more noble and moreignoble, manifestly intimates in the Book ofCreatures theprimacy, sublimityand dignityof the First Principle, as much as it regardsthe infinity of Hispower; indeed the order of

divine laws,precepts, andjudgments in theBook of Scripture (intimates) the immensityof His Wisdom; moreover the order of divineSacraments, benefactions and retributions inthe Body of the Church (intimates) theimmensity of His Goodness, so that t heorder itself most evidently leads us by hand[manuducit ] to the First and Most High, theMost Powerful, the Most Wise and the Best.

15. Qui igitur tant is rerum creaturarumsplendoribus non illustratur caecus est; quitantis clamoribus non evigilat surdus est; quiex omnibus his effectibus Deum non laudatmutus est; qui ex tant is indiciis primumprincipium non advertit stultus est. Aperiigitur oculos, aures spirituales admove, labia

tua solve et cor tuum appone,8 ut inomnibus creaturis Deum tuum videas,audias, laudes, diligas et colas, magnifices ethonores, ne forte tot us contra te orbis

15. Therefore he who is not brightened[illustratur] by such splendors of createdthings is blind; he who does not awake atsuch clamors is deaf; he who does notpraise God on account of [ex] all theseeff ects is mute; he who does not turntowards [advertit] the First Principle onaccount of such indications [indiciis] is stupid. Open therefo re your eyes, employ yourspiritual ears, loose your lips and rouse

[appone] your heart,8 to see, hear, praise,


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terrarum consurgat. Nam ob hocpugnabit

orbis terrarum contra insensatos,9 et contrasensatis erit materia gloriae, qui secundumProphetam possunt dicere:Delectasti me,Domine, in factura tua, et in operibusmanuum tuarum exsultabo. Quammagnificata sunt opera tua, Domine! omnia insapientia fecisti, impleta est terra

possessione tua.

love [diligas] and worship [colas], magnifyand honor your God in all creatures, lestperhaps the whole circle of the earth risetogether against you. For on this accountthe circle of the earth will fight against the

insensate,9 and against the sensate therewill be the matter of glory, who according tothe Prophet can say: Thou has loved

[delectasti] me, Lord, in what you are to do[factura] and in the works of Thy hands shall Iexult. How magnified are Thy works, Lord!you have made all things in wisdom, theearth is filled with Thy possession.

CAPUT II

DE SPECULATIONE DEI IN VESTIGIIS SUISIN HOC SENSIBILI MUNDO

CHAPTER II

ON THE SIGHT OF GOD IN HIS VESTIGES INTHIS SENSIBLE WORLD

1. Sed quoniam circa speculum sensibiliumnon solum contingit contemplari Deumperipsa tanquam per vestigia, verum etiam inipsis, in quantum est in eis peressentiam,potentiam etpraesentiam; et hoc

considerare est altius10 quam praecendens:ideo huiusmodi consideratio secundumtenet locum tanquam secunduscont emplat ionis gradus, quo debemus . . .

1. But since concerning the mirror ofsensibles not only does it happen that Godis contemplated through these as throughvestiges, but also in these, inasmuch as He isin them through His Essence, Power, andPresence; and this is to consider Him

higher10 than before [praecedens]; for thatreason a considerat ion of this kind holdssecond place as the second step ofcontemplation, by which we ought . . .

1 Cfr. I. Sent . lit . Magistri, d. III. c. 1, etComment . p. I. dub. 1. Pro entem Aexistentem.2 Vide Breviloq. p. II. c. 1. et 2.3 Cfr. supra pag. 214, not a 3. Pro rebusedd. creaturis.4 Definit io plucritudinis datur in cap. seq. n. 5.5 Vide II. Sent . d. 7. p. II. a. 2. q. 1. et d. 18. a. 1.

q. 2. seq. Simili modo dicitur in Lib. de Causis,propos. 10: Omnis intelligentia plena estformis. Pro secundum quodD F G Msecundum quam, et inferius pro efficientiamA C D E I K L M N efficaciam.6 Secundum August ., VIII. de Civ. Dei, c. 4,superius pag. 19, nota 7. allegatum. Cfr.et iam supra pag. 12, nota 7.7 Vide supra pag. 179, nota 9. def init ionemordinis ex August. allatam. Cfr. et iam

1 Cf. Sent., Bk. I, the text of Master (Peter),d. 3, ch. 1, and (St. Bonaventures)Commentary, p. I, dubium 1. In place ofbeing[entem] A has existing[existentem].2 See Breviloquium, p. II, chs. 1 and 2.3 Cf. above p. 214, footnot e 3. In placeofthings [rebus] the editions have creatures[creatures].4

The definit ion ofpulchritude is given in thefollowing chapter, n. 5.5 See Sent ., Bk. II, d. 7, p. II, a. 2, q. 1, and d.18, a. 1, q. 2 ff . In a similar manner there issaid in the Liber de Causis, proposit ion 10:Every intelligence is full of forms. In placeof according to which [secundum quod] D FG M have according to which [secundumquam], and below this in place ofefficiency[ef f icientiam] A C D E I K L M N have efficacy[efficaciam].


