Itinerarium mentis in deum the journey of the mind into god

 

 

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uno in aliud: ergo nec habet praeteritum nec futurum, sed esse praesens tantum.  —  Ideo maximum, quia simplicissimum. Quia enim simplicissimum in essentia, ideo maximum in virtute, quia virtus, quanto plus est unita, tanto plus est infinita.^1  —  Ideo immutabilissimum, quia actualissimum.  Quia enim actualissimum est, ideo est actus purus; et quod tale est nihil novi acquirit, nihil habitum perdit, ac per hoc non potest mutari.  —  Ideo immensum, quia perfectissimum. Quia enim perfectissimum, nihil potest cogitari ultra ipsum melius, nobilius nec dignius, ac per hoc nihil maius; et omne tale est immensum.  —  Ideo omnimodum, quia summe unum. Quod enim summe unum est est omnis multitudinis universale principium; ac per hoc ipsum est universalis omnium causa efficiens, exemplans et terminans, sicut « causa essendi, ratio intelligendi et ordo vivendi ».^2 Est igitur omnimodum non sicut omnium essentia, sed sicut cunctarum essentiarum superexcellentissima et universalissima et sufficientissima causa; cuius virtus, quia summe unita in essentia, ideo summe infinitissima et mutiplicissima in efficacia.	one into another: therefore it has neither a past nor a future, but only a present ‘being’.  For that reason (It is) the greatest, because (It is) the most simple.  For because (It is) the most simple in essence, for that reason (It is) the greatest in virtue, because virtue, as much as it is more united, so much is it more infinite.^1  —  For that reason (It is) the most immutable, because (It is) the most actual.  For because It is the most actual, for that reason it is the Pure Act; and because It is such it acquires nothing new, looses nothing had, and through this cannot be changed.    For that reason (It is) immense, because (It is) most perfect.  For because (It is) most perfect, one can think of nothing beyond it better, more noble, or more worthy, and through this nothing greater; and everything that is such is immense.  —  For that reason (It is) omnimodal, because (It is) most highly one.  For what is most highly one, is the universal principle of every multitude; and through this It is the universal efficient, exemplary [exemplans] and final [terminans] cause of all things, as « the cause of existing, the reason of understanding and the order of living ».  Therefore It is omnimodal not as the Essence of all things, but as the most superexcellent and most universal and most sufficient Cause of all other essences; whose virtue, because (it is) most highly united in an Essence, (is) for that reason most-highly most infinite and most manifold [multiplicissima] in efficacy.
8. Rursus reverentes dicamus: quia igitur esse purissimum et absolutum, quod est simpliciter esse est primarium et novissimum, ideo est omnium origo et finis consummans.  —  Quia aeternum et praesentissimum, ideo omnes durationes ambit et intrat, quasi simul existens earum centrum et circumferentia.  —  Quia simplicissimum et maximum, ideo totum intra omnes et totum extra, ac per hoc « est sphaera intelligibilis, cuius centrum est ubique et circumferentia nusquam ».^3  —  Quia actualissimum et immutabilissimum, ideo « stabile manens moveri dat universa  ».  —  Quia perfectissimum et immensum, ideo est intra omnia, non inclusum, extra omnia, non exclusum, supra omnia, non elatum, infra omnia, non prostratum.  —  Quia vero est summe unum et omnimodum, ideo est omnia in omnibus,^4 quamvis omnia sint multa et ipsum non sit nisi unum; et hoc, quia per simplicissimam unitatem, serenissimam veritatem, sincerissimam bonitatem est in eo omnis virtuositas, omnis exemplaritas et omnis communicabilitas; ac per hoc, ex ipso et per ipsum et in ipso sunt omnia,^5 et hoc, quia omnipotens, omnisciens et omnimode bonum, quod perfecte videre est esse beatum, sicut dictum est Moysi: Ego ostendam tibi omne bonum.	8. Returning again (to this) let us say: that therefore the most pure and absolute ‘being’, which is simply ‘being’, is primary and last, is for that reason the Origin and consummating End of all things.  —   Because It is eternal and most present, It for that reason comprises [ambit] and enters all durations, as if existing at the same time as their center and circumference.  —  Because It is most simple and the greatest, for that reason wholly within all and wholly outside, and through this « it is an intelligible sphere, whose center is everywhere and circumference nowhere ».^3  —  Because It is most actual and most immutable, for that reason « remaining stable It grants that all [universa] be moved ».  —  Because it is most perfect and immense, for that reason it is within all things, not as included, outside of all things, not as excluded, above all things, not as lifted up, below all things, not as prostrated.  —  On the other hand, because It is most highly one and in every measure, for that reason It is all in all [omnia in omnibus],^4 although all things be many and It itself is not but one; and this, because through the most simple unity, the most serene truth, (and) the most sincere goodness there is in Him every virtuosity, every exemplarity and every communicability; and through this, from Him and through Him and in Him all things are,^5 and this, because (He is) the omnipotent, omniscient and in every measure Good, which to see perfectly is to be blessed, as is said by Moses: I shall show thee every good.
