[31] The conclusions of 71 the number of paradoxes. according to their own opinion in the philosophy of new doctrines that inspire us.
1. Of the properties as it would from the existence of preceditur quiditatiuo, so being from the existence of quiditatiuum POINT uniali.
2. We can not to say, that of a thing precisissime having taken hold, the preaching of the preached something in the proper sense.
3. He who attains in the definition of a thing, it attains a thing in otherness.
4. Only on the man, who attains a thing in excluding of his union, attains the thing as it is itself.
5. How much every one of the mode of knowledge is more eminent, so much the less perfect than in the intellect disproportionate to escape, and they inutilior.
6. As the knowledge of man through the demonstration it held for the common state, which here put to proof, is the most perfect cognizance, so simply a medium between the knowledges of is the most imperfect.
7. Just as God is simply the recognition of the whole being, so is the intellect is the definition of whole being, and the knowledge of the soul of all being.
8. If theology, the theological tradition, there will be a subject as about a first, out of the fact that he exists unialiter one, and of anyone else, which is the uniale according to its being, as if of a subject of the second.
9. True Metaphysics has been delivered to metaphysicaliter, is from the each of them that the form is true, that some of the first subject, and out of each of them that is, according to its own existence as a formal element of the object in the mode of proceeding secondarily in the demonstration negligent.
10. , As in the creature is not the inference is it is worth. There is a being, therefore it is, so in God is not valid, it is, therefore it is a being.
11. The same reason in creatures by reason of the actuality of his is said to be, and by reason of the decree of a it is said of his soul itself ".
12. As it is composed of necessarie for the angel of the soul itself "and to be, so the soul is composed of the substance of necessity and accident.
13. Contradictions in the nature of actual suffer with it himself.
14. Even if there is a true conclusion as the preceding, more properly, however, it is said that in an intellectual nature they are not contradictory, than that which is compatible with itself.
15. Contradictories, coincide in the nature of uniali.
16. Reasonably place, Aristotle assumed in their branches of knowledge, the first source of anything be said to be the contradictory of the other, and of none at the same time.
17. But in the intellect is this thing and it, but this is not outside of it.
18. For that reason it appears not possible in the soul of the contradictory, because it is the first part of the quantity of putting them in the outside of part.
19. Each one is in an intellectual nature belongs to its intelligible the unity of, and that any one of uniting to himself, and that for himself without blemish, and without mixture of it preserves the property of his own.
20. Ipseitas were then most of each one is the very being considered in the all things are, as in the effect of all are the very.
21. Through the above conclusion can be understood, and let it be omiomeria Anaxagore, which distinguishes the Creator of the intellect.
22. No one should wonder that, mixed with Anaxagoras, has appealed the intellect, since it is mixed with most of all, as being of most mixcio coincides with the greatest simplicity in an intellectual nature.
23. As substantial form in the second to the world are by way of accidents, so the form they are accidental in the world 's first by way of substance. Correlatiuum. As in the first world there is no list, But, whiteness is, so in the second world there is no fire, but the fiery.
24. We can not say, for that reason that in the understanding, for example, fire, water, and air, there are three idee, but it is necessary to say that there are "three".
25. Unless the intellectual nature in order that shall be destroyed, we can not be numbered among the ideas to understand, but by the intention of the idee of the number through the remaining, as it is of any through them all.
26. From what was said before the conclusions can be understood, that is to be the number of formal, which he said be the principle of Pythagoras, of all things.
27. The five are to be placed the first category: One, The substance, quantity, quality, and to something else.
28. Have a better claim to the five as written above, is reduced the diversity of beings, than to the ten, by which the Architas first, and then Aristotle held, or five, and places to Plotinus, and / or to the four, and they put the Stoics.
29. The reason of one is the absolute category from all precisio a stranger.
30. The reason is united to the category of goods that the perfection of the imparticipate of his substance.
31. The reason extrapositio category of quantity is a part to a part of it.
32. The reason category of quality, the truth is inherent through the participation of denomination.
33. The reason to the category to be a thing is imaginary.
34. There is no formal inparticipatum it is the predicate, particularly that it can not be predicated of the Intelligence.