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., . . .libro creaturae vide Breviloq. p. II. c. 3. seq. etc. 11; de aliis libris vide ibid. Prolog. 1. seq. etp. VI. c. 1. Verba scilicet per prius . . .ignobilius omittuntur (et hoc satisprobabiliter) a plerisque codd., inter quos B P,non vero ab A. Inferius Vat . omitt itsublimitatem et dignitatem; vocibusimmensitatem sapientiae G K L M N

interserunt ostendit.8 Prov. 22, 17: Inclina aurem tuam et audiverba sapientium; appone autem cor addoctrinam meam. Inferius pro totus edd.et plures codd.universus, et pro consurgatCet 1, 2 insurgat.9 Sap. 5, 21. Seq. locus est Ps. 91, 5;tertius est Ps. 103, 24.10 H O et haec consideratio est altior.

6According to (St.) Augustine, De civ. Dei,Bk. VIII, ch. 4, alluded t o above on p. 19,footnote 7. Cf. also above p. 12, footnote 7.7 See above p. 179, footnote 9, for thedefinition of order taken from (St.)August ine. Cf. also Aristo t le, On thePredicaments, ch. On the first. Concerning the Book of Creatures see

Breviloquium, p. II, ch. 3 ff. and ch. 11;concerning the other books see ibid.,Prologue 1 ff . and p. VI, ch. 1. The wordsthat is by prior . . . and more ignoble areomitt ed (and this is suff icient ly probable) bymost of the codices, among which are B P,but not A. Below this the Vatican edit ionomits sublimity and dignity[sublimitatem etdignitatem]; at the words the immensity ofHis wisdom [immensitatem sapientiae] G K L

M N insert show[ostendit].

8 Prov. 22:17: Incline Thy ear and hear thewords of the wise; rouse (your) heart to Mydoctrine. Below this in place ofthe whole[to tus] the editions and very many codiceshave the universal[universus], and in placeofrise together[consurgat] C and editions 1,

2, have rise up [insurgat].

9 Wis. 5:21. The following citation is Ps.

91:5, the third is Ps. 103:24.

10 H O have and this consideration is higher

[et haec consideration est altior].

p. 300

manuduci ad cont emplandum Deum incunctis creaturis, quae ad mentem nostramintrant per corporales sensus.

to be lead by hand to contemplate God in allot her creatures, which enter our mindsthrough bodily senses.

2. Notandum igitur, quod iste mundus, quidiciturmacrocosmus, intrat ad animam

nostram, quae diciturminor mundus,1 perport as quinque sensuum, secundum ipsorumsensibilium apprehensionem, oblectationemet diiudicationem. Quod patet sic: quia ineo quaedam sunt generantia, quaedamgenerata, quaedam gubernantia haec et illa.Generantia sunt corpora simplicia, scilicetcorpora caelestia et quatuor elementa. Namex elementis per virtutem lucis conciliantis

cont rarietatem elementorum in mixtis

2. Therefore it must be not ed, that t his worldof ours, which is called a macrocosm, entersour soul, which is called a microcosm [minor

mundus],1 through the gates of the fivesenses, according to theirapprehension,enjoyment[oblectationem] and dijudicationof these sensible (images). Which is thusclear: because in it certain things aregenerating, certain things generated, certainthing governingthe former and the latter[haec et illa]. The things generatingare

the sim le bodies, that is, the celestial


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habent generari et produci, quaecumquegenerantur et producuntur per operationemvirtutis naturalis. Generata vero suntcorpora ex elementis composita, sicutmineralia, vegetabilia, sensibilia et corpora

humana.2 Regentia haec et illa suntsubstantiae spirituales sive omninoconiunctae, ut sunt animae brutales, sive

coniunctae separabiliter, ut sunt spiritusrationales, sive coniunctae inseparabiliter, utsunt spiritus caelestes, quos philosophiIntelligentias, nosAngelos appellamus.Quibus secundum philosophos competitmovere corpora caelestia, ac per hoc eisattribuituradministratio universi, suscipiendoa prima causa, scilicet Deo, virtut isinfluentiam, quam refundunt secundum opusgubernationis, quod respicit rerumconsistentiam naturalem. Secundum autem

theologos attribuitur eisdem regimenuniversi secundum imperium summi Deiquantum ad opera reparationis, secundum,quae dicunturadministratorii spiritus, missi

