Cap. 2

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Cap. 2

Itinerarium mentis in Deum · Cap. II: De speculatione Dei in vestigiis suis in hoc sensibili mundo

Textus Latinus

p. 299

Cap. II. De speculatione Dei in vestigiis suis in hoc sensibili mundo.

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 altius¹⁰ quam praecedens: ideo huiusmodi consideratio secundum tenet locum tanquam secundus contemplationis gradus, quo debemus p. 300 manuduci ad contemplandum Deum in cunctis creaturis, quae ad mentem nostram intrant per corporales sensus.

2. Notandum igitur, quod iste mundus, qui dicitur macrocosmus, intrat ad animam nostram, quae dicitur minor mundus¹, 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 humana². — Regentia haec et illa sunt substantiae spirituales, sive omnino coniunctae, ut sunt animae brutales, sive coniunctae separabiliter, ut sunt spiritus rationales, sive omnino separatae, 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 salutis³.

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 ipsius. 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 resoluto⁴.

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 movetur⁵ », 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 in cognitionem causarum.

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 apprehensivam⁶; 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.

5. Ad hanc apprehensionem, si sit rei convenientis, sequitur oblectatio⁷. 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- p. 301 tium situs cum coloris suavitate¹ ». 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 delectatur². 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 intrant in animam.

6. Post hanc apprehensionem et oblectationem fit diiudicatio, qua non solum diiudicatur, utrum hoc sit album, vel nigrum, quia hoc pertinet ad sensum particularem³; non solum, utrum sit salubre, vel nocivum, quia hoc pertinet ad sensum interiorem; verum etiam, qua 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, interminabilis et omnino spiritualis⁴. 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.

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, ducat⁵; manifeste insinuat, quod illa lux aeterna generat ex se similitudinem seu splendorem coaequalem, consubstantialem et coaeternalem; et quod ille qui est imago invisibilis Dei et splendor gloriae et figura substantiae eius⁶, 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. Si 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.

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 aequalitas ad generantem; in qua est virtus, non per phantasma, sed per veritatem apprehensionis illabens; in qua est impressio salvans et sufficiens et omnem apprehendentis indigentiam expellens. Si ergo « delectatio est coniunctio convenientis cum conveniente⁷ »; 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.

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 interminabilem⁸; nihil autem est omnino immutabile, incircumscriptibile et interminabile, nisi quod est aeternum; omne autem quod est aeter- 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 Augustinus¹, « 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 ipsam².

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 Musicae³, ubi assignat differentias numerorum gradatim conscendentium ab his sensibilibus usque ad Opificem omnium, ut in omnibus videatur Deus.

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 memoria 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 creantur⁴ 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.

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 exemplar⁵ » 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 irrefragabiliter iudicamus.

11. Ex his duobus gradibus primis, quibus manuducimur ad speculandum Deum in vestigiis quasi ad modum duarum alarum descendentium circa pedes⁶, 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 contuendum⁷ 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.

12. Significant autem huiusmodi creaturae huius mundi sensibilis invisibilia Dei⁸, partim quia Deus p. 303 est omnis creaturae origo, exemplar et finis, et omnis effectus est signum causae, et exemplatum exemplaris, et via finis, ad quem ducit; partim ex propria repraesentatione; partim ex prophetica praefiguratione; partim ex angelica operatione; partim ex superaddita institutione. Omnis enim creatura ex natura est illius aeternae sapientiae quaedam effigies et similitudo, sed specialiter illa quae in libro Scripturae per spiritum prophetiae assumta est ad spiritualium praefigurationem; specialius autem illae creaturae, in quarum effigie Deus angelico ministerio voluit apparere; specialissime vero ea quam¹ voluit ad significandum instituere, quae tenet non solum rationem signi secundum nomen commune, verum etiam Sacramenti.

13. Ex quibus omnibus colligitur, quod invisibilia Dei a creatura mundi, per ea quae facta sunt intellecta, conspiciuntur; ita ut qui nolunt ista advertere et Deum in his omnibus cognoscere, benedicere et amare inexcusabiles sint², dum nolunt transferri de tenebris in admirabile lumen Dei. Deo autem gratias per Iesum Christum, Dominum nostrum, qui nos de tenebris transtulit in admirabile lumen suum, dum per haec lumina exterius data ad speculum mentis nostrae, in quo relucent divina, disponimur ad reintrandum.

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English Translation

Ch. II. On the speculation of God in his vestiges in this sensible world.

1. But since it happens, with respect to the mirror of sensible things, not only that God is contemplated through them as through vestiges, but also in them, inasmuch as he is in them by essence, by power and by presence; and to consider this is higher¹⁰ than the preceding: therefore a consideration of this sort holds the second place, as the second step of contemplation, by which we ought to be led by the hand to contemplating God in all creatures, which enter into our mind through the bodily senses.

2. It is therefore to be noted that this world, which is called the macrocosm, enters into our soul, which is called the lesser world¹, through the gates of the five senses, according to the apprehension, the delectation and the adjudication of sensible things themselves. — Which is clear thus: because in it some things are generating, some generated, some governing these and those. The generating are simple bodies, namely the celestial bodies and the four elements. For from the elements, by the power of the light that reconciles the contrariety of the elements in compounds, there come to be generated and produced whatever things are generated and produced through the operation of a natural power. — The generated are bodies composed out of the elements, such as minerals, vegetables, sensible things and human bodies². — The things ruling these and those are spiritual substances, whether wholly conjoined, as are the souls of brutes, or conjoined separably, as are rational spirits, or wholly separate, as are the celestial spirits, whom the philosophers call Intelligences and we call Angels. To these, according to the philosophers, it belongs to move the celestial bodies, and through this the administration of the universe is attributed to them, since they receive from the first cause, namely God, an influence of power which they pour back according to the work of governance, which regards the natural subsistence of things. According to the theologians, however, there is attributed to the same the rule of the universe according to the command of the most high God as regards the works of restoration, according to which they are called ministering spirits, sent for them who shall receive the inheritance of salvation³.

3. Man therefore, who is called the lesser world, has five senses as five gates, through which the knowledge of all things that are in the sensible world enters into his soul. For through sight there enter lofty and luminous bodies and the rest that are coloured; through touch, solid and earthy bodies; while through the three intermediate senses there enter intermediate things, as through taste watery things, through hearing airy things, through smell vaporous things, which have something of a humid nature, something of an airy, something of a fiery or hot, as appears in the smoke resolved out of aromatic substances⁴.

There enter therefore through these gates both simple bodies and also composite ones mixed out of these. But since by sense we perceive not only these particular sensibles, which are light, sound, odour, savour and the four primary qualities which touch apprehends; but also the common sensibles, which are number, magnitude, figure, rest and motion; and « everything that is moved is moved by another⁵ », and certain things are moved and come to rest of themselves, as are animals: while through these five senses we apprehend the motion of bodies, we are led by the hand to a knowledge of spiritual movers, as through an effect into a knowledge of causes.

4. This whole sensible world therefore enters, as regards the three kinds of things, into the human soul through apprehension. Now these exterior sensible things are those which first go into the soul through the gates of the five senses; they enter, I say, not through their substances, but through their likenesses, first generated in the medium, and from the medium in the organ, and from the exterior organ in the interior, and from this into the apprehensive power⁶; and thus the generation of the species in the medium, and from the medium in the organ, and the conversion of the apprehensive power upon it, makes the apprehension of all those things which the soul apprehends outwardly.

5. Upon this apprehension, if it be of a fitting thing, there follows delectation⁷. Now the sense is delighted in an object perceived through an abstracted likeness, either by reason of comeliness, as in sight, or by reason of sweetness, as in smell and hearing, or by reason of wholesomeness, as in taste and touch, speaking by appropriation. But every delight is by reason of proportionality. Yet since the species holds the account of form, of power and of operation, according as it has respect to the principle from which it flows, to the medium through which it passes, and to the term upon which it acts; therefore proportionality is attended to either in the likeness, according as it holds the account of species or form, and thus it is called comeliness, because « beauty is nothing other than numerous equality », or « a certain arrangement of the parts together with sweetness of colour¹ ». Or proportionality is attended to inasmuch as it holds the account of potency or power, and thus it is called sweetness, when the acting power does not disproportionately exceed the recipient; because sense is grieved by extremes and delighted in what is intermediate². Or it is attended to inasmuch as it holds the account of efficacy and impression, which is then proportional when the agent by impressing fills up the need of the patient, and this is to preserve and nourish it, which appears most of all in taste and touch. And thus through delectation exterior delightful things, according to the threefold account of delighting, enter through a likeness into the soul.

6. After this apprehension and delectation there comes to be adjudication, by which it is adjudged not only whether this be white or black, since this pertains to the particular sense³; not only whether it be wholesome or harmful, since this pertains to the interior sense; but also that by which it is adjudged and an account is rendered why this delights; and in this act inquiry is made concerning the account of the delight which is perceived in the sense from the object. And this is when the account of the beautiful, the sweet and the wholesome is sought; and it is found that this is a proportion of equality. Now the account of equality is the same in great things and in small, nor is it extended by dimensions, nor does it succeed or pass away with things that pass, nor is it altered by motions. It abstracts therefore from place, from time and from motion, and through this it is unchangeable, uncircumscribable, unterminable and wholly spiritual⁴. Adjudication therefore is an action which makes the sensible species, sensibly received through the senses, go inward by purifying and abstracting it into the intellective power. And thus this whole world has to go inward into the human soul through the gates of the senses according to the three operations aforesaid.

7. Now all these things are vestiges, in which we can speculate upon our God. — For since the species apprehended is a likeness generated in the medium and thereafter impressed upon the organ itself, and through that impression leads into its own principle, namely into the object to be known⁵; it manifestly intimates that that eternal light generates out of itself a likeness or splendour coequal, consubstantial and coeternal; and that he who is the image of the invisible God and the brightness of his glory and the figure of his substance⁶, who is everywhere by his first generation, as an object generates its likeness in the whole medium, is united by the grace of union — as the species is to the bodily organ — to an individual of rational nature, that through that union he might lead us back to the Father as to the fontal principle and object. If therefore all knowable things have it to generate their own species, they manifestly proclaim that in them, as in mirrors, there can be seen the eternal generation of the Word, the Image and the Son, eternally emanating from God the Father.

8. According to this mode the species delighting as comely, sweet and wholesome intimates that in that first species there is the first comeliness, sweetness and wholesomeness, in which is the highest proportionality and equality to the one generating; in which is power, gliding in not through a phantasm, but through the truth of apprehension; in which is an impression preserving and sufficing and expelling every need of the one apprehending. If therefore « delight is the conjoining of the fitting with the fitting⁷ »; and the likeness of God alone holds the account of the supremely comely, sweet and wholesome; and it is united according to truth and according to intimacy and according to the fulness that fills up every capacity: it can manifestly be seen that in God alone is fontal and true delight, and that from all delights we are led by the hand to seek after it.

9. In a more excellent and more immediate mode, however, adjudication leads us into the eternal truth, to be speculated upon more certainly. For if adjudication has to come about through an account abstracting from place, from time and from mutability, and through this from dimension, from succession and from transmutation, through an account unchangeable and uncircumscribable and unterminable⁸; and nothing is wholly unchangeable, uncircumscribable and unterminable except what is eternal; and everything that is eter- nal is God, or is in God: if therefore all things whatsoever that we adjudge more certainly we adjudge through an account of this sort; it is clear that he himself is the account of all things and the infallible rule and the light of truth, in which all things shine back infallibly, indelibly, indubitably, irrefragably, unadjudicably, unchangeably, uncoarctably, unterminably, indivisibly and intellectually. And therefore those laws, by which we judge with certitude concerning all sensible things coming into our consideration; since they are infallible and indubitable to the intellect of the one apprehending, are indelible from the memory of the one recollecting as always present, are irrefragable and unadjudicable to the intellect of the one judging, because, as Augustine says¹, « no one judges concerning them, but through them »: it is necessary that they be unchangeable and incorruptible as necessary, uncoarctable as uncircumscribed, unterminable as eternal, and through this indivisible as intellectual and incorporeal, not made, but uncreated, existing eternally in the eternal art, from which, through which and according to which all beautiful things are formed; and therefore they cannot be judged with certitude except through that art which was not only the form producing all things, but also conserving and distinguishing all things, as the being that holds the form in all things and the rule that directs, and through which our mind adjudges all things that enter into it through the senses².

10. Now this speculation is dilated according to the consideration of the seven differences of numbers, by which as by seven steps one ascends into God, according as Augustine shows in the book On True Religion and in the sixth book of the Music³, where he assigns the differences of numbers ascending step by step from these sensible things up to the Maker of all, so that in all things God may be seen.

For he says that there are numbers in bodies and most of all in sounds and voices, and these he calls sounding; numbers abstracted from these and received in our senses, and these he calls encountering; numbers proceeding from the soul into the body, as appears in gesticulations and dances, and these he calls advancing; numbers in the delights of the senses from the conversion of the intention upon the species received, and these he calls sensual; numbers retained in the memory, and these he calls memorial; numbers also, through which we judge concerning all these, and these he calls judicial, which, as has been said, are necessarily above the mind as infallible and unadjudicable. From these, however, there are impressed upon our minds the artificial numbers, which nevertheless Augustine does not enumerate among those steps, because they are connected with the judicial; and from these there flow the advancing numbers, out of which are created⁴ the numerous forms of things made by art, so that from the highest through the middle there may be made an ordered descent to the lowest. To these also we ascend step by step from the sounding numbers, by the mediation of the encountering, the sensual and the memorial.

Since therefore all things are beautiful and in some manner delightful; and beauty and delight are not apart from proportion; and proportion is first in numbers: it is necessary that all things be numerous; and through this « number is the foremost exemplar in the mind of the Creator⁵ », and in things the foremost vestige leading into Wisdom. And since this is most evident of all and most near to God, it leads most nearly into God, as it were through seven differences, and makes him to be known in all corporeal and sensible things, while we apprehend what is numerous, are delighted in numerous proportions, and judge irrefragably through the laws of numerous proportions.

11. From these two first steps, by which we are led by the hand to speculate upon God in his vestiges, as it were after the manner of the two wings descending about the feet⁶, we can gather that all the creatures of this sensible world lead the mind of one contemplating and wise into the eternal God, for the reason that they are the shadows, the resonances and the pictures of that first principle most powerful, most wise and best, of that eternal origin, light and fulness, of that art, I say, efficient, exemplifying and ordering; they are the vestiges, the simulacra and the spectacles set before us for beholding⁷ God, and the signs divinely given; which, I say, are exemplars or rather exemplates, set before minds as yet rude and sensible, that through the sensible things which they see they may be carried over to the intelligible things which they do not see, as through signs to the things signified.

12. Now creatures of this sort of this sensible world signify the invisible things of God⁸, partly because God is the origin, the exemplar and the end of every creature, and every effect is a sign of its cause, and the exemplate of its exemplar, and the way to the end to which it leads; partly from their proper representation; partly from prophetic prefiguration; partly from angelic operation; partly from institution superadded. For every creature is by nature a certain effigy and likeness of that eternal wisdom, but especially that which in the book of Scripture has been taken up through the spirit of prophecy for the prefiguration of spiritual things; and more especially those creatures in whose effigy God willed to appear by angelic ministry; but most especially that which¹ he willed to institute for signifying, which holds not only the account of a sign according to the common name, but also that of a Sacrament.

13. From all which it is gathered that the invisible things of God, from the creation of the world, being understood by the things that are made, are clearly seen; so that they who are unwilling to advert to these things and to know, bless and love God in them all are inexcusable², while they are unwilling to be carried over from darkness into the marvellous light of God. But thanks be to God through Jesus Christ our Lord, who has called us out of darkness into his marvellous light, while through these lights given outwardly we are disposed to re-enter into the mirror of our mind, in which the divine things shine back.

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Apparatus Criticus

10
H O et haec consideratio est altior.
H O have et haec consideratio est altior.
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. microcosmus, id est. Inferius pro gubernantia edd. regentia.
In this proposition, after iste mundus the editions add sensibilis, and after macrocosmus the Vatican edition with the more recent editions adds id est longus mundus, and before minor mundus the editions again add microcosmus, id est. Below, for gubernantia the editions have regentia.
2
Cfr. supra Breviloq. p. II. c. 3. et 4. — Immediate post pro Regentia A Gubernantia, et pro spiritus rationales edd. animae rationales.
Cf. above, Breviloquium, part II, chs. 3 and 4. — Immediately after, for Regentia A has Gubernantia, and for spiritus rationales the editions have 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. 11. p. I. a. 3. agitur de Intelligentiis.
Hebrews 1:14. The Vulgate after spiritus adds in ministerium and substitutes capient for capiunt. Cf. II Sent., dd. 10 and 11. In the same place, d. 11, p. 1, a. 3, the Intelligences are treated of.
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) cfr. supra pag. 221, nota 1. — Superius pro cetera colorata P corpora colorata.
See above, p. 227, note 5. — On proper or particular sensibles and on common ones (that is, those belonging to several senses) Aristotle treats in On the Soul II, text 63 ff. (ch. 6). On the four primary qualities (that is, hot, cold, moist and dry) cf. above, p. 221, note 1. — Above, for cetera colorata P has 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 [ὑφ' αὐτῶν], alia vero ab alio.
According to Aristotle, Physics VII, text 1 ff. In the same work, VIII, text 27 ff. (ch. 4), the motion of animals is treated of. — Soon after, for a se ipsis the editions and several codices have se ipsis; but in Aristotle it reads: But of those things which are moved of themselves, some indeed are moved by themselves [ὑφ' αὐτῶν], others by another.
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. 12. et III. c. 2.). — De medio cfr. II. de Anima, text. 74. seqq. (c. 7. seqq.) et de Sensu et sens. c. 7. (c. 6.). — Superius post in organo edd. addunt exteriori.
For the sensible apprehensive power is divided into exterior and interior; the former comprehends the five exterior senses, the latter the common sense, the imagination (the phantasy), the estimative power and the memory. — The Vatican edition wrongly has in potentia apprehensiva. Cf. Augustine, On the Trinity XI, ch. 9, n. 16, and Aristotle, On the Soul II, text 121 f. and 136 ff. (ch. 12, and III, ch. 2). — On the medium cf. On the Soul II, text 74 ff. (ch. 7 ff.) and On Sense and the Sensible ch. 7 (ch. 6). — Above, after in organo the editions add exteriori.
7
Delectatio siquidem definitur: coniunctio convenientis cum convenienti. Cfr. tom. I. pag. 38, nota 4. et tom. IV. pag. 391, nota 3, ubi docetur, delectationem proprie consistere in actione consequente hanc coniunctionem.
Delight indeed is defined as: the conjoining of the fitting with the fitting. Cf. tome I, p. 38, note 4, and tome IV, p. 391, note 3, where it is taught that delight consists properly in the action following upon this conjoining.
1
Duplex haec definitio pulcritudinis 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.).
This twofold definition of beauty is according to Augustine, On Music VI, ch. 13, n. 38 (cf. tome I, p. 544, note 8), and On the City of God XXII, ch. 19, n. 2, where for quidam partium situs there is substituted partium congruentia (cf. tome IV, p. 1025, note 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.
See Aristotle, On the Soul II, text 123, 143, and III, text 7 (II, ch. 12, and III, chs. 2 and 4). — Soon after attenditur the editions repeat proportionalitas, and below, after Et sic, they add 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.
The editions, except the first, have exteriorem. According to the Scholastics' manner of speaking, both readings are approved; cf. John of La Rochelle, Summa on the Soul, part II, chs. 18 and 23; the Centiloquium (among the works of Bonaventure), part III, sect. 21: The apprehensive [sensible power] is divided into the particular sense and the common sense, or into the exterior sense and the interior.
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.
O P have et ideo spiritualis. — Augustine expounds this in On True Religion ch. 30, n. 56 ff., from which some things were brought forward above at p. 17, note 3. — Below, the Vatican and the more recent editions wrongly have deputando for depurando; before sensuum the editions add quinque.
5
Edd. deducat.
The editions have 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.
Colossians 1:15 and Hebrews 1:3. With the Vulgate and the better codices we have omitted et similitudo after imago. — The phrase set below, unitur individuo rationalis naturae, is explained in III Sent., d. 10, a. 1, q. 3. — For species corporali organo A has species corporis [H K L M P corporalis] organo. Cf. I Sent., d. 27, p. 2, 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.
Cf. above, p. 300, note 7. — Augustine, On True Religion ch. 18, n. 35 f., and ch. 43, n. 81; Eighty-three Questions, q. 23, speaking of the likeness of the Father, that is, of the Son of God, says: For she is the first species, by which, so to speak, all things are given their species, and the form by which all things are formed. See also above, p. 12, note 7, and p. 33, note 5. — Below, after vera delectatio C adds certain things, the sum of which is: if so great is the sweetness in the creature, how great will it be in the Creator himself, to whom, since we do not yet see him, we are led by the hand from all delights to seek after him.
8
Codd. communissime substituunt et incorruptibilem, et mox maior pars eorum omittit incircumscriptibile et interminabile, et aliquanto inferius indiiudicabiliter, incommutabiliter, incoarctabiliter, interminabiliter.
The codices most commonly substitute et incorruptibilem, and soon after the greater part of them omit incircumscriptibile et interminabile, and somewhat further below indiiudicabiliter, incommutabiliter, incoarctabiliter, interminabiliter.
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.
On Free Choice II, ch. 14, n. 38 (cf. above, p. 17, note 4), and On True Religion ch. 31, n. 58 (cf. tome I, p. 69, note 12). — Below, several codices omit the words from aeternaliter existentes as far as et ideo. The Vatican edition with editions 3, 4 substitutes speciosa omnia vel formosa for formosa omnia.
2
Fusius haec ostenduntur supra Quaest. de scientia Christi, q. 4. — Post regula dirigens non pauci codd. omittunt et.
These things are shown more at length above, in the Disputed Questions on the Knowledge of Christ, q. 4. — After regula dirigens not a few codices omit et.
3
Per totum. De Vera Relig. tangitur res c. 40-44. n. 74-82. Cfr. II. de Lib. 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.
Throughout. In On True Religion the matter is touched on at chs. 40–44, nn. 74–82. Cf. On Free Choice II, ch. 8, nn. 20–25, and ch. 16, n. 41 ff. — Above, after Haec autem several codices continue consideratio dilatatur secundum septem differentias spiritualium numerorum, quibus per gradus conscenditur in Deum.
4
E I Q causantur, A procreantur vel causantur. Inferius pro ascendimus Vat., 3 et 4 ascendamus, et voci sensualibus [multi codd. sensibilibus] Q praemittit progressoribus.
E I Q have causantur, A procreantur vel causantur. Below, for ascendimus the Vatican edition and editions 3 and 4 have ascendamus, and before the word sensualibus [many codices sensibilibus] Q sets progressoribus.
5
Ut dicit Boeth. supra pag. 11, nota 6. allegatus. Cfr. etiam pag. 221, nota 3. — Inferius maior pars codd. omittit propinquissime, et substituit agnosci pro cognosci. Voci numerosis praemisimus in cum B D I P, alii plures et in; utrumque deest in edd.
As Boethius says, cited above at p. 11, note 6. Cf. also p. 221, note 3. — Below, the greater part of the codices omit propinquissime, and substitute agnosci for cognosci. Before the word numerosis we have set in, with B D I P; several others have et in; both are wanting in the editions.
6
Respicitur Isai. 6, 2, ubi de Seraphim dicitur, quod alis « duabus velabant pedes eius ». — Post alarum I addit Cherubim.
Reference is made to Isaiah 6:2, where it is said of the Seraphim that with two wings « they covered his feet ». — After alarum I adds Cherubim.
7
D F K L M contemplandum. Subinde pro exempla ex C substituimus exemplata; pro transferantur A transeant (plures codd. male transformentur).
D F K L M have contemplandum. Thereupon, for exempla we have substituted exemplata from C; for transferantur A has transeant (several codices wrongly 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.
Reference is made to Romans 1:20. See a little below, n. 13. — On what follows cf. Breviloquium, part I, ch. 5; part II, ch. 1; and part VI, ch. 1 f. On the ministry of the Angels in an apparition see I Sent., d. 16, q. 1, in the body, and II Sent., d. 10, a. 3, q. 2, ad 6.
1
Codd. A B H L M N quae.
Codices A B H L M N have quae.
2
Rom. 1, 20. — Seq. textus est I. Cor. 15, 57; tertius I. Petr. 2, 9, ubi pro transtulit Vulgata vocavit. — Pro cognoscere plures codd. agnoscere.
Romans 1:20. — The following text is 1 Corinthians 15:57; the third is 1 Peter 2:9, where for transtulit the Vulgate has vocavit. — For cognoscere several codices have agnoscere. ---