Pico Five Conclusions

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Contents: I. The conclusions of the Latins, according to the doctrines of the philosophers and the theologians of Albert the Great, Tomas Aquinas, Francis of Maironis, John Scotus, Henry of Ghent, and Giles of Rome. 2. The conclusions according to the doctrine of the Arabians, who in most cases lay claim to the Peripatetics, Avenroen, Avicenna, Alpharabium, to Isaac, Abumaron, Moses, Mahumeth, and Avenpaten. 3. The conclusions by the Greeks, who profess the sect of the Peripatetic school: Theophrastus, ammonium, and Simplicius,, Alexander, and Themistius. 4. Conclusions according to the teachings of philosophers, who are said to Plato, Plotinus Egyptians, Arabs Adelandi, Porphyry Tyrian, Jamblichi Chalcidius, Proclus lace, [Pythagorean, of theologians, Wednesday Tris Egyptians, and the wise Jewish Cabalistarum]. V. Number five hundred conclusions own mind, which are divided into the conclusions of the division of the moneys Physical paradox propounding, harmonizes the paradox, theology, Platonic, [Abucat], and mathematics. [Question to which I had promised them that he will answer by the numbers], the Chaldaean, the Magical, Orphicas, and Cabalisticas, in all of which there is nothing, I lay assertiue or there is probable, except to the extent that the true or probable judges the holy Roman church, and his head, the Supreme Pontiff Innocent blessed is the eighth, of which the judgment, not the judgment of who sends up his mind ', the mind does not have. Giovanni Pico della MIRANDOLA Conclusions or PROPOSITION 900 In the year of 1486 in Rome
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Open to public debate but not for breeding. The number of persons assigned to nine hundred dialectical, moral, physics, mathematics, meta-Scientists, theology, magic, Cabalisticis, supported by the wise men of the Chaldeans, Arab, Jewish, Greek, Egyptian, Latin pleas, arguing publicly Pico Mirandulanus Concord John Earl. In which the reading of the Roman tongue not flawless, but the discussion of the most celebrated Parisian style is imitated. For this reason, the philosophers of our time as they had, most of them make use of all the. But doctrines are debated, and that the nations concerned themselves heresiarchs laid apart, that the parts of philosophy indiscriminately as the satyr all mixed together.
[1] The conclusions of the Latins, according to the doctrines of the philosophers and the theologians of Albert the Great, Tomas Aquinas, Henry of Ghent, John Scotus, Giles of Rome and the Francis Maironis.
[1] The conclusions of Albert the Great, according to the number of 16. 1. The intelligible species are not necessary, and it is not good to put them in agreement with the Peripatetics. 2. Of human individuals of the species of all things corrupted, this is true, the man is an animal. 3. This is the manner of essential in the fourth, a man is a man. 4. In each and every point of the matter, there are, by the habit of the beginning of all forms of natural potestatiuum essence, and coeternal, according to the philosophy of the matter, it was created according to the faith. 5. Does not change according to the intensity or remissness in the form of essence, but in reality. 6. The soul understands by means of a
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separate species of the one concreate from the beginning of its existence, which while it is in the body, or never, or rarely makes use of. 7. Sound is reported according to real (up) to the nerve pathway. 8. Light does not have a Intensional other than to be in the midst of. 9. The ear is the organ of hearing nerve expanded vault. 10. The object by itself, and, properly speaking, the common sense is so great, that it may go well Avcenna says. 11. Remember we are totally lost and the abolition of the stands. 12. Not introduced before the vegetal soul sensual, sensuous before nor rational, but all at once. 13. Although the reception of a specific resort passive sense to tell yet sensible of concurrent active. 14. The body of the mobile is the subject of natural science. 15. Of the Body (in the fact that the body) to the metaphysical consideration of the looks. 16. The power of respectiua the materials, he does not add to the matter of reality, but of reason. [2] The conclusions of the number of 34 according to Thomas. 1. If the Holy Spirit does not proceed from the Son, of the son would not be distinct. 2. The process of the temporal is extended according to the gift of sanctifying grace of the Holy Spirit. 3. Contingent on the elements that are, will be, or have been coming into existence, therefore it has been infallibly known to God from eternity, because it was his eternity even at present, set over him. 4. In the full sense of the future contingent things, more things are known by God, the
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infallibility of the divine at the same time consistent with the science itself. 5. God knew that whatever he is going to be contingent, / knew it is going to be necessarily. 6. By divine predestination of the reason of the high of some and the reprobation of others, goodness can, and only the divine will is the reason, that these reprobates, and that others will choose to the glory of. 7. Although the result will always be fulfilled, but not a necessity on the things willed generally imposes. 8. Of the absolute power of God, the grace of God, not having a Nor can also be accepted towards eternal life, not to mention having being accepted. 9. Work by charity formed elicited deserves eternal soul gioriam of equivalence. 10. Likeness of the divine at the same time might have been asked three persons in one nature. 11. The virtues of the moral and the cardinals will remain in the country after the resurrection. 12. Happiness is essentially in the act of the intellect. The corollary. Not enjoyment, and not an act of the will, is essentially happiness. 13. The sacraments of the new law were the cause of grace, without which there is not only him, but also by means of than. 14. But the body of Christ is in heaven, locally, on the altar sacramentally. 15. Of bodies after the resurrection, impassibility of the soul over the body, shall be of the full effects of the dominion of the. 16. In the last judgment Christ will judge not only in human nature, but also the human nature. 17. Although you may be able to be defended in any way to be able to create a creature: yet it is more reasonable to believe in the power of creating a creature that can not be communicated.
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18. Time is subiectiue in angel happier. 19. It can not be a sin in the will, unless it be by reason of a defect in the. 20. It can not be by the power of God to be the same body at the same time in different places. 21. Is not under the same kind of angels plurification. 22. In heaven God through the species does not seem to, but that he, through his own essence is applied to the understanding, in order that the intelligible species. 23. Does not add to unless it is one thing to being deprived of the division. 24. And really the subject of the proper passion of our thinking. 25. Form generated by the accident. 26. Matter is the principle of individuation. 27. There is the same as far as the number of quality of alteration from the beginning to the end. 28. The whole is in the notion of freedom essentially. 29. In the resolution of the substantial generation is done as far as the primary matter. 30. Ten in such a way the concept of being is called immediately interunitos, so that they are not of one, but to one thing. 31. Essence of the existing and any created really distinguished. 32. About the same thing outside the soul, distinct, they can actually be verified in no way contradictory. 33. The matter of the act says that there is no positive entitatiuum. 34. No moral virtue without substantive justice is in the will. 35. This proposition is: The man is capable of laughter, it is not in the second manner of essential.
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36. The two differences are the number of accidents of the ground, they are not in the same subject. 37. Them move from no other mover owing to the serious and trivial, or from the generator by removing an impediment than either. 38. Their very selves rather more seriously, which would make them move by themselves. 39. A phantasm is an agent of the intelligible species in the production of the secondary and instrumental. 40. The difficulty of understanding and on the part of on the part of the intellect and the intelligible can emerge. 41. Real distinction between a power of the soul from the soul. 42. Not a quiddity in particular are considered by the metaphysician. 43. A contradiction in terms, that matter is without form. 44. It is not to be placed in God the idea of prime matter. 45. There are idee types. [3] The conclusions of the number 8, according to Francis. 1. For this reason, it is false to say that the essence generates, because it is ultimately the essence and generates abstracted formally, is predicated. 2. It can be seen without the persons of the essence, and the person of the one without the other. 3. Will not be able to enjoy, after showing an object enjoyable. 4. Being called a name derived from God. 5. Have its own existence by the eternal essence of formal ', from itself, not from without. 6. No definition adapted defined. 7. Consistent with the real identity of the plurality
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of formalities. 8. To be a quiddity is not of God, but it is said of him in the second way. [4] The conclusions of the number of 22, according to John Scot. 1. Charity is not a distinct habit of the habit, the habit of grace, by means of which the Holy Spirit dwells in the soul. 2. An idea of the stone is not a stone was produced by none other than the divine intellect in intelligible being, and is therefore in a qualified sense, existing in the divine mind as the thing known in the knower. 3. If one has the distinction of being the properties of persons in God absolute, catholic truth shall not fight back. 4. That in Christ there were two. 5. Practice is the operation of the other power from the intellect, to reason correctly by nature apt to be drawn from this in order to be in conformity with the line. 6. Every individual is an individual by the use of the difference between an individual, which is called hecceitas. 7. And what is said of God in the creation of the Being univocally. 8. Being the last of his own passions and DIFFERENT quiditatiue not said. 9. In Christ there was no acquired knowledge. 10. Are to be put in their desire for the higher virtues. 11. He is subject to the Grecian in the will, not in the essence of the soul. 12. Themselves from the Body of Christ was impassible. 13. Absolute power of God, it is possible that the original sin erased without the infusion of grace. 14. After the Passion of Christ, without sin of the Old Law were able to CEREMONIAL
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observed. 15. Through precisely these words, This is my body, not the express words of what has gone before, that is, the day before he suffered, he can not be consecrated. 16. Reference creation to God is really the same, and the foundation of a formally distinct from the nature of the thing. 17. Reference really distinct from any other basis. 18. Is able to move itself to an act of virtual Something about the act of formally valid. 19. From the object of the act of understanding and intellect, as if it were two agents of parcialibus, so that what is caused. 20. Is caused by a more noble way of understanding the act of the intellect rather than by the object, whatever it might be an object, there is no way that brings happiness. 21. The substance is not known by the proper species. 22. Act produces habits that cause parcialis realization. [5] The conclusions according to Henry of Ghent, in number 13. 1. Above, is given in the light of the light of faith, in which they see the truth theologians theological knowledge. 2. Paternity is the principle of generating in the Father. 3. Are divided into the hands of the processions of the divine understanding, and to wills. 4. This proposition is not to be granted, the essence is the father of the children. 5. Demons do suffer from the fires of the soul sinful, and, in so far as it is hot, by the affliction of the same reason with her, which afflinguntur bodies. 6. Operations angels measured discrete time. 7. Angels understand the habit sciencialem
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connatural. 8. Irrascibilis are distinguished in the appetite and desire are so superior, for instance in the lower. 9. Have aliquidatiuam deffinibilem and reality, it is common and not figments of fiction. 10. Friendship is a virtue. 11. Ratitudo formally any created thing is respect. 12. At this point, that it may be a real mutuitas reports, it is required that the foundation of another as if they were directed to by their own nature towards its perfection. 13. Reference is not distinguished from the foundation really. [6] The conclusions according to Giles of Rome, in number 11. 1. Generating power in God, and it is not exactly the divine essence and taken absolutely no reference or property, or made of both, or either of these with the inclusion of the other, but the reality is only relative. 2. Theology is neither a practical, nor speculation, but the affection. 3. Under the aspect of God in the Theology is the subject of glorificatoris. 4. The Father and the Son is not the only breathing out a two, but they can also be said to be two spirators. 5. By the grace of the angels were not created in. 6. Angel is so obstinate and impenitent, because he had a divine inspiration substracti special. 7. The superior angel enlightens a lower one, not because the object of the present the luminous or to him, or let it divide the particulariset which in itself is united to him, but because it comforts and strengthens the understanding of the lower. 8. The sense of taste is to taste, not only
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saporabile, but perceives moist. 9. If the color is also a separate, fire can generate. 10. For this, that some science is subordinated to the other does not, it is enough that he will act in its own self-evident by the reduction to the class of abstraction. 11. Granted, a vacuum, if something in the be disturbed in itself, will move in an instant.
[2] The conclusions according to the doctrine of the Arabians, who in most cases lay claim to the Peripatetics, Avenroen, Avicenna, Alpharabium, Avenpaten, to Isaac, Abumaron, Moses, and Mahumeth.
[7] The conclusions of Auenroen in accordance with, the number of 41. 1. Prophecy in a dream, it is possible, through the light of the agent intellect over our soul. 2. One is the rational soul in all men. 3. Happiness is the ultimate of man, with the possible contained in the agent intellect, as a form, other than a continuation of the Latin, and which I have read, and most of all of the Ooannes Gandago, evil, and erroneously understood, which is not only in this, but in all about examining the philosophy, the doctrine of Auenrois at all correct? and perverted. 4. It is possible that by holding the unity of intellect, in particular my my life in such a way, as not to be common to me, with all survive after death. 5. Each abstract from the first depends on the abstract, into one of three sort of formal cause, the efficient cause and the final cause. 6. It is impossible from the same species and the propagation of putrefaction. 7. For the first time, the God of the mobile does
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not only as an end, but in order that the truth of the efficient and proper to move the motor. 8. Any of the heaven is the motor of the world with the soul of his own, making one with him substantially more, than let it be done out of the soul of the ox and of its own matter. The corollary. The soul gives to its own sphere of heaven, first be mobile and is perfect, which gives it motion. 9. The sky is a simple, not a composite of matter and form. 10. The three modes of themselves are useful for a demonstration, the first, the second and the fourth. 11. In every demonstration, moreover, on the demonstration of an absolute sense, it is possible circulation. 12. And light things are grievous to a self move by accident, while moving through the middle of himself. 13. The Heavens are not the same in general, in the different species, as Avicenna, he believed. 14. No its subject knowledge proves to be, nor the role of the principal of its subject. 15. There are whole from the part of the thing in the power only, but through the operation of an act of the soul. 16. Dimensions are endless abiding theme in it before in any form. 17. For whatever does not understand intelligence in addition to the first except the first. 18. There is no means of proving the abstract simply to be, in addition to the way of the movement of eternity. 19. Whatever is in the genus, it is corruptible. 20. The fact that a being is a being in the subject of metaphysics. 21. Definitions of natural materials does not say, but consequutiue.
