Itinerarium mentis in deum the journey of the mind into god

 

 

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incorruptibilia, ut caelestia; ex quo advertit, quaedam esse immutabilia et incorruptibilia, ut supercaelestia.	incorruptible, as (are) celestial things; from which it adverts, that certain things are immutable and incorruptible, as (are) super-celestial things.
Ex his ergo visibilibus consurgit ad considerandum Dei potentiam, sapientiam, et bonitatem ut entem, viventem et intelligentem, mere spiritualem et incorruptibilem et intransmutabilem.^1	From these visible things, therefore, it rises up 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 conditionem creaturarum, quae est divinae potentiae et bonitatis testimonium septiforme, si consideretur cunctarum rerum origo, magnitudo, multitudo, plucritudo, plenitudo, operatio et ordo.  —  Origo namque rerum secundum creationem, distinctionem et ornatum quantum ad opera sex dierum divinam praedicat potentiam cuncta de nihilo producentem, sapientiam cuncta lucide distinguentem et bonitatem cuncta largiter adornantem.^2  —  Magnitudo autem rerum secundum molem longitudinis, latitudinis et profunditatis; secundum excellentiam virtutis longe, late et profunde se extendentis, sicut patet in diffusione lucis; secundum efficaciam operationis intimae, continuae et diffusae, sicut patet in operatione ignis, manifeste indicat immensitatem potentiae, sapientiae et bonitatis trini Dei qui in cunctis rebus per potentiam, praesentiam et essentiam^3 incircumscriptus existit.  —  Multitudo vero rerum secundum diversitatem generalem, specialem et individualem in substantia, in forma seu figura et efficacia ultra omnem humanam aestimationem, manifeste trium praedictarum conditionum in Deo immensitatem insinuat et ostendit.  —  Pulcritudo^4 autem rerum secundum varietatem luminum, figurarum et colorum in corporibus simplicibus, mixtis et etiam complexionatis, sicut in corporibus caelestibus et mineralibus, sicut lapidibus et metallis, plantis et animalibus, tria praedicta evidenter proclamat.  —  Plenitudo autem rerum, secundum quod materia est plena formis secundum rationes seminales;^5 forma est plena virtute secundum activam potentiam; virtus est plena effectibus secundum efficientiam, idipsum maniteste declarat.  —  Operatio multiplex, secundum quod est naturalis, secundum quod est artificialis, secundum quod est moralis, sua multiplicissima varietate ostendit immensitatem illius virtutis, artis et bonitatis, quae quidem est omnibus « causa essendi, ratio intelligendi et ordo vivendi ».^6  —  Ordo autem secundum rationem durationis, situationis et influentiae, scilicet per prius et posterius, superius et inferius,^7 nobilius et ignobilius, in libro creaturae insinuat manifeste primi principii primitatem, sublimitatem et dignitatem quantum ad infinitatem potentiae; ordo vero divinarum legum, praeceptorum et iudiciorum in libro Scipturae immensitatem sapientiae; ordo autem divinorum Sacramentorum, beneficiorum et retributionum in corpore Ecclesiae immensitatem bonitatis, ita quod ipse ordo nos in primum et summum, potentissimum, sapientissimum et optimum evidentissime manuducit.	14. Moreover this consideration broadens according to the septiform condition of creatures, which is the septiform testimony of the divine power and goodness, if the origin, the magnitude, the multitude, the beauty [pulchritude], the plentitude, the operation and the order of all other things would be considered.  —  For the origin of things according to their creation, distinction and embellishment [ornatum], as much as it regards [quantum ad] the works of the six days, foretells the Divine Power, producing all other things from nothing, (the Divine) Wisdom distinguishing all other things lucidly and (the Divine) Goodness adorning all other things with largess.^2  —  Moreover the magnitude of things according to the quantity [molem] of their length, breadth and depth; according to the excellence of their virtue extending far, wide, and deeply, as is clear in the diffusion of light; according to the efficacy of their most interior, continual and diffuse activity, as is clear in the activity of fire, manifestly indicates the immensity of the power, wisdom and goodness of the Triune God who in all other things by power, presence [praesentiam] and essence^3 exists as One uncircumscribed.  —  Indeed the multitude of things according to their general, special and individual diversity in substance, in form or figure and efficacious beyond every human estimation, manifestly intimates and shows the immensity of the aforesaid three conditions in God.  —  Moreover the exterior beauty^4 [pulcritudo] of things according to the variety of their lights, figures and colors in bodies simple, mixed and even connected [complexionatis], as in celestial and mineral bodies, as stones and metals, plants and animals, proclaims in an evident manner the aforesaid three things.  —  Moreover the fullness of things, according to which [secundum quod] matter is full of forms according to seminal reasons;^5 form is full of virtue according to active power; virtue is full of effects according to efficiency, manifestly declares the very thing.  —  The manifold [multiplex] activity (of things), according to that which is natural, according to that which is artificial, according to that which is moral, by its most manifold variety shows the immensity 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 their order according to the reckoning [rationem] of duration, situation and influence, that is by prior and posterior, superior and inferior,^7 more noble and more ignoble, manifestly intimates in the Book of Creatures the primacy, sublimity and dignity of the First Principle, as much as it regards the infinity of His power; indeed the order of divine laws, precepts, and judgments in the Book of Scripture (intimates) the immensity of His Wisdom; moreover the order of divine Sacraments, benefactions and retributions in the Body of the Church (intimates) the immensity of His Goodness, so that the order itself most evidently leads us by hand [manuducit] to the First and Most High, the Most Powerful, the Most Wise and the Best.