35. For example, the only by the intellect is truly said, that there is a fire, and which is the water, as is is a movement, and that is a state of, so the soul, of the mere is truly said, that as it cools off, what is being heated, that it stands, to cause movement.
36. For as the intellect of God, the unity of the multiplies, so the soul of the intellect and he held out to the multitude of quantificat.
37. The first place, with the first intelligible the intellect, and the first of movables shall know it coincides with the first.
38. Still worse in the minds of the reason it is known by way of the senses, in the minds of the higher is the sense of by way of reason.
39. It has been said of that wonderful thing is, the Nymphs, and the barbarians of the demons of a partner, were clean out of the 184 in the figure, together with three triangular units with corners, and one of the middle of having been established, is most properly understood if the intelligible from the unity of the Trinity is the intellectual, animal, and a seminal, and the principal parts of the world by the first intelligence to the reckoning of the number of a spherical .
40. To be able to the way of the soul through the purgative without any further study or the exploration by the mere collation of the moderate and very easy and advertenciam over now held from above intelligible knowledge of all the things of things known to acquire them, not only the Platonic philosophers, but it also among the Peripatetics these of the meeting with none too it seems, Avenrois followers, they have to grant .
41. As it is related in the knowledge of the common sense of accidental qualities, and of the quality of the material, so is the reason for the substantial in knowledge of quality and quantity is formal, and maintained through the proportion of good that he does a sensible way, he deals with this reasonably.
42. Superexcedenciam by the infinity of God, to the being of the understanding and the mystical sense the way of the Theology, and it can be proved, and to prove that all other things are the way it is ineffective.
43. Acts of which the angelic nature and we become happy This page was last rational happiness, not in is an act of the intellect, nor of the will, but there is a union of unity, which is in the otherness with the unity of the soul 's, which is the otherness without.
44. Aristotle in the book of the Metaphysics of God does not treat except in the last chapter of the twelfth which has a beginning: we must remember also vtronam way of the universe are good.
45. The order of no precise date for him after his natural manner, in which Aristotle ordained them, according to none of the process of, or composition, or the resolution, there can be the right one.
46. For a given practicabili any kind of object, is more noble than the operation, which for him any practicat, which for him than is contemplated, If all other things being equal.
47. Better one can be saved the text of Aristotle, who says that every soul is immortal, than he that says that all that the soul is mortal.
48. In addition to three kinds of the demonstration, because, for the sake of what, and without qualification, which they put Aristotle and the Commentator, we are given a fourth type of demonstration, and the demonstration can be said to be more strongly conversibilitatis all the aforesaid.
49. More is said of God improperly, that it is the intellect, or is intelligent, as from the rational soul, that it is an angel.
50. Matter alone is sufficient to save that, of which by the grace of Aristotle and other philosophers of deprivation among the the principles of natural posverunt.
Corollary. Priuacio not to be placed among the principles of nature.
51. There are three things the principles of natural things, the material, motion, and form.
52. There is the same knowledge of God, man, and the prime matter, and he that he has, from a knowledge of, shall have the and of the residue maintained through the proportion of one extreme to another, to the ends of the medium, and the lowest to the middle.
53. The matter of who gave the first he denies it, neither do the senses contradicts, never thinking of the physical denies it.
54. In order to prove that matter is the first, or the certificate of the way of more of the numbers, and / or the way of the Catholic philosophy, than any reason for the physical properties, in which the entrance should have a feeling.
55. Of the order of the Hebrew language radically deep and has kept it, imagine that he is in the sciences to keep in proportion, will know of, of any of finding the perfectly knowable and the rule of Norman will have a.
56. In addition to the distinction of a thing, and of reason is to be posited difference between the third, which I appeal to inadequationis.
57. Species enmities, by a wolf and a sheep to the estimatiuam are multiplied, not of an accident of some, but of goods that aspects of it.