CAPUT VI   DE SPECULATIONE BEATISSIMAE TRINITATIS IN EIUS NOMINE, QUOD EST BONUM	CHAPTER VI   ON THE SIGHT OF THE MOST BLESSED TRINITY IN ITS NAME, WHICH IS ‘THE GOOD’
1. Post considerationem essentialium elevandus est oculus intelligentiae ad contuitionem beatissimae Trinitatis, ut alter Cherub iuxta alterum statuatur.^6 Sicut autem visionis essentialium ipsum esse est principium radicale et nomen, per quod cetera innotescunt; sic contemplationis emanationum ipsum bonum est principalissimum fundamentum.	1. After the consideration of the essential (conditions of God), the eye of the intelligence must be lifted up to survey the Most Blessed Trinity, so as to set up the one Cherub alongside the other.^6  Moreover just as ‘being’ itself is the radical principle and name of the vision of essential (conditions), through which all others become known [innotescunt]; so the Good itself is the most principle foundation of the contemplation of emanations.
2. Vide igitur et attende quoniam optimum quod simpliciter est quo nihil melius cogitari potest; et hoc tale sic est, quod non potest recte cogitari non esse, quia omnino melius est esse quam non esse;^7 sic est, quod non potest recte cogitari, quin cogitetur trinum et unum. Nam « bonum dicitur diffusivum sui »; summum igitur bonum summe diffusivum est sui. Summa autem diffusio non potest esse, nisi sit actualis et intrinseca, substantialis et hypostatica, naturalis et voluntaria, liberalis et necessaria, indeficiens et perfecta. Nisi igitur in summo bono aeternaliter esset productio actualis et consubstantialis, et hypostais^8 aeque nobilis, sicut est producens per modum generationis et spirationis — ita quod sit aeternalis principii aeternaliter comprincipiantis  —  ita quod esset dilectus et condilectus, genitus et spiratus, hoc est Pater et Filius et Spiritus sanctus; nequaquam esset summum bonum, quia non summe se diffunderet. Nam diffusio ex tempore in creatura non est nisi centralis vel punctualis respectu immensitatis bonitatis aeternae;^9 unde et potest aliqua diffusio cogitari maior illa, ea videlicet, in qua diffundens communicat alteri totam substan- . . .	2. Therefore see and attend (to this), that ‘the best’ (is) what is simply (speaking) ‘that than which nothing better can be thought’; and so is this of which we speak [hoc tale], because It cannot be rightly thought not to be, because ‘to be’ is entirely better than ‘not to be’;^7 thus it is, that It cannot rightly be thought, if It is not thought of as Triune and One.  For « the good is said to be diffusive of itself »; therefore the Most High Good is most highly diffusive of Itself.  However a most high diffusion cannot be, unless it be actual and intrinsic, substantial and hypostatic, natural and voluntary, liberal and necessary, unfailing and perfect. Therefore unless there be eternally in the Most High Good an actual and consubstantial production, and a hypostasis equally noble,^8 as is one producing through the manner [per modum] of generation and spiration — so that there be an eternal (production) of an eternally co-beginning principle — so that there  would be a beloved [dilectus], a co-beloved [condilectus], a begotten and a spirated, that is, the Father and the Son and the Holy Spirit; it would never be the Most High Good, because it would not diffuse itself most highly. For diffusion in time [ex tempore] into creatures is not but as a center and/or point in respect to the immensity of the eternal Goodness;^9 whence any diffusion can also be thought greater than that, namely that, in which diffusing itself it communicates to the other its whole substance . . .