propter eos qui hereditatem capiunt salutis.3

bodies and the four elements. For f rom theelements by virtue of a light unifying[conciliantis] the contrariety of elements inmixtures there have been generated andproduced, whatever are generated andproduced by the act ivity of natural virtue. But the things generatedare the bodiescomposed from the elements, as minerals,

vegetables, sensibles and human bodies.2

The things rulingthe former and thelatter are the spiritual substances whetherentirely conjoined, as are the brute animals,orconjoined in a separable manner[separabiliter], as are the rat ional spirits, orconjoined in an inseparable manner[inseparabiliter], as are the celestial spirits,whom t he philosophers name Intelligences,we theAngels. To whom according tophilosophers it pertains [competit ] to move

the celestial bodies, and for this reason t othem there is att ributed the administration ofthe universe, taking up [suscipiendo] fromthe First Cause, that is from God, theinfluence of virtue, which they pour backaccording to t he work of governing, whichrespects [respicit ] the natural consistency ofthings. Moreover according to theologiansthere is attributed to these same the rule[regimen] of the universe according to theEmpire of the Most High God as much as

regards the works of reparation, according towhat is called the spirits of administration,sent on account of those who are seizing the

inheritance of salvation.3

3. Homo igitur, qui diciturminor mundus,habet quinque sensus quasi quinque portas,per quas intrat cognitio omnium, quae suntin mundo sensibili, in animam ipsius. Nam pervisum intrant corpora sublimia et luminosa et

cetera colorata, pertactum vero corporasolida et terrestria, per tres vero sensusintermedios intrant intermedia, ut pergustumaquea, perauditum area, perodoratumvaporabilia, quae aliquid habent de naturahumida, aliquid de area, aliquid de ignea seucalida, sicut patet in fumo ex aromatibus

resoluto.4

3. Man therefore, who is called themicrocosm, has five senses like f ive gates,through which there enters into his soul anacquaintance with [cognit io] all the things,which are in the sensible world. For through

vision there enters bodies sublime andluminous and all the ot her colored things,but through touch bodies solid andterrestrial, indeed t hrough the threeintermediary senses there entersintermediary things, as through taste liquids[aquea], through hearinggases [area],through smellvapors [vaporabilia], whichhave something of the humid nature,something of the gaseous [area],something of the fiery [ignea] or hot(nature), as is clear in the smoke released


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f rom aromatics [aromatibus].4

Intrant igitur per has portas tam corporasimplicia quam etiam composita, ex hismixta. Quia vero sensu percipimus nonsolum haec sensibilia particularia, quae suntlux, sonus, odor, sapor et quatuorprimariae

qualitates, quas apprehendit tactus; verumetiam sensibilia communia, quae suntnumerus, magnitudo, figura, quies et motus;

et omne, quod movetur ab alio movetur ,5

et quaedam a se ipsis moventur etquiescunt, ut sunt animalia: dum per hosquinque sensus motus corporumapprehendimus, manuducimur adcognitionem mot orum spiritualium tanquamper effectum cognit ionem causarum.

Therefore there enters through these gatesboth simple bodies and also compositeones, from these (which are) mixed. Butbecause in sensing [sensu] we perceive notonly theseparticular sensibles, which are

light, sound, odor, taste and the f ourprimaryqualities, which apprehend (our) touch; butalso the common sensibles, which arenumber, magnitude, figure, rest andmovement [motus]; and (that) everything,

which is moved is moved by another ,5 and(that) certain things are moved bythemselves and rest, as are the animals:while through those f ive senses weapprehend the movements of bodies, we arelead by hand towards acquaintance with

spiritual movers as through an eff ecttowards acquaintance with its causes.

4. Intrat igitur quantum ad tria rerum generain animam humanam perapprehensionemtot us iste sensibilis mundus. Haec autemsensibilia exteriora sunt quae primoingrediuntur in animam per portas quinquesensuum; intrant, inquam, non persubstant ias, sed per similitudines suas primogeneratas in medio et de medio in organo etde organo exteriori in interiori et de hoc in

potentiam apprehensivam;6 et sic generatiospeciei in medio et de medio in organo etconversio potentiae apprehensivae superillam facit apprehensionem omnium eorumquae exterius anima apprehendit .

4. Therefore there enters, as much asregards three genera of things, into t hehuman soul through apprehension, thatwhole sensible world. Moreover theseexterior sensibles are those which at f irststep into the soul through the gates of thef ive senses; they enter, I say, not throughsubstances, but through their similitudes atf irst generated in the midst and from themidst, in the organ and from the exteriororgan, in the interior, and from this into the

apprehensive power;6 and thus thegeneration of the species in the midst andfrom the midst in the organ and theconversion of the apprehensive power overit causes [facit] the apprehension of all thesewhich the soul apprehends exteriorly.