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22. Demonstration of the seventh book of the Physics, that everything which is moved, is moved by something else, is the demonstration of the sign, and in no way a cause. 23. There are no active power, which is a part of indifferent to neutral and to do, or not do, can be determined from itself to the other to be done. 24. One is apt, through the rest difinitur. 25. An example of Aristotle in the second book of Metaphysics, of the nicticorace respect to the sun, denotes the impossibility of it does not, but the difficulty, otherwise something of the nature of the agisset idleness. 24. The proposition is necessary, which is the book of the Prior Analytics by Aristotle in the discovery of the possible and is distinguished on the other hand, there is that, which is by the necessary terms. 27. Necessary to the disposition of the border is required, that it should be a per se limit of one. 28. When Aristotle said, it would be less necessary from a greater have been found a necessary conclusion to be shut up, she was found by itself is to be understood, the necessary by accident. 29. Under the equinoctial can not be living in natural living. 30. In the sky, is by nature a right and it is not changed, although the parts of the world are changed. 31. He who lays down his soul to the form of complexion, he denies that the efficient cause. 32. Metaphysical divisibility of privation, he says one thing I do not actually, but aptitude. 33. One thing is the metaphysical foundation of one on arithmetic. 34. The number of exactly thus can be found in the abstract, sict in material things. 35. The essence of a thing and its manifestation are the same really. 36. Essence and the essence of differentiation
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in each of the primary. 37. The substance is prior to the accident, not only in nature, but by the time. 38. On the matter, as the matter is, it considers the Physics. 39. Understanding the essence of any substantial or otherwise. 40. He was allowed to assume the impossible, that it might be given to the matter (and form), which would not be a principle of corruption, it still would be if the heaven from such a truly composed of matter and form, it can not be eternal. 41. Finally, according to the concept of the end does not cause its own existence, but according to his own real being. [8] The conclusions according to Avicenna, in number 12. 1. Except the categorical syllogism and hypothetical, given the kind of compound syllogisms. 2. Although in none of syllogism, that may be categorically fact or potentiality, it can be concluded from the two negatives, though he can compositiuo in the syllogism of this to be done, so as to be concluded from the two negatives. 3. In the matter of the lower heaven is the matter of the same nature as the. 4. It can not be a notion of the intelligible in the soul without an actual understanding them. 5. It is possible for a man to be generated from putrefaction. 6. Comprises the essence of the matter properly and form. 7. Prior to the first substance is any substance that has a relationship to whatever it is that the transient operation of any cause, whether formal or material, or efficient, or final. 8. From one simple thing did not result in the end of more than one of simplicity.
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9. The odor of according to real being, and not intencionale, all the way to the sense of multiplied. 10. The proposition says that, above the sense of where he was, sensible, does not make a sensacionem, it is not only by means of the truths of the accident. 11. Organ of smell in the anterior part of the brain are fleshy mamillares established. 12. Nor is a particular affirmative, the possible is converted in the affirmative is always possible, nor necessary in the particular affirmative is necessary, as Aristotle believed. [9] according to the Alpharabium The conclusions, in number 11. 1. First of all, there is no demonstration that this is necessary in the first deffinivit Aristotle Posterior Analytics, but ought to be defined in this way: The first is that, in such a way that is more universal subject, as the genus is not predicated of the subject, however, of the. 2. A definition of the genus, which he gave to Porphyry, a bad one, but it must be defined in this way: a genus is, which of the two is the more universal of universals. 3. The highest good of man is through the perfection of aciencias theoretical matters. 4. When he says Aristotle, every doctrine and every system of preexistenti should be made from a knowledge of, and an argument can be understood as operating through the definitive knowledge of the doctrine and discipline. 5. According to Aristotle, is the kind of, I say out of all the intention, it is said about the subject of what has been proclaimed, and out of all that, which is the subject of by Theophrastus, that from the greater and the less necessary the conclusion will follow and which I found necessary. 6. He said of all he believes to be the intention of the other from her, which he calls a previous conclusion, it can not defend by Theophrastus to Aristotle, that from the greater and the less necessary the conclusion will follow and which I found necessary.
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7. It is possible, that which defines the book of Aristotle in the Prior Analytics, it is possible and common to the to the it was discovered that, contrary to necessarily distinct. 8. It is not an accident, too, can be understood in the abstract, without understanding the subject. 9. The species are in the middle, the middle of the way between the nature of the spiritual and the material. 10. Each of the three species of the knowledge of it is formally of a spiritual order. 11. Actual knowledge of the common sense of apprehension as a sensible image is the dream. [10] The conclusions of Narbonese as Isaac was, in number 4. 1. To maintain the active intellect is not necessary. 2. The first is the essence of the thing that shines forth in claim obiectiue intellect. 3. Motion is the exterior of a sense of the common objects of the senses, apart from the action of the power of the other can be known. 4. Celestial bodies, but not the usual formally lower temperature. [11] The conclusions of Abumaron according to the babel of the number 4. 1. Of any matter, which is the act of a corruptible in the world, with concern for God hath to. 2. The active intellect is nothing other than God. 3. Heating the lower heaven by their light falling on it. 4. An act of the intellect intrisecen but things are really understanding extrinsically and falsely. [12] The conclusions of Moses, according to the Egyptian, in number 3.
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1. Demonstration VIII Physics by Aristotle to prove the prime mover brought something special to the first test. 2. There is no one science the science of metaphysics. 3. Simplicity of the first, and the total absence of all manner of efficient causality can not be proved by means of motion, but in the final only. [13] The conclusions according Maumeth Tolletinum, the number of V. 1. The relationship between the outside of the mind says there is no quality. 2. Representatiue reductiue kinds of things are in the category in which they are being represented. 3. Divided from the common sensibles are the species of sensible things, they multiply to the senses of its own idea of their own. 4. The sense of touch is not one of the senses. 5. In no matter whether one can exist artifec special. [14] The conclusions of Auempaten according to the Arabian, the number of 2. 1. In the matter of the lower heaven is the matter of different from. 2. The light and essentially do not differ in the color of the.
[3] The conclusions by the Greeks, who profess the sect of the Peripatetic school: Theophrastus, ammonium, and Simplicius,, Alexander, and Themistius.
[15] The conclusions according to Theophrastus, in number 4.

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1. If heaven would be inanimate, it would be less noble than the body with some kind of animated, that to say that it is impious in philosophy. 2. Quiddity is the only form. 3. Thus the case is for the producing of the active intellect is the intelligible in the possible intellect, as the form is related to the production of art forms on the materials of the art. 4. God moves heaven to end. [16] The conclusions of the second inoculation, the number of 3. 1. A definition of the soul given by Aristotle, in which it is said, is an act of the soul of the body, when it refers to the rational, the principal of which is given, it is understood, is to be taken causally, not formally. 2. Rational soul is not united organic body immediately. 3. When Aristotle says, what it is necessary to first principles have always been to continue, she was no purpose in mind other, except that they are found in any one of transmutacione. [17] The conclusions according to the simple, to the number 9. 1. To have knowledge does not belong to the act of each of the common sense of the exterior, but a special kind of human senses. 2. Aristotle in the third book of the soul does not only treats of the side of the rational. 3. Since the soul is in itself perfectly returns, then the agent intellect by the possible intellect is set free. 4. The same part of the rational, as he went out, itself, it is said of the possible intellect, such as it is, however, such as its own sake, in order that it is possible, may be able to finish it, is said to be the agent intellect. 5. The rational part of the same, so that went on outside of itself, and proceeding, it is perfected species, which is in Him, are as long as it remains, is called the intellect in habit.
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6. The conclusions from the above it can be known, and therefore the agent intellect is sometimes art, sometimes to a habit, and sometimes the light is likened to. 7. The Passion of the organ by the sensible being made in the soil, sensacio be received in the soul alone. 8. As the colors of the light does not do the colors of the visible power makes the colors actually visible one that already exists, the agent does not do so the understanding of the species, whereas they were not before, but they do actually knowable knowable by an act of the power of the species of one that already exists. 9. When Aristotle says, I do not remember us after death, because cotrumpitur passive properties, the understanding, by means of passive understanding of the possible intellect understands. [18] The conclusions, according to Alexander, in number 8. 1. Rational soul is immortal. 2. Each heaven except the spirit, which moves him effectively, the proper understanding of the stands, which moves him to the end, entirely distinct from the soul, such as substance. 3. Also no definition of natural Aristotle enters matter. 4. The number of the abstract, of whom it treats Aristotle in the twelfth Metaphysically, it is not the number of motors, but the number of intelligences, which are the ends of the movement. 5. With nine of the Metaphysics Aristotle says, a separate and divine, or be known by us totally, or totally unknown, the knowledge of it is to be understood, which has happened to those, who have already reached their actuation of the intellect to the highest. 6. God is neither evil, nor privations understands. 7. For example, the primary meaning of the first of all the men of the intellect understands itself, and another of the secondary, so the last of the
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understanding of the understanding of all the men in the first and himself second, it understands other things besides Himself. 8. Metaphysician and logic equally argue about everything, but he's demonstration, this one probably. [19] The conclusions according to Themistius, V the number of 1. Passive intellect, which is illuminated only more numerous, and they are giving participated, illuminating, illuminating, but the majority are also, when dealing with enlightening the only one. 2. Illuminating agent intellect only, I believe, is that in Themistius, which is metatron in the Cabala. 3. The knowledge about the soul is the intermediary between the natural sciences and diuninas. 4. In addition, two kinds of demonstration, and because what, which he posits as Aristotle, the third is the other to be placed, and it is by means of one property with the property are referring to is pointed out. 5. The proposition is per se, with or defines the subject of the predicate, the subject or the predicate, or both are defined by the same third.
[4] The conclusions according to the teachings of philosophers, who are called Platonic: Egyptian Plotinus, Porphyry Tyrian, Jamblichi Chalcidius, Proclus lace and Adelandi Arabia.
[20] The conclusions, according to Plotinus, in number 15. 1. First of all, it is not intelligible for the first time outside of the intellect. 2. Is not all down to the soul when he went down.
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3. Everything life is immortal. 4. The soul, who sinned I, or in the earth, in the air or the body, after death, lives a life of a brute. 5. The soul of the soul, the rational from the irrational that an idol is dependent on him, such as light from the sun. 6. Being, life, and meet in one of the intellect. 7. Happiness of man, it is the last, with a particular understanding of our total understanding of the first completely united. 8. Civil virtues, the virtues are not simply appeal. 9. Is not done by the forces of assimilation to the divine also purified the soul, but a dispositive. 10. In the reason of things are simitudines and species, in the intellect really very beings. 11. It was also completed by virtue of a first movements. 12. Inaccurate to say that the understanding of the ideas of the study or another. 13. What they are necessary for the animal, they can be said to be necessary, but that was not good. 14. Just as accidents happiness needs attention, so the lack of substantial happiness animadvercionis not only not lost, but strengthen it. 15. The man who had now reached the to happiness, or by means of a frenzy litargiam from her, hinder them not. [21] The conclusions of Adelandum according to the Arabian, the number of 8. 1. The active intellect is nothing else, than a part of a soul, which remains and it does not come up. 2. The soul of the man with him has the appearance of things, and is awakened only by external things.
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3. At the completion of the conclusion of the preceding, which it not only Adelandus, but all they say the Moors, I can tell I am actually, and substantially, to be in the part of those species, which does not fall, on one side, and to be received of late, and accidentally, which falls. 4. The greatest part of things, and are made known to God in a dream, or by means of the purgation of the soul, or through the indemoniacionem, or are made known through true spirit of revelation. 5. Writes that the Chaldeans Tebit dormicione over (h) in the liver of dreams revelation, rightly understood, if this was said to have been said in the Timaeus Plato agrees. 6. Because, as he said Abdallah, is the strength of the dreams of the imagination to see, to understand them, is the strength of the intellect, therefore, he who sees the things he does not understand it for the most part. 7. The soul is the source of, the movement, and directress of the matter. 8. Metempsychosis of souls they have believed all the wise men of the Indians, the Persians, the Egyptians, and the Chaldeans. [22] The conclusions according to Porphyry, in number 12. 1. Through his father, in Plato, we ought to understand the cause, which by itself produces the whole effect, by the factor it in, the material of which it receives from the other. 2. Creator of the world is a supra-mundane soul. 3. The copy of the worker, there is no other than the understanding of the same soul. 4. All the soul, vulcanio participating in the understanding, is sown in the Moon. 5. I deduce from the previous conclusion, why are all the good Germans corporature and white one. 6. I deduce from the same conclusion, why are most of the apostolic see all Germans. 7. Apollo, as is the understanding of solar,
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lunar, so is the understanding of Aesculapius. 8. I deduce from the previous conclusion, why the moon rising health gives birth. 9. There are two kinds of evil demons, and other souls are substantial, devils, demons accidental power and other material. 10. There are two kind of demons, of which she said according to Porphyry, the preceding conclusion, we believe that there is nothing else, than the members of the law, and the powers of this darkness, as described in Paul, although the substance of the quiddity of these powers and I do not believe them to come together. 11. Plato, we are afraid in the beginning from the end of the treatment determines only, that is to say of him that he is in no way truly begotten, and of him, which really is in no way a being begotten of nothing at subject, one of whom being and begotten, born, and that the otherbeing. 12. God is everywhere, because nowhere is, the understanding is everywhere, because it is nowhere, the soul is everywhere, after which itself took. But with respect to all God is everywhere and nowhere, which after him. Now, the intellect in God, indeed, is, everywhere and nowhere, however, with respect to those things that are after him. In the understanding of the soul and to God, everywhere and nowhere, however, with respect to the corpons. [23] The conclusions according to the Jamblichum, in number 9. 1. The intellect is the form of a separate theoretical matters to the point and as much as in the manner of, the practical to separate as much as really united as to the mode, the rational soul united according to its matter, separated according to the mode, irrational, and combined according to the thing according to the mode. 2. Creator of the senses, is the seventh of the intellectual hierarchy. 3. Corporal is in the understanding of the nature of the movement in your mind from self in the first movably, and movably participation in an animal from itself, from any other source in the
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heaven of movably in orderly fashion, below the Moon, from any other source movably in a disorderly way. 4. Only twice in the eight elements of heaven, heavenly bodies to be found, and who can find if you reverse the order of the two truths, the numbering process. 5. Upon this world, which they call on the theologians, is no other, which they call zwh huac and upon the other person, which they call the nouV. 6. With an excellent understanding of the soul is like, un fi vehicle motion is perfectly circular. 7. There is no way in heaven, as he is in the stars are harmful. 8. Incendiorumque final cause of the flood, who knows, these caqarseiV rather, that is, purgatives than corruption. 9. When Plato in the said to be the soul of the world lay between the two, should be understood as the soul of the unparticipated, whom therefore he says, which is placed in the middle, because it is present equally to all, and in particular with respect to the relation in which, freed from all. [24] The conclusions according to Proclus, in number 55. 1. What is the intelligible in the terms and the infinite, is in the male and female are intellectual, the supra-mundane identity and otherness, likeness and unlikeness, Circulation in the soul of the same, and the circulation of the other. 2. From the planet Saturn was afraid of the laws of God, who PROCLAIMED and perfects them are the following: the laws of God to Jupiter Saturnia. From all the laws of the time limits for intellectually living creature. I read all the Adrastia obey. 3. God alone has the appeal is simply the absolute, who is the God of gods, according to the LIFE-SUSTAINING simply not absolute to each of the divine essence of intellectual minds, to each according to their participation, according to the contact and connection of the two demons, according to the likeness of the
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human soul. 4. Property dispute is middle to the Trinity, who is called the heavenly Phedro led about. 5. In the intelligible is not a number, but a multitude of numbers and in the paternal and the cause of the material, in the things of the understanding, however, is the number of the population, according to the essence and a communicatiue. 6. Is the same, which is to say in the Parmenides otherness, and the heavenly Phedro. 7. One by one, very many things, the whole, the parts, the finite, the infinite, of which we have in the Parmenides, to understand the intellectual intelligible according to the order of the Trinity according to the division of that order trinariam. 8. That is said to be back in the Phedro of heaven, said to be one in the Parmenides, that at the depths of the heavens, at this point that the Whole of the axis, of the sky, the same term. 9. The third of the Trinity by the three terms of the second order, Plato expresses: extreme, perfect, and according to the shape. 10. Unions have the intellectual gods, from one first substantial from intelligible, and the perfect life of the generative contentiuas of Divine things from the intelligible and intellectual, the intellectual property of all from themselves. 11. As intelligible of all produce uniformly, so intelligible intellectualesque trinaliter, intellectual hebdomatice. 12. Between external father's gods, Jupiter and Saturn, Rhea mediates necessarily express the life of the property. 13. Trinity is the second week of intellectual Kurlanders Trinity, which he calls the theology of untouchable gods. 14. Properties is first taught to work paternally Trinity immaculate, home of the first, the second process, the illustration of the third. 15. The tragic slaughter of Theology from the seventh unit of discrete intellectual designated week.
