Anonymous (Liber de causis) prop bardenhewer 2 · pattin prop 2 · bardenhewer page 165

Omne esse superius aut est superius aeternitate et ante ipsam aut est cum aeternitate aut est post aeternitatem et supra tempus. esse uero quod est ante aeternitatem est causa prima, quoniam est causa ei. sed esse quod est cum aeternitate est intelligentia, quoniam est esse secundum habitudinem unam quod non patitur neque destruitur. esse autem quod est post aeternitatem et supra tempus est anima, quoniam est in orizonte aeternitatis inferius et supra tempus. et significatio quod causa prima est ante aeternitatem ipsam, est quod esse in ipsa est adquisitum. et dico quod omnis aeternitas est esse, sed non omne esse est aeternitas. ergo esse est plus commune quam aeternitas. et causa prima est supra aeternitatem, quoniam aeternitas est causatum ipsius. et intelligentia opponitur aeternitati, quoniam extenditur cum ea et non alteratur neque destruitur. et anima annexa est cum aeternitate inferius, quoniam est susceptibilior inpressionis quam intelligentia, et est supra tempus, quoniam est causa temporis.

Every higher being either is higher than eternity and before it, or is with eternity, or is after eternity and above time. But the being which is before eternity is the first cause, since it is a cause to eternity. And the being which is with eternity is intellect, since it is a being according to one single condition, which neither undergoes anything nor is destroyed. And the being which is after eternity and above time is soul, since it is on the horizon of eternity, below it, and above time. And the sign that the first cause is before eternity itself is that being in eternity is acquired. And I say that every eternity is being, but not every being is eternity. Therefore being is more common than eternity. And the first cause is above eternity, since eternity is what it causes. And intellect stands over against eternity, since it is extended along with it and is neither altered nor destroyed. And soul is joined to eternity from below, since it is more receptive of impression than intellect is; and it is above time, since it is the cause of time.

Plate-verified, whole section on one page (p.165, leaf n190). No divergence found from the archive.org OCR layer on this page beyond the usual character-level noise (e.g. 'aetemitatem' for aeternitatem, long-s artifacts) that does not affect any word here. Apparatus not captured (crop cut before the footnote block); see flags. Phase 3 translation notes. (a) intelligentia is rendered 'intellect', not 'intelligence': the glossary allows 'intelligence' only where the Latin author distinguishes intelligentia from intellectus, and this text never uses intellectus at all, so nothing is being distinguished. Rendering it 'intellect' is also what lets El. 87's νοῦς and this section's intelligentia be seen as the same term. (b) The sentence 'omnis aeternitas est esse, sed non omne esse est aeternitas' is this text's version of El. 87's lemma, and the English deliberately keeps the same shape as El. 87's 'Everything eternal is being, but not every being is eternal.' (c) supra is 'above' and ἐπέκεινα at El. 87 is 'beyond'; the two words are kept apart rather than harmonised, since the Latin has its own vocabulary here. (d) 'intelligentia opponitur aeternitati' is difficult: opponi here carries the sense of being ranged alongside or matched with eternity rather than of opposition, which is what 'extenditur cum ea' then explains. The English keeps the literal 'stands over against' and lets the following clause do the work.

In the crux Liber de causis, proposition 2