5. Ad hanc apprehensionem, si sit rei

convenientis, sequituroblectatio.7 Delectaturautem sensus in obiecto per similitudinemabstractam percepto vel rat ionespeciositatis, sicut in visu, vel rationesuavitatis, sicut in odoratu et auditu, velratione salubritatis, sicut in gustu et tactu,appropriate loquendo. Omnis autemdelectat io est ratione proportionalitat is. Sedquoniam species tenet rationem formae,virtutis et operationis, secundum quod habet

5. To this apprehension, if it belongs tosomething agreeable [rei convenient is], there

follows enjoyment[oblectatio].7 Moreoverthe sense takes delight [delectatur] in theobject perceived through the abstractsimilitude and/or [vel] by reason of its beauty[speciositat is], as in sight, and/or by reasonof its savor, as in smell and hearing, and/orby reason of its wholesomeness[salubritatis], as in taste and touch,respectively [appropriate loquendo].


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respectum ad principium, a quo manat , admedium, per quod t ransit, et ad terminum, inquem agit: ideo proport ionalitas autattenditur in similitudine, secundum quodtenet rationem speciei seu formae, et sicdiciturspeciositas, quia pulcritudo nihil aliudest quam aequalitas numerosa , seu quidam par- . . .

Moreover, every delectation is by reason ofits proport ionality. But since the speciesholds the reason for the form, virtue andactivity, according to which it has a looking-back [respectum] to the beginning, fromwhich it f lows [manat], to the middle, throughwhich it passes-over, and to the end, inwhich it acts; for that reason proport ionality

either is tended towards in similitude,according to which it accounts [habetrationem] for the species or form, and so iscalled beauty[speciositas], because beauty[pulchritudo] is nothing other than numeric[numerosa] equality , or a certainplacement [situs] of parts . . .

1 In hac propositione post iste mundus edd.addunt sensibilis, et post macrocosmus Vat.cum edd. recentioribus id est longus mundus,et ante minor mundus iterum edd.microcosmos, id est. Inferius pro gubernantiaedd. regentia.2 Cfr. supra Breviloq. p. II. c. 3. et 4. Immediate post pro Regentia A gubernantia,et pro spiritus rationales edd. animaerationales.3 Hebr. 1, 14. Vulgata post spiritus addit inministerium et substituit capientpro capiunt.Cfr. II. Sent . d. 10. et 11. Ibid. d. 14. p. I. a. 3.

agitur de Intelligentiis.4 Vide supra pag. 227, nota 5. Desensibilibuspropriis seu part icularibus etcommunibus (scil. pluribus sensibus) agitAristo t., II. de Anima, text . 63. seqq. (c. 6.). Dequatuor primariis qualitat ibus (scil. calido,frigido, humido et sicco) cf. supra pag. 221,not a 1. Superius pro cetera colorata Pcorpora colorata.5 Secundum Aristot., VII. Phys. text . 1. seqq.Ibid. VIII. text. 27. seqq. (c. 4.) agitur de motu

animalium. Mox pro a se ipsis edd. etplures codd. se ipsis; sed apud Aristot .legitur: Eorum autem, quaeper se[moventur], alia quidem a se ipsis [uf autwn],alia vero ab alio.6 Potent ia sensibilis apprehensiva enimdividitur in exteriorem et interiorem; priorcomprehendit quinque sensus exteriores,posterior vero sensum communem,imaginationem (phantasiam), aestimativamet memoriam. Vat. er eram in otentia

1 In this proposit ion to this world of ours [istemundus] the edit ions add sensible[sensibilis], and af termacrocosm the Vaticanedition together with the more recentedit ions has that is the wide world[id estlongus mundus], and before microcosm[minor mundus] again the editions havemicrocosm, that is [microcosmos, id est].Below this in place ofgoverning[gubernatia]the edit ions have ruling[regentia].2 Cf. Breviloquium, p. II, chs. 3 and 4. Immediately after this in place of the thingsruling[Regentia] A has the things governing

[gubernantia], and in place ofrational spirits[spiritus rationales] the editions read rationalsouls [animae rat ionales].3 Heb. 1:14. The Vulgate afterspirits[spiritus] adds to minister[in ministerium] andsubstitutes will seize [capient] forareseizing[capiunt ]. Cf. Sent ., Bk. II, d. 10 and11. Ibid., d. 14, p. I, a. 3. deals with theIntelligences.4 See above p. 227, footnote 5. Ofsensibles, proper or particular, and those

common (that is, to more than one sense)Aristo t le deals in De anima, Bk. II, text 63 ff .(ch. 6). Concerning the four primary qualit ies(that is, hot , cold, wet, dry) cf. above p. 221,footnote 1. Above this in place ofall theother colored things [cetera colorata] P hascolored bodies [corpora colorata].5 According to Aristo t le, Physics, Bk. VII, text1 f f .. Ibid., Bk. VIII, text 27 f f . (ch. 4) deals withthe movement of living things. Then inplace ofby themselves [a se ipsis] the