15. Qui igitur tantis rerum creaturarum splendoribus non illustratur caecus est; qui tantis clamoribus non evigilat surdus est; qui ex omnibus his effectibus Deum non laudat mutus est; qui ex tantis indiciis primum principium non advertit stultus est.  —  Aperi igitur oculos, aures spirituales admove, labia tua solve et cor tuum appone,^8 ut in omnibus creaturis Deum tuum videas, audias, laudes, diligas et colas, magnifices et honores, ne forte totus contra te orbis terrarum consurgat. Nam ob hoc pugnabit orbis terrarum contra insensatos,^9 et contra sensatis erit materia gloriae, qui secundum Prophetam possunt dicere: Delectasti me, Domine, in factura tua, et in operibus manuum tuarum exsultabo. Quam magnificata sunt opera tua, Domine! omnia in sapientia fecisti, impleta est terra possessione tua.	15. Therefore he who is not brightened [illustratur] by such splendors of created things is blind; he who does not awake at such clamors is deaf; he who does not praise God on account of [ex] all these effects is mute; he who does not turn towards [advertit] the First Principle on account of such indications [indiciis] is stupid.  —  Open therefore your eyes, employ your spiritual ears, loose your lips and rouse [appone] your heart,^8 to see, hear, praise, love [diligas] and worship [colas], magnify and honor your God in all creatures, lest perhaps the whole circle of the earth rise together against you.  For on this account the circle of the earth will fight against the insensate,^9 and against the sensate there will be the matter of glory, who according to the Prophet can say: Thou has loved [delectasti] me, Lord, in what you are to do [factura] and in the works of Thy hands shall I exult. How magnified are Thy works, Lord!  you have made all things in wisdom, the earth is filled with Thy possession.
CAPUT II   DE SPECULATIONE DEI IN VESTIGIIS SUIS IN HOC SENSIBILI MUNDO	CHAPTER II   ON THE SIGHT OF GOD IN HIS VESTIGES IN THIS SENSIBLE WORLD
1. Sed quoniam circa speculum sensibilium non solum contingit contemplari Deum per ipsa tanquam per vestigia, verum etiam in ipsis, in quantum est in eis per essentiam, potentiam et praesentiam; et hoc considerare est altius^10 quam praecendens: ideo huiusmodi consideratio secundum tenet locum tanquam secundus contemplationis gradus, quo debemus . . .	1. But since concerning the mirror of sensibles  not only does it happen that God is contemplated through these as through vestiges, but also in these, inasmuch as He is in them through His Essence, Power, and Presence; and this is to consider Him higher^10 than before [praecedens]; for that reason a consideration of this kind holds second place as the second step of contemplation, by which we ought . . .
^1  Cfr. I. Sent. lit. Magistri, d. III. c. 1, et Comment. p. I. dub. 1.  —  Pro entem A existentem. ^2  Vide Breviloq. p. II. c. 1. et 2. ^3  Cfr. supra pag. 214, nota 3.  — Pro rebus edd. creaturis. ^4  Definitio 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 est formis.  —  Pro secundum quod D F G M secundum quam, et inferius pro efficientiam A 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. etiam supra pag. 12, nota 7. ^7Vide supra pag. 179, nota 9. definitionem ordinis ex August. allatam.  Cfr. etiam Aristot., de Praedicam. c. de Priori.  —  De libro creaturae vide Breviloq. p. II. c. 3. seq. et c. 11; de aliis libris vide ibid.  Prolog. 1. seq. et p. VI. c. 1.  —  Verba scilicet per prius . . . ignobilius omittuntur (et hoc satis probabiliter) a plerisque codd., inter quos B P, non vero ab A.  Inferius Vat. omittit sublimitatem et dignitatem; vocibus immensitatem sapientiae G K L M N interserunt ostendit. ^8  Prov. 22, 17:  Inclina aurem tuam et audi verba sapientium; appone autem cor ad doctrinam meam.  —  Inferius pro totus edd. et plures codd. universus, et pro consurgat C et 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.	^1  Cf. Sent., Bk. I, the text of Master (Peter), d. 3, ch. 1, and (St. Bonaventure’s) Commentary, p. I, dubium 1.  —  In place of being [entem] A has existing [existentem]. ^2  See Breviloquium, p. II, chs. 1 and 2. ^3  Cf. above p. 214, footnote 3.  —  In place of things [rebus] the editions have creatures [creatures]. ^4  The definition of pulchritude is given in the following 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 is said in the Liber de Causis, proposition 10:  Every intelligence is full of forms.  —  In place of  according to which [secundum quod] D F G M have according to which [secundum quam], and below this in place of efficiency [efficientiam] A C D E I K L M N have efficacy [efficaciam].  ^6  According to (St.) Augustine, De civ. Dei, Bk. VIII, ch. 4, alluded to above on p. 19, footnote 7.  Cf. also above p. 12, footnote 7. ^7  See above p. 179, footnote 9, for the definition of order taken from (St.) Augustine.  Cf. also Aristotle, On the Predicaments, 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 words that is by prior . . . and more ignoble are omitted (and this is sufficiently probable) by most of the codices, among which are B P, but not A.  Below this the Vatican edition omits sublimity and dignity [sublimitatem et dignitatem]; at the words the immensity of His wisdom [immensitatem sapientiae] G K L M N insert show [ostendit]. ^8  Prov. 22:17:  Incline Thy ear and hear the words of the wise; rouse (your) heart to My doctrine.  —  Below this in place of the whole [totus] the editions and very many codices have the universal [universus], and in place of rise 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].

 

 

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manuduci ad contemplandum Deum in cunctis creaturis, quae ad mentem nostram intrant per corporales sensus.	to be lead by hand to contemplate God in all other creatures, which enter our minds through bodily senses.