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16. Rhea said the same for Saturn coexisting in its tip that produces the Jupiter and Jupiter with total and partial orders of the gods, called Ceres. 17. Though, in order to give theology, they are distinctly of the divine hierarchy, is to be understood, however, to be all in all to his measure. 18. As it is the only thing in the paternal property in things intelligible, so its Creator, or factina, yea, the only in his father's new at the same time and to have founded, in the copies of the founders of the intelligible object, and in the operations of his father's. 19. Or any of the gods or nature activities are double, immanent, and passing through the immanent contains everything himself, and in which arguments are passed through to the exterior turns. 20. After intellectual hebodmadam were appointed directly by the parties, all of Del otherworldly exempt incoordinabiles and to the world, according to the cause and surround him from all sides. 21. Over the world and particularly in the gods like to get some of that compassion and communion with one another, as they have from the resemblance of one thing to another. 22. Although the assimilation of the duke, preceding the conclusion of which she said, is private, yet appropriated the midst of his first order of the order of the Trinity gods intellectual property immediately in the combined third and second kinds involving himself. 23. Jupiter as mentioned in the Gorgias, the founder of the universal is not that the third, among the intellectual, but the most extreme being the duke and was the first among the. 24. Trinity is substantificatiuus duke Jupiter, divificatiuus Neptune, Pluto conversiuus. 25. Device is fourfold, the first that universals are adorned with all of universals, the second, indeed, the whole, but in particular, the third was divided according to the according to the universality, and the fourth together in particular parts of the universals. during totality, parts of the fourth quarter in particular sheltered universal.
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26. Jupiter, Saturn, and Pluto, Saturn, the kingdom being divided, except by means of the middle of the Creator, they do not derive from the kingdom of Saturn Jupiter. 27. Under the first being the duke of the Trinity is to be substantial, not subject to the generation of all things, a noble soul, the first movable, fire, and the highest part of the air, and over the earth will grow, and the eastern part of the. 28. Under the second being the duke, and another generation is the life of the Trinity, the soul of all things under the coming generation, sphere of erratic, water and air, it extends a part, which in the caverns of the earth and the movement of minerals, that half of of land and about the center. 29. Under the third time of the same order of divisions is of special conversion, cleansing of souls, sphere of active and passive properties, when a land earthly things, and things around the Tartarus, and the western part of. 30. Proserpine is said to be the whole of the second trinity of the gods And if the supramundane, it is said, however, the first is Diana of the Greeks, with its unity, the second Persephone, Minerva, the third, the barbarians, the first, however, Hecate, and the soul of the second, the third virtue. 31. According to a previous conclusion from Proclus mind can be explained in one of the sayings of Zoroaster, as with the Babylonians, Greeks, though, read and read from a different way. 32. Third trinity of Gods otherworldly called Apollo, and the conversion is attributed to him. 33. Trinity Wilkinson accompanied by the keeping and preservation of the trinity. 34. Twelve of God, of which, for the Phedro they are gods for worldly people of the middle and the bond between the supra-mundane of them. 35. God mentioned in Phedro, in four of the Trinity are distinguished Opificatiuam, Custoditiuam, vitality, and Conseruatiuam. 36. There are four junior army of Gods. The first heaven dwells far from the first to the principle
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of the air, the second half of the air from this point to, and the third from him down to the ground. 37. Proportionately four times as much of these corresponds to every member of the host of angels, and the demons and the soul. 38. In the Trinity of the One appears in the first of a being by itself, still living, entalis of one, and of being unialis. 39. Worker to quaternity looking animal by itself, is part of the makers of the four principal parts of the world. 40. In so far as one man in the form of a copy of the worker to the still living by himself, looks back to the first part of the body makes the mundane. 41. In so far as he sees one of one of one worker in the form of essential, it makes the worldly people of that part of the gods, just as being in the same part of one essential maketh his angels, in so far as he sees one unialis makes fiends of being there, of being in so far as to be a unialis, animals in the same place he does it. 42. Makes it proportionately to the maker and the other parts of the patterns of its forms, just as is has been said about the first, nor is it proper to explain, because everyone is persuaded that, you will be able to deduce from itself analogizandi. 43. To the wise man, the beautiful, and the Good Lord, through the understanding, love, and faith, we go up. 44. Thus faith, which is the belief, it is within the knowledge, in such a way that faith, which is the true faith, it is the knowledge and understanding of the above supersubstantially, immediately, connects us to God. 45. So there are not any other body, but the perfect, thus according to the degrees of the sublimity of nature and beyond the scope of this, combined with one another by means of the order of, the animal, the intellect, life, being, and a one. 46. For example, according to the scope of causality, thus according to the degrees of the sublimity of nature and beyond the scope of
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these in relation to each other, the animal, the intellect, life, being, and a one. 47. Every Order in the antecedent stable middle of the morning, and he strengthen himself in the next term. 48. Just as the First after the unity of the Trinity is every finiformiter and is proportionate to what is intelligible, so a second trinity is vitally all things, truths, and infinitiformiter. The third is all the property of the compound, and pulchriformiter. 49. Trinity remains only the first, second and Trinity remains valid, the third after the process changes. 50. Above through the Trinity before crossing it, the animal and the other half in the second. 51. For example, are the cause of all the intelligible senerum, so according to the kinds of intellectual dinisionum common, supramundane that differ according to the species, according to the worldly things are different to the individual. 52. By heavenly place, we have to understand, that the second of the trinity is more intelligible than intellecuale by subcelestem cavity that is more intellectual than intelligible, by heaven, that we both have equal shares. 53. Whatever, in the place of the supercelestial Phedro affirmatively said of him that simply are not the first, but that has before which the upper classes to participate. 'Whatsoever ye are said to be a negative sense, by analogy, are said to make for the first time is related to the absolute good which is of the order of the head of all of this or that can not be determined. 54. Is the analogous of the term ambrosia, and nectar of the infinite. 55. As the intellect is perfect, should have been sought from intelligible, so a power up from the intellectual COURSE, the operation of the absolute and belonged to others from matter, from the winged life convey, by worldly expression of the divine, true and the angelic choir, his replatio, which is the aspiration from the gods, demons from the good. [25] The conclusions of the Pythagorean
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mathematics, number XV. 1. One, otherness, and that which is,, questions of numbers. One unit, the generative otherness, that which is of substantial. 2. In the share by numbers, there are other species of numbers, another of the unions of the species. 3. Where the unit goes into otherness binary point, there is the first triangle. 4. Who, 1, 2, 3, 4, 5, 12, the orders come to know, exactly the distribution of foresight by it hold. 5. One by one, three, seven, and we know the Pallas unificatiuum discretion, causatiuam beatificatiuam understanding and power. 6. Triple proportion, arithmetic, geometry, and harmony, three daughters, tells us Themis, judgment, justice, peace and honor existing symbols. 7. Through the secret of the upright in the rays of the reflected and refracted in the science of human nature, we are reminded of the threefold perspectiue: the intellectual, sensual and corporeal. 8. The reason it is analogous to the concupiscence of the octave. 9. Irrascibilis it is analogous to the concupiscence of a fifth. 10. System has the capacity to anger fourths. 11. The judgment, in the sense of the music is not to be used, but only of the intellect. 12. In forms that we ought not to extend the counting of forty. 13. Any number equilateral planes symbolizat soul. 14. Any number of linear symbolizat Gods. [26] The conclusions of the Chaldeans, in the opinion of the Theologians, in number 6. 1. Order of separate principal is not the first to think that the Egyptians, but it is the order of the
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foundational unialiter above. 2. Fate is not the necessity of the first seminal power, but it is intellectually participated by reason of the relation of the living creatures was indeclinans the higher, from the lower fate decrees. 3. Of visible things separated not by the virtue of the substantial qualities of the particular, as they believe the Egyptians, but from the first receptacle of the fountain of lights through the splendor of the animal dependently result. 4. Partial anime, not immediately, as they say, the Egyptians, but in their minds through the medium of demoniacs from the intellectual to the total brightness of the enlightened. 5. Coordination of an intellectual is not in the coordination of the intellectual, as he said, Amos, the Egyptian, but it is above all the intellectual hierarchy of the first in the abyss of unity, and of the first, under darkness, the hidden things of darkness imparticipaliter. 6. Whatever it is the moon above, is pure light, and that is the substance of the spheres of worldly things. [27] The conclusions of the original Mercury Tris Egyptians, the number of X. 1. Wherever the life is, there is a soul, no matter where Amina is, there is the mind. 2. Every corporeal movement, every moving incorporeal. 3. The soul in the body, the mind is in the soul, in the mind of the word, as well as the father, the God of these things. 4. About the God of all things, and in all things, the mind is in soul, the soul in regard to the air, the air around the matter. 5. There is nothing in the world devoid of life. 6. There is nothing in the universe, the possible corruption of death or. The corollary. Life everywhere, everywhere providence, everywhere immortality. 7. Six of the future ways of God to man declares
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that, by dreams, wonders, and the birds, the entrails, the Spirit, and the Sibyl tell. 8. It is true, that it is not disturbed, it is not decisive and not colored, not figured, not shaken, the naked, clear, comprehensible by itself, completely incorporeal and unchangeable good. 9. Within the avengers of every one of the ten are: ignorance, sorrow, inconstancia, greed, injustice, and luxury, deception, envy, fraud, anger, recklessness, malice. 10. Avengers ten, of which she said, according to the Mercury preceding the conclusion, see deep surveys correspond badly coordination pence in Cabala, and admitted that, of which I have put nothing on cabalisticis conclusions, because it is a secret. [28] The conclusions of the number 47.according to the teaching of the wise Cabalistarum the Hebrews, of which the memory is always in a good thing. 1. Priest as a man and the lower animals, he sacrifices the lives of God irrational, so for me [Michael] priest, he sacrifices the lives of the higher rational animal. 2. Nine are hierarchies of angels, whose names, the cherubim, seraphim, Hasmam, Ahio, Aharhel, Tarsisim, Ophanim, Thepharsim, Isim. 3. Inefabile although the name is the property of clemency, is not to be denied, however, that the property contains the verdict. 4. Sin of Adam was truncacio kingdom from other plants. 5. When the tree of the knowledge of good and evil, in which the first man sinned, God created the world. 6. Great North of souls is the source of all pure and simple, just as the other day is a day of some and not of all. 7. When he said to Solomon in a speech of his in the book of Kings, Hear, O heaven, and heaven, by the green line, we ought to understand, which wind goeth toward the universe.
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8. The light of the soul from the third to the fourth day, and then go down to the fifth, and then come into the night, coming out of the body. 9. During the six days of Genesis, we have to understand the outlines of six building flowing from Brest, proceed as cedar from Lebanon. 10. More correctly, it is said that it is the paradise of the whole edifice, than that it is the tenth, and in the midst of it is stationed on a great Adam, who is Tipheret. 11. It has been said to come out of the river of Eden, which is divided into four heads, in order to signify, by which the proceeds from the second third of the accounting, which are indicated in the fourth, the fifth, the sixth and the tenth is divided. 12. To depend on the truth of all things shall come to pass by fate, if we understand by fate fate supreme. 13. Cabala who knows the mystery of the gates of understanding, know the mystery of the great jubilee. 14. Who knows the property in the southern arm coordination, will know why Abraham procession always takes place towards the south. 15. Unless the letter a to the name of Abraham, that is to say, ah, in addition, it would have been, not Abraham begotten children. 16. All before Moses prophesied by deer unicorn. 17. Wherever it is mentioned in the Book of male and female, and we mystically union Tipheret Chneseth Israel, or Beth and Tipheret. 18. Midnight with Tipheret who joined, it will be successful every generation. 19. The same letters are of the gods, evil demon, who is the prince of this world and Triagrammaton the name of God, and he who has known it to set in order to conduct the transposition of one from the other. 20. It will not mirror with light shining, shining like a mirror, it will be as the night the day, as David says.