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apprehensiva. Cfr. August ., XI. de Trin. c. 9. n.16, et Aristot., II. de Anima, text. 121. seq. et136. seqq. (c. 7. seqq.) et de Sensu et sens. c.7. (c. 6). Superius post in organo edd.addunt exteriori.7 Delectat io siquidem def initur: coniuntioconvenient is cum convenient i. Cfr. tom. I. pa.38, nota 4. et tom. IV. pag. 391, nota 3, ubi

docetur, delectat ionem proprie consistere inactione consequente hanc coniunctionem.

editions and very many codices haveaccording to themselves [se ipsis]; but inAristo t le there is read: Moreover of those,which through themselves (are moved), someindeed by themselves [uf autwn], but ot hersby another.6 For, the sensible apprehensive power isdivided into t he exteriorand the interior; the

former comprehends the f ive exteriorsenses, but t he latter the common sense,imagination (fantasy), the est imative and thememory. The Vatican edit ion fault ilyreads in the apprehensive power[in potentialapprehensiva]. Cf. (St.) August ine, DeTrinitate, Bk. XI, ch. 9, n. 16, and Aristot le, Deanima, Bk. II, text 121 f f . and 136 f f . (ch. 7 f f .)and De sensu et sens., ch. 7 (ch. 6). Above this to in the organ [in organo] theedit ions add exterior[exeriori]7

For indeed delectation is defined as: theconjunct ion of the convenient with theconvenient. Cf. tome I, p. 38, footnote 4,and tome IV, p. 391, footnote 3, where therewill be taught, that delectat ion properlyconsists in the act ion consequent to this

conjunction.

p. 301

-t ium situs cum coloris suavitate .1 Autattenditur proportionalitas, in quantum tenetrationempotentiae seu virtutis, et sic dicitursuavitas, cum virtus agens nonimproportionaliter excedit recipientem; quiasensus tristatur in extremis et in mediis

delectatur.2 Aut attenditur, in quantum tenetrationem efficaciae et impressionis, quaetunc est proport ionalis, quando agensimprimendo replet indigent iam pat ientis, et

hoc est salvare et nutrire ipsum, quodmaxime apparet in gustu et tactu, Et sic peroblectationem delectabilia exteriorasecundum triplicem rationem delectandi persimilitudinem intrat in animam.

together with the savor of color .1 Orproport ionality is tended towards, inasmuchas it accounts [habet rat ionem] forpower orvirtue, and so is called savor, when the actingvirtue does not disproport ionately exceedthe recipient; because sense is saddened in

extremes and takes delight in means.2 Or it istended towards, inasmuch as it accounts forefficacy and impression, which is thenproportional, when the agent in impressing

f ills full the indigence of the one beingimpressed [patient is], and this is to save andfeeditself, which most appears in taste andtouch. And in this manner, throughenjoyment, exterior delectables, according tothe threefold reason for taking delight, enterinto the soul through similitude.

6. Post hanc apprehensionem etoblectat ionem fit diiudicatio, qua non solum

6. After this apprehension and enjoymentthere is caused [fit ] dijudication, by which not


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diiudicatur, ut rum hoc sit album, vel nigrum,

quia hoc pertinet ad sensumparticularem;3

non solum, utrum sit salubre, vel nocivum,quia hoc pertinet ad sensum interiorem;verum et iam, quia diiudicatur et ratioredditur, quare hoc delectat; et in hoc actuinquiritur de ratione delectationis, quae insensu percipitur ab obiecto. Hoc est autem,

cum quaeriturratio pulcri, suavis et salubris:et invenitur quod haec estproportioaequalitatis. Rat io autem aequalitatis esteadem in magnis et parvis nec extenditurdimensionibus nec succedit seu t ransit cumtranseuntibus nec mot ibus alteratur.Abstrahit igitur a loco, tempore et motu, acper hoc est incommutabilis,

incircumscriptibilis et omnino spiritualis.4

Diiudicatio igitur est actio, quae speciemsensibilem, sensibiliter per sensus acceptam,

introire facit depurando et abstrahendo inpotentiam intellectivam. Et sic tot us istemundus introire habet in animam humanamper portas sensuum secundum tresoperationes praedictas.