2. Notandum igitur, quod iste mundus, qui dicitur macrocosmus, intrat ad animam nostram, quae dicitur minor mundus,^1 per portas quinque sensuum, secundum ipsorum sensibilium apprehensionem, oblectationem et diiudicationem.  —  Quod patet sic: quia in eo quaedam sunt generantia, quaedam generata, quaedam gubernantia haec et illa. Generantia sunt corpora simplicia, scilicet corpora caelestia et quatuor elementa. Nam ex elementis per virtutem lucis conciliantis contrarietatem elementorum in mixtis habent generari et produci, quaecumque generantur et producuntur per operationem virtutis naturalis.  —  Generata vero sunt corpora ex elementis composita, sicut mineralia, vegetabilia, sensibilia et corpora humana.^2  —  Regentia haec et illa sunt substantiae spirituales sive omnino coniunctae, ut sunt animae brutales, sive coniunctae separabiliter, ut sunt spiritus rationales, sive coniunctae inseparabiliter, ut sunt spiritus caelestes, quos philosophi Intelligentias, nos Angelos appellamus. Quibus secundum philosophos competit movere corpora caelestia, ac per hoc eis attribuitur administratio universi, suscipiendo a prima causa, scilicet Deo, virtutis influentiam, quam refundunt secundum opus gubernationis, quod respicit rerum consistentiam naturalem. Secundum autem theologos attribuitur eisdem regimen universi secundum imperium summi Dei quantum ad opera reparationis, secundum, quae dicuntur administratorii spiritus, missi propter eos qui hereditatem capiunt salutis.^3	2. Therefore it must be noted, that this world of ours, which is called a macrocosm, enters our soul, which is called a microcosm [minor mundus],^1 through the gates of the five senses, according to their apprehension, enjoyment [oblectationem] and dijudication of these sensible (images).  —   Which is thus clear: because in it certain things are generating, certain things generated, certain thing governing the former and the latter [haec et illa].  —  The things generating are the simple bodies, that is, the celestial bodies and the four elements. For from the elements by virtue of a light unifying [conciliantis] the contrariety of elements in mixtures there have been generated and produced, whatever are generated and produced by the activity of natural virtue.  —  But the things generated are the bodies composed from the elements, as minerals, vegetables, sensibles and human bodies.^2  —  The things ruling the former and the latter are the spiritual substances whether entirely conjoined, as are the brute animals, or conjoined in a separable manner [separabiliter], as are the rational spirits, or conjoined in an inseparable manner [inseparabiliter], as are the celestial spirits, whom the philosophers name Intelligences, we the Angels.  To whom according to philosophers it pertains [competit] to move the celestial bodies, and for this reason to them there is attributed the administration of the universe, taking up [suscipiendo] from the First Cause, that is from God, the influence of virtue, which they pour back according to the work of governing, which respects [respicit] the natural consistency of things. Moreover according to theologians there is attributed to these same the control [regimen] of the universe according to the Empire of the Most High God as much as regards the works of reparation, according to what is called the spirits of administration, sent on account of those who are seizing the inheritance of salvation.^3
3. Homo igitur, qui dicitur minor mundus, habet quinque sensus quasi quinque portas, per quas intrat cognitio omnium, quae sunt in mundo sensibili, in animam ipius. Nam per visum intrant corpora sublimia et luminosa et cetera colorata, per tactum vero corpora solida et terrestria, per tres vero sensus intermedios intrant intermedia, ut per gustum aquea, per auditum aërea, per odoratum vaporabilia, quae aliquid habent de natura humida, aliquid de aërea, aliquid de ignea seu calida, sicut patet in fumo ex aromatibus resoluto.^4	3. Man therefore, who is called the microcosm, has five senses like five gates, through which acquaintance with [cognitio] all things, which are in the sensible world, enters into his soul.  For through vision there enters bodies sublime and luminous and all the other colored things, but through touch bodies solid and terrestrial, indeed through the three intermediary senses there enters intermediary things, as through taste liquids [aquea], through hearing gases [aërea], through smell vapors [vaporabilia], which have something of the humid nature, something of the gaseous [aërea], something of the fiery [ignea] or hot (nature), as is clear in the smoke released from aromatics [aromatibus].^4
Intrant igitur per has portas tam corpora simplicia quam etiam composita, ex his mixta. Quia vero sensu percipimus non solum haec sensibilia particularia, quae sunt lux, sonus, odor, sapor et quatuor primariae qualitates, quas apprehendit tactus; verum etiam sensibilia communia, quae sunt numerus, magnitudo, figura, quies et motus; et « omne, quod movetur ab alio movetur »,^5 et quaedam a se ipsis moventur et quiescunt, ut sunt animalia: dum per hos quinque sensus motus corporum apprehendimus, manuducimur ad cognitionem motorum spiritualium tanquam per effectum cognitionem causarum.	Therefore there enters through these gates both simple bodies and also composite ones, from these (which are) mixed.  But because in sensing [sensu] we perceive not only these particular sensibles, which are light, sound, odor, taste and the four primary qualities, which apprehend (our) touch; but also the common sensibles, which are number, magnitude, figure, rest and movement [motus]; both « all, which is moved is moved by another »,^5 and certain things are moved by themselves and rest, as are the animals: while through those five senses we apprehend the movements of bodies, we are lead by hand towards acquaintance with spiritual movers as through an effect towards acquaintance with its causes.
4. Intrat igitur quantum ad tria rerum genera in animam humanam per apprehensionem totus iste sensibilis mundus. Haec autem sensibilia exteriora sunt quae primo ingrediuntur in animam per portas quinque sensuum; intrant, inquam, non per substantias, sed per similitudines suas primo generatas in medio et de medio in organo et de organo exteriori in interiori et de hoc in potentiam apprehensivam;^6 et sic generatio speciei in medio et de medio in organo et conversio potentiae apprehensivae super illam facit apprehensionem omnium eorum quae exterius anima apprehendit.	4. Therefore there enters, as much as regards three genera of things, into the human soul through apprehension, that whole sensible world. Moreover these exterior sensibles are those which at first step into the soul through the gates of the five senses; they enter, I say, not through substances, but through their similitudes at first generated in the midst and from the midst, in the organ and from the exterior organ, in the interior, and from this into the apprehensive power;^6 and thus the generation of the species in the midst and from the midst in the organ and the conversion of the apprehensive power over it causes [facit] the apprehension of all these which the soul apprehends exteriorly.