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21. Knowing that the property, which is the secret of darkness, knows why more evil demons in the night, the day he hurt. 22. Although coordination of multiple of the chariots perceived that it will be done, however, so far as it pertains to the mystery of the Phylacteriorum, the arrangements for the car, there are two: thus, as from the second, the third, the fourth, fifth, and one of the car let it be done, and there are four phylacteria are, which puts on the Vau, and out of the sixth, the seventh, the eighth and the ninth hour is the second car, and there are phylacteria are, which puts on the A, the last, ha. 23. Over ownership of the pain is not to use the word, said. 24. When he said to Job, who made peace in his high places, water, and fire, he realized the south the north, and the reeves of them, of whom it was not any more to be said. 25. Beresith It is the same, that is, in the beginning he created, as if he had said in the wisdom of a new set. 26. That said Anchelos becadmin Chaldeans, that is, with the eternal or eternal, thirty two paths of wisdom understood. 27. As it is just gathering together of waters, in such a way that they tend to all the rivers to the sea, there is a divinity. 28. Through fowl that may fly, which was created on the fifth day, we ought to understand the worldly angels, who appear to men, not to those that do not appear, except in the spirit. 29. Four letters of the name of God, that you are a member of, Sade, Sade and the reign of David should be appropriated. 30. Nulius angel having six wings ever transformed. 31. Has been given to the delivery by the forces of the unclean is that circumcision, which is on every side walk. 32. Circumcision is the eighth day, that is higher than the bride universalizata. 33. There are no letters in the whole of the law,
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in the forms of which, conjunctions, by separation, majority, coronation, enclosure, aperture, and order, the numbering of the secrets of ten not be made manifest. 34. Those who have understood, is why it was said, that Moses hid his face, and that Hezekiah turned his face to the wall, and he will know what it ought to be the relation of the disposition of the one who prays. 35. Nothing spiritual works down below without clothes. 36. Soddome sin, was to cut off the last plants. 37. Through the secret of prayer rising before the break, there is nothing else to understand, than the attribute of mercy. 38. As without the fear of love is lower, so the inside is higher love. 39. From the conclusion of the preceding understood, why in Genesis of the terror is praised to Abraham, to whom, however, we know through the attribute of mercy made all things out of love. 40. Whenever you do not know which is the property of the influx over the count, that we ask, have recourse to the nose. 41. All the goods of the soul is the soul of a new, coming from the east. 42. So Joseph is buried bones and not the body, because his bones were virtues and militia of the upper tree called Sadich flowing to higher ground. 43. For this reason, no one does any one know the sepulcher of Moses, because it is in the jubilee it shall be lifted up above, and upon the of the jubilee, he sent out its roots. 44. Since the soul is all that will be able to comprehend it, to comprehend, and to be united to the soul, the higher, the earthly clothing expoliebit from himself, so that from (s) tirpabitur out of his place, and be united with the divinity. 45. Wise after Israel stopped by the spirit of prophecy, prophesied by the daughter of the voice.
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46. Of land in the not to punish the King of the earth, for active service, but humility goes before, in the heaven of the celestial orders. 47. By the end of the speech, expressed the organization, how they proceed with the counting of the influx. [5] The conclusions of a number of half his own mind, which moneys are divided on the conclusions of the division physics, theology, Platonic, mathematical, propounding a paradox, an paradox, Caldaicas, Orphicas, magic and Cabalisticas, in which all or nothing assertiue probably lay down, except to the extent that it judges the true or probable, the holy Roman church, and his head, the Supreme Pontiff Innocent blessed is the eighth, and his judgment, not the judgment of who sends up his mind ', the mind does not have. [29] The conclusions of the number of 17, according to the paradox of his own opinion, was called for the first time of Aristotle and Plato, and then to the other brought about by the doctors, who seem to differ the most. 1. There is no deliberate target of either natural or divine, in which the sense of Aristotle and Plato, and these do not really agree, though they seem to be the words of dissent. 2. Those who say that there is positive unbegottenness of the propriety of constituting the hypostatic to be a father to his incommunicable, from the opinion of St. Thomas, according to the words from which they seem to disagree with a lot of, nothing to disagree. 3. Of nocione placed sixth, which is inspirability, should not be divided, and the Thomist Scotists if their doctors look foundations. 4. On the subject, and is basically in agreement with Thomas, Theology, and fundamentally, a Scotchman, and Giles, though, and in the branches, and the surface of words, each of them may be seen, for the most part from any kind of dissent. 5. Out of the question that, whether he is to be one in Christ, or that there are more, I say, and Thomas, Scotus does not disagree.
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6. On the distinction from the nature of the thing ought not to be divided, Thomists and the Scotists, if their teachers fundamentally they understand. 7. The distinction of the attributes of a Scotsman, Thomas, and they do not disagree. 8. In this article appendages, precisely by his own people: Whether an angel could simply desire the divine equality, not at variance with Thomas, and Duns Scotus. 9. In matter, the mean time what conguoscatur, more or less in harmony with the universal Scot, Thomas, and, most of all in those who are supposed to disagree with him, both of which lay within the three written with the conclusions from the mind. 10. On the matter nominally conceived, that which comes from the concept of the first, most universal is a concept. 11. About the matter of definitive measures, the first of that which comes from a concept, it is the proper and convertible concept of a thing. 12. Distinct process in the last we know are the most universal predicates. 13. The opinion of the Commentator about the measurement of the fundamental principles and endless nothing inconsistent with the teaching of St. Thomas. 14. In the matter of the object of the intellect is not at variance with, as is believed, but agrees Thomas, and Duns Scotus. 15. In the open-ended question of the contingency in the matter of chance and fortune, in fact and they do not disagree fundamentally Avenrois and Avicenna, although as far as the surface of the earth and in their words, the opposite appears. 16. Or take the physical body composed of metaphysics, can not fundamentally disagree Avenrois and Avicenna, although the terms differ. 17. On the manner in which the angels are in place, they do not differ Thomas, and Duns Scotus.
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[30] The conclusions philosophically number 80, according to his own opinion, which may differ from the common philosophy, a common way of philosophizing, however, not very shocked. 1. It can immediately be drawn away from the species in the sense of the exterior appearance of the existing universal. 2. A being of reason is the second intention, was an invariable manner of a form of qualitative, consequutiue understanding resulting from working, not effectively. 3. Not the first to the intention, nor the intention of the second, in some cases they are subiectiue. 4. There is, to come down to something in the bodies, which were posted in the body in such a way, that it is not physically located, and that is the last sphere, as in the intelligible is to come back to something, which, he posted his intelligibly in such a way, that in no way is located, and that is God. The corollary. There is a foolish complaint, how the sphere is placed last, but to be absolutely conceded that it is not located. 5. The singular is not understood by the intellect, and not according to the truth, and do not, according to the commentator also the opinion of Aristotle and Thomas. 6. Although the understanding will not understand one to one, perfectly known, however, that from the very singular. 7. Each of the three things, whatsoever ye shall it be, that in the purity of its existence being determined on, is intelligent, intellect and its object. 8. From the above the conclusion is had, why the matter is the principle of incognoscibilitatis, able to be known and the agent intellect. 9. The former is said to be an immanent action, which is not a subiectiue in him, that denominated by their cause, passive, and it is distinct from passing through. 10. Every other way except the one he predicted would precede the conclusion, which
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is insufficient to distinguish the action of the immanent atranseunte. 11. Auenrois When he says, that there is no other means to prove the eternity of motion in addition to the abstract, does not mean any kind of abstract, but of that which is ultimately the abstract is the degree of abstraction from the body. 12. The matter is not that of a body from some form of substantial, or grade of substantial form. 13. Six transcendence, which he put the common doctrine, they are made by people younger than Latin: those things, and the Peripatetics Greeks, Aristotle, and their captain does not know. 14. Is it necessary to move out of the necessity of the first cause in Aristotle. 15. It is impossible, and completely irrational in Aristotle all do fall out of necessity, that necessity is taken with respect to the perspective of the cause of each. 16. Logical suppositions, they do not belong to the Treaty. 17. He could not be from God the world by the eternal efficiently, the efficiency is true, which is the reduction of potency to act. 18. She was able to be produced according to Aristotle, and she was in fact produced by the eternal and the Commentator from God in the world, which is the natural ebb and effectual efficiencia it brings. 19. He who denies heaven to be animated, a motor in such a way that they may be not the form of it, is repugnant not only to Aristotle, but destroys the foundations of the philosophy of the whole. 20. In the acts of the sense powers, and the power of our intellect by reason of deseruiencium there is no succession, as they believe modern times, but the fact that it is rational. 21. It is made from the previous Notice of the new knowledge acquired as from the terminus a quo, and for the reason, as it were realization of the parciali, formal, guide us, and as it were, for the reason predisponente material.
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22. He is the habit of the practical, which is formally of the operation of any regulatiuus habituates. 23. The habit has to be a practical and speculation from the object of the related to a subject in which it is: Now, the intellect is said to be from the end of the practical or theoretical matters, which are proposed to him habituates it. 24. Distinguished from a practical theoretical limits. 25. Practice is the operation of an, which has not been formally recognition, and can be correct or not, able to be rectified by a habit, and by the realization of the parciale rectificacionis, which are clothed in practicans. 26. Practical and speculation are the kinds of accidental habit. 27. Theology of pilgrimage that is passed, it is simply practical. 28. The whole of medicine to be practical, and to affirm the truth, and in harmony with what has been said, and in order to Auenrois opinion. 29. Logic is practical. 30. Common sense is not distinct from the sense of sight, hearing, smell, taste, and touch. 31. It is not to be given to the intelligible species abstracted from the phantasm, and that the true, and if we assert that the sentences of the Commentator and Albert. 32. In every subject and what cognizes a question must be knowable by the demonstration of the passion, not by understanding the why, meaning of the term, in order to understand the commentators, but what of the thing. 33. Is back in business as a possible cause and effect without Burleus dreams. 34. The tenants of the qualities of the natural in the least, not for that reason they have to deny the motion to be made at the time of alteration succesiue. 35. It is necessary that, according to the Auenroem to lay hands on, which is really
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another form of the genus, from the form of the species, consistent with the principles of his doctrine, and not the opposite. 36. Aristotle's demonstration at 7. of the Physics that everything that is moved is moved by something else, proves nothing of them, Thomas, or which, or Scot, or Giles, John of Ghent, which gives rise, or Gratiadeus, or Burleus, or others, whom I have read, intend.But so far, he said that the best way to the Commentator, from Latin, to all the expositors of the intellect is ill, and it is, that in each is moved, the mover of the movable or is different from that according to nature, or according to the subject. 37. Demonstracio 7. Physics proves clearly that heaven does not move itself, given principils Auenrois, spring rate and strong. 38. The order of the natural philosophy by Aristotle, deliver up the books is this: the book of the Physics, of heaven and of the world, of the generation of, meteor, of minerals, of plants, of the genera of animals, of the parts of animals, of the progress of the animals, of the soul, as well as I have served in the books of what are said to be natural. The corollary. Who the soul of the book from the sixth is called the natural, from the mind of Aristotle disagree at all. 39. Saving all the way Aristotle says that the east winds are warmer than the West, except for the way animacionis heaven, and there is no trifles. 40. Nor by Aristotle or reasons adduced by the commentators, of salsadine sea are sufficient, nor can there be any, especially while the Mosaic truth sufficiently assigned than universal causality of prescience, and on earth discooperitionem worked. 41. And did not differ from the other part of the heaven full of light, full of light, according to the Nuila, but according to more or less full of light. 42. The manner of it was given by Aristotle, how warm at the lower parts of the higher, upright in no way appears. 43. Nor does two stand at the same time, and both are at the same time, I believe that to be true, and that the nature of the commentary on
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the last chapter of the first book of the Physics, where Avenrois would conclude that, contrary to Avicenna, Avicenna, and all these reasons are good and effective, in order to prove the first of the princes. 44. If intelligences that there is, in general, according to Aristotle, Thomas, has said, no less than for himself, in which the resistance to Aristotle. 45. If there is no unity of genus only on the part of the one conceiving, being conceived, but also from the point of view, it is necessary to be in the same kind of whatever kind which may belong to the same kind of logical physical. 46. Science is really relative, and its object is referred to it by accident. 47. By holding the ordinary manner of the doctors, that is, that something is formally preached about God, I can tell the neighboring two conclusions, the first of which is this: that God alone is the substance in such a way, that in no way is not a substance. 48. The Second: and therefore it is not God is in a genus, because it is substantially substance. 49. Put differences between snubness and whiteness, or similar accidents, the fact that it is separable, it is inseparable from a certain subject, it is fiction. 50. The difference between the above mentioned accidents appears only from the imposition of the will of the names originatur. 51. Auenroem is it necessary to say in a manner, which is the substance of the intrinsic quiddity of an accident, and there is an opinion and most of all in harmony with the philosophy of Aristotle and. 52. Of natural substance there need be placed in the settlement of the matter, and the sentence is in agreement with Auenroi and Albert. 53. If Thomas, saith, that, according to Aristotle is to be accidents in the intelligences, not to Aristotle alone, but I will contend with him for themselves. 54. These propositions are granted, so that at all really. Prime matter is not an ass, and the ox
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and the like. 55. In the composite material are not two entities precisely and distinctly, but one entity. 56. The sound is not a movement of the air between the two bodies he cut off the strikers, as Aristotle holds and expositors of it, but through contact with or of such of such bodies, such and such caused the sound I say. 57. The reasons which they bring to the Peripatetics to prove that the set in order not to prevent the occurrence of the cause involved is essentially to infinity, it is not a necessary condition of convict them of the falsity of what they propose. 58. Sensitive the power of common sense, as it is not sensitive from the virtues of the external senses, as he said the conclusion of the 30, so neither from the virtues of the senses of the interiors of the sensitive, imaginative, or the imagination, the thought, and the mention of, a subject, that is, to put off the matter, and as true, and that they might Aristotle and Plato affirm the sentence. 59. I say that the creeds of all the qualities of the elements to be a diuversarum of species. 60. If a woman is to be placed in the fourth figure of syllogisms, that is to be formed, which Galen, he gives, not as Maironis Francis, and Peter of Mantua childishly contrived and, no, however, it is more correct to lay down. 61. On the matter, as they of themselves are made out of real things, to treat the metaphysical, physical, however, that the latter are caused by the accident is the thing, we have to say that according to the doctrine of Aristotle. 62. Expression relative exclusion added to one, eliminating the corollary. 63. I do not ought to be granted in the whole part of the Quantitatively actually belong in a way distinct from its whole. 64. The opinion which is ascribed to Avicenna, that that one, which is convertible with being, is the one which is the number of the princes, and so consequently, that it is one through unqueque thing added to the essence of his purpose, put, if it is not necessarily true, yet it is
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probable, and defended himself from the . 65. It is lawful for an intellectual power in us is an accident, in the angels, however, is the substance of. 66. Formality is the actuality fit essentially complete understanding of the possible. 67. If the concurrence of the elements may be mixed in any way they are supposed to stay the elements, mixes will be a mixture of elements so that the spiritual from the material being digested by the warm vaporoso raising them. 68. In all things, God is the same below the material, according to essence, in terms of being different. 69. Quiddities physical natures conceived an adequate and proper, can be conceived without any accidents or a metaphysical or a physical considered. 70. The organic body, which is the matter of the soul, and is set down by Aristotle in the resolution of his, it is essentially distinct from the soul of him through the form of an organic body and perfecting it. 71. According to all philosophers, it must be said, that God necessarily to do whatever it does. 72. He who doubts from the inteiligibili and in the understanding, must one be truly and substantially more than from the matter and the form of the material, and it is not a philosopher. 73. By holding to the opinion of the rational soul, which he holds the commentator, it seems to me to be the subject of an accident, reasonably, we must remember that no man's soul, and a defense of the position of this as if it were true, though whether this he has kept it, I do not define. 74. I say to be claimed, that according to Thomas, the understanding of our happiness consists in an act of reflex. 75. Includes a definition of the nature of heaven, too ', and copulatiue hold, and not disiunctiue. 76. For example, each of the philosopher has to say, that the virtues are in the heart of the sensory, so every doctor has to say, that they
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are in the brain. 77. It is said that from the common school of all the philosophers in Latin on the first operation of the intellect, it is error, because there is no other action of any part of the rational than the other two, which fall under the second and third situation. Composition, ie, a discourse. 78. Accidents are by no means should be the essence, but the being. 79. Six principles are absolute forms. 80. If a woman is not the language of the first and of the chance to be the Hebrew it is open to many conjectures. [31] The conclusions of the paradoxes of the number 71. his own mind in the new philosophy of the teachings that inspire. 1. As being the property of preceditur quiditatiuo be, so be quiditatiuum be advanced by uniali. 2. We can not say, that the precisissime was taken on the matter, something preached the preaching in its proper sense. 3. He reaches into the definition, then the matter reaches the otherness. 4. Only he, who reaches his way such a thing in the union, it attains the matter, as it is itself. 5. How much is the mode of knowledge every one of the higher power, so much the more imperfect disproportionate emerging and they are useful in the intellect. 6. For example, for the common man to be by reason of taking into a demonstration of the state of which we have been experiencing it, is the most perfect knowledge, so simply between knowledges is the most imperfect. 7. For instance, God is simply recognition of the whole being, so the intellect is the definition of the whole being, and the soul of knowledge of all being. 8. If theological theology is handed down, it will be as a first subject, of him, which is the one unialiter, and of anything, which is the subject of the second, as if they were in their being uniale.