only is it dist inguished [diiudicatur], whetherthis be white, and/or black, because this

pertains [pert inet] t o theparticular3 sense;not only, whether it be wholesome, and ornoxious [nocivum], because this pertains tointerior sense; but also, because there isdistinguished and an account [rationem] isrendered, whyit takes delight in this; and in

this act one inquires for [inquiritur de] areason for the delectation, which in thesense is perceived from the object . This ismoreover, when the reason for the beautiful[pulcri], savory and wholesome is sought :and one f inds [invenitur] that this is theproportion of equality. Moreover, the reasonfor equality is the same in great things and insmall, and it neither is extended indimensions nor succeeds or passes-overwith those things passing-over nor is it

altered by movements. Therefore itabstracts [abstrahit ] from place, time andmovement, and for this reason it isthoroughly unchangeable [incommutabilis],

uncircumscribable and entirely spiritual.4

Dijudication, therefore, is an action, whichcauses [facit] the sensible species, acceptedsensibly through sense, to go into theintellective power by purifying [depurando]and abstract ing (it). And in this manner thiswhole world of ours has entrance into

[introire habet] the human soul through thegates of the senses according to the threeaforesaid act ivities.

7. Haec autem omnia sunt vestigia, in quibusspeculari possumus Deum nostrum. Namcum species apprehensa sit similitudo inmedio genita et deinde ipsi organo impressaet per illam impressionem in suum principium,

scilicet in obiectum cognoscendum, ducat;5

manifeste insinuat, quod ille qui est imagoinvisibilis Deiet splendor gloriae et figura

substantiae eius,6 qui ubique est per primamsui generationem, sicut obiectum in to tomedio suam generat similitudinem, pergratiam unionis unitur, sicut species corporaliorgano, individuo rationalis naturae, ut perillam unionem nos reduceret ad Patrem sicutad fontale principium et obiectum. Sic ergoomnia cognoscibilia habent sui speciemgenerare, manifeste proclamant, quod in illis

7. Moreover all these are vestiges, in whichwe can gaze upon [speculari] Our God. For since the species apprehended is asimilitude born in a medium and thenimpressed upon the organ itself and through

that impression leads5 unto its principle, that

is unto the object with which one is tobecome acquainted; it manifestly intimates,that that One who is the invisible image ofGodand the splendor of His glory and the

figure of His substance,6 who is everywhereby His first generation, just as an object inthe center [toto medio] generates its ownsimilitude, is united through the grace ofunion, as a species to t he bodily organ, to anindividual of rational nature, to lead us backthrough that union to t he Father as to t he


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tanquam in speculis videri potest aeternageneratio Verbi, Imaginis et Filii a Deo Patreaeternaliter emanantis.

fontal Principle and Object. Therefore as allthings with which one can becomeacquainted have to generate [habetgenerare] their own species, they manifestlyproclaim, that in them as in mirrors can beseen the eternal generation of the Word, theImage and Son, eternally emanating f romGod the Father.

8. Secundum hunc modum species delectansut speciosa, suavis et salubris insinuat, quodin illa prima specie est prima speciositas,suavitas et salubritas, in qua est summaproportionalitas et aequitas ad generantem;in qua est virtus, non per phantasma, sed perveritatem apprehensionis illabens: in qua estimpressio salvans et suf f icientes et omnemapprehendentis indigentiam expellens. Siergo delectatio est coniunctio

convenientis cum convenienti ;7 et soliusDei similitudo tenet rationem summespeciosi, suavis et salubris; et unitursecundum veritatem et secundum intimitatemet secundumplenitudinem replentemomnem capacitatem: manifeste videripotest, quod in solo Deo est fontalis et veradelectatio, et quod ad ipsam ex omnibusdelectat ionibus manuducimur requirendam.

8. According to this manner (of speaking) thespecies giving delight[delectans] as onebeautiful[speciosa], savoryand wholesome,intimates, that in that f irst Species there isprime Beauty[speciositas], SavorandWholesomeness, in which there is most highproportionalityand equality to the Onegenerating; in which there is unstaining[illabens] Virtue, not through phantasm, butthrough the t ruth of apprehension: in which

there is saving impression, both expellingsubstitutes [suff icientes] and everyindigence of apprehension. If therefore delectat ion is a conjunct ion of agreeable

[convenientis] to agreeable ;7 and solely thesimilitude of God accounts most highly forthe beautiful [speciosi], savory and thewholesome; and it is united according totruth and interiority[intimitatem] and afullness f illing full every capacity: it canmanifestly be seen, that in God alone thereis fontal and true Delectation, and that weare lead by hand to require that from [ex] alldelectations.

9. Excellentiori autem modo et immediatioridiiudicatio ducit nos in aeternam veritatemcertius speculandam. Si enim diiudicatiohabet f ieri per rationem abstrahentem a loco,tempore et mutabilitate ac per hoc adimensione, successione et transmutat ione,

per rat ionem immutabilem etincircumscriptibilem et interminabilem;8 nihilautem est omnino immutabile,incircumscriptibile et interminabile, nisi quodest aeternum; omne autem quod est aeter- .. .