5. Ad hanc apprehensionem, si sit rei convenientis, sequitur oblectatio.^7 Delectatur autem sensus in obiecto per similitudinem abstractam percepto vel ratione speciositatis, sicut in visu, vel ratione suavitatis, sicut in odoratu et auditu, vel ratione salubritatis, sicut in gustu et tactu, appropriate loquendo. Omnis autem delectatio est ratione proportionalitatis. Sed quoniam species tenet rationem formae, virtutis et operationis, secundum quod habet respectum ad principium, a quo manat, ad medium, per quod transit, et ad terminum, in quem agit: ideo proportionalitas aut attenditur in similitudine, secundum quod tenet rationem speciei seu formae, et sic dicitur speciositas, quia « pulcritudo nihil aliud est quam aequalitas numerosa », seu « quidam par- . . .	5. To this apprehension, if it belongs to something agreeable [rei convenientis], there follows enjoyment [oblectatio].^7 Moreover the sense takes delight [delectatur] in the object perceived through the abstract similitude and/or [vel] by reason of its beauty [speciositatis], as in sight, and/or by reason of its savor, as in smell and hearing, and/or by reason of its wholesomeness [salubritatis], as in taste and touch, respectively [appropriate loquendo].  Moreover, every delectation is by reason of its proportionality.  But since the species holds the reason for the form, virtue and activity, according to which it has a looking-back [respectum] to the beginning, from which it flows [manat], to the middle, through which it passes-over, and to the end, in which it acts; for that reason proportionality either is tended towards in similitude, according to which it accounts [habet rationem] for the species or form, and so is called beauty [speciositas], because « beauty [pulchritudo] is nothing other than numeric [numerosa] equality », or  « a certain placement [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 gubernantia edd. regentia. ^2  Cfr. supra Breviloq. p. II. c. 3. et 4.  —  Immediate post pro Regentia A gubernantia, et pro spiritus rationales edd. animae rationales. ^3  Hebr. 1, 14.  Vulgata post spiritus addit in ministerium et substituit capient pro 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.  —  De sensibilibus propriis seu particularibus et communibus (scil. pluribus sensibus) agit Aristot., II. de Anima, text. 63. seqq. (c. 6.).  De quatuor primariis qualitatibus (scil. calido, frigido, humido et sicco) cf. supra pag. 221, nota 1.  —  Superius pro  cetera colorata P corpora 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. et plures codd. se ipsis; sed apud Aristot. legitur:  Eorum autem, quae per se [moventur], alia quidem a se ipsis [], alia vero ab alio. ^6  Potentia sensibilis apprehensiva enim dividitur in exteriorem et interiorem; prior comprehendit quinque sensus exteriores, posterior vero sensum communem, imaginationem (phantasiam), aestimativam et memoriam.  —  Vat. perperam in potentia apprehensiva.  Cfr. August., XI. de Trin. c. 9. n. 16, et Aristot., II. de Anima, text. 121. seq. et 136. seqq. (c. 7. seqq.) et de Sensu et sens. c. 7. (c. 6).  —  Superius post in organo edd. addunt exteriori. ^7  Delectatio siquidem definitur:  coniuntio convenientis cum convenienti.  Cfr. tom. I. pa. 38, nota 4. et tom. IV. pag. 391, nota 3, ubi docetur, delectationem proprie consistere in actione consequente hanc coniunctionem.	^1  In this proposition to this world of ours [iste mundus] the editions add sensible [sensibilis], and after macrocosm the Vatican edition together with the more recent editions has that is the wide world [id est longus mundus], and before microcosm [minor mundus] again the editions have microcosm, that is [microcosmos, id est].  Below this in place of governing [gubernatia] the editions have ruling [regentia]. ^2  Cf. Breviloquium, p. II, chs. 3 and 4.  —  Immediately after this in place of the things ruling [Regentia] A has the things governing [gubernantia], and in place of rational spirits [spiritus rationales] the editions read rational souls [animae rationales]. ^3  Heb. 1:14.  The Vulgate after spirits [spiritus] adds to minister [in ministerium] and substitutes will seize [capient] for are seizing [capiunt].  Cf. Sent., Bk. II, d. 10 and 11.  Ibid., d. 14, p. I, a. 3. deals with the Intelligences. ^4  See above p. 227, footnote 5.  —  Of sensibles, proper or particular, and those common (that is, to more than one sense) Aristotle deals in De anima, Bk. II, text 63 ff. (ch. 6).  Concerning the four primary qualities (that is, hot, cold, wet, dry) cf. above p. 221, footnote 1.  —  Above this in place of all the other colored things [cetera colorata] P has colored bodies [corpora colorata]. ^5  According to Aristotle, Physics, Bk. VII, text 1 ff..  Ibid., Bk. VIII, text 27 ff. (ch. 4) deals with the movement of living things.  —  Then in place of by themselves [a se ipsis] the editions and very many codices have according to themselves [se ipsis]; but in Aristotle there is read:  Moreover of those, which through themselves (are moved), some indeed by themselves [], but others by another. ^6  For, the sensible apprehensive power is divided into the exterior and  the interior;  the former comprehends the five exterior senses, but the latter the common sense, imagination (fantasy), the estimative and the memory.  —  The Vatican edition faultily reads in the apprehensive power [in potential apprehensiva].  Cf. (St.) Augustine, De Trinitate, Bk. XI, ch. 9, n. 16, and Aristotle, De anima, Bk. II, text 121 ff. and 136 ff. (ch. 7 ff.) and De sensu et sens., ch. 7 (ch. 6).  —  Above this to in the organ [in organo] the editions add exterior [exeriori] ^7  For indeed delectation is defined as: the conjunction of the convenient with the convenient.  Cf. tome I, p. 38, footnote 4, and tome IV, p. 391, footnote 3, where there will be taught, that delectation properly consists in the action consequent to this conjunction.

 

 

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-tium situs cum coloris suavitate ».^1 Aut attenditur proportionalitas, in quantum tenet rationem potentiae seu virtutis, et sic dicitur suavitas, cum virtus agens non improportionaliter excedit recipientem; quia sensus tristatur in extremis et in mediis delectatur.^2 Aut attenditur, in quantum tenet rationem efficaciae et impressionis, quae tunc est proportionalis, quando agens imprimendo replet indigentiam patientis, et hoc est salvare et nutrire ipsum, quod maxime apparet in gustu et tactu, Et sic per oblectationem delectabilia exteriora secundum triplicem rationem delectandi per similitudinem intrat in animam.	together with the savor of color ».^1 Or proportionality is tended towards, inasmuch as it accounts [habet rationem] for power or virtue, and so is called savor, when the acting virtue does not disproportionately exceed the recipient; because sense is saddened in extremes and takes delight in means.^2 Or it is tended towards, inasmuch as it accounts for efficacy and impression, which is then proportional, when the agent in impressing fills full the indigence of the one being impressed [patientis], and this is to save and feed itself, which most appears in taste and touch. And in this manner, through enjoyment, exterior delectables, according to the threefold reason for taking delight, enter into the soul through similitude.