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9. The truths of metaphysics, metaphysicaliter have been handed down, it is the form of whatever is true, that some of the first subject, and of anything which is according to its own existence as if it were a formal demonstration of the object in the way of proceeding in the secondarily negligent. 10. As the creature is not worth the consequence. There is a being, is it then, in God, is not valid in such a way, it is, therefore he is a being. 11. The same thing is said to be the creation of the actuality of his reason and argument is the essence of his determination. 12. As angels are necessarily composed of essence and existence, and so the soul must necessarily be composed of the substance of the accident. 13. Contradictions in the actual nature itself sympathize. 14. Though it be true, the conclusion of a previous, more properly, however, it is said that they are not contradictory in an intellectual nature, than that which is compatible with itself. 15. Uniali coincide contradictory in nature. 16. Good reason: Aristotle held that in their own branches of knowledge, the first source of each be said to be contradictory of the other, and of none at the same time. 17. In the intellect there is this and that, but this is not outside of it. 18. For this reason, it is apparent incompatibility contradictory in the soul, because it is the quantity of the first part of putting them on the outside part of it. 19. Each has an intellectual nature in the unity of the intelligible world by its own, and that any given unite to himself, and that they fail to observe the propriety of his own for himself without blemish, and without mixture. 20. Then most of each one is the very being considered in the Ipseitas are all things, in order that they may be in it all the same. 21. Conclusions can be understood from the
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above, which is omiomeria Anaxagore which distinguishes Maker understanding. 22. No one should wonder that, Anaxagoras was the understanding of the mixed appealed, since it is a compound of most of all, because most of mixcio coincides with the greatest simplicity in an intellectual nature. 23. For example, in the second of the substantial form in the manner of the world there are accidents, accidental, they are of the form in such a way in the first by way of the world of substances. Correlative. As in the first world is not white, but the whiteness, so there is no fire in the second world, but the fiery. 24. It can not be said that for this reason in the understanding of, for example, fire, water, and air, there are three idee, but it is necessary to say that there are three. 25. Unless you pull down with the intellectual nature, we are not able to understand the ideas of be numbered, except by means of the intention of the number throughout the rest of his idee, as it is of any through them all. 26. From what has gone before can be understood in the conclusions, that may be a large number of formal, Pythagoras, which he said to be the principle of all things. 27. Five are the first to be placed Categories: One thing is, The substance, quantity, quality, and to something else. 28. More correctly, is reduced to five as written above, the diversity of beings, rather than to the ten, by which the Archite for the first time, and then Aristotle held, nor five, Plotinus, which is located in, or the four, which they place the Stoics. 29. Category excludes no one system is perfect from every stranger. 30. System category of goods is concentrated perfection unparticipated substance. 31. The reason is the extraposition of a part to a part of the category of quantity. 32. Category of the quality system, the truth is inherent in participation by denomination. 33. Category system is something to be
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imaginary. 34. There is no formal predicate inparticipatum, particularly that of understanding can not be predicated. 35. As it is truly said of the only by the intellect, which is the fire, and that it is the water, which is the movement, and that is a state, so it is truly said of the soul alone, which as it cools off, which is heated, as it is found, that it moved at all. 36. For as the intellect of the unity of God, he multiplies, so the soul of the understanding of the multitude of quantifies and extends. 37. First of all, the understanding of the intelligible with the first, and the first movable shall know it coincides with the first. 38. Is the reason for the worse in the minds of the well-known by way of the senses, is the sense in the minds of the higher, by way of reason. 39. It has been a wonderful partner of barbarians nymphs and demons in the shape of a triangle with three units of 184 clean corners, and the middle one, rightly understood, if the unity of the Trinity intelligible intellectual, animal and vegetable, and the account number of the principal parts of the world through the first spherical intelligence . 40. To be able to the way of the soul through the purgative and is extremely easy and without any other study or exploration by the mere collation of a little over now, from above, and taking into advertenciam intelligible to acquire a perfect knowledge of all things knowable, the Platonists, not only philosophers, but also among the Peripatetics these of whom it would not, it seems, Avenrois followers, they have to grant . 41. As it is the common sense in the knowledge accidental qualities, and quality of the material, the case is substantial reason in knowledge and the size of the formal qualities, was kept with the ratio of, because he was sensually, reasonably be these acts. 42. Through the infinity of God and the way of the intellectual superexcedenciam mystically Theology, and it can be proved to be, and to prove that it is useless to all other things in the
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way. 43. The act of which the last of happiness with the happiness of the angelic nature and rational, it is not the act of the intellect, nor of the will, but it is the union of unity, with the unity of the soul, which is in the otherness, which is without otherness. 44. Aristotle in the Metaphysics of God not only in the last chapter of the twelfth treats that begins: We must also vtronam only has all good. 45. The order of books metaphysically natural after the manner in which Aristotle ordained them, in so far that there is no process, or composition, or the resolution, there can be a right angle. 46. Granted, practicabili with some kind of object, the nobler is the operation of which is his practicat, than which for him is contemplated, If all other things are equal. 47. Better one can be saved the text of Aristotle, who says that every soul is immortal, than he that says, all that the soul is mortal. 48. In addition to three kinds of demonstration, because, for the sake of what, and without qualification, which they put Aristotle and the Commentator, is given to the fourth kind of demonstration, the demonstration of which can be said to be stronger than all the aforesaid conversibilitatis. 49. Improperly More is said of God, that it is the intellect or understanding, rather than of a reasonable soul, that it is an angel. 50. Matter alone is enough to save it, by the grace of Aristotle and other philosophers whose deprivation among the principles of natural posverunt. The corollary. Priuacio is not to be posited between the principles of natural things. 51. There are three principles of natural things, matter, motion, and form. 52. There is the same knowledge about God, man, and prime matter, and those who have a knowledge of the one, shall have the and of the rest of the ratio of the extreme and is maintained through to the other end, middle, to
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the end of, and to the means of the extremes. 53. He who denies the first matter, nor contradicts our senses, never thinking of physical denies it. 54. In order to prove the first matter to be, more or verifies that the way of numbers, or the way the catholic philosophy, than any physical system, in which he has a sense of the entry. 55. He argued that the order of the Hebrew language radically and profoundly, and he knows how to keep it in proportion, in the sciences, and the rule will have any known perfectly finding the norm. 56. Furthermore the distinction and the reason is we are to be placed third, which I call inadequationis. 57. Species of enmity, and a wolf, a sheep estimatiuam to grow, not an accident, but they are kind of goods. 58. Formality is adequate object. 59. composed of several natures cx is given to the act of any nature wheresoever they remain in it, always on it is more noble than the susbtantialiter, the other accidentally. 60. Intlligit actually nothing but the very soul and distinctly. 61. The whole substance of the rational soul is the intellectual part. 62. The soul always understands itself, and by understanding Himself all beings, in a way it understands. 63. Although this is so is an act of an intellectual nature in the soul, by which it was agreed with the angel, as it is the nature of the rational, through which it is distinct from Him. Still, nothing intrinsic in her, by means of its own species, which can be anything from himself without a distinct act of understanding. 64. Which is of an intellectual nature in the soul, the rational, beyond the nature of the rational, the intellectual nature of the categorically differs from the pure, like a part of it differs from the whole. 65. Since the intellect of an animal differs from
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the understanding of the intellectual, as a part of the middle class, not just a part of that, it is therefore the totality of the intellectual more at peace. 66. Soul through intrinsic information can come back to this, that everything substantial indivisibly understand its form. 67. Corresponds to any one of a series of pure intellect. 68. All souls belong to the understanding of one company are the heaven in the first. 69. Is in accord with the philosophy of the animal in the proper every reasonable series of made happy by the intellect, which, however, does not, assertiue, but it was said with some degree of probability. 70. When there are three, that said, of all being one thing, Zenophanes, by Parmenides, and Melissa, who used to say that their statements are closely examine carefully, Zenophanis believed it to be one, which is simply one. one of Parmenides is not an absolute one, as it is believed, but being one. Melissa is having a one to one Zenophanis extremalem correspondenciam. 71. Empedocles by the suit and friendship in soul understands nothing other than the power of the gods and up ductiuam ductiuam in which I believe proporcionari Sephirot eternity in the science and environment. [32] The conclusions of Theology in the number of 29. quite different from the common way of speaking proper in the opinion of the Theologians. 1. He said the accident could not exist, except inexistat, the sacrament of the Eucharist will be able to hold, as well as not to be left holding the substance of the bread, as it holds the common way. 2. If he is bound by his regard to how much it will suppositacionis about the possibility of a common way of the creature, I say, that without the conversion of the bread into the body of Christ or paneitatis annichilatione can be made to them, as it is the body of Christ on the altar, according to the truth of the sacrament of the Eucharist, it was said that it is speaking of the
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possible, it is not so to be out of the . 3. Ideal types of formalesque effectively created by God in the first formally mind first found, with theological truth we hold. The corollary. ideally idee where they are, there they are not formally, formally, whereas they are, there they are not ideally. 4. If we suppose that the creatures know God, as the object of his intuicionis secondary, as is generally admitted, I say, that the Father produces before the word, which the creature may know. 5. Attributales not even in the perfections of God, and did not they say the different arguments, taken in itself quiditatiue in the nominative, and principally, definable, or descriptibiles. 6. He looked as if they were creatures to the knowledge of the divine to the objections formally does not terminate in the primary or the secondary, as she says, the common school of theologians, but himself only, and not a fundamental Secondarily, looking at nothing other than itself. The corollary. It is not in God nor in any creature is in the multitude of things understood, as it is understood to consist in being understood as the number with the divine essence, but it is a thorough understanding of the most simple one. 7. Three transcendence constituting the image, not to say a different system directly, principally descriptibiles or definable. 8. Christ did not truly, and with respect to the presence of a real descended to the dead, as he mentions Thomas and the common way, but only as regards the effect. 9. Despite this it seems probable to me, it is not yet obstinately in affirming, that the soul of Christ could not have been unknown to us in some other way to descend into hell. 10. The former is the Word, that is the body, and so on., Which are indicated in consecration are said to be, they are bound to not materially figuratively. 11. If it is bound to the common way, and the act of the intellect touched by God, I can tell the
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two following conclusions, of which this is the first, the fact that those who see the word of the act, by which touch upon the essence diuninam, unless it is eminently creatures have not attained the equivalent to a formal knowledge, is not an act of the same value, but of the object. 12. Blessed are they have a twofold knowledge of them formally to attain its creatures, one of which is that by which the word is out of touch on the illatiue, and the other a creature created in a matter in respect of which run to and fro. 13. I do not agree with those who say that the common opinion of theologians, that God can do, no matter how the nature of the likeness, but so far this is about the rational I agree. 14. Neither the cross of Christ, and no image, adored adoracione perishes, also in the way it puts Thomas. 15. If the man had not sinned, God would have become incarnate, but not crucificatus. 16. In the Apocalypse, he saw the light with which John, in the Apocalypse he did not understand him. 17. Ommissionis The first sin was the sin of the angels, according to the sin of lust, and the third sin of pride. 18. I say probably, and had there been a common mode of speaking of theologians, firmly assert that in the opposite direction: I do say, however, this was said to be probable in itself, that is, that, just as no one has an opinion that there is something so precisely, because he wills in this way to form an opinion, so no one believes that something is true precisely,because the wants to believe that this would be true. The corollary. There is no article of faith to believe in the power of man's free to be true, whenever it pleases God, and to believe that he was a false whenever it pleases him. 19. Unless you had been given against the saints, which, in plain sight, they seem to say the opposite of his speech, I firmly assert that this, and following the conclusion, it would be most appreciated, however, that they are to be and to be able to be defended rationally, the first of which is that a mortal sin is an evil in