9. Moreover, by a more excellent andimmediate mannerdijudication leads us togaze upon [in speculandam] Eternal Truthwith more certainty [certius]. For ifdijudication has it that it is made [fieri]through reason abstractingf rom place, t ime

and mutability and through this, f romdimension, succession and transmutation, (itallows us to gaze upon Him) through animmutable and uncircumscribable and

interminable reckoning;8 but nothing isentirely immutable, uncircumscribable andinterminable, except what is eternal;everything however which is eternal, . . .

1 Duplex haec def init io pulchritudinis est 1 This twofold def inition of beauty is taken


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secundum August ., VI. de Musica,c. 13. n.38.(cfr. tom. I. pag. 544, nota 8.) et XXII. deCiv. Dei, c. 19. n. 2, ubi pro quidam partiumsitus substituiturpartium congruentia (cfr.tom. IV. pag. 1025, nota 3.).2 Vide Aristot., II. de Anima, text. 123. 143. etIII. text. 7. (II. c. 12. et III. c. 2. et 4.). Moxpost attendituredd. repetuntproportionali tas,

et inferius post Et sicaddunt apparet,quomodo.3 Edd., excepta 1, exteriorem. Secundummodum loquendi Scholasticorum duplexhaec lectio approbatur; cfr. Ioan. de Rupella,Sum. de Anima, p. II. c. 18. et 23, Centiloq.(inter opera Bonav.) p. III. sect. 21:Apprehensiva [vis sensibilis] dividitur insensum particularem et sensum communem,sive in sensum exteriorem et interiorem.4 O P et ideo spiritualis. Hoc exponit

August., de Vera Relig. c. 30. n. 56. seqq., exquo quaedam supra pag. 17, nota 3. allatasunt. Inferius Vat . et recentiores edd.perperam deputando pro depurando; antesensuum edd. addunt quinque.5 Edd. deducat.6 Col. 1, 15. et Hebr. 1, 3. Cum Vulgata etmelioribus codd. omisimus et similitudo postimago. Dictio inferius posita uniturindividuo rationalis naturae explicatur III.Sent . d. 10. a. 1. q. 3. Pro species

corporali organo A species corporis [H K L MP corporalis] organo. Cfr. I. Sent. d. 27. p. II. q.4.7 Cfr. supra pag. 300, nota 7. August ., deVera Relig. c. 18. n. 35. seq. et c. 43. n. 81, 83Qq. q. 23, de similitudine Patris i. e. de FilioDei, loquens ait: Ipsa est enim species prima,qua sunt, ut ita dicam, speciata, et f orma,qua formata sunt omnia. Vide et iam suprapag. 12, nota 7. et pag. 33, nota 5. Inferius post vera delectatio C quaedamaddit, quorum summa est: si tanta estdulcedo in creatura, quanta erit in ipsoCreatore, ad quam, cum ipsam nondumvideamus, ex omnibus delectat ionibusmanuducimur requirendam.8 Codd. communissime subst ituunt etincorruptibilem, et mox maior pars eorumomittit incircumscriptibile et interminabile, etaliquanto inferius indiiudicabiliter,incommutabiliter, incoarctabiliter,interminabiliter.

from (St.) Augustine, De musica, Bk. VI, ch.13, n. 38 (cf. tome I, p. 544, foot note 8), andDe civ. Dei, Bk. XXII, ch. 19, n. 2, where inplace of a certain placement of parts [quidampartium situs] there is subst ituted acongruence of parts [partium congruentia] (cf.tome IV, p. 1025, footnote 3).2 See Aristot le, De anima, Bk. II, texts 123

and 143, and Bk. III, text 7 (Bk. II, ch. 12, andBk. III, chs, 2 and 4). Then at is attendedto [attenditur] the edit ions repeatproportionalityas the subject, and below thisafterAnd in this manner[Et sic] they add itappears, how[apparet, quomodo].3 The editions, excepting 1, have exterior[exteriorem]. According to the manner ofspeaking of the Scholastics this twofoldreading is acceptable; cf. John of Rupella,Summa de Anima, p. II, ch. 18 and 23;

Centiloquium (among the works of St.Bonaventure), p. III, sect ion 21: Theapprehensive [sensible power] is divided intothe particular sense and the common sense,or into t he exterior and interior sense.4 O P read and for that reason spiritual[etideo spiritualis]. (St.) August ine explainsthis in De Vera Religione, ch. 30, n. 56 ff.,from which certain passages have beentaken above on p. 17, footnote 3. Belowthis the Vatican edit ion and the more recent

edit ions fault ily have by pruning[deputando]in place ofby purifying[depurando]; beforesenses [sensum] the editions add five[quinque].5 The editions have leads forth [deducat].6 Col. 1:15 and Heb. 1:3. With the Vulgateand the better codices we have omitt ed andthe similitude [et similitudo] afterthe image[imago]. The phrase cited below is unitedto an individual of rational nature [uniturindividuo rat ionalis naturae] is explained in