6. Post hanc apprehensionem et oblectationem fit diiudicatio, qua non solum diiudicatur, utrum hoc sit album, vel nigrum, quia hoc pertinet ad sensum particularem;^3 non solum, utrum sit salubre, vel nocivum, quia hoc pertinet ad sensum interiorem; verum etiam, quia diiudicatur et ratio redditur, quare hoc delectat; et in hoc actu inquiritur de ratione delectationis, quae in sensu percipitur ab obiecto. Hoc est autem, cum quaeritur ratio pulcri, suavis et salubris: et invenitur quod haec est proportio aequalitatis. Ratio autem aequalitatis est eadem in magnis et parvis nec extenditur dimensionibus nec succedit seu transit cum transeuntibus nec motibus alteratur. Abstrahit igitur a loco, tempore et motu, ac per hoc est incommutabilis, incircumscriptibilis et omnino spiritualis.^4 Diiudicatio igitur est actio, quae speciem sensibilem, sensibiliter per sensus acceptam, introire facit depurando et abstrahendo in potentiam intellectivam. Et sic totus iste mundus introire habet in animam humanam per portas sensuum secundum tres operationes praedictas.	6. After this apprehension and enjoyment there is caused [fit] dijudication, by which not only is it distinguished [diiudicatur], whether this be white, and/or black, because this pertains [pertinet] to the particular^3 sense; not only, whether it be wholesome, and or noxious [nocivum], because this pertains to interior sense; but also, because there is distinguished and an account [rationem] is rendered, why it takes delight in this; and in this act one inquires for [inquiritur de] a reason for the delectation, which in the sense is perceived from the object. This is moreover, when the reason for the beautiful [pulcri], savory and wholesome is sought: and one finds [invenitur] that this is the proportion of equality. Moreover, the reason for equality is the same in great things and in small, and it neither is extended in dimensions nor succeeds or passes-over with those things passing-over nor is it altered by movements.  Therefore it abstracts [abstrahit] from place, time and movement, and for this reason it is thoroughly unchangeable [incommutabilis], uncircumscribable and entirely spiritual.^4 Dijudication, therefore, is an action, which causes [facit] the sensible species, accepted sensibly through sense, to go into the intellective power by purifying [depurando] and abstracting (it).  And in this manner this whole world of ours has to go into [introire habet] the human soul through the gates of the senses according to the three aforesaid activities.
7. Haec autem omnia sunt vestigia, in quibus speculari possumus Deum nostrum.  —  Nam cum species apprehensa sit similitudo in medio genita et deinde ipsi organo impressa et per illam impressionem in suum principium, scilicet in obiectum cognoscendum, ducat; manifeste insinuat, quod ille qui est imago invisibilis Dei et splendor gloriae et figura substantiae eius,^6 qui ubique est per primam sui generationem, sicut obiectum in toto medio suam generat similitudinem, per gratiam unionis unitur, sicut species corporali organo, individuo rationalis naturae, ut per illam unionem nos reduceret ad Patrem sicut ad fontale principium et obiectum. Sic ergo omnia cognoscibilia habent sui speciem generare, manifeste proclamant, quod in illis tanquam in speculis videri potest aeterna generatio Verbi, Imaginis et Filii a Deo Patre aeternaliter emanantis.	7. Moreover all these are vestiges, in which we gaze upon [speculari] Our God.  —  For since the species apprehended be a similitude born in the midst and then impressed upon the organ itself and through that impression leads into its beginning, that is into the object with which one is to become acquainted; it manifestly intimates, that that One who is the invisible image of God and the splendor of His glory and the figure of His substance,^6 who is everywhere by His first generation , as an object in the center [toto medio] generates its own similitude, is united by the grace of union, as a species to the bodily organ, to an individual of rational nature, to lead us back through that union to the Father as to the fontal Beginning and Object. Therefore as all things with which one can become acquainted have to generate [habet generare] their own species, they manifestly proclaim, that in them as in mirrors can be seen the eternal generation of the Word, the Image and Son eternally emanating from God the Father.
8. Secundum hunc modum species delectans ut speciosa, suavis et salubris insinuat, quod in illa prima specie est prima speciositas, suavitas et salubritas, in qua est summa proportionalitas et aequitas ad generantem; in qua est virtus, non per phantasma, sed per veritatem apprehensionis illabens: in qua est impressio salvans et sufficientes et omnem apprehendentis indigentiam expellens. Si ergo « delectatio est coniunctio convenientis cum convenienti »;^7 et solius Dei similitudo tenet rationem summe speciosi, suavis et salubris; et unitur secundum veritatem et secundum intimitatem et secundum plenitudinem replentem omnem capacitatem: manifeste videri potest, quod in solo Deo est fontalis et vera delectatio, et quod ad ipsam ex omnibus delectationibus manuducimur requirendam.	8. According to this manner (of speaking) the species giving delight [delectans] as one beautiful [speciosa], savory and wholesome, intimates, that in that first Species there is prime Beauty [speciositas], Savor and Wholesomeness, in which there is most high proportionality and equality to the One generating; in which there is unstaining [illabens] Virtue, not through phantasm, but through the truth of apprehension: in which there is saving impression, both expelling substitutes [sufficientes] and every indigence of apprehension. If therefore « delectation is a conjunction of agreeable [convenientis] to agreeable »;^7 and solely the similitude of God accounts most highly for the beautiful [speciosi], savory and the wholesome; and it is united according to truth and interiority [intimitatem] and a fullness filling full every capacity: it can manifestly be seen, that in God alone there is fontal and true Delectation, and that we are lead by hand to require that from [ex] all delectations.
9. Excellentiori autem modo et immediatiori diiudicatio ducit nos in aeternam veritatem certius speculandam. Si enim diiudicatio habet fieri per rationem abstrahentem a loco, tempore et mutabilitate ac per hoc a dimensione, successione et transmutatione, per rationem immutabilem et incircumscriptibilem et interminabilem;^8 nihil autem est omnino immutabile, incircumscriptibile et interminabile, nisi quod est aeternum; omne autem quod est aeter- . . .	9. Moreover, by a more excellent and immediate manner dijudication leads us to gaze upon [in speculandam] Eternal Truth with more certainty [certius].  For if dijudication has occurred [fieri] through reason abstracting from place, time and mutability and for this reason from dimension, succession and transmutation, through immutable and uncircumscribable and interminable reason;^8 nothing however is entirely immutable, uncircumscribable and interminable, except what is eternal; everything however which is eternal, . . .