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itself finite. 20. The second is, that the state of mortal sin according to the time between the finite and an infinite number of time, does not deserve punishment, but finite only. 21. Not every one will of God's good pleasure is effective. 22. It was said of the Apostle, who says, God will have all men to be saved, as positive and is to be understood of the antecedent will of good pleasure. 23. Antecedent will thus be described. Is that the antecedent will of God, the things that God gives to some natural or antecedencia, by which something can be to achieve, to whom God was prepared for the coagere if someone else is willing to, and do not manifest the contrary to him, when he gave an order or to execute his plan, allowing him to freely wished to treat of his attainment of salvation. 24. By holding the common way of theologians, that the happiness of being in the intellect or in the will, I say two conclusions, the first of which is this: It is the understanding reached as to his happiness does not, unless it was an act of the will, which is by that very act of the intellect in this powerful. 25. The second conclusion is this. Although the act of the intellect attains felicitantis formally object essence, however, that the act is an act that's about happiness, has formally an act of will. 26. Distinguished by the number of persons in God. 27. God there are different personality in the first place. 28. Theologically speaking, I say, because during the continuation of the intrinsic formally there is no succession, but the terminal well, otherwise I would say, however, according to the phiiosophos. 29. Origen, it is reasonable to believe that there is safety and success, than to believe that he is condemned. [33] The conclusions of the number of 62,
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according to his own opinion. into the doctrine of Plato, of which the inhabitants bring few thoughts on this, for the former to discuss at the doctrine of the paradoxes of Plato assumes to himself the whole of the conclusion. 1. Through triplares numbers, which are placed in a triangle in the Timaeus by Plato are expressive of the soul, we are reminded how long march forward, by the very nature of that is to be numbered in the forms, which is the first form I form. We are warned, however, by the number of duplares set to the same place, so far as they are the means of coordinating the terms laid down by the nature of the two extremes of that, which is the medium in the universe. 2. When asked, from Plato, it was done by or to the model of the world is begotten or unbegotten, nothing else is a problem, unless the animal or to the arguments, or to the ideas of the intellectual. 3. Who knows how to measure the illumination of the higher over the media, understands the same meaning, Platonic by the gathering of souls in Mount Ida, and the gathering of the Hebrews in the mountain in the synagogue listening to the law. 4. Who knew the cause of the argument presuppose perfection understand the Platonic doctrine, why Pherecides say, not before he made a world of Jupiter, which has been transformed into love. 5. Empedocles the sphere of intellectual content by Venus, means nothing other than the archetypal universe of order within the first permanent prescience content. 6. For this reason, love without eyes it is said by Orpheus, which is above the intellect. 7. When he says Plato in the Timaeus and the soul, which is placed in the midst of the world, no matter what they may say the rest of the Platonists, through the midst of the Moon, I will understand. 8. Below the habit of being terminated, it is right that five of Plato are reckoned as transcendental: Being, The same, difference, rest, and motion. 9. Plato, speaking of the soul, I live life with
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Saturn, the contemplative life, with Joue political and practical, with Mars aggression and ambitious, with Venus desire and pleasure, with a vegetative Mercury with stupid sense. 10. And a previous conclusion is obtained, which is a branch of Mercury soporific. 11. Septenerius first human life is under Mercury, Venus, the second, the third under Mars, Jupiter, under the fourth, fifth under Saturn, and the remaining seven, according to him, who has been in the previous predominatus. 12. The aforesaid work together The sun and the moon of the vine, such as a universal cause, and by means of appropriation, Mercuno the Moon and Saturn, Venus, Sun, Mars, Jupiter, both of them at the same time. 13. If we follow the theology of the Syrians, it is reasonable ecciesiastice priests in the hierarchy of the heavenly hierarchy anagogically proporcionari virtues. 14. When we hear the Pallas and Plato, philosophers love gods calling, so we understand that love is the philosopher of life, Pallas, by reason of the border. 15. Along the edge of reason and of the medium, so that we can know the degree of correlation of the universe can be divided into five. In addition, a being, truly a being, nonbeing do not really, really non-being. 16. Through him such a thing, really such a thing, it is always such a thing, we ought to understand the doctrine of Plato in the property of the mind, the soul, and of the first bodies. 17. If we follow the teaching of the Syrians, the fitting is total unity, intellectual, and the three sections diniditur, the substantial, potencialem, and action, to put the number three also intelleccionis, namely parcialis participate imaginative. 18. Whatever they say the rest of the Platonic rational distinction spare the life I assert, if that is the rational part of XML, and the dianoian aisJhsin divide, the same direction as the fantasies associated doxasticon be said, that understanding logisticon to himself. 19. It is possible that as a part of our soul,
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rational, than according to the understanding of the possible Peripatetics call, summon, come to this, that I may run to and fro without phantasms and operates in conjunction with the. 20. The more perfect and more truly pluchritudo is found in things intelligible, than in the senses. 21. When Plato says, was born of a love encounter Bread and pores in the orchards of Jupiter, the birth of Venus reclining gods, understands nothing other than love for the first time in the mind, that is the desire pluchritudinis be born, when it was the imperfect yet shone bright ideas. 22. Love loquiritur mentioned in Plato, Symposium, God in no way capable of in the can. 23. Through a double Venus, as mentioned in Plato's Symposium, nothing else we ought to understand, rather than the beauty of a double, the sensible and the intellectual. 24. Beauty is in the cause of God, in total, essentially totally really understanding, particularly in the particular concept really, essentially, the rational soul truly participaliter, particularly in the visible sky accidental imagination, essentially, the essential qualities are particularly visible in imagination, essentially, in the imaginary participaliter. 27. When Plato says, All that is made from the cause to be done, it must be referred to the per se is per se, and by means of by means of an accident to accident. 28. Plato said, with the fear of an individual substance dividuaque exciting life, through individual understanding of the substance of the animal indicated, are divided by the nature of the animal. 29. It is not to be believed in the doctrine of the soul, any thing to understand by the inspection to the ideas of Plato, but with the paruenit for that state, which is the highest degree of contemplative perfection. The corollary. They are much mistaken who believe, according to Plato, that those things we know to whom we are every day and understand the truth, the light of the ideas in the know.
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30. The mode of knowing by means of ideas is that, the Timmeo Plato in the said men to be partakers of a few, but well, that all the gods. 31. Cricie to expose the moral of the story through the five in the delivery, of the five forms of the body, is completely inappropriate. 32. Epinomid we ought to understand the connection, by some other part of speech with life in its whole, and I believe to be the same, it is said that in the case Cabalistas the world to come. 33. In what way a thing is true, that in the Epinomid it is said, so much to make an arithmetical knowledge, among all the speculatinas to happiness, it can be understood by means of the astrologers from our conclusions. 34. Through Epinomid in the heaven, that which Plato says, for us to be the cause of all the good things, not the idea of heaven, but heaven itself, that we ought to understand the living creature, heavenly. 35. Through the kingdom of necessity in Plato's Symposium, we ought to understand nothing other than superabundanciam of nature above nature of another of the same, and above the limit of an infinite number of. 36. Through the demonstration of the immortality of the soul of Plato in the Phedro, nor of our own state of mind, as Proclus, Hermione, and they believe Syrianus, or for any with all the soul, as Plotinus and Numenius the son, and not only of the world of the soul, as Poseidonius, but the soul is proved by any of the heavenly, and the concluded immortality. 37. Time is essentially in incorporeal, participatine in corporeal. 38. Time, where she hath a to be essential, it has to be totally outside the soul. 39. The time has on the soul of his being by participation, in the manner of the soul from the first, indeed, as efficient cause, of causality, however, that the last in sequence by way of obiectiue. 40. The motion of the first heaven, and, in general, every movement of his local, or
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alteracionis, secondarily and is measured at the time of by accident. 41. Although the nature of the intellectual at the same time to understand all things, this is nonetheless not unitiuam by means of virtual and continence, but through their mutual penetracionem of forms, and participated indissociatam concatenacionem of all being, that is, a formal change. 42. Phedro by the demonstration of Plato on the immortality of the soul, the eternity of the world is demonstrated to be more firmly, than by any of Aristotle in the argument it is 8. Physics. 43. Why is man is not able to not be seen if it is present, by the power of well-designed for the vision, the demon, however, may be seen, only then, when he wishes to be seen from the point seems to be the way in which each one of them can be. 44. As it is seen and heard, a man from a man, and, by the motion of the senses to the outside, so also is seen and heard by the motion of the sense of the demon, the demon of the man, and to the inside. 45. The sense of nature, they set Alchindus, keep a straight face, William, of Paris, and indeed others, most of all, be ye all wise men, it makes no sense other than the sense of the vehicles there, they set the Platonists. 46. When Plato says that no one but to sin against his will, nothing Another is meant, than that which Thomas holds, that is, not to be able to be a sin in the will, unless it be by reason of a defect in the. 47. Statuitiua Providence is in God, in understanding, in the setting in order of, the carrying out of in the soul, in the heaven of denunciation, the terminal in the whole universe. 48. And not only through the statements and Epimenides in the Philebus by Plato, in which he expressly mentions the dialogues of Plato, in the contemplation of happiness, but in the Phedro through the sayings of love's fury, according to Plato, it is established that there is no happiness in the act of love, madness, because there is no happiness, but our charge and ye an impelling, impelling them to an urgent and happiness.
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49. From that name, which gives the name of the love of God, it is clear, carefully paying attention, that in the act of love there is no happiness. 50. Phedro the proposition. All of the whole soul has simply inanimate care about any truly soul, is to be understood. 51. From what was said in the Phedro that of Plato, that the soul of man, except those things which I earnestly beheld a truth, there arose, in this animal would not have come, if it be rightly understood, that the opinion of the transmigration of souls in Plotinus and putting the brute, it is not according to the mind of Plato. 52. Socrates from a speech to the Phedro Pan, have a complete view of Plato about the happiness. 53. The opinion of the names of Cratili is to be understood in such a way, that such things are not the names, but that they ought to be such as, if they are straight. 54. He said Socrates Cratilo himself dreaming about the ideas, not the ideas that we use in this state, but the images of their neighbors or secondarily. 55. One by one in the Sophist understand the otherness. 56. It has been said that in the Sophist, one who does not say, says nothing, that which is said by Aristotle, one who does not understand it,, understands nothing. 57. It has been said that in the Sophist of Plato of the images, which says demonica machination and make up, and if it can be verified in many other ways: it is convenient, however, to explain by the fact that the entity held by the middle in them as a step, the order of demonico proportion to these. 58. The wild that of Socrates, of which in the Protagoras, in the six degrees of correlation can be distributed in this manner, as the first matter is to be extrinsically, particular 'being' immaterial The second, third, that it be universal is the fourth to be rational, and Quintus particular 'being the intellectual, the intellectual of the total to be the Sixth. In the seventh as a week, and should be stopped from hunting.
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59. He who is said in the Euthidemo, not in the habit, but happiness does not consist of actually, I understand about the act of reflex. 60. Through what is observed in Lachete it is said, is the science whatsoever, that the past is not another of the same, the other as of the present, or another as to things to come, it can be understood with minced Peripatetics, that there is no knowledge of the universal only. 61. It has been said that in the Gorgias of Plato, a just If the speaker knows, it is just, as absolute in itself, I say not, as has so much to a man to be saved, and if the one from the other must understand that it is not formally, but illatiue. 62. Although the system of Plato Phedone the contrary, by the way, absolutely not conclude, however, landed from Cebete to man, something he concludes. [34] The conclusions in the opinion of Albucaten Auenan in the teaching of their own, which is called the author of the Causes, the number of X 1. Having said Abucaten of oats, that the soul is above time, and is to be understood according to the substance of the soul of the absolute, from all prescindendo texture, that belongs to him, inasmuch as it is the soul. 2. When he says Abucaten, every noble soul has three operations, the divine, the intellectual, and the animal, so it is to be understood which the principal may have proporcionalitatis through an image, the second through the formality of participation, a third by way of property essencialitatis. 3. Having said Abucaten, Every cause more flow in the primary, by the eminence in more than understand the modes of causation, and the privacy of that which is produced in a matter of. 4. Although in the Abucaten to say, that it is the first creature to be what it is on the to understand it, you do not believe, however, an existence distinct from it according to the hipostasim understanding. 5. Having said Abucaten, the cause of the upper, the first to be a recital of all, it has not so
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much for the sake of the truth, that the old ones having it brings, namely, because it does not have the case in front of him, than for what he goes on to indicate secondarily, because everything intelligible unialiter goes before. 6. Abucaten says, understand that the substance, which is not divided, it is especially true in it intelligible to one another through an unrestricted penetracionem. 7. From the previous conclusion it is possible to be had, how it was said Abucaten is to be understood, that every understanding is full of forms. 8. Through the setting forth of ultinam Abucaten we are able to understand, what it means that division, which he made in the beginning of the treatise, Plato inspire, and, we can know that we are the soul is not comprised under it, except by the way of the combination of extremalis. 9. From the proposition of antepenultima Abucaten it can be gathered that to decline more to the senses than to the intellect, it is not of the soul, as the soul of it is, but as it is falling. 10. When he says Abucaten understand it, in order to Diuma, it is to reign over the thing, it is to be understood of the regirnine statuitiuo, not ordinatiuo, who, if suitable, that the understanding is. [35] The conclusions of the astrologers from his own mind, the number of 85. 1. Mathematically they are not really science. 2. If happiness consists in the perfection of speculation, mathematically, they do not make for happiness. 3. Of knowledge but they are not mathematically for its own sake, but as a way to the other branches of knowledge must be sought. 4. For example, the subjects of mathematics, if they are taken in an absolute sense, an understanding that there is nothing perfect, so if that (images) are taken of the superior, speculation immediately intelligible to us the hand of lead. 5. As it has been said of the old saying of
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Aristotle, that the reason why the contemplation of committed errors in the physical, because physical things are treated mathematically, it would be true, if they materially accipissent not formally mathematical, so it is most true moderns, who was of the natural mathematically, they argue, and to destroy the foundations of natural philosophy. 6. Nothing more harmful to the theologian, the frequency and the mathematics of Euclid exercitacio. 7. For example, move the spirit of medicine primarily, as they rule the body, so does the moving spirit of the music, in order to serve the soul. 8. Medicine heals the soul through the body, but the body of music through the soul. 9. By the arithmetic, not a material, but a formal, is considered the best natural way to the prophecy. 10. Joachim in the prophecies of their way not to proceed other than by formal number. 11. By the numbers we have known all the way to the investigation and understanding, to the conclusion that they promise to verification by the way the numbers written below 74 questions responsive. [36] The question to which I had promised them by the numbers themselves responsive. 1. The question of God. 2. Whether it is infinite. 3. Whether it is the cause of all things. 4. Whether it is the simplest. 5. Whether it is intelligent. 6. How God understands. 7. Whether it is the nature of the upper to give an intellectual nature. 8. The matter is that the object is more internal than quiditatiuum Or can there be. 9. What about the feelings of humanity, in his
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own precisissima abstraccione can be preached, and what not. 10. How the elements are in heaven. 11. What method should be maintained in each inuestigacione knowable. 12. Whether it is to give a rational nature of corporeal things above the nature of the incorporeal. 13. Whether it is to give rational above the nature of an intellectual nature. 14. Whether there is any difference between nature and the nature of the rational and intellectual means. 15. Whether there is any difference between nature and God, the nature of the intellectual and the media. 16. Whether in a contradictory nature itself compatible. 17. Whether coincide in some nature contradictory. 18. What number of years of the life of a good man is naturally due. 19. What is the number of years of life due to the evil nature of man. 20. How many are there principal steps makes nature of the universe. 21. Whether corporeal nature, as such, it should be active, passive, or merely to be. 22. Anything to say to the body. 23. Whether there are endless dimensions in the matter. 24. Whether there is God, cause a better thing, than not to cause. 25. Whether it is the creation of things to the outside, necessarily proceed from the divine essence in three persons hypostatizata. 26. Whether the cause and effect between the middle between this necessarily something. 27. Whether the right number of things known to
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be a reduced number of ten categories. 28. What is the difference between a mode of understanding of the angels, and the souls of rational. 29. What is the difference between a mode of understanding of God and of angels. 30. Whether it is the angelic nature in a way, all things. 31. Whether it is rational to a certain extent the nature of all things. 32. Whether they can be more than one God. 33. Whether it is in the nature of infinity. 34. How is the difference between an infinite number of, which the theologians attribute to God from it, which they call a philosopher, it is impossible to be given. 35. Whether God is all in all. 36. How to be a difference between being of creatures from God. 37. Which are relevant to the study of theology. 38. When will be the consummation of the world. 39. Who and what will be the state of things in the world are spending. 40. This opinion is closer to the truth of the Trinity, of Arius, the Savelli, Eucliph, or the catholic faith. 41. Whether they are sensible intelligibly in an. 42. Whether it is in the angel intelleccio other than the intelligent, and the intellect. 43. Whether it is now, in the angel really, whether marked by reason. 44. Is it the same motion, the physical nature of moving and moving. 45. Whether it is to give something that is by its nature is pure power, which the philosophers call the primary matter. 46. Whether directly or indirectly, and in what
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manner, prime matter is dependent upon God. 47. Whether all that is less than God, it is composed of act and power. 48. Whether it is the matter of the same reason in all things. 49. Whether any created thing can be an escape free from imperfection. 50. Nature, which are suitable to Happiness. 51. Whether happiness consists in the intellect, or in the will. 52. Whether it is participation through themselves or quantity may be visible. 53. Whether the nature of the intellectual is to be united to God always. 54. Whether in the intellectual nature is kinda imperfeccionis than perfection. 55. The nobility is true to its own nature. 56. Whether it fits the mood of the knowledge of the soul by way of numbers. 57. Who is the first by the method of preaching himself. 58. Who is the second method of preaching by himself. 59. Whether the definition is investigated by the demonstration. 60. Why only inherencia of passion to a subject is science. 61. Whether the rational soul is material. 62. Whether it be incorruptible. 63. Whether universally understand. 64. Whether it is as it is sensible to give the world, consists in giving to the world in such a way intelligible. 65. Whether it is greater or less than the number of separate species, than of material. 66. Why was not said in the work of the second of the day, for it is good and God saw.
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67. Why numeracio sixth man said. 68. Why it is said that God is all in six days have completed. 69. The meaning of the seventh day God quieuisse. 70. Whether aggressive distinguished from desire. 71. She will be a distinction between the cognitive power of the soul. 72. Why men have a natural desire for victory. 73. Why is the natural mode of knowing by reason the notion or image of a man joined to it. 74. Whether they are in heaven, and described all the meanings of each knows the law. [37] The conclusions of the number 15, according to his own opinion of his understanding of the exposed and Zoroaster. 1. What they say is the first version of the Chaldean Zoroaster was said about the scale of tartar to the first fire, means nothing other than the nature of the universe from the series level not matter to him, who is over all potensum graduate degree. 2. I say there, simply by virtue mysteriales interpreters to understand how the natural magic. 3. Upon the said Zoroaster, according to what they say on the two interpreters of the air, the water, and the earth, s the meaning of nothing else, except each of the elements, which can be divided through the pure and the impure, to have the inhabitants of the rational and the irrational, which, however, is the only pure, only the rational. 4. This was the place through the roots of land, they are able to understand nothing other than the life of a vegetative, a correlation bound at all to Empedocles, who held that transanimacionem as well as in plants. 5. From what was said at that Zoroaster, Ha ha, these, as far as he laments to the children of the earth, by following the exposition of the
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Chaldean, Osie, we have expressed the truth about original sin. 6. Statements of over 11 interpreters. aphorism double ebriacione Bach and Silenus, perfectly understood by the words of a double Cabalistarum wine. 7. What they say over 14 interpreters.aphorism, perfectly understood by the things, which we call for the death of Cabaliste of osculation. 8. Magicians in 17. they understand nothing else by the aphorism, there are three kinds of clothing, of linen, cloth and canvas, triple than the dwelling-place of the soul, a heavenly, spiritual, and earthly. 9. You will be able to know anything about the coats of skins that conclusion from the preceding, which the man has made for himself, and out of the skins, which were in the tabernacle. 10. By the dog understands nothing Zoroaster, which felt an irrational part of the soul and proporcionalia that be so nidebit, who carefully considered the words and all of the exposed, and the service that they speak as enigmatic and Zoroaster. 11. Zoroaster said it, not when you leave the transit officer, who perfectly understood by the Exodus, when the Israelites were forbidden to leave their houses in the passage of the firstborn of the Egyptians of the slayer. 12. Zoroaster and the mermaid with nothing else to understand, what part of the rational soul. 13. Through the child, in the version of inteilige nothing else, than the intellect. 14. Through it has been said Zoroaster, sacrifice to come here for three days, and no more, there appeared to be much reduced by the arithmetic of the upper merchiaue those days of computing, in that the said aforesaid expressly the advent of Christ. 15. What it is to be understood by the goats with Zoroaster, who has read the book will understand Bair, which is a relationship with the spirits and the lambs, and goats.
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[38] The conclusions of the magic of the number 26 in the opinion of its own. 1. The whole of Magic, which is in use among the moderns, and one that he drives away the merit of the church, has no stability, no foundation, no truth, because it depends on the mood of the first hand of the enemies of the truth, of the powers of this darkness, which the darkness of falsehood, which was ill-disposed obfundunt intellects. 2. The more natural it is lawful and not forbidden, and lay the foundations of this universal theoretical conclusions written below its own expectations. 3. Magic is a part of the natural sciences are practical. 4. From this conclusion, and the conclusion of those propounding 47 paradoxes. it follows, that is the most noble part of the magic of natural science. 5. There is no power in heaven and on earth the seed and separate, and to unite than to actuate the magician and can not do. 6. No matter what may become a wonderful work, whether it is magical, whether cabalisticum, or of any other person of the genus, it must be referred in the principatissime glorious and blessed God, whose wonderful works, by the grace of the virtues of waters upon the contemplatives supercelestial liberally rained every day for men of good will. 7. Christ, they could not work or more, by the way, or to be made by way of Cabale. 8. Miracles of Christ does not by reason of the fact, but by reason of making such are the surest proof of his divinity. 9. There is no knowledge, which we certify more of the divinity of Christ, the magic and the cabala. 10. Magician does that man through art, nature did naturally making. 11. Wonderful arts of magic, and there are only actuacionem by the union of those things that are in the nature of s seed, and they were separated.
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12. The form of the power of the whole BLACK ART is from the soul, and not of a man standing falls. 13. Magic marry is none other than the world to work. 14. If the nature of which there is immediate to us, as it is either by way of, or at least at the most reasonably be rational, magical beings in the highest, and its partition can be more perfect than in men. 15. No one can be an operation of some magical efficacy, unless the work connected with it have been explained cabale, or implicitly. 16. The nature of the former, which is the horizon of time and of eternity Mago, it is proper to, but below him. 17. Hers, of nature, of eternity, which is the horizon of time and it is proper to Magic, from there is to be sought through the modes of his due, the wise men of acquaintances. 18. Of that nature, which is the time horizon of eternity, Mago is close, but on him, and he is propira cabala. 19. For this reason, the voices and the words in the works of magic have afficienciam, because that is the nature of the exercises in which the magic of the first time, it is the voice of God. 20. The voice of the powers of magic he has in each of the three, in so far as the voice of God is formed. 21. Figuratively in the voices they can not magic more, rather than figuratively, and nature of his act of understanding can be of the conclusion, which is the deep And a previous conclusion. 22. No indicates that the names, and the names of the in so far as they are, one at time and taken by themselves, they can have in the magic power of the work, unless they are in the Hebrew, or closely derived from it. 23. In addition to the number of the magic in the number three, they are material and therefore any of the penny, these are formal, and in the magic of the number are the arithmetic of numbers. 24 From the principles of philosophy, it is
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necessary to confess the secret, and the figures of characters have more power in the work of magic, whatever the quality of the material it is able to. 25. As characters are the work of their own magic, so numbers are cabale own works, the existing between them, and to the obliquity appropriable by the use of letters. 26. As by the influx of the first agent, if it is a special and immediate, the result is something that is not touched by the mediacionem of causes, in such a way by the work of cabale, if it is a pure and immediate Cabala, a thing is made, that there is no Magic to reach. [39] The conclusions of 31, according to his own opinion about the way of understanding the hymns of Orpheus, according to the number of Magick, that is, the natural wisdom of divine things a secret from me for the first time found in them. 1. As part of the magic of our first elicited hymns of Orpheus, can not explain to the public, so a nod to the following conclusions it will be useful for routing through Aphorisms heads pointed contemplative minds. 2. Nothing in nature more effectively the hymns of Orpheus, if due to the music, the purpose of the mind, and other circumstances, which is known to scientists, they have been used. 3. The names of the gods, Orpheus, that he sings, not deceiving them of demons, by whom he is evil and there is no good cometh this to pass, but the natural forces, are the names of the divine, and most of all to the benefit of the true God of man. 4. Cabale deserniunt work wonderfully as the hymns of David, so the hymns of Orpheus really work legally, and more natural. 5. Such a number of hymns of Orpheus, as is the number with which God created the world there are three, four under the Pythagorean form numbered. 6. Quaruncunque virtues natural or divine proportion of ownership is the same, even the same name, the same hymns, the same work, the ratio of the observed, and that temptauent expose, see correspondenciam.