Sent ., Bk. III, d. 10, a. 1, q. 3. In place ofaspecies upon a corporal organ [speciescorporali organo] A has as a species of abody[species corporis], H K L M P as acorporal species [species corporalis], uponan organ. Cf. Sent ., Bk. I, d. 27, p. II, q. 4.7 Cf. above p. 300, foo tnote 7. (St.)August ine, De Vera Religione, ch. 18, n. 35 ff .and ch. 43, n. 81, and 83 Questions, q. 23,speaking of the Similitude of the Father, i.e.of the Son of God, says: For It is the first


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Species, according to which they have been,as I will thus explain, speciated, and theForm, according to which all things havebeen formed. See also above p. 12,footnote 7, and p. 33, footnote 5. Belowthis aftertrue Delectation C adds certainthings, a summary of which is as fo llows: ifthe sweetness in a creature is so great, how

great shall it be in the Creator Himself, which,since we do not yet see it, we are lead byhand to require from all delectat ions.8 The codices almost as one substitute thiswith and incorruptible [et incorruptibilem],and then the majority of them omituncircumscribable and interminable[inscircumscriptibile et interminabile], and alit t le further [below on p. 302]indistinguishably[indiiudicabiliter],incommutably, unconfinably[incoartabiliter],

interminably.

p. 302

-num, est Deus, vel in Deo: si ergo omnia,quaecumque certius diiudicamus, perhuiusmodi rationem diiudicamus; patet, quodipse est ratio omnium rerum et regulainfallibilis et lux veritatis, in qua cunctarelucent infallibiliter, indelebiliter,indubitanter, irrefragabiliter, indiiudicabiliter,incommutabiliter, incoarctabiliter,interminabiliter, indivisibiliter etintellectualiter. Et ideo leges illae, per quasiudicamus certitudinaliter de omnibussensibilibus, in nostram considerationemvenientibus; cum sint infallibiles etindubitabiles intellectui apprehendentis, sintindelebiles a memoria recolentis tanquamsemper praesentes, sint irrefragabiles etindiiudicabiles intellectui iudicantis, quia, ut

dicit Augustinus,1 nullus de eis iudicat, sedper illas : necesse est, eas esseincommutabiles et incorruptibiles tanquamnecessarias, incoarctabiles tanquamincircumscriptas, interminabiles tanquamaeternas, ac per hoc indivisibiles tanquamintellectuales et incorporeas, non factas,sed increatas, aeternaliter existentes in arteaeterna, a qua, per quam et secundum quamformantur formosa omnia; et ideo nec

certitudinaliter iudicari ossunt nisi er illam

is God, and/or (is) in God: if, therefore, allthings, however more certainly wedistinguish [diiudicamus] them, we distinguishthrough a reckoning of this kind; it is clear,that He Himself is the Reason for all thingsand the Infallible Rule and the Light of truth,in which all other things glitter infallibly,indelibly, undoubtedly, unbreakably,indistinguishably [indiiudicabiliter], thoroughlyunchangeably, unconf inably, interminably,indivisibly, and intellectually. And for thatreason those laws, through which we judgewith certitude [certitudinaliter] concerning allsensibles, coming into our consideration;although they are infallible and indubitable bythe intellect of the one apprehending(them),indelible from the memory of the one recalling(them) as things always present,unbreakable and indistinguishable by theintellect of the one judging(them), because,

as (St.) Augustine1 says no one judgesfrom them, but t hrough them : it isnecessary, that they be thoroughlyunchangeable and incorruptible asnecessaries, unconf inable asuncircumscribed, interminable as eternals,and for this reason indivisible as intellectual

and incor oreal bein s , not made, but


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quae non tantum fuit forma cunctaproducens, verum et iam cuncta conservanset distinguens, tanquam ens in omnibusformam tenens et regula dirigens, et perquam diiudicat mens nostra cuncta, quae per

sensus intrant in ipsam.2

uncreated, eternally existing in the EternalArt , from which, through which andaccording to which all shapely [formosa]things are formed; and for that reason theycannot be with cert itude judged exceptthrough That which was not onlyproducingall ot her forms, but also conservinganddistinguishing[distinguens] all others, as the

Being [ens] holding (their) form in all thingsand the Rule directing (them), and Thatthrough which our mind dijudicates [diiudicat]all ot hers, which enter into itself through t

St. Bonaventure, The Journey of the Mind Into God

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