^1  Libr. de Causis, propos. 17:  Omnis virtus unita plus est infinita quam virtus multiplicata. ^2  Ut notat August. supra pag. 19, nota 7. allegatus.  Cfr. Dionys., de Div. Nom. c. 13. § 3, ubi ostendit, unitate sublata, omnia interire et, ex uno Deo omnia existere.  —  Superius contra fere omnes codd. pro Quod enim summe unum est est edd. Quia enim summe unum, ideo. ^3  Alan. ab Insulis, Theolog. regul. regul. 7.  Cfr. I. Sent. d. 37. p. I. a. 1. q. 1. ad 3.  Vide etiam supra pag. 81, nota 3. verba Gregorii.  —  Seq. sententia est Boeth., III. de Consolat. metr. 9:  Stabilisque manens das cuncta moveri.  Etiam codd. plures et 1, 2 habet stabilis pro stabile. ^4  Epist. I. Cor. 15, 28. ^5  Rom. 11, 36.  —  Seq. locus est Exod. 33, 19. ^6  Exod. 25, 19:  Cherub unus sit in latere uno, et alter in altero.  —  Per verba inferius posita principium radicale etc. insinuatur quod nunc communiter dicitur essentia metaphysica. ^7  Secundum Anselm.; cfr. supra pag. 47, nota 7.  —  De seqq. vide supra Quaest. de mysterio Trin. per totum et Breviloq. p. I. c. 2. seqq.  —  Sententia illa:  «  Bonum diffusivum sui », est secundum Dionys. supra pag. 60, nota 7. allegatum.  — Supra post optimum supple:  est. ^8  Cum A C E I P et 1, 2 substituimus hypostasis pro hypostaticalis, B hypostalis (!).  De parenthesi cfr. I. Sent. d. 29. a. 2. et dubia; scil. principium « stat pro paternitate simul et spiratione » (ibid., dub. 1.). ^9  Alan. ab Insulis, Theolog. regul. regul. 7, explicans verba circa finem praeced. cap. posita Deus est sphaera intelleigibilis etc. ait:  Centrum dicitur creatura; quia, sicut tempus collatum aeternitati reputatur momentum, sic creatura, immensitati comparata, punctum vel centrum.  —  Pro centralis vel punctalis [BIP omittunt vel punctalis, D centralis vel] H K L M N perperam essentialis; F G legunt non est essentialis.  Mox pro unde et potest, quod exhibent A BP, alii codd. et edd. perperam unde [edd. addunt et] non potest.	^1  Liber de Causis, proposition 17:  Every virtue united is more infinite than virtue multiplied. ^2  As (St.) Augustine notes above on p. 19, footnote 7.  Cf. (St.) Dionysius (the Areopagite), De Divinis Nominibus, ch. 13, § 3, where he shows, that with their unity removed, all things perish and, that all things exist from the one God.  —  Above this against nearly all the codices, in place of For what is most highly one is [Quod enimsumme unum est est] the editions have For because (It is) most highly one, for that reason [Quia enim summe unum, ideo]. ^3  Alan de L’Isle, Rules of Theology, rule 7.  Cf. Sent., Bk. I, d. 37, p. I, a. 1, q. 1, ad 3.  See also the words of (Pope St.) Gregory (the Great) above on p. 81, footnote 3.  —  the following sentence is from Boethius, De Consolatione Philosophiae, poem 9:  And remaining stable Thou dost grant that all others be moved.  Even very many codices and editions 1 and 2 have stable [stabilis] in place of stable [stabile]. ^4  1 Cor. 15:28. ^5  Rom. 11:36.  —  The following passage is Exod. 33:19. ^6  Exod. 25:19 :  Let one Cherub be on one side, and the other on the other.  —  Through the words placed below radical principle [principium radicale] etc. there is hinted at that which now is commonly called the metaphysical essence [essentia metaphysica]. ^7  According to (St.) Anselm (of Canterbury);  cf. above p. 47, footnote 7.  —  On the following items see above Quaestiones de mysterio Trinitatis, throughout, and Breviloquium, p. I, ch. 2 ff.  —  That sentence:  «  the good is diffusive of itself », is taken from (St.) Dionysius (the Areopagite), cited above on p. 60, in footnote 7.  —  Above after ‘the best’ [optimum] supply: is. ^8  With A C E I P and editions 1 and 2, we have substituted hypostasis in place of hypostatical, B hypostalis (!).  Concerning the parenthetical statement, cf. Sent., Bk. I, d. 29, a. 2 and its dubia;  scil.  principle « stands here for the paternity and spiration together » (ibid, dubium 1). ^9  Alan de L’Isle, Rules of Theology, rule 7, explaining the words near the end of the preceding chapter, God is an intelligible sphere etc., says:  A creature is called His center, because, just as time considered from eternity is reputed a moment, so the creature, compared to His immensity, a point and/or center.  —  In place of as a center and/or point [centralis vel punctalis] — B I P omit and/or point [vel punctalis] — H K L M faultily have essential [essentialis]; F G read is not essential [non est essentialis].  Then in place of whence . . . can also [unde et potest], which A B P exhibit, the other codices and editions faultily have whence [unde] — the editions adding also [et] — . . . cannot [non potest].