^1  Duplex haec definitio pulchritudinis est secundum August., VI. de Musica,c. 13. n. 38.(cfr. tom. I. pag. 544, nota 8.) et XXII. de Civ. Dei, c. 19. n. 2, ubi pro quidam partium situs substituitur partium congruentia (cfr. tom. IV. pag. 1025, nota 3.). ^2  Vide Aristot., II. de Anima, text. 123. 143. et III. text. 7. (II. c. 12. et III. c. 2. et 4.).  —  Mox post attenditur edd. repetunt proportionalitas, et inferius post Et sic addunt apparet, quomodo. ^3  Edd., excepta 1, exteriorem.  Secundum modum loquendi Scholasticorum duplex haec 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 in sensum 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., ex quo quaedam supra pag. 17, nota 3. allata sunt.  —  Inferius Vat. et recentiores edd. perperam deputando pro depurando; ante sensuum edd. addunt quinque. ^5  Edd. deducat. ^6  Col. 1, 15. et Hebr. 1, 3.  Cum Vulgata et melioribus codd. omisimus et similitudo post imago.  —  Dictio inferius posita unitur individuo rationalis naturae explicatur III. Sent. d. 10. a. 1. q. 3.  —  Pro species corporali organo A species corporis [H K L M P corporalis] organo.  Cfr. I. Sent. d. 27. p. II. q. 4. ^7  Cfr. supra pag. 300, nota 7.  —  August., de Vera Relig. c. 18. n. 35. seq. et c. 43. n. 81, 83 Qq. q. 23, de similitudine Patris i. e. de Filio Dei, loquens ait:  Ipsa est enim species prima, qua sunt, ut ita dicam, speciata, et forma, qua formata sunt omnia.  Vide etiam supra pag. 12, nota 7. et pag. 33, nota 5.  —  Inferius post vera delectatio C quaedam addit, quorum summa est:  si tanta est dulcedo in creatura, quanta erit in ipso Creatore, ad quam, cum ipsam nondum videamus, ex omnibus delectationibus manuducimur requirendam. ^8  Codd. communissime substituunt et incorruptibilem, et mox maior pars eorum omittit incircumscriptibile et interminabile, et aliquanto inferius indiiudicabiliter, incommutabiliter, incoarctabiliter, interminabiliter.	^1  This twofold definition of beauty is taken from (St.) Augustine, De musica, Bk. VI, ch. 13, n. 38 (cf. tome I, p. 544, footnote 8), and De civ. Dei, Bk. XXII, ch. 19, n. 2, where in place of  a certain placement of parts [quidam partium situs] there is substituted a congruence of parts [partium congruentia] (cf. tome IV, p. 1025, footnote 3). ^2  See Aristotle, De anima, Bk. II, texts 123 and 143, and Bk. III, text 7 (Bk. II, ch. 12, and Bk. III, chs, 2 and 4).  —  Then at is attended to [attenditur] the editions repeat proportionality as the subject, and below this after And in this manner [Et sic] they add it appears, how [apparet, quomodo]. ^3  The editions, excepting 1, have exterior [exteriorem].  According to the manner of speaking of the Scholastics this twofold reading is acceptable; cf. John of Rupella, Summa de Anima, p. II, ch. 18 and 23; Centiloquium (among the works of St. Bonaventure), p. III, section 21:  The apprehensive [sensible power] is divided into the particular sense and the common sense, or into the exterior and interior sense. ^4  O P read  and for that reason spiritual [et ideo spiritualis].  —  (St.) Augustine explains this in De Vera Religione, ch. 30, n. 56 ff., from which certain passages have been taken above on p. 17, footnote 3.  —  Below this the Vatican edition and the more recent editions faultily have by pruning [deputando] in place of by purifying [depurando]; before senses [sensum] the editions add five [quinque]. ^5  The editions have leads forth [deducat]. ^6  Col. 1:15 and Heb. 1:3.  With the Vulgate and the better codices we have omitted and the similitude [et similitudo] after the image [imago].  —  The phrase cited below is united to an individual of rational nature [unitur individuo rationalis naturae] is explained in Sent., Bk. III, d. 10, a. 1, q. 3.  —  In place of a species upon a corporal organ [species corporali organo] A has as a species of a body [species corporis], H K L M P as a corporal species [species corporalis], upon an organ.  Cf. Sent., Bk. I, d. 27, p. II, q. 4. ^7  Cf. above p. 300, footnote 7.  —  (St.) Augustine, 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 Species, according to which they have been, as I will thus explain, speciated, and the Form, according to which all things have been formed.  See also above p. 12, footnote 7, and p. 33, footnote 5.  —  Below this after true Delectation C adds certain things, a summary of which is as follows:  if the 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 by hand to require from all delectations. ^8  The codices almost as one substitute this with and incorruptible [et incorruptibilem], and then the majority of them omit uncircumscribable and interminable [inscircumscriptibile et interminabile], and a little 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, per huiusmodi rationem diiudicamus; patet, quod ipse est ratio omnium rerum et regula infallibilis et lux veritatis, in qua cuncta relucent infallibiliter, indelebiliter, indubitanter, irrefragabiliter, indiiudicabiliter, incommutabiliter, incoarctabiliter, interminabiliter, indivisibiliter et intellectualiter. Et ideo leges illae, per quas iudicamus certitudinaliter de omnibus sensibilibus, in nostram considerationem venientibus; cum sint infallibiles et indubitabiles intellectui apprehendentis, sint indelebiles a memoria recolentis tanquam semper praesentes, sint irrefragabiles et indiiudicabiles intellectui iudicantis, quia, ut dicit Augustinus,^1 « nullus de eis iudicat, sed per illas »: necesse est, eas esse incommutabiles et incorruptibiles tanquam necessarias, incoarctabiles tanquam incircumscriptas, interminabiles tanquam aeternas, ac per hoc indivisibiles tanquam intellectuales et incorporeas, non factas, sed increatas, aeternaliter existentes in arte aeterna, a qua, per quam et secundum quam formantur formosa omnia; et ideo nec certitudinaliter iudicari possunt nisi per illam quae non tantum fuit forma cuncta producens, verum etiam cuncta conservans et distinguens, tanquam ens in omnibus formam tenens et regula dirigens, et per quam diiudicat mens nostra cuncta, quae per sensus intrant in ipsam.