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7. Perfectly sensitive properties that did not know, by the way, secretly intellectualizare analogy, nothing from the hymns of Orpheus healthy understand. 8. He who shall come in the unity of the Trinity is a profound and intellectually division of grace, and of the unity of fate, of the Fates in the Trinity, and Trinity in the unity of Saturn of Jupiter, Neptune, and Pluto inteflexerit, he shall see, due to the manner of proceeding in the Orphica theology. 9. Curetes with Orpheus and powers are the same with Dionysius. 10. That the conclusion of the previous work attentauerit, is to use the appropriated work Cabale fear of Isaac. 11. Palemonem vain and Leucothea visit, who Nereus attraxent not, nor attracts Nereus, who has not been done about the primary animal Trinity. 12. Cotonarium number of hymns by the maritime nature of the physical properties designated by us. 13. Typhon is the same with Orpheus, and Zemael the Cabala. 14. If at the conclusion of the previous works intellectually operabitum, bind to the south to the north, but if mundialiter throughout the work, the work itself. 15. Orpheus, and it is the same night at the Ensoph Cabala. 16. From the previous conclusion it is possible to expose the more correct one, which is to explain Proclus, the maker of an inducing theologians, what it means it has been said of the world, he consulted the night of the structure of the world. 17. From what has been said it can be understood of the same, why do the pores of Diotima in the Symposium, the son of counsel, and the angel of the great counsel Ihjesus is mentioned in the sacred books. 18. The soul of the water, so that it generates the lower, the higher is contemplated, presents itself in itself, a hymn being three-fold, of the
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sea, Neptune, sung by Orpheus in the ocean. 19. Nothing in the work shall have a firm, who do not dress in antraxerit. 20. By his father, the attributes of the group of seven hymns, Protogoni, Pallas, Saturn, Venus, Rhee, Law, Bacchus, intelligent and deep surveys of the world can guess the end of something. 21. The work of those who preceded them, there is nothing without the work of Cabale of hymns, of which it is proper to practicare every amount of formal, continuous and discrete. 22. The two heroes who are not divided, and villeins aduenticios, often go wrong. 23. Who will go to the Apollo, mediabit triethericum work by Bach, and consumabit inffabile by name. 24. Not soaked by any of Bacchus, who has not been linked previously to his Muses. 25. By four of the hymns of the attributes of the first forms of worldly nature formed us is designated. 26. Perfectly that the soul returns, the first form of its form equaverit. 27. That the conclusion of the previous work has attempted, Jupiter third visit to niventem, not as the giver of life. 28. Protheum nature and goes in vain, that Pan is not drawn. 29. After animacionem as universal is particular animacio, so after a particular provision of universal prescience. 30. Previous conclusion can know why Ovid execracione in the Ibis, after which he called on the deity that rules the land and the water, the land and calling on Neptune. 31. Who annotate carefully stated by Aristotle in the exposition of the settlement of the soul, and see why Orpheus Pallas vigilanciam attributed to Venus. [40] The conclusions Cabalistice number 71, his own mind, from the very foundations of the
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Christian religion, especially strengthening the Jewish sages. 1. Whatever others say Cabaliste, I first division Cabale knowledge in the knowledge Sephiroth and removed as a practical and theoretical distinguish. 2. Cabaliste matter what others say, I would divide the specualatiuam Cabale fourfold, correspondingly fourfold division of philosophy, which I am wont to cite. The first is the knowledge, which I call thee by alphabetarie reuolucionis, corresponding to the parts of philosophy, which I call thee by the Catholic philosophy. The second, the third and the fourth part is a triple merchiaua, corresponding to a three-fold philosophy of the particular, of the divine, of the means, and sensible natures. 3. Knowledge, which is part of practical Cabale, practicat whole formal metaphysics and theology lower. 4. Ensoph accounting is not counted among the other, because of the accounting unit is abstract and incommunicata, not coordinated unit. 5. According to the principles, and therefore any of the said mystery of Cabale Cabalista Hebrew, he is compelled to concede ineuitabiliter any of the trinity and the divine person, the Father, the Son, and the Holy Spirit, it precisely, without addition or diminution, or the discrepancy between the because it holds that the Catholic Faith Christians. The corollary. And not only he who denies the Trinity, but those who place it in some other way, than to lay down the Catholic Church, just as the Arians, as the Sabellians, and such like, they can clearly be refuted, if the principles of cabale be admitted. 6. Three things of God are the names of a great number, who are just in the secrets of the appropriation of the three persons of the Trinity by a wonderful Cabalistarum, ought to be thus attributed to, as the name Jehu is the father, it is the name of the son of , The name is of the Holy Spirit, to understand it that that which has been in the science of cabale deep. 7. Hebrew cabalista No one can deny that the name of Jesus, if we interpret him according to the mode and principles of Cabale, all this and nothing else signicat precisely, that is, God, the
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father and the wisdom of the Son of God by means of the third person of the Godhead, which is the most ardent furnace of love, of human nature in unity united. 8. From the previous conclusion can be understood, why Paul said, Jesus was given to the a name which is above every name, and why it has been said in the Lord Jesus, every knee should bend, in heaven, on earth, and under the earth, that it was also cabalisticum is the most effective, and can of itself understand, who is deep in the Cabala. 9. If a woman is the final moments of the human conjecture, we are able to discover either by the way of the most sacred Cabale, will be spending on the one side of the world to the age of five hundred and fourteen, and the day of twenty-five. 10. It is said that at Cabalistas , it is without doubt that by Orpheus Pallas, from Zoroaster maternal mind, from Mercury son of God, the wisdom of Pythagoras, Parmenides sphere of intellectual named. 11. The way in which the soul by the archangel reasonable to sacrifice to God, who in the Cabalistis is not expressed, it is only through the separation of the soul from the body, not of the body from the soul except by accident, as it happened in the death of curvature, from which it is written, precious in the sight of the Lord is the death of His saints. 12. It can not be a pure Cabalam to work through, which is not reasonably be intellectual. 13. Who works in the Cabala without admixcione foreigners, if it will be a long time in the works, from binsica die, and if he will commit to the work or not clean as well, with property Azazele devoured by the courts. 14. Do you understand by the letter, which is mediates in the name of Jesus, cabalistice it means to us, which was then in its perfection of the world as if it were perfectly quiet, after that, when he was joined with the Iod VAU, that has been done in Christ, who was the true Son of God and man. 15. Through the name of Iod, HE, vahu, that is, which is the ineffable name, what they say Cabaliste, going to be the name of the Messiah, the Son of God by the Holy Spirit of
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His Godhead clearly going to be known that man was made, and after him, Comforter, upon man, come down to the perfection of the human race. 16. From the mystery of the three letters, which are in an expression that Sciabat, that is to say, we can then interpret the cabalistice sabbatize the world, when the Son of God becomes a man, and is going to be the last chapter of the sabbath, when the Son of God to men in the regenerabuntur. 17. Who knows what is in the purest wine cabalistas, David says he knows why, inebriated by the richness of your house, and how strong the old poet said the museum is good fortune, and what they mean, so many of Bacchus with Orpheus. 18. Who coniurixerit Cabale Astronomy, will see that it is done appropriately and to rest after the Sabbath on Sunday than on Saturday. 19. If it has been said of the prophet, and sold just for money, let us explain cabalistice, to us, signifies nothing else than this, namely, that the God of the Redeemer was sold for silver. 20. If his interpretation of the observed Cabaliste over this speech, which means then, much of the mystery of the Trinity illumined. 21. Who coniurixerit Cabalistarum has been said by those who say that the former numeracio, which is said to be just, and the Redeemer, it is said, too, ze, with the said Thalmudistarum who say that Isaac, in such a way it went, carrying his cross, as ze, he will see to that which was prefigured in Isaac, it was fulfilled in Christ, sold to who was the true God with silver. 22. Through Cabalistarum has been said about the redness of Esau, and it was said that, that the Brest Rhaba in the book, that Esau was red, red, and be revenged on him, of whom it is said, Wherefore is thy clothing red, we have it explicitly, of which our teachers about what Christ explained the state of the same text, Elleshall come to pass, that on the virtues of vengeance he does not clean. 23. Through that has been said of Jeremiah, lacerated his word, according to the explanation Cabalistarum we have to
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understand is that God is the God of the holy and the blessed lacerated because of the sinners. 24. Cabalistarum the response to the question, why the death of her husband in the book of numbers is associated particle, particle calf Ruff, and the exposition of the book on it, Zoar [Zohar] on the text, and his stripes we are holy, refuted ineuitabiliter Hebrews, saying that it was not appropriate , so that the death of Christ to satisfy for the sin of the human race. 25. Quillbet Cabalista has to concede that Massias them from the bondage of the devil and the time was not free. 26. Any Cabalista should grant from the statements of the doctors of this knowledge, this is clearly saying that the original sin in the arrival of the Messiah shall be purified. 28. Through have jurisdiction and, ua, which is expressed twice in that the text, In the beginning God created the heaven and the earth, I believe I will be signified by Moses to the intellectual creation of nature, and to nature of the animal, which preceded the creation of the natural order of heaven and earth. 29. It is said that from the Cabalistis, that a line of green wind goeth toward the universe, the final fitting to the conclusion it is said, from the mind of which we have spoken Porphyrtii. 30. Necessity they have to concede cabaliste according to their own principles, that is the kind of going to be the true Messiah, that he might truly be said of him, that he is God and the Son of God. 31. When you hear the thesis put cabalistas irformitatem, understand the formlessness of formality to antecedenciam not by deprivation. 32. If a double aleph, which is in the text, scepter shall not depart, and so on. add to the double-beth, which is in the text, God possessed me from the beginning, and to the double-beth, which is in the text, the earth was empty, by the way Cabale understand is, there is, indeed, the Messiah has spoken of it, that of Jacob, who was Jesus of Nazareth. 33. Through this speech, which is written with the Aleppo, Iod, and do you know, (and the man is signified), which is attributed to God,
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when it is said Man of War, of the mystery of the Trinity, by the way we are warned Cabale most perfectly. 34. With the name of the AAA, that is to say that the tribes of letters is written, HE, VAU, and aleph, what is the name most properly attributed to God, and most of all a correlation, not only to the cabalistas, who expressen often say this, but also to the theology of Dionysius the Areopagite, by the way of the Trinity Cabalethe mystery of the incarnation with possibility we declared. 35. If God as the infinite in itself, as a unit, and according to that he understood, so that we understand so nothing from him to proceed, but by separation from the reality, and all manner of self-clausionem in himself, and the edge of the deep recesses of her own divinity in the most remote and solitary drawing back, is of him, we understand the most remote of the abyss of darkness covering themselves, and in no way dilatacione and the profusion of his goodness and splendor Fountainhead themselves known. 36. From the previous conclusion can be understood, with Cabalistas why it is said, that God clothed herself with the garments of ten, when he created the world. 37. Who understood his right arm in the coordination and subordination of religion to the wisdom Cabale perfectly understand, by the way, how Abraham saw in his day on the right course and enjoyed a day of Christ. 38. Effects, which are followed after the death of Christ, they ought to show any cabalistam, that Jesus of Nazareth was the true Messiah. 39. And it follows from this conclusion the Thirtieth placed before this, he has to concede that each of Cabalista, what he is asked Jesus who he was, is most correctly answered, saying, I am the beginning, the one who is speaking to you. 40. Have to concede this ineuitabiliter Cabaliste that true Messiah by men purify water. 41. She may be known in the Cabala by the mystery of the close, why Christ after he sent the Comforter. 42. Cabale it is known by the foundations, that rightly say to Jesus, Before Abraham was born,
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I am. 43. Through the mystery of two letters uau, and Iod, it is known how he is the Messiah, as God, was the source of his ipsisu as a man. 44. It is known from the part of the mystery of the Cabala by the setentrionalis, why God will judge the world through fire. 45. Clearly as it is known in the Cabala, why did the Son of God, when he shall come to the water of baptism, and the Holy Spirit does to fire. 46. Through eclipsacionem of the Sun, which happens in the death of Christ, it can be known according to the foundations of the cabale, which then suffered in the Son of God and the true Messiah. 47. Who knows the property in the north cabala, he will know why Satan Christ promised kingdoms of the world, if you fall he bowed. 48. Whatever others say cabaliste, ten spheres so I say ten accounting correspond to buildings, beginning with the quarter, Jupiter, Mars, the fifth, sixth Sun, Saturn, seventh, eighth, Venus, Mercury, ninth, tenth moon, with the support of a third building, the first mobile second,empyrean heaven first. 49. Teachers who knew correspondenciam ten to prohibencia by union astronomic truth with theological truth, he will see the foundation of our previous conclusion, whatever others say cabaliste, the first order of the first accounting to correspond, according to the second, third, third, fourth, seventh, fifth, fourth, sixth, fifth, seventh, ninth , eighth, eighth, ninth, sixth, tenth. 50. When they say Cabaliste at the seventh and the eighth under the children get, so you might say in the lower marchiaue taken such that on the one it is being sought in order to give, not to be on the other prevents it. And which may give and which prohibits can understand from the above conclusions, who has been in understanding astrology and Cabala. 51. Suit in Solomon as the full moon, so it was in the full sun of the Messiah, the son of Jesus, and to the decline in the correspondencia Sedechia one can guess, if they waste in Cabala.
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52. Previous conclusion can be understood why the evangelist Matthew, fourteen generations before Christ, some of them away. 53. With the light, there is nothing to be done other than to share the light, it is most fitting that cabalistarum exposition, as the label, let there be light, the light shining glass understand the term. there was light, a mirror is not a shining light. 54. Cabaliste whom they say, we will be beatified in a glass lighting resposito saints in the next, following exactly the same on their foundations, with that, as we say in the son beatified saints. 55. Cabaliste light to shine more than seven times what they say is laid up in the light left, surprisingly agreed arithmetically Pythagoreans. 56. Who knows to explain a four and ten, in moderation, if it is to be deduced from the name of an expert cabale ineffable name 72.letters. 57. By the preceding conclusion can understand the arithmetical formal understanding, which work through Scemamphoras [schemhamphoras, Shem hameforash] is a property of a rational nature. 58. Reccius Becadmin it would be that the gloss on the term ASTROLOGICAL Brest, expose sapiential ideas, of which thirty two ways, as others say Cabaliste, but neither is right in the Cabala. 59. State of affairs has considered them that seek deep to four, on the first of the union and stability of residence, in the second of the procession, came again in the third, the fourth reunion beatifically, he will see the first letter with the letter beth, his first with the media, with the last of the middle, the last work at all. 60. From the previous conclusion it is possible to understand the contemplative man, why doth safely from the letter begins with the law of God, of which it is written, which is immaculate, which was one brought up with him, which is converting the soul, to give that which makes the fruits in their seasons. 61. Through the same conclusion it can be known, what is the same wisdom of the child
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that his father, he is the one who unites all things in the Father, and through whom all things were made, and from which all things are converted, in which the label at last. sabbatize all. 62. Who deeply nouenarium happiness award number, spoken of in the Gospel of Matthew, he will see them come together wonderfully nouenario number nine, which are within the first, which is inaccessible to the abyss of the divinity. 63. Aristotle philosophy as more divine than the ancient myths and velarunt apology, he philosophically under specualacionis face ignored the words and short obscurauit, so Rabbi Moses the Egyptian to the book, which is called the leader of Latin neutral, while the surface of the cortex seems to walk with philosophy, the mysteries hidden deep sense intelligences includes Cabal. 64. In the text, Hear, O Israel, the Lord our God is one Lord, it is more correct, that is to a gathering there from the lower to the higher, and from the higher to the lower, from the lower to the higher than twice. 65. Reccius is, as if to say, Amen Tipheret and the kingdom, as is shown by the way of the numbers, the kingdom than that which is to say only, as some would have it. 66. I am the ten Sephirot ADJUST so that our soul, so that it is through the unity of his own with the first, with the second by the intellect, according to reason it with the third, He longed for by the superior with the Fourth, by the superior irrascibilem with the fifth, with the sixth through the free-will, and through this to get to the whole higher when the seventh transformed directly, such as with the eighth to the lower parts, and a mixture of both, or better still in indifferenciam alternariam by the adherence to, rather than simultaneous continence with the ninth hour, for the first time, and now by the power which he lives, with the dwelling-place of the tenth. 67. Through Cabalistarum has been said, that they are out of the fire of the sky and water, and at the same time he shows us the truth of a Theological Sephirot of them, and the truth of the philosophers, that the elements are only in heaven, according to the active power.
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68. Who knows what the coin is the arithmetical formal, and know the nature of the first number of a sphere, it will know that I am still not in anyone cabalistam law, and is the foundation of the secret of the great jubilee in the Cabala. 69. The basis of the previous conclusion can be known as well, the secret understanding they carried fifty and one thousand generations, and of all ages. 70. Through the mode of reading without the points in the law, and of the manner of writing the things of God, and of divine things unialis continence by means of the compass of an indeterminate shown to us. 71. Cabaliste by what they say, from Egypt, and bore witness that experience, abemus believe that Egypt is in the ratio, under the regulation of property and power. 72. Just as the true astrology teaches us to read in the book of God, in such a way in the Cabala teaches us to read the book of the law. End.
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7/8/13

[15] The conclusions according to Theophrastus, in number 4.

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