 

 

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tiam et naturam. Non igitur summum bonum esset, si re, vel intellectu illa carere posset.	and nature.  Therefore it would not be the Most High Good, if it were able in reality [in re], and/or in understanding [intellectu] to be lacking.
Si igitur potes mentis oculo contueri puritatem bonitatis, quae est actus purus principii caritative diligentis amore gratuito et debito et ex utroque permixto,^1 quae est diffusio plenissima per modum naturae et voluntatis, quae est diffusio per modum Verbi, in quo omnia dicuntur, et per modum Doni, in quo cetera dona donantur; potes videre, per summam boni communicabilitatem necesse esse Trinitatem Patris et Filii et Spiritus sancti. In quibus necesse est propter summam bonitatem esse summam communicabilitatem, et ex summa communicabilitate summam consubstantialitatem, et ex summa consubstantialitate summam configurabilitatem, et ex his summam coaequalitatem, ac per hoc summam coaeternitatem, atque ex omnibus praedictis summam cointimitatem, qua unus est in altero necessario per summam circumincessionem et unus operatur cum alio per omnimodam^2 indivisionem substantiae et virtutis et operationis ipius beatissimae Trinitatis.	Therefore, if you can, with the eye of your mind survey the purity of goodness, which is the pure act of the Principle loving [diligentis] in a charitable manner [caritative] with a love [amore], free and due and commingled from both,^1 which is the fullest diffusion by means [per modum] of a nature and will, which is a diffusion by means of the Word, in which all things are said, and by means of the Gift, in whom all other gifts are given; (then) you can see, through the most high communicability of the Good, that the Trinity, of the Father and of the Son and of the Holy Spirit, is necessary. Among Whom it is necessary on account of Most High Goodness that there be a most high communicability, and from the most high communicability a most high consubstantiality, and from the most high consubstantiality a most high configurability, and from these a most high co-equality, and through this [per hoc] a most high co-eternity, and from all the aforesaid a most high co-intimacy, by which One is in the Other necessarily through a most high circumincession and One works [operatur] with an Other through the omnimodal^2 indivision of the Substance and Virtue and Activity [operationem] of the Most Blessed Trinity Itself.
3. Sed cum haec contemplaris, vide, ne te existimes comprehendere incomprehensibilem. Habes enim adhuc in his sex conditionibus considerare quod vehementer in stuporem admirationis inducit oculum mentis nostrae.^3 Nam ibi est summa communicabilitas cum personarum propritate, summa consubstantialitas cum hypostasum pluralitate, summa configurabilitas cum discreta personalitate, summa coaequalitas cum ordine, summa coaeternitas cum emanatione, summa cointimitas cum emissione. Quis ad tantorum mirabilium aspectum non consurgat in admirationem?  —  Sed haec omnia certissime intelligimus esse in beatissima Trinitate, si levamus oculos ad superexcellentissimam bonitatem. Si enim ibi est summa communicatio et vera diffusio, vera est ibi origo et vera distinctio; et quia totum communicatur, non pars; ideo^4 ipsum datur, quod habetur, et totum: igitur emanans et producens et distinguuntur proprietatibus, et sunt essentialiter unum. Quia igitur distinguuntur proprietatibus, ideo habent personales proprietates et hypostasum pluralitatem et originis emanationem et ordinem non posterioritatis, sed originis, et emmissionem non localis mutationis, sed gratuitate inspirationis, per rationem auctoritatis producentis, quam habet mittens respectu missi.  —  Quia vero sunt unum substantialiter, ideo oportet, quod sit unitas in essentia et forma et dignitate et aeternitate et existentia et incircumscriptibilitate.  —  Dum ergo haec per se singillatim consideras, habes unde veritatem contempleris; dum haec ad invicem confers, habes unde in admirationem altissimam suspendaris: et ideo, ut mens tua per admirationem in admirabilem ascendat contemplationem, haec simul sunt consideranda.	3. But when you contemplate these, see, that you do not consider yourself able [te existimes] to comprehend the incomprehensible.  For in these six conditions you still have to consider what leads the eye of our^3 mind vehemently into the stupor of admiration.  For there is a most high communicability with the property of the Persons, a most high consubstantiality with the plurality of the hypostases, a most high configurability with discrete personality, a most high co-equality with order, a most high co-eternity with emanation, a most high co-intimacy with a sending-forth [emissione]. Who at the sight [ad aspectum] of so great wonders does not rise up together (with them) in admiration?  —  But all these we most certainly understand to be [esse] in the Most Blessed Trinity, if we raise our eyes to (Its) most superexcellent Goodness.  For if there is a most high communication and true diffusion, there is a true origin and a true distinction; and because the Whole is communicated, not the part; for that reason^4 That which is given, is What is had, and It is the Whole; therefore the One emanating and the One producing, both are distinguished in properties, and are essentially One. Therefore because They are distinguished in properties, for that reason They have personal properties and a plurality of Hypostases and an emanation of origin and an order not of posteriority, but of origin, and an sending-forth not of a change of place [localis mutationis], but by the gratuity of inspiration, on account of [per rationem] of the authority of the One producing, which the One sending has in respect to the One being sent.   —  On the other hand, because They are substantially One, for that reason it is proper, that there be a Unity in essence and form and dignity and eternity and existence and incircumscriptibility.  —  Therefore while you consider these (conditions) singly through themselves, you have that from which to [unde] contemplate the Truth; while comparing [confers] these one to another, you have that from which to be suspended unto the highest admiration; and for that reason, as your mind ascends through admiration into admirable contemplation, these (conditions) must be considered together [haec simul sunt consideranda].
4. Nam et Cherubim hoc designant, quae se mutuo aspiciebant. Nec hoc vacat a mysterio, quod respiciebant se versus vultibus in propitiatorium^5 ut verificetur illud quod dicit Dominus in Ioanne: Haec est vita aeterna, ut cognoscant te solum verum Deum, et quem misisti Iesum Christum. Nam admirari debemus non solum conditiones Dei essentiales et personales in se, verum etiam per comparationem ad supermirabilem unionem Dei et hominis in unitate personae Christi.	4. For the Cherubim, who used to look at one another [se mutuo aspiciebant], also designate this.  Nor was this free from mystery, because they looked backwards [respiciebant] at each other in the face upon the propitiatory^5 to verify that which the Lord says in (the Gospel of) John: This is eternal life, to know [cognoscant] Thee the only True God, and Him whom Thou has sent, Jesus Christ.  For we ought to admire not only the essential and personal conditions of God, in themselves, but also through a comparison to the super-wonderful union of God and man in the unity of the Person of Christ.
5. Si enim Cherub es essentialia Dei contemplando, et miraris, quia simul est divinum esse primum et novissimum, aeternum et praesentissimum, simplicissimum et maximum seu incircumscriptum, totum ubique et nunquam comprehensum, actualissimum et nunquam motum, perfectissimum et nihil habens superfluum nec diminutum, et tamen immensum et sine termino infinitum, summe unum, et tamen omnimodum, ut omnia in se habens, ut omnis virtus, omnis veritas, omne bonum; respice ad propitiatorium et mirare, quod in ipso principium primum iunctum est cum postremo, Deus cum homine sexto die formato,^6 aeternum iunctum est cum homine temporali, in plenitudine temporum de Virgine nato, simplicissimum cum summe composito, actualissimum cum summe passo et mortuo, perfectissimum et immensum cum modico, summe unum et omnimodum cum individuo composito et a ceteris distincto, homine scilicet Iesu Christo.	5. For if you are a Cherub in contemplating the essential (conditions) of God, and you wonder, because at the same time the Divine ‘Being’ is First and Last, Eternal and Most Present, Most Simple and Greatest or Uncircumscribed, wholly everywhere and never comprehended, Most Actual and never moved, Most Perfect and having nothing superfluous nor diminished, and nevertheless Immense and Infinite without terminus, Most Highly One, and nevertheless Omnimodal, as having all things in Himself, as All Virtue, All Truth, All Good; look back [respice] towards the Propitiatory and wonder, that in Himself the First Principle has been joined with the last [postremo], God with the man formed on the sixth day,^6 the Eternal One has been joined with temporal man, in the fullness of times born from the Virgin, the Most Simple with the most highly composite, the Most Actual with one who has most highly suffered [passo] and died, the Most Perfect and Immense with the little measure [modico], the Most Highly One and Omnimodal with the composite individual and distinct from all others, that is with the Man Christ Jesus.
6. Si autem alter Cherub es personarum propria contemplando, et miraris, communicabilitatem esse cum proprietate, consubstantialitatem cum pluralitate, configurabilitatem cum personalitate, coaequalitatem cum ordine, coaeternitatem cum productione, cointimitatem cum emissione, quia Filius missus est a Patre, et Spiritus sanctus ab utroque, qui tamen semper est cum eis et nunquam recedit ab eis; respice in propitiatorium et mirare, quia in Christo stat personalis unio cum trinitate substantiarum^7 et naturarum dualitate; stat omnimoda consensio cum pluralitate voluntatum, stat Dei et hominis compraedicatio cum pluralitate proprietatum, . . .	6. Moreover if you are the other Cherub by contemplating the things proper [propria] to the Persons, and you wonder, that communicability is (joined) with property, consubstantiality with plurality, configurability with personality, co-equality with order, co-eternality with production, co-intimacy with sending-forth, because the Son has been sent from the Father, and the Holy Spirit from Them both, who nevertheless is with Them and never recedes from Them; look back upon the propitiatory and wonder, because in Christ a personal union stands with a trinity of substances^7 and a duality of natures; an omnimodal consensus [consensio] stands with a plurality of wills, a co-predication of God and man stands with a plurality of properties, . . .
^1  Hanc divisione amoris proponit Richard. a S. Vict., V. de Trin. c. 16. seqq.  Cfr. tom. I. pag. 57, nota 7. et pag. 199, nota 4.  —  De seq. propos. cfr. supra pag. 87, nota 1; pag. 211, nota 2. et I. Sent. lit. Magistri, d. XVIII. c. 1. ^2  B D H K M N summam. ^3  A tuae. ^4  Ita D F H K L N; alii codd. et edd. idem. ^5  Exod. 25, 20:  Respiciantque se mutuo versis etc.  (Non pauci codd. in propitiatorio).  —  Seq. locus est Ioan. 17,3 : Haec est autem etc. ^6  Gen. 1, 26.  —  Expositio haec est secundum Irenaeum; cfr. supra pag. 241, nota 6.  —  De incarnatione vide Breviloq. p. IV. c. 1. seqq.  —  Pro postremo M extremo. ^7  Cfr. supra c. 1. n. 3. et pag. 64, nota 10.  —  Maior pars codd. omittit respice in propitiatorium et.	^1  Richard of St. Victor proposes this division of ‘love’ [amoris], De Trinitate, Bk. V, ch. 16 ff..  Cf. tome I, p. 57, footnote 7, and p. 199, footnote 4.  —  Concerning the following proposition, cf. above p. 87, footnote 1; p. 211, footnote 2, and Sent., Bk. I, text of Master (Peter), d. XVIII, ch. 1. ^2  B D H K M N have the most high [summam]. ^3  A has your [tuae]. ^4  Thus D F H K L N; the other codices and the editions have the same [idem]. ^5  Exod. 25:20 :  And they looked backwards at each other in the etc..  (Not a few codices have in the propitiatory [in propitiatorio]).  —  The following citation is Jn 17:3 :  But this is eternal life etc.. ^6  Gen. 1:26.  —  This exposition is taken from (St.) Irenaeus; cf. above p. 241, footnote 6.  —  On the Incarnation see Breviloquium, p. IV, ch. 1 ff.  —  In place of the last [postremo] M has the extreme [extremo]. ^7  Cf. above ch. 1, n. 3, and p. 64, footnote 10.  —  A major part of the codices omit look back upon the propitiatory and [respice in propitiatorium et].