^2	is God, and/or in God: if therefore all things, however more certainly we distinguish [diiudicamus] them, we distinguish through reason of this kind; it is clear, that He Himself is the Reason for all things and the infallible Rule and the Light of truth, in which all other things glitter infallibly, indelibly, undoubtedly, unbreakably, indistinguishably [indiiudic-abiliter], thoroughly unchangeably, unconfinably, interminably, indivisibly, and intellectually.  And for that reason those laws, through which we judge with certainty [certitudinaliter] concerning all sensibles, coming into our consideration; although they are infallible and indubitable by the intellect of the one apprehending (them), indelible from the memory of the one recalling (them) as things always present, unbreakable and indistinguishable by the intellect of the one judging (them), because, as (St.) Augustine says « no one judges from them, but through them »: it is necessary, that they be thoroughly unchangeable and incorruptible as necessaries, unconfinable as uncircumscribed, interminable as eternals, and for this reason indivisible as intellectual and incorporeal (beings), not made, but uncreated, eternally existing in the Eternal Art, from which, through which and according to which all shapely [formosa] things are formed; and for that reason they cannot be with certainty judged except through That which was not only producing all other forms, but also conserving and distinguishing [distinguens] all others, as the Being [ens] holding the form in all things and the Rule directing (them), and That through which our mind distinguishes [diiudicat] all others, which enter into itself through the senses.^2
10. Haec autem speculatio dilatatur secundum considerationem septem differentiarum numerorum, quibus quasi septem gradibus conscenditur in Deum, secundum quod ostendit Augustinus in libro De Vera Religione et in sexto Musicae,^3 ubi assignat differentias numerorum gradatim conscendentium ab his sensibilibus usque ad Opficem omnium, ut in omnibus videatur Deus.	10. Moreover this speculation broadens according to the consideration of seven differences of numbers, by which as by seven steps one climbs thoroughly into God, according to that which (St.) Augustine (says) in his book De Vera Religione and in its sixth (chapter) Musicae,^3 where he assigns differences of numbers climbing step-by-step [gradatim] thoroughly from these sensibles unto the Artisan of all, so that God is seen in all (of them).
Dicit enim, numeros esse in corporibus et maxime in sonis et vocibus, et hos vocat sonantes; numeros ab his abstractos et in sensibus nostris receptos, et hos vocat occursores; numeros ab anima procedentes in corpus, sicut patet in gesticulationibus et saltationibus, et hos vocat progressores; numeros in delectationibus sensuum ex conversione intentionis super speciem receptam, et hos vocat sensuales; numeros in memoriam retentos, et hos vocat memoriales; numeros etiam, per quos de his omnibus iudicamus, et hos vocat iudiciales, qui ut dictum est necessario sunt supra mentem tanquam infallibiles et indiiudicabiles. Ab his autem imprimuntur mentibus nostris numeri artificiales, quos tamen inter illos gradus non enumerat Augustinus, quia connexi sunt iudicialibus; et ab his manant numeri progressores, ex quibus creantur numerosae formae artificiatorum, ut a summis per media ordinatus fiat descensus ad infima. Ad hos etiam gradatim ascendimus a numeris sonantibus, mediantibus occursoribus, sensualibus et memorialibus.	For he says, that numbers are in bodies and most in sounds and voices, and these he names notes [sonantes]; that numbers (have been) abstracted from these and received in our senses, and these he names messages [occursores]; numbers (are) proceeding from the soul into the body, as is clear in gesticulations and gestured-movements [saltationibus], and these he names instructions [progressors]; that (there are) numbers in the delectations of the sense from the conversion of intention over the species received, and these he names sensations [sensuales]; that numbers (have been) retained in the memory, and these he calls memories [memoriales]; that (there are) even numbers, through which we judge concerning all these things, and these he names judgments [iudiciales], which as has been said are necessarily above the mind as infallibles and indistinguishables. By these, moreover, there are impressed upon our minds artificial numbers, which nevertheless (St.) Augustine does not enumerate among those steps, because they have been connected with judgments; and from these flow the number-instructions, from which are created numerous forms of crafts [artificiatorum], so that from most high things through middle things towards the lowest things an ordered descent comes into being [fiat].  Towards these we also ascend step-by-step by numbers (that are) notes, intervening [mediantibus] messages, sensations, and memories.
Cum igitur omnia sint pulcra et quodam modo delectabilia; et pulcritudo et delectatio non sint absque proportione; et proportio primo sit in numeris: necesse est, omnia esse numerosa; ac per hoc « numerus est praecipuum in animo Conditoris exemplar »^5 et in rebus praecipuum vestigium ducens in Sapientiam. Quod cum sit omnibus evidentissimum et Deo propinquissimum, propinquissime quasi per septem differentias ducit in Deum et facit, eum cognosci in cunctis corporalibus et sensibilibus, dum numerosa apprehendimus, in numerosis proportionibus delectamur et per numerosarum proportionum leges irrefrag-abiliter iudicamus.	Therefore since all things are beautiful [pulcra] and in a certain manner delectable; and beauty and delectation are not apart from proportion; and proportion is first in numbers: it is necessary, that all things be numerous; and for this reason  « number is the foremost [praecipuum] exemplar in the mind [animo] of the Founder »^5 and in things the foremost vestige leading to Wisdom.  Because when (this vestige) is most evident to all and closest to God, it most closely as through seven differences leads into God and causes [facit] Him to be cognized in all other corporal and sensible things, while we apprehend (things) numerous, we take delight in numerous proportions and judge most securely [irrefragabiliter] by means of [per] laws of numerous proportions.