58. The formality of CST adequatum object of the intellect.
59. wherever the composite nature given an cx several natures in it, remaining still in the act, always on it is more noble than susbtantialiter, and another of an accidental sense.
60. There is nothing distinctly intlligit an act of the soul except CT itself.
61. The whole substance of the rational soul is a part of an intellectual.
62. The soul of its very self is always understand, and the certain way all things by understanding Himself understands beings.
63. Although, in the soul so it may be an act of nature of an intellectual, by which was agreed with the angel, as it is the nature of rational, by which is distinguished from him. There is nothing, however, is in the intrinsic but the means that he may without any thing of its own species, distinct from one another to understand.
64. Of the intellect which is in the nature of a rational soul, above the nature of the rational, and in set terms differs from the intellectual nature there is a pure, just as a part of it differs from the whole.
65. Since the intellect of an animal differ from the intellect intellectual, as part of the medium, and not as a part only of, for that reason more to the totality of the intellectual set at peace.
66. It can be intrinsic to the instruction of the soul through to come back to this, as all of them by its form the substantial indivisibly, he understands.
67. To each of the series corresponds to one of pure souls of the intellect.
68. All souls belong to the heavenly in the first one are the intellect.
69. Is reasonable according to philosophy all the series of the animal in its own greater glory of the intellect, which however is not, assertiue, yet merely as probable has been said.
70. When there are three, that said, of all being one thing, Zenophanes, Parmenides, and Melissa, who diligently you were saying that we will closely examine their sayings, Zenophanis to be the only thing here, which is simply one. Parmenides is not a one absolutely, as it is believed, but being one. Melissa to be a one to one, having a Zenophanis extremalem correspondenciam.
71. Empedocles by the friendship in the suit and soul with nothing to understand 'another, than the power of upward ductiuam ductiuam of the gods and on which I have I believe in the science of proporcionari Sephirot eternitati and of appearances.
[32] The conclusions of the number of 29 in Theology. according to their own opinion from the common manner of speaking are different enough for theologians.
1. If one has an accident not to be able to exist, unless inexistat, the sacrament of the Eucharist will be able to hold, even by holding the substance of the bread do not survive, as they are bound a common way to go.
2. If he holds against the possibility of the way of the common suppositacionis how much it will in respect to a creature, I say, that without the conversion of bread into the body of Christ, or paneitatis annichilatione can be made, as in the altar is the body of Christ according to the truth of the sacrament of the Eucharist, it has been said that the speaking of the possible, not to be in respect of such .
3. Ideal as efficient cause, the reasons of things formalesque by God in the mind created the first formally to be found in the first, with a theological truth that we have.
Corollary. where are idealiter idee, there are not formal, where they are formally, we are not to idealiter.
4. If we put God to know the creatures, as a secondary object of his intuicionis, as commonly it is posited, I say, which his father first produces a word, as a creature know.
5. Attributales the perfections of nor in God, not a second that he was taken quiditatiue mean diverse arguments in the nominative case, and principally diffinibiles, and / or descriptibiles.
6. To the 'look of the Divine knowledge is of a creature as the primary or to the objections formally does not end with the secondary, as he says of the common school of theologians, but that they themselves only, and nothing other than itself, nor primarily looking secondarie.
Corollary. It is not some multitude of things understood in God: and the creatures, as they put in the number of the intellect with the divine essence as to be understood, but the most simple one is absolutely not the intellect.
7. Three things the transcendentals in which consist the image of, do not designate the different aspects of in the nominative case, and principally diffinibiles or descriptibiles.
8. Christ is not truly, and with respect to the presence of a real He descended into hell, as he sets down Thomas, and the common way, but only as regards the effect.
9. It is possible to it seems probable to me, it is not, however, pertinaciously must be asserted, that the soul of Christ in some other way unknown to us in the is not able to descend into hell.
10. She, the Word, that is a body, etc.., And in the consecration are said, they are bound to not be materially significatiue.
11. If he holds the common way, and the act of the intellect is touched by God, I say to the two following conclusions, of which this is the first, that those who see the word of that by that act, in which touch upon the essence diuninam, that creatures do not attain unless eminently an equivalent to a formal knowledge, not an act equivalent, but of the object.
12. Blessed are they have two out of the cognizance of the creatures that extends them formally, of which one illatiue night from that which the verb they attain, and the other according to which the Creator, a creature in a matter of their contemplation.
13. Not agree with the common opinion of theologians who say that any part of the nature of that God can suppositare, but of the rational so far is this, I allow.
14. Nor is the cross of Christ 's, and that no image of, is adored with adoracione perishes, even in the way in which it puts Thomas.
15. Adam, had he not sinned, God would have been took our nature, but it is not crucificatus.
16. In the Apocalypse the light with which John he saw it, in the Apocalypse did not understand him.
17. The first sin was the sin of the angels of ommissionis, according to the sin of lust, and the third the sin of pride.
18. I say that the probable manner, and had there been a common manner of speaking of theologians, on the opposite side to maintain firmly: this has been said, however, assert that in itself be the probable, that is to say, that just as no one something he takes for it to be so in set terms, may suppose because it wants to, so no one believes that something is true in set terms, as there wants to believe that this is true.
Corollary. It is not in the power of free article of faith, man can believe to be true, when my pleasure, and I believe it to be false, whenever it pleases him.
19. Words of the holy unless they had been, and, in plain sight of his speech seem to say the opposite, should be firmly maintain this, and following the conclusion: and yet there would be probable to them and be defended, to be able to be in accordance with reason, the first of which it is, that a mortal sin is evil of itself in the finite.
20. The second is, that a finite number of state of mortal sin deserves punishment of the season, not by an infinite number of according to the time, but finite only.
21. Not all of the will of God he is well able of good pleasure.
22. It has been said Apostle when he says, God wills the salvation of all men to be done, in the positive the antecedent of the will of good pleasure is to be understood.
23. The will of the antecedent so it can be described. The antecedent will of God, is that the things that God gives to some which were natural or antecedencia, whom it can be to attain something, to whom God he is ready to coagere if someone else wishes to, nor will make manifest the contrary to itself with in performing the command or advice, allowing him to do to will freely 'to the attainment of his salvation.
24. By holding the common way of theologians, that "happiness is in the intellect or in a will, I say to two conclusions, of which the first is this: that the intellect is not reached to happiness, unless it was an act of will, who in this is by that very act of the intellect rather.
25. The second conclusion is this. Although the act of the intellect formally felicitantis reach the essence of an object, however, that it's about the act of him, the act is of happiness, has formally from the act of the will.
26. The number of persons in God are distinguished.
27. "Personal in God there are already diverse.
28. Speaking of Theology, I say, because during formally there is no succession the continuation of the intrinsic, but well terminal, according to phiiosophos, however, I should say otherwise.
29. Is reasonable to believe that Origen to be salvation, which he believe that he is condemned.
[33] The conclusions of his own opinion, according to the number of 62. in the doctrine of Plato, concerning which the inhabitants bring few thoughts on this, the conclusion is paradoxical for the former things to take for himself the whole of the doctrine of Plato 's to discuss at.
1. Triplares by means of numbers, which by Plato in the Now I am afraid they are assumed to soul, which signify in the triangle, we are reminded in the forms of be counted until it is through the march forward, the nature of that, which is the first form that formed. Through the numbers in the same place duplares set to admonish me, I put in place in so far as the borders of the two last coordinate are the means through the nature of that, which is a medium in the universe.
2. When it is asked by Plato, whether or not to a copy of it came to pass unbegotten begotten, or is the world, is nothing other complaint is made, to the animal than "that He reasons, whether or not to the ideas of the intellectual.
3. Who knows how to illumination of the manner of the higher at mid let him understand, Platonic, have the same meaning by the gathering of souls in the mountain of Ida, and the Hebrews in the mountain by the congregation of Mt in the hearing of the law.
4. He that he has known it causes argument presuppose reason of being complete, he will understand, according to the doctrine of Platonic, why do you say to Pherecides, and not before Jupiter and have built the world, which has been transformed into love.
5. Empedocles by the sphere of the intelligible content of Venus was lost, understands nothing else, than the world ARCHETYPE from the order of those things are permanent within the prescience of the first of its wishes.
6. So love is from Orphic without eyes it is said, because it is above the intellect.
7. When he says Plato in the Timaeus, of the world is placed in the midst of the soul, whatever may be said the rest of the Platonists, I also, in half of the moon I understand.
8. Below in the habit of being which is limited, it is rightly Those five, they are assumed to Plato 's for the transcendental in that being is, still, the Other, the state of, and motion.
9. Adopted from Plato speaking of the soul, I say to the soul to live the life of the contemplative; with Saturn, Joue with the political and practical, with Mars and open their irascible, with Venus concupiscible, and the luxurious, and the vegetable with the Mercury with the sense of stupid.
10. And a previous conclusion is had, and let it be with a rod of Mercury slumber.
11. The first septenerius of human life is under the Mercury, the second under the Venus, the third under Mars, Jupiter under the fourth, the fifth under the Saturn, and the rest of seven, according to him, who shall be predominatus in the preceding material.
12. The aforesaid the vine, the Sun and Moon work together, as a universal cause, and through an appropriation, Mercuno Day of the Moon and of Saturn, the Sun to Venus and of Mars, to Jupiter at the same time both of them.
13. If Syrianus to follow after the theology, is a reasonable Hierarchy ecciesiastice the priests in the heavenly hierarchy proporcionari anagogically to the virtues.
14. Pallas, who was with Plato, we hear the philosophers and the love of the gods, calling, so we will understand, as love system of philosophy is by reason of the viscount, O Pallas, by reason of a term.
15. And, by the last argument of the medium, to know the steps we can, so a correlation of the universe can be divided into five. Moreover, a being, truly a being, does not truly non-being, they do not really "being."
16. Through him such a body, to be truly such, is always such a body, in Plato 's, must we understand the property of the doctrine of the intellect, the soul, and of the first bodies.
17. If the doctrine of Syrianus to follow after the, is it fitting through the unity of the total, the intellectual, and both also formed into three diniditur, in the substantial, potencialem, and action, and to lay number three also by intelleccionis, parcialis participated thereby, and that is, or imaginative.
18. Whatsoever I say the rest of the Platonists of the rational soul 's the distinction of the parties assert that I, even if noun that is to say part of the reasoning, and in the dianoian aisJhsin to be divided in the same direction, that of imagination be said to be united to doxasticon, logisticon as it is understood that he might be with him.
19. It is possible that as a part of our soul, rational, than according to the understanding of the possible I call the Peripatetic School, for this, he reaches, so that without the conjunction to the phantasms run to and fro and do them.
20. More perfect and more true is found in the pluchritudo the intelligible, than in the senses.
21. When he says Plato, was born of the love of the Congress of pores, pori, of bread and in the orchards of Jupiter, of Venus in the nativity, were the gods were at table, understands nothing else, than in the angels of the love of the mind for the first time, that is, the desire of pluchritudinis "was born" of ideas; although in the less perfect, however, the brightness of the shines.
22. Love in the Symposium of whom loquiritur Plato with God in no way capable of can.
23. Venus through a twofold, as mentioned in Plato's Symposium, we ought to understand nothing else, than the beauty of a double, sensible and intellectual.
24. The beauty is in God through a cause, the intellect in the whole truly be essentially existing at all, in particular the intellect truly be essentially particularly, in the soul participaliter truly rational, in a visible particularly in imagination of heaven be essentially accidental, in the substantial qualities particularly visible in imagination, essentially, in the quantities participaliter in imagination.
27. When he says Plato, whatever is produced from the cause to be made, "this is a per se to a per se, and by accident into by accident.
28. When he said to Plato in the I'm afraid, from the "individual" dividuaque stirred up the substance of the soul, through individual understanding of it indicated the substance of the animