Bonaventure

The numbered footnotes below correspond to markers in both the Latin body above and the English translation; Quaracchi restart their numbering on every printed page, so the labels are qualified by page.

1. Omne datum optimum et omne donum perfectum desursum est, descendens a Patre luminum, Iacobus in Epistolae suae primo capitulo¹. In hoc verbo tangitur origo omnis illuminationis, et simul cum hoc insinuatur multiplicis luminis ab illa fontali luce liberalis emanatio. Licet autem omnis illuminatio cognitionis interna sit, possumus tamen rationabiliter distinguere, ut dicamus, quod est lumen exterius, scilicet lumen artis mechanicae; lumen inferius, scilicet lumen cognitionis sensitivae; lumen interius, scilicet lumen cognitionis philosophicae; lumen superius, scilicet lumen gratiae et sacrae Scripturae. Primum lumen illuminat respectu figurae artificialis, secundum respectu formae naturalis, tertium respectu veritatis intellectualis, quartum et ultimum respectu veritatis salutaris.

2. Primum igitur lumen, quod illuminat ad figuras artificiales, quae quasi exterius sunt et propter supplendam corporis indigentiam repertae, dicitur lumen artis mechanicae²; quae, quia quodam modo servilis est et degenerat a cognitione philosophiae, recte potest dici exterius. Et illud septuplicatur secundum septem artes mechanicas, quas assignat Hugo in Didascalico³, quae sunt scilicet lanificium, armatura, agricultura, venatio, navigatio, medicina, theatrica. — Quarum sufficientia sic accipitur. Quoniam omnis ars mechanica aut est ad solatium, aut ad commodum; sive aut est ad excludendam tristitiam, aut indigentiam; sive aut prodest, aut delectat, secundum illud Horatii⁴:

Aut prodesse volunt, aut delectare poetae.

Et iterum:

Omne tulit punctum qui miscuit utile dulci.

Si est ad solatium et delectationem, sic est theatrica, quae est ars ludorum, omnem modum ludendi continens, sive sit in cantibus, sive in organis, sive in figmentis, sive in gesticulationibus corporis⁵. — Si vero ordinatur ad commodum sive profectum secundum exteriorem hominem, hoc potest esse aut quantum ad operimentum, aut quantum ad alimentum, aut quantum ad utriusque adminiculum. — Si quantum ad operimentum, aut illud est de materia molli et leni, sic est lanificium; aut de materia dura et forti, et sic est armatura sive ars fabrilis, quae continet omnem armaturam fabricatam⁶ sive ex ferro, sive ex quocumque metallo, sive lapide, sive ligno. Si vero iuvat quantum ad cibum, hoc potest esse dupliciter: quia cibamur vegetabilibus, aut sensibilibus. Si quantum ad vegetabilia, sic est agri- p. 320 cultura; si quantum ad sensibilia, sic est venatio. — Vel aliter: si iuvat quantum ad cibum, hoc potest esse dupliciter: aut iuvat quantum ad ciborum genituram et multiplicationem, et tunc est agricultura; aut quantum ad cibi multiplicem¹ praeparationem, et sic est venatio, quae continet omne genus praeparandi cibos et potus et sapores, quod pertinet ad pistores, coquos et caupones. Denominatur autem ab unius parte solum propter quandam excellentiam et curialitatem².

Si autem est in utriusque adminiculum, hoc est dupliciter: aut defectum supplendo, et sic est navigatio, sub qua continetur omnis mercatio sive pertinentium ad operimentum, sive ad alimentum; aut removendo impedimentum et nocumentum, et sic est medicina, sive consistat in confectione electuariorum, sive potionum, sive unguentorum, sive curatione vulnerum, sive decisione membrorum, sicut est chirurgia. — Theatrica autem est unica³. Et sic patet sufficientia.

3. Secundum lumen, quod illuminat nos ad formas naturales apprehendendas, est lumen cognitionis sensitivae, quod recte dicitur inferius, quia cognitio sensitiva ab inferiori incipit et fit beneficio lucis corporalis. Et hoc quintuplicatur secundum quinque sensus. — Quorum sufficientiam sumit Augustinus secundum naturam luminis elementorum in tertio super Genesi⁴ hoc modo: quia lumen sive lux faciens ad distinctionem rerum corporearum aut est in sua proprietatis eminentia et quadam puritate, et sic est sensus visus; aut commiscetur aeri, et sic est auditus; aut vapori, et sic est odoratus; aut humori, et sic est gustus; aut terrae grossitiei, et sic est tactus. Spiritus enim sensibilis naturam luminis habet, unde in nervis viget, quorum natura est clara et pervia; et in istis quinque sensibus multiplicatur secundum maiorem et minorem depurationem. Itaque cum quinque sint corpora mundi simplicia, scilicet quatuor elementa et quinta essentia⁵; ut homo omnes formas corporeas posset percipere, quinque sensus habet illis correspondentes; quia nulla fit apprehensio nisi per aliquam similitudinem et convenientiam organi et obiecti, pro eo quod sensus est natura determinata. — Est et alius modus sumendi sufficientiam sensuum⁶, sed hunc approbat Augustinus, et rationabilis videtur, quia ad hanc sufficientiam simul concurrunt correspondentia ex parte organi, medii et obiecti.

4. Tertium lumen, quod illuminat ad veritates intelligibiles perscrutandas, est lumen cognitionis philosophicae, quod ideo interius dicitur, quia interiores causas et latentes inquirit, et hoc per principia disciplinarum et veritatis naturalis, quae homini naturaliter sunt inserta⁷. Et hoc triplicatur in rationalem, naturalem et moralem. — Et sufficientia potest accipi sic. Est enim veritas sermonum, veritas rerum et veritas morum. Rationalis veritatem sermonum considerat, naturalis veritatem rerum, moralis veritatem morum. — Vel aliter: sicut in summo Deo est considerare rationem causae efficientis, formalis sive exemplaris, et finalis, quia « est causa subsistendi, ratio intelligendi et ordo vivendi⁸ »; sic in ipsa illuminatione philosophiae, quoniam illuminat aut ad cognoscendas causas essendi, et sic est physica; aut rationes intelligendi, et sic est logica; aut ordinem vivendi, et sic est moralis sive practica. — Tertio modo sic: quia lumen cognitionis philosophicae illuminat ipsam intellectivam; hoc autem potest esse tripliciter; aut in quantum regit motivam, et sic est moralis; aut in quantum regit se ipsam, et sic est naturalis; aut in quantum regit interpretativam, et sic est sermocinalis; ut sic illuminetur p. 321 homo ad veritatem vitae, ad veritatem scientiae et ad veritatem doctrinae¹.

Et quoniam tripliciter potest aliquis per sermonem exprimere quod habet apud se, ut scilicet notum faciat mentis suae conceptum, vel ut amplius moveat ad credendum, vel ut moveat ad amorem, vel odium: ideo sermocinalis sive rationalis philosophia triplicatur, scilicet in grammaticam, logicam et rhetoricam; quarum prima est ad exprimendum, secunda ad docendum, tertia ad movendum. Prima respicit rationem ut apprehensivam; secunda, ut iudicativam; tertia, ut motivam. Et quia ratio apprehendit per sermonem congruum, iudicat per verum, movet per sermonem ornatum: hinc est, quod haec triplex scientia has tres passiones² circa sermonem considerat.

Rursus, quoniam intellectus noster dirigi habet in iudicando secundum rationes formales, et hae tripliciter possunt considerari: vel in comparatione ad materiam, et sic dicuntur rationes formales; vel in comparatione ad animam, et sic intellectuales; vel in comparatione ad divinam sapientiam, et sic ideales: ideo naturalis philosophia triplicatur in physicam proprie dictam, in mathematicam et in metaphysicam³; ita quod physica consideratio est circa rerum generationem et corruptionem secundum virtutes naturales et rationes seminales; mathematica est circa considerationem formarum abstrahibilium secundum rationes intelligibiles; metaphysica, circa cognitionem omnium entium, quae reducit ad unum primum principium, a quo exierunt secundum rationes ideales sive ad Deum in quantum principium, finis et exemplar; licet inter metaphysicos de huiusmodi rationibus idealibus nonnulla fuerit controversia⁴.

Postremo, quia regimen virtutis motivae tripliciter habet attendi, scilicet respectu vitae propriae, respectu familiae et respectu multitudinis subiectae; ideo moralis philosophia triplicatur, scilicet in monasticam, oeconomicam et politicam; quae distinguuntur secundum triplicem modum praedictum, sicut apparet ex ipsis nominibus⁵.

5. Quartum autem lumen, quod illuminat ad veritatem salutarem, est lumen sacrae Scripturae, quod ideo dicitur superius, quia ad superiora ducit manifestando quae sunt supra rationem, et etiam, quia non per inventionem, sed per inspirationem a Patre luminum descendit⁶. Quod licet unum sit secundum intellectum litteralem, est tamen triplex secundum sensum mysticum et spiritualem. In omnibus enim sacrae Scripturae libris praeter litteralem sensum, quem exterius verba sonant, concipitur triplex sensus spiritualis, scilicet allegoricus, quo docemur, quid sit credendum de Divinitate et humanitate; moralis, quo docemur, quomodo vivendum sit; et anagogicus, quo docemur, qualiter est Deo adhaerendum⁷. Unde tota sacra Scriptura haec tria docet, scilicet Christi aeternam generationem et incarnationem, vivendi ordinem et Dei et animae unionem. Primum respicit fidem, secundum mores, tertium finem utriusque. Circa primum insudare debet studium doctorum, circa secundum studium praedicatorum, circa tertium studium contemplativorum. Primum maxime docet Augustinus, secundum maxime docet Gregorius, tertium vero docet Dionysius — Anselmus sequitur Augustinum, Bernardus sequitur Gregorium, Richardus sequitur Dionysium, quia Anselmus in ratiocinatione, Bernardus in praedicatione, Richardus in contemplatione — Hugo vero omnia haec⁸. p. 322

6. Ex praedictis colligitur, quod licet ex primaria divisione quadruplex sit lumen desursum descendens; sunt tamen sex eius differentiae: scilicet lumen sacrae Scripturae, lumen cognitionis sensitivae, lumen artis mechanicae, lumen philosophiae rationalis, lumen philosophiae naturalis et lumen philosophiae moralis. Et ideo sex illuminationes sunt in vita ista et habent vesperam; quia omnis scientia destruetur¹; et ideo succedit eis septima dies requietionis, quae vesperam non habet, scilicet illuminatio gloriae.

7. Unde valde apte² possunt reduci sex istae illuminationes ad senarium formationum sive illuminationum, in quibus factus est mundus, ut cognitio sacrae Scripturae primae formationi, scilicet formationi lucis, respondeat; et sic deinceps per ordinem. — Et sicut omnes illae ab una luce habebant originem, sic omnes istae cognitiones ad cognitionem sacrae Scripturae ordinantur, in ea clauduntur et in illa perficiuntur, et mediante illa ad aeternam illuminationem ordinantur. Unde omnis nostra cognitio in cognitione sacrae Scripturae debet habere statum, et maxime quantum ad intellectum anagogiae, per quem illuminatio refertur in Deum, unde habuit ortum. Et ideo ibi completus est circulus, completus est senarius, et propterea³ status.

8. Videamus igitur, qualiter aliae illuminationes cognitionum reduci habent ad lumen sacrae Scripturae. Et primo videamus in illuminatione cognitionis sensitivae, quae tota versatur circa cognitionem sensibilium, ubi tria est considerare: cognoscendi medium, cognoscendi exercitium, cognoscendi oblectamentum⁴. — Si consideremus medium cognoscendi, intuebimur ibi Verbum aeternaliter generatum et ex tempore incarnatum. Nullum enim sensibile movet potentiam cognitivam, nisi mediante similitudine, quae egreditur ab obiecto, sicut proles a parente; et hoc generaliter, realiter, vel exemplariter est necesse in omni sensu. Illa autem similitudo non facit completionem in actu sentiendi, nisi uniatur cum organo et virtute; et cum unitur, nova fit perceptio, et per illam perceptionem fit reductio ad obiectum mediante similitudine illa. Et licet non semper obiectum sentiatur, semper tamen, quantum est de se, gignit similitudinem, cum est in sua completione. — Per hunc etiam modum intellige, quod a summa mente, quae cognoscibilis est interioribus sensibus mentis nostrae, aeternaliter emanavit similitudo, imago et proles; et ille postmodum, cum venit plenitudo temporis⁵, unitus est menti et carni et hominis formam accepit, quod nunquam fuerat prius; et per illum omnes mentes nostrae reducuntur ad Deum, quae illam similitudinem Patris per fidem in corde suscipiunt.

9. Si vero consideremus sensuum exercitium, intuebimur ibi ordinem vivendi. Unusquisque enim sensus se exercet circa proprium obiectum, refugit sibi nocivum et non usurpat alienum. — Per hunc modum tunc sensus cordis ordinate vivit, dum se ipsum exercet ad id, ad quod est, contra negligentiam; dum refugit sibi nocivum, contra concupiscentiam; et dum non usurpat sibi alienum, contra superbiam. Omnis enim inordinatio aut venit ex negligentia, aut ex concupiscentia, aut ex superbia⁶. Ille enim ordinate vivit, qui vivit prudenter, temperanter et obtemperanter, ut refugiat negligentiam in operabilibus, concupiscentiam in appetibilibus, superbiam in excellentibus.

10. Si autem consideremus oblectamentum, intuebimur Dei et animae unionem. Omnis enim sensus suum sensibile conveniens quaerit cum desiderio, invenit cum gaudio, repetit sine fastidio, quia non satiatur oculus visu, nec auris auditu impletur⁷. — Per hunc etiam modum sensus cordis nostri sive pulcrum, sive consonum, sive odoriferum, sive dulce, sive mulcebre debet desideranter quaerere, gaudenter invenire, incessanter repetere. — Ecce, quomodo in cognitione sensitiva continetur occulte divina sapientia, et quam mira est contemplatio quinque sensuum spiritualium secundum conformitatem ad sensus corporales.

11. Per hunc modum est reperire in illuminatione⁸ artis mechanicae, cuius tota intentio versatur circa artificialium productionem. In qua ista tria possumus intueri, scilicet Verbi generationem et incarnationem, vivendi ordinem et Dei et animae foederationem. Et hoc, si consideremus egressum, effectum et fructum; vel sic: artem operandi, qualitatem effecti artificii et utilitatem fructus eliciti.

12. Si consideremus egressum, videbimus, quod effectus artificialis exit ab artifice, mediante similitudine existente in mente; per quam artifex exco- p. 323 gitat, antequam producat, et inde producit, sicut disposuit¹. Producit autem artifex exterius opus assimilatum exemplari interiori eatenus, qua potest melius; et si talem effectum posset producere, qui ipsum amaret et cognosceret, utique faceret; et si effectus ille cognosceret suum opificem, hoc esset mediante similitudine, secundum quam ab artifice processit; et si haberet obtenebratos oculos cognitionis, ut non posset supra se elevari, necesse esset ad hoc, ut ad cognitionem sui opificis duceretur, quod similitudo, per quam productus esset effectus, condescenderet usque ad illam naturam, quae ab eo² posset capi et cognosci. — Per hunc modum intellige, quod a summo Opifice nulla creatura processit nisi per Verbum aeternum, « in quo omnia disposuit³ », et per quod produxit non solum creaturas habentes rationem vestigii, sed etiam imaginis, ut eidem assimilari possint per cognitionem et amorem. Et quoniam per peccatum rationalis creatura oculum contemplationis obnubilatum habuit; decentissimum fuit, ut aeternum et invisibile fieret visibile et assumeret carnem, ut nos ad Patrem reduceret. Et hoc est quod dicitur Ioannis decimo quarto⁴: Nemo venit ad Patrem nisi per me; et Matthaei undecimo: Patrem nemo novit nisi Filius, et cui voluerit Filius revelare. Et ideo dicitur Verbum caro factum. Considerantes igitur illuminationem artis mechanicae quantum ad operis egressum, intuebimur ibi Verbum generatum et incarnatum, id est Divinitatem et humanitatem et totius fidei integritatem⁵.

13. Si vero consideremus effectum, intuebimur vivendi ordinem. Omnis enim artifex intendit producere opus pulcrum et utile et stabile; et tunc est carum et acceptabile opus, cum habet istas tres conditiones. — Iuxta haec tria necesse est reperiri tria in ordine vivendi scilicet « scire, velle et impermutabiliter sive perseveranter operari »⁶. Scientia reddit opus pulcrum, voluntas reddit utile, perseverantia reddit stabile. Primum est in rationali, secundum in concupiscibili, tertium in irascibili.

14. Si consideremus fructum, inveniemus Dei et animae unionem. Omnis enim artifex, qui aliquod opus facit, aut facit, ut per illud laudetur, aut ut per illud sibi aliquid operetur vel lucretur, aut ut in illo delectetur, secundum tria, quae sunt in appetibilibus, scilicet bonum honestum, conferens et delectabile⁷. — Propter haec tria fecit Deus animam rationalem, ut ipsa eum laudaret, ut ipsa illi serviret, ut ipsa in eo delectaretur et quiesceret; et hoc est per caritatem, in qua qui manet in Deo manet, et Deus in eo⁸, ita quod est ibi quaedam mirabilis unio et ex unione mirabilis delectatio; quoniam, secundum quod dicitur in Proverbiis, deliciae meae esse cum filiis hominum. — Ecce, quomodo illuminatio artis mechanicae via est ad illuminationem sacrae Scripturae, et nihil est in ea, quod non praedicet veram sapientiam. Et ideo sacra Scriptura frequenter talibus similitudinibus utitur satis recte.

15. Iuxta hunc etiam modum est reperire in illuminatione rationalis philosophiae, cuius principalis intentio versatur circa sermonem. In quo est tria considerare secundum triplicem ipsius sermonis considerationem, scilicet respectu proferentis, ratione prolationis et respectu audientis sive ratione finis.

16. Si sermonem consideremus in respectu ad loquentem, sic videmus, quod omnis sermo significat mentis conceptum⁹, et ille conceptus interior est verbum mentis et eius proles, quae nota est etiam ipsi concipienti. Sed ad hoc, quod fiat nota audienti, induit formam vocis, et verbum intelligibile mediante illo indumento fit sensibile et auditur exterius et suscipitur in aure cordis audientis, et tamen non recedit a mente proferentis. — Iuxta hunc modum videmus in Verbo aeterno, quod Pater aeternaliter ipsum concepit generando, secundum illud Proverbiorum octavo¹⁰: Nondum erant abyssi, et ego iam concepta eram. Sed ad hoc, quod homini sensuali fieret cognoscibile, induit formam carnis, et Verbum caro factum est et habitavit in nobis, et tamen remansit in sinu Patris.

17. Si vero consideremus sermonem ratione sui, sic intuebimur in eo ordinem vivendi. Ad complementum enim sermonis necessario ista tria concurrunt, scilicet congruitas, veritas et ornatus. — Et iuxta haec tria omnis actio nostra debet habere modum, speciem et ordinem¹¹; ut sit modificata p. 324 per modestiam in exteriori opere, speciosa per munditiam in affectione, ordinata et ornata per rectitudinem in intentione. Tunc enim recte et ordinate vivitur, cum est intentio recta, affectio munda et operatio modesta.

18. Si vero consideremus sermonem ratione finis¹, sic est ad exprimendum, ad erudiendum et ad movendum; sed nunquam exprimit aliquid, nisi mediante specie, nunquam docet, nisi mediante lumine arguente, nunquam movet, nisi mediante virtute; et constat, quod hoc non fit nisi per speciem et lumen et virtutem intrinsecam, intrinsecus animae unita: et ideo concludit Augustinus², quod ille solus est verus doctor, qui potest speciem imprimere et lumen infundere et virtutem dare cordi audientis. Et hinc est, quod « cathedram habet in caelo qui intus corda docet ». — Sicut ergo nihil cognoscitur per sermonem perfecte, nisi mediante virtute, lumine et specie unitis animae; sic ad hoc, quod anima erudiatur ad Dei cognitionem per ipsius internam locutionem, necesse est, quod uniatur ei qui est splendor gloriae et figura substantiae eius, portans omnia verbo virtutis suae³. — Ex quo patet, quam mira est haec contemplatio, per quam Augustinus in multis libris manuducit ad divinam sapientiam.

19. Secundum etiam hunc modum est reperire in illuminatione naturalis philosophiae, cuius principalis intentio versatur circa rationes formales in materia, in anima et in divina sapientia. Quas tripliciter contingit considerare, scilicet secundum habitudinem proportionis, secundum effectum causalitatis et secundum medium unionis; et secundum haec tria est reperire tria praemissa.

20. Si consideremus eas secundum habitudinem proportionis, videbimus in eis Verbum aeternum et Verbum incarnatum. Rationes intellectuales et abstractae quasi mediae sunt inter seminales et ideales⁴. Sed rationes seminales non possunt esse in materia, quin sit in ea generatio et productio formae; similiter nec in anima rationes intellectuales, quin sit generatio verbi in mente: ergo nec ideales in Deo, quin sit productio Verbi a Patre secundum rectam proportionem; hoc enim est dignitatis, et si convenit creaturae, multo fortius inferri potest de Creatore. Propter quod dixit Augustinus⁵, quod Filius Dei est « ars Patris ». — Rursus, appetitus, qui est in materia, ordinatur ad rationes intellectuales, ut nullo modo perfecta sit generatio, nisi anima rationalis uniatur materiae corporali⁶. — Per similem igitur rationem potest argui, quod summa perfectio et nobilissima in universo esse non possit, nisi natura in qua sunt rationes seminales, et natura, in qua sunt rationes intellectuales, et natura, in qua sunt rationes ideales, simul concurrant in unitatem personae, quod factum est in Filii Dei incarnatione. — Praedicat igitur tota naturalis philosophia per habitudinem proportionis Dei Verbum natum et incarnatum, ut idem sit alpha et omega⁷, natum scilicet in principio et ante tempora, incarnatum vero in fine saeculorum.

21. Si vero consideremus rationes istas secundum effectum causalitatis, perpendemus ordinem vivendi: quoniam generatio non potest fieri in materia generabili et corruptibili secundum rationes seminales nisi beneficio luminis corporum supercaelestium, quae elongantur a generatione et corruptione, scilicet a sole, luna et stellis⁸. — Per hunc etiam modum anima non potest opera viva facere, nisi suscipiat a sole, id est a Christo, gratuiti luminis beneficium, et nisi consequatur ipsius lunae, id est Virginis Mariae, Matris Christi patrocinium, et nisi imitetur aliorum Sanctorum exempla; ex quorum concursu congregetur in ipsa opus vivum atque perfectum. Unde ordo vivendi pendet in tribus.

22. Si autem consideremus istas rationes secundum unionis medium, intelligemus, per quem modum fiat unio animae ad Deum. Nam natura corporalis animae non potest uniri, nisi mediante humore, mediante spiritu et mediante calore, quae tria disponunt carnem, ut vitam suscipiat ab anima⁹. — Secundum hoc etiam intelligitur, quod Deus non praestat vitam animae nec ei unitur, nisi sit humida per gemitum compunctionis et pietatis, nisi sit spi- p. 325 ritualis per contemptum omnis terrenitatis, nisi sit calida per desiderium patriae caelestis et ipsius dilecti. — Ecce, qualiter in philosophia naturali latet sapientia Dei.

23. Penes modos praedictos est reperire in illuminatione philosophiae moralis lumen sacrae Scripturae: quoniam intentio moralis philosophiae principaliter versatur circa rectitudinem; versatur enim circa iustitiam generalem, quae, ut dicit Anselmus¹, « est rectitudo voluntatis ». Rectum autem habet tripliciter notificari, et secundum hoc tria praemissa lucent in consideratione rectitudinis. Uno modo dicitur « rectum, cuius medium non exit ab extremis² ». Si ergo in Deo est summa rectitudo et secundum se, et in quantum est principium, et in quantum est finis omnium; necesse est in Deo ponere mediam personam secundum se, ut una sit tantum producens, alia tantum producta, media vero producens et producta. Necesse est etiam ponere medium in egressu et regressu rerum; sed medium in egressu necesse est, quod plus teneat se a parte producentis, medium vero in regressu, plus a parte redeuntis: sicut ergo res exierunt a Deo per Verbum Dei, sic ad completum reditum necesse est, Mediatorem Dei et hominum³ non tantum Deum esse, sed etiam hominem, ut homines reducat ad Deum.

24. Alio modo dicitur rectum quod dirigenti se conformatur. Et secundum hoc in consideratione rectitudinis conspicitur ordo vivendi. Ille enim recte vivit, qui dirigitur secundum regulas iuris divini. Et hoc est, quando voluntas hominis assentit praeceptis necessariis, monitis salutiferis, consiliis perfectis, ut probet homo, quae sit voluntas Dei bona et beneplacens et perfecta⁴. Et tunc est rectus ordo vivendi, in quo nulla obliquitas potest reperiri.

25. Tertio modo dicitur rectum cuius summitas est sursum erecta, sicut homo habet staturam rectam. Et secundum hoc in consideratione rectitudinis manifestatur Dei et animae unio. Cum enim Deus sit sursum, necesse est, quod apex ipsius mentis sursum erigatur⁵. Hoc autem est, cum rationalis assentit primae veritati propter se et super omnia, cum irascibilis innititur summae largitati, et cum concupiscibilis adhaeret bonitati; tunc qui hoc modo Deo adhaeret unus spiritus est⁶.

26. Et sic patet, quomodo multiformis sapientia Dei⁷, quae lucide traditur in sacra Scriptura, occultatur in omni cognitione et in omni natura. Patet etiam, quomodo omnes cognitiones famulantur theologiae; et ideo ipsa assumit exempla et utitur vocabulis pertinentibus ad omne genus cognitionis. Patet etiam, quam ampla sit via illuminativa, et quomodo in omni re, quae sentitur sive quae cognoscitur, interius lateat ipse Deus. — Et hic est fructus omnium scientiarum, ut in omnibus aedificetur fides, honorificetur Deus⁸, componantur mores, hauriantur consolationes, quae sunt in unione sponsi et sponsae, quae quidem fit per caritatem, ad quam terminatur tota intentio sacrae Scripturae, et per consequens omnis illuminatio desursum descendens, et sine qua omnis cognitio vana est, quia nunquam pervenitur ad Filium nisi per Spiritum sanctum, qui docet nos omnem veritatem; qui est benedictus in saecula saeculorum. Amen⁹.

EXPLICIT.

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1. Every best gift and every perfect gift is from above, coming down from the Father of lights, James in the first chapter of his Epistle¹. In this word is touched the origin of all illumination, and together with this is intimated the liberal emanation of the manifold light from that fontal light. Now although every illumination of cognition is interior, we can nevertheless reasonably distinguish, so as to say that there is an exterior light, namely the light of the mechanical art; an inferior light, namely the light of sensitive cognition; an interior light, namely the light of philosophical cognition; and a superior light, namely the light of grace and of Sacred Scripture. The first light illumines with respect to the artificial figure, the second with respect to the natural form, the third with respect to intellectual truth, the fourth and last with respect to saving truth.

2. The first light, therefore, which illumines toward artificial figures — which are as it were exterior and were devised for supplying the body's need — is called the light of the mechanical art²; and this, because it is in a certain way servile and falls away from the cognition of philosophy, can rightly be called exterior. And it is made sevenfold according to the seven mechanical arts which Hugh assigns in the Didascalicon³, namely: cloth-making, armament, agriculture, hunting, navigation, medicine, and the theatrical art. — Their sufficiency is taken thus. Since every mechanical art is either for solace or for advantage; that is, it is either for excluding sadness or for excluding need; that is, it either profits or delights, according to that word of Horace⁴:

Poets wish either to profit or to delight.

And again:

He has carried every vote who has mingled the useful with the sweet.

If it is for solace and delight, thus it is the theatrical art, which is the art of games, containing every manner of playing, whether in songs, or in instruments, or in figments, or in the gesticulations of the body⁵. — But if it is ordered to advantage or benefit with respect to the exterior man, this can be either as to covering, or as to nourishment, or as to the support of both. — If as to covering, either it is of a soft and smooth material, and thus it is cloth-making; or of a hard and strong material, and thus it is armament or the smith's art, which contains every armament fabricated⁶ whether of iron, or of any metal whatever, or of stone, or of wood. But if it helps as to food, this can be in two ways: since we are fed on vegetable things, or on sentient things. If as to vegetable things, thus it is agri- p. 320 culture; if as to sentient things, thus it is hunting. — Or otherwise: if it helps as to food, this can be in two ways: either it helps as to the begetting and multiplying of foods, and then it is agriculture; or as to the manifold¹ preparation of food, and thus it is hunting, which contains every kind of preparing foods and drinks and flavours, which pertains to bakers, cooks and innkeepers. But it is named from one part of itself alone, on account of a certain excellence and courtliness².

But if it is for the support of both, this is in two ways: either by supplying what is lacking, and thus it is navigation, under which is contained all commerce, whether of things pertaining to covering or to nourishment; or by removing hindrance and harm, and thus it is medicine, whether it consists in the compounding of electuaries, or of potions, or of ointments, or in the curing of wounds, or in the cutting off of members, as is surgery. — But the theatrical art is unique³. And thus the sufficiency is clear.

3. The second light, which illumines us toward apprehending natural forms, is the light of sensitive cognition, which is rightly called inferior, because sensitive cognition begins from what is lower and comes about by benefit of corporeal light. And this is made fivefold according to the five senses. — Augustine takes their sufficiency according to the nature of the light of the elements, in the third book on Genesis⁴, in this way: because the light or brightness which makes for the distinguishing of corporeal things either is in the eminence of its own property and in a certain purity, and thus it is the sense of sight; or is mingled with air, and thus it is hearing; or with vapour, and thus it is smell; or with moisture, and thus it is taste; or with the thickness of earth, and thus it is touch. For the sensible spirit has the nature of light, whence it thrives in the nerves, whose nature is clear and pervious; and in these five senses it is multiplied according to a greater and a lesser purification. And so, since there are five simple bodies of the world, namely the four elements and the fifth essence⁵, in order that man might be able to perceive all corporeal forms, he has five senses corresponding to them; because no apprehension comes about except through some likeness and agreement of the organ and the object, for the reason that sense is a nature determined to something. — There is also another way of taking the sufficiency of the senses⁶, but Augustine approves this one, and it seems reasonable, because for this sufficiency there concur together the correspondences on the part of the organ, of the medium and of the object.

4. The third light, which illumines toward searching out intelligible truths, is the light of philosophical cognition, which is therefore called interior, because it inquires into interior and hidden causes, and this through the principles of the disciplines and of natural truth, which are naturally implanted in man⁷. And this is made threefold: rational, natural and moral. — And the sufficiency can be taken thus. For there is the truth of discourse, the truth of things and the truth of morals. Rational philosophy considers the truth of discourse, natural the truth of things, moral the truth of morals. — Or otherwise: just as in the most high God it belongs to consider the account of the efficient cause, of the formal or exemplar cause, and of the final cause, because he is « the cause of subsisting, the ground of understanding and the order of living⁸ »; so also in the illumination of philosophy itself, since it illumines either toward knowing the causes of being, and thus it is physics; or the grounds of understanding, and thus it is logic; or the order of living, and thus it is moral or practical philosophy. — In a third way, thus: because the light of philosophical cognition illumines the intellective power itself; and this can be in three ways: either inasmuch as it governs the motive power, and thus it is moral; or inasmuch as it governs itself, and thus it is natural; or inasmuch as it governs the interpretative power, and thus it is discursive; so that man may thus be illumined p. 321 toward the truth of life, toward the truth of knowledge and toward the truth of doctrine¹.

And since a man can in three ways express through discourse what he has within him — namely, so as to make known the conception of his mind, or so as to move another further to belief, or so as to move him to love or to hatred — therefore discursive or rational philosophy is made threefold, namely into grammar, logic and rhetoric; of which the first is for expressing, the second for teaching, the third for moving. The first regards reason as apprehensive; the second, as judicative; the third, as motive. And because reason apprehends through congruous discourse, judges through the true, and moves through ornate discourse: hence it is that this threefold science considers these three properties² about discourse.

Again, since our intellect has to be directed in judging according to formal grounds, and these can be considered in three ways — either in comparison to matter, and thus they are called formal grounds; or in comparison to the soul, and thus intellectual; or in comparison to divine wisdom, and thus ideal — therefore natural philosophy is made threefold: into physics properly so called, into mathematics and into metaphysics³; so that physical consideration is about the generation and corruption of things according to natural powers and seminal grounds; mathematics is about the consideration of abstractable forms according to intelligible grounds; metaphysics, about the cognition of all beings, which it leads back to one first principle from which they came forth according to ideal grounds, or to God inasmuch as he is principle, end and exemplar; although among the metaphysicians there has been no little controversy concerning ideal grounds of this kind⁴.

Lastly, because the government of the motive power has to be attended to in three ways, namely with respect to one's own life, with respect to the family and with respect to the multitude subject to one; therefore moral philosophy is made threefold, namely into monastic, economic and political; which are distinguished according to the aforesaid threefold manner, as appears from the very names⁵.

5. Now the fourth light, which illumines toward saving truth, is the light of Sacred Scripture, which is therefore called superior, because it leads to higher things by manifesting what is above reason, and also because it comes down not by discovery but by inspiration from the Father of lights⁶. And although it is one according to the literal understanding, it is nevertheless threefold according to the mystical and spiritual sense. For in all the books of Sacred Scripture, besides the literal sense which the words outwardly sound, there is conceived a threefold spiritual sense: namely the allegorical, by which we are taught what is to be believed concerning Divinity and humanity; the moral, by which we are taught how we are to live; and the anagogical, by which we are taught how we are to cleave to God⁷. Hence all Sacred Scripture teaches these three things, namely Christ's eternal generation and incarnation, the order of living, and the union of God and the soul. The first regards faith, the second morals, the third the end of both. Upon the first the study of the doctors ought to labour, upon the second the study of the preachers, upon the third the study of the contemplatives. The first Augustine teaches most of all, the second Gregory teaches most of all, the third Dionysius teaches — Anselm follows Augustine, Bernard follows Gregory, Richard follows Dionysius, since Anselm is in reasoning, Bernard in preaching, Richard in contemplation — but Hugh, in all of these⁸. p. 322

6. From what has been said it is gathered that, although by the primary division the light coming down from above is fourfold, there are nevertheless six differences of it: namely the light of Sacred Scripture, the light of sensitive cognition, the light of the mechanical art, the light of rational philosophy, the light of natural philosophy and the light of moral philosophy. And therefore there are six illuminations in this life, and they have their evening; because all knowledge shall be destroyed¹; and therefore there succeeds to them a seventh day of rest, which has no evening, namely the illumination of glory.

7. Hence very fittingly² can these six illuminations be reduced to the six formations or illuminations in which the world was made, so that the cognition of Sacred Scripture corresponds to the first formation, namely the formation of light; and so on in order. — And just as all those had their origin from one light, so all these cognitions are ordered to the cognition of Sacred Scripture, are enclosed in it and are perfected in it, and through it are ordered to the eternal illumination. Hence all our cognition ought to have its stand in the cognition of Sacred Scripture, and most of all as to the understanding of anagogy, through which the illumination is referred back to God, whence it took its rise. And therefore there the circle is completed, the senary is completed, and therefore³ the stand.

8. Let us see, then, how the other illuminations of the cognitions are to be reduced to the light of Sacred Scripture. And first let us see it in the illumination of sensitive cognition, which is wholly occupied about the cognition of sensible things, where there are three things to consider: the medium of knowing, the exercise of knowing, the delight of knowing⁴. — If we consider the medium of knowing, we shall behold there the Word eternally generated and incarnate in time. For no sensible thing moves the cognitive power except by means of a likeness which goes forth from the object as offspring from a parent; and this generally, whether really or exemplarily, is necessary in every sense. But that likeness does not effect completion in the act of sensing unless it is united with the organ and the power; and when it is united, a new perception comes about, and through that perception there comes about a leading back to the object by means of that likeness. And although the object is not always sensed, nevertheless, so far as lies in itself, it always begets a likeness, when it is in its completion. — In this way also understand that from the highest mind, which is knowable to the interior senses of our mind, there emanated eternally a likeness, an image and offspring; and he afterwards, when the fulness of time came⁵, was united to mind and to flesh and took the form of man, which had never been before; and through him all our minds are led back to God, which receive that likeness of the Father in the heart through faith.

9. But if we consider the exercise of the senses, we shall behold there the order of living. For each sense exercises itself about its proper object, flees what is harmful to it, and does not usurp what belongs to another. — In this way the sense of the heart then lives in an ordered way, when it exercises itself toward that for which it is, against negligence; when it flees what is harmful to it, against concupiscence; and when it does not usurp for itself what belongs to another, against pride. For every disorder comes either from negligence, or from concupiscence, or from pride⁶. For he lives in an ordered way who lives prudently, temperately and obediently, so as to flee negligence in things to be done, concupiscence in things to be desired, and pride in things excellent.

10. But if we consider the delight, we shall behold the union of God and the soul. For every sense seeks its own agreeable sensible with desire, finds it with joy, and repeats it without weariness, because the eye is not filled with seeing, neither is the ear filled with hearing⁷. — In this way also the sense of our heart ought desiringly to seek, joyfully to find, and unceasingly to repeat, whatever is beautiful, or harmonious, or fragrant, or sweet, or soothing. — Behold how in sensitive cognition divine wisdom is contained hiddenly, and how wonderful is the contemplation of the five spiritual senses according to their conformity to the corporeal senses.

11. In this way it is to be found in the illumination⁸ of the mechanical art, whose whole intention is occupied about the production of artificial things. In which we can behold these three: namely the generation and incarnation of the Word, the order of living and the covenanting of God and the soul. And this, if we consider the going forth, the effect and the fruit; or thus: the art of working, the quality of the work made and the usefulness of the fruit drawn from it.

12. If we consider the going forth, we shall see that the artificial effect goes forth from the craftsman by means of a likeness existing in his mind; through which the craftsman thinks it p. 323 out before he produces it, and thence produces it as he had disposed¹. Now the craftsman produces the exterior work made like to the interior exemplar so far as he is better able; and if he could produce such an effect as would love and know him, he would certainly do so; and if that effect were to know its maker, this would be by means of the likeness according to which it proceeded from the craftsman; and if it had the eyes of its cognition darkened, so that it could not be raised above itself, it would be necessary, in order that it might be led to the cognition of its maker, that the likeness through which the effect had been produced should condescend even to that nature which could be grasped and known by it². — In this way understand that from the highest Craftsman no creature proceeded except through the eternal Word, « in whom he disposed all things³ », and through whom he produced creatures having not only the character of a vestige, but also of an image, so that they might be made like to him through cognition and love. And since through sin the rational creature had the eye of contemplation clouded over, it was most fitting that the eternal and invisible should become visible and take on flesh, that he might lead us back to the Father. And this is what is said in John the fourteenth⁴: No man cometh to the Father but by me; and in Matthew the eleventh: No one knoweth the Father but the Son, and he to whom it shall please the Son to reveal him. And therefore it is said, the Word was made flesh. Considering, therefore, the illumination of the mechanical art as to the going forth of the work, we shall behold there the Word generated and incarnate, that is, Divinity and humanity and the integrity of the whole faith⁵.

13. But if we consider the effect, we shall behold the order of living. For every craftsman intends to produce a work that is beautiful and useful and lasting; and a work is then dear and acceptable when it has these three conditions. — According to these three, three things must be found in the order of living, namely « to know, to will and to work unchangeably or perseveringly »⁶. Knowledge makes the work beautiful, will makes it useful, perseverance makes it lasting. The first is in the rational power, the second in the concupiscible, the third in the irascible.

14. If we consider the fruit, we shall find the union of God and the soul. For every craftsman who makes some work either makes it that he may be praised through it, or that through it he may work or gain something for himself, or that he may delight in it, according to the three things which are in desirable objects, namely the good that is honourable, the advantageous and the delightful⁷. — On account of these three God made the rational soul: that it might praise him, that it might serve him, that it might delight in him and rest in him; and this is through charity, in which he that abideth in God abideth, and God in him⁸, so that there is there a certain wonderful union and from the union a wonderful delight; since, according to what is said in Proverbs, my delights were to be with the children of men. — Behold how the illumination of the mechanical art is a way to the illumination of Sacred Scripture, and there is nothing in it which does not preach true wisdom. And therefore Sacred Scripture very fittingly makes frequent use of such likenesses.

15. According to this same manner it is to be found in the illumination of rational philosophy, whose principal intention is occupied about discourse. In which there are three things to consider according to the threefold consideration of discourse itself: namely with respect to the speaker, by reason of the utterance, and with respect to the hearer or by reason of the end.

16. If we consider discourse in respect to the speaker, we see thus that all discourse signifies the conception of the mind⁹, and that interior conception is the word of the mind and its offspring, which is known also to the one conceiving it. But in order that it may be made known to a hearer, it puts on the form of the voice, and the intelligible word, by means of that garment, becomes sensible and is heard outwardly and is received into the ear of the hearer's heart, and yet it does not depart from the mind of the speaker. — According to this manner we see in the eternal Word that the Father eternally conceived him by generating, according to that word of Proverbs the eighth¹⁰: The depths were not as yet, and I was already conceived. But in order that he might be made knowable to sensual man, he put on the form of flesh, and the Word was made flesh and dwelt among us, and yet he remained in the bosom of the Father.

17. But if we consider discourse by reason of itself, we shall behold in it the order of living. For to the completion of discourse these three necessarily concur, namely congruity, truth and ornament. — And according to these three every action of ours ought to have measure, beauty and order¹¹; so that it may be measured p. 324 by modesty in the exterior work, beautiful by cleanness in the affection, and ordered and adorned by rectitude in the intention. For then is life lived rightly and in order, when the intention is right, the affection clean and the operation modest.

18. But if we consider discourse by reason of its end¹, thus it is for expressing, for instructing and for moving; yet it never expresses anything except by means of a species, never teaches except by means of a light that convinces, never moves except by means of a power; and it is agreed that this does not come about except through a species and a light and an intrinsic power, united to the soul from within: and therefore Augustine concludes² that he alone is the true teacher who can imprint the species and pour in the light and give power to the heart of the hearer. And hence it is that « he has his chair in heaven who teaches hearts within ». — As, therefore, nothing is perfectly known through discourse except by means of a power, a light and a species united to the soul; so, in order that the soul may be instructed unto the cognition of God through his interior speaking, it is necessary that it be united to him who is the brightness of glory and the figure of his substance, upholding all things by the word of his power³. — From which it is clear how wonderful is this contemplation, by which Augustine in many books leads by the hand to divine wisdom.

19. According to this manner also it is to be found in the illumination of natural philosophy, whose principal intention is occupied about the formal grounds in matter, in the soul and in divine wisdom. These it happens that we consider in three ways, namely according to the relation of proportion, according to the effect of causality and according to the medium of union; and according to these three the three aforesaid things are to be found.

20. If we consider them according to the relation of proportion, we shall see in them the eternal Word and the incarnate Word. The intellectual and abstract grounds are as it were midway between the seminal and the ideal⁴. But seminal grounds cannot be in matter without there being in it generation and production of form; likewise neither can intellectual grounds be in the soul without there being a generation of the word in the mind: therefore neither can ideal grounds be in God without there being a production of the Word from the Father according to right proportion; for this belongs to dignity, and if it befits the creature, it can much more strongly be inferred of the Creator. On which account Augustine said⁵ that the Son of God is « the art of the Father ». — Again, the appetite which is in matter is ordered to the intellectual grounds, so that in no way is the generation perfect unless the rational soul be united to corporeal matter⁶. — By a like reasoning, therefore, it can be argued that the highest and noblest perfection cannot be in the universe unless the nature in which the seminal grounds are, and the nature in which the intellectual grounds are, and the nature in which the ideal grounds are, should concur together into the unity of a person — which was done in the incarnation of the Son of God. — All natural philosophy, therefore, through the relation of proportion, proclaims God's Word as born and incarnate, so that he is the same alpha and omega⁷, born, that is, in the beginning and before times, but incarnate at the end of the ages.

21. But if we consider these grounds according to the effect of causality, we shall weigh the order of living: since generation cannot come about in generable and corruptible matter according to seminal grounds except by benefit of the light of the supercelestial bodies, which are far removed from generation and corruption, namely from the sun, the moon and the stars⁸. — In this way also the soul cannot do living works unless it receive from the sun, that is, from Christ, the benefit of gratuitous light; and unless it obtain the patronage of the moon itself, that is, of the Virgin Mary, the Mother of Christ; and unless it imitate the examples of the other Saints; from whose concurrence a living and perfect work may be gathered together in it. Hence the order of living depends on three things.

22. But if we consider these grounds according to the medium of union, we shall understand in what manner the union of the soul to God comes about. For the corporeal nature cannot be united to the soul except by means of moisture, by means of spirit and by means of heat, which three dispose the flesh to receive life from the soul⁹. — According to this it is also understood that God does not bestow life on the soul nor is united to it, unless it be moist through the groaning of compunction and piety, unless it be p. 325 spiritual through contempt of all earthliness, unless it be warm through desire of the heavenly fatherland and of the Beloved himself. — Behold in what manner the wisdom of God lies hidden in natural philosophy.

23. In the aforesaid ways it is to be found that in the illumination of moral philosophy there is the light of Sacred Scripture: since the intention of moral philosophy is principally occupied about rectitude; for it is occupied about general justice, which, as Anselm says¹, « is rectitude of the will ». Now the right can be made known in three ways, and according to this the three aforesaid things shine out in the consideration of rectitude. In one way that is called « right whose middle does not depart from the extremes² ». If, therefore, in God there is the highest rectitude both according to himself, and inasmuch as he is the principle, and inasmuch as he is the end of all things; it is necessary to posit in God a middle person according to himself, so that one is only producing, another only produced, and the middle both producing and produced. It is necessary also to posit a middle in the going forth and the return of things; but the middle in the going forth must hold itself more on the side of the one producing, while the middle in the return must hold itself more on the side of the one returning: as, therefore, things went forth from God through the Word of God, so for the complete return it is necessary that the Mediator of God and men³ be not only God but also man, that he may lead men back to God.

24. In another way that is called right which conforms itself to the one directing it. And according to this, in the consideration of rectitude the order of living is descried. For he lives rightly who is directed according to the rules of the divine law. And this is when the will of man assents to the necessary precepts, to the salutary admonitions, to the perfect counsels, so that a man may prove what is the good and acceptable and perfect will of God⁴. And then there is the right order of living, in which no crookedness can be found.

25. In a third way that is called right whose summit is erected upward, as man has an upright stature. And according to this, in the consideration of rectitude the union of God and the soul is made manifest. For since God is above, it is necessary that the apex of the mind itself be raised upward⁵. And this comes about when the rational power assents to the first truth for its own sake and above all things, when the irascible power leans upon the highest bounty, and when the concupiscible power cleaves to goodness; then he who cleaves to God in this way is one spirit with him⁶.

26. And thus it is clear how the manifold wisdom of God⁷, which is lucidly handed down in Sacred Scripture, lies hidden in every cognition and in every nature. It is clear also how all the cognitions are handmaids to theology; and therefore theology takes up examples and uses words pertaining to every kind of cognition. It is clear also how ample is the illuminative way, and how in every thing which is sensed or known God himself lies hidden within. — And this is the fruit of all the sciences: that in all of them faith may be built up, God may be honoured⁸, morals may be composed, and consolations may be drawn which are in the union of the bridegroom and the bride — a union which indeed comes about through charity, at which the whole intention of Sacred Scripture terminates, and consequently every illumination coming down from above; and without which all cognition is vain, since one never comes to the Son except through the Holy Spirit, who teaches us all truth; who is blessed for ever and ever. Amen⁹.

EXPLICIT.

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