11. Ex his duobus gradibus primis, quibus manuducimur ad speculandum Deum in vestigiis quasi ad modum duarum alarum descendentium circa pedes,^6 colligere possumus, quod omnes creaturae istius sensibilis mundi animum contemplantis et sapientis ducunt in Deum aeternum, pro eo quod illius primi principii potentissimi, sapientissimi et optimi, illius aeternae originis, lucis et plenitudinis, illius, inquam, artis efficientis, exemplantis et ordinantis sunt umbrae, resonantiae et picturae, sunt vestigia, simulacra et spectacula nobis ad contuendum^7 Deum proposita et signa divinitus data; quae, inquam, sunt exemplaria vel potius exemplata, proposita mentibus adhuc rudibus et sensibilibus, ut per sensibilia, quae vident, transferantur ad intelligibilia, quae non vident, tanquam per signa ad signata.	11. From these two first steps, by which we are lead by hand to gaze upon God in (His) vestiges as after the manner of the two wings descending about the feet (of the Seraphim),^6 we can gather, that all creatures of this sensible world lead the spirit [animum] of the one contemplating and tasting [sapientis] (them) into the eternal God, for the reason [pro eo] that of that First Principle most powerful, most wise and best, of that eternal Origin, Light, and Fullness, of that, I say, Art efficient, exemplary [exemplantis] and ordering [ordinantis] there are shadows, resonances [resonantia] and pictures, there are vestiges, likenesses [simulacra] and spectacles divinely given to us as first premises of a syllogism [proposita] and signs to survey God [ad contuendum Deum]^7; which, I say, are exemplary and/or rather exemplified [exemplata], proposed to minds still rough and sensible, to be transferred through the sensibles, which they see, to the intelligibles, which they do not see, as through signs to things signified [signata].
12. Significant autem huiusmodi creaturae huius mundi sensibilis invisibilia Dei,^8 partim quia Deus . . .	12. Moreover, these manner of creatures of this sensible world signify the invisible things of God,^8 partly because God . . .
^1  Libr. II. de Lib. Arb. c. 14. n. 38. (cfr. supra pag. 17, nota 4.) et de Vera Relig. c. 31. n. 58. (cfr. tom. I. pag. 69, nota 12.).  —  Inferius plures codd. omittunt verba aeternaliter existentes usque ad et ideo.  Vat. cum 3, 4 pro formosa omnia substituit speciosa omnia vel formosa. ^2  Fusius haec ostenduntur supra Quaest. de scientia Christi, q. 4.  — Post regula dirigens non pauci codd. omittunt et. ^3  Per totum.  De Vera Relig. tangitur res c. 40-44. n. 74-82.  Cfr. II. de Lib. de Arb. c. 8. n. 20-25. et c. 16. n. 41. seqq.  —  Superius post Haec autem plures codd. prosequuntur consideratio dilatatur secundum septem differentias spiritualium numerorum, quibus per gradus conscenditur in Deum. ^4  E I Q I causantur, A procreantur vel causantur.  Inferius pro ascendimus Vat., 3 et 4 ascendamus, et voci sensualibus [multi. codd. sensibilibus] Q praemittit progressoribus. ^5  Ut dicit Boeth. supra pag. 41, nota 6. allegatus.  Cfr. etiam pag. 221, nota 3.  —  Inferius maior pars codd. omittit propinquissime, et substituit agnosci pro cognosci.  Voci numerosis praemissimus in cum B D I P, alii plures et in;  utrumque deest in edd. ^6  Respicitur Isai. 6, 2, ubi de Seraphim dicitur, quod alis « duabus velabant pedes eius ».  Post alarum I addit Cherubim. ^7  D F K L M contemplandum.  Subinde pro exempla ex C substituimus exemplata, pro transferantur A transeant (plures codd. male transformentur). ^8  Respicitur Rom. 1, 20.  Vide paulo inferius n. 13.  —  De seqq. cfr. Breviloq. p. I. c. 5;  p. II. c. 1. et p. VI. c. 1. seq.  De ministerio Angelorum in apparitione vide I. Sent. d. 16. q. 1. in corp. et II. Sent. d. 10. a. 3. q. 2. ad 6.	^1  De Libero Arbitrio, Bk. II, ch. 14, n. 38 (cf. above p. 17, footnote 4.) and De Vera Religione, ch. 31, n. 58 (cf. tome I, p. 69, note 12).  —  Below this very many codices omit the words eternally existing [aeternaliter existens] . . . and for that reason [et ideo] inclusive.  The Vatican edition together with edition 3 and 4 in place of all shapely things [formosa omnia] substitutes all beautiful and/or shapely things [speciosa omnia vel formosa] ^2  These are shown at greater length above in the Questions concerning the Knowledge of Christ, q. 4.  —  After the Rule directing [regula dirigens] not a few codices omit and [et]. ^3  Throughout.  In De Vera Religione this is touched upon in chs. 40-44, nn. 74-82.  Cf. De Libero Arbitrio, Bk. II, ch. 8, nn. 20-25 and ch. 16, n. 41 ff.  —  Above this after Moreover this [Haec autem] very many codices proceed as follows:  consideration broadens according to the seven differences of spiritual numbers, by which (as) through steps one ascends completely into God [consideratio dilatatur secundum septem differentias spiritualium numerorum, quibus per gradus conscenditur in Deum]. ^4  E I Q I read they are caused [causantur], A has procreated and/or caused [procreantur vel causantur].  Below this in place of we ascend [ascendimus] the Vatican edition, and 3 and 4, have let us ascend [ascendamus], and before the word sensations [sensuales] put instructions [progressores].^5  As Boethius says, cited above on p. 41, footnote 6.  Cf. also p. 221, footnote 3.  —  Below this a majority of the codices omit most closely  [propinquissime], and then substitute  to be acknowledged [agnosci] in place of to be cognized [cognosci].  Before the word numerous [numerosis] we have placed in [in] following B D I P, the other more numerous codices have and . . . in [et in]; both are lacking in the editions.^6  A reference to Isaiah 6:2, where of the Seraphim it is said, that by « with two » wings « they veiled his feet ».  After of the two wings [duarum alarum] I adds of the Cherubim [Cherubim]. ^7  D F K L M  have to contemplate God [ad contemplandum Deum].  Then in place of examples [exempla] we have from C substituted exemplified [exemplata], and in place of be transferred [transferantur] A has pass-over [transeant] (very many codices badly have instead be transformed [transformetur]).  ^8  A reference to Rom. 1:20.  See a little further below n. 13.  —  On the following matters cf. Breviloquium, p. I, ch. 5 ; p. II., ch. 1, and p. VI, ch. 1 ff.  On the ministry of the Angels in the apparition see Sent., Bk. I, d. 16, q. 1 in corp., and Sent. Bk. II, d. 10, a. 3, q. 2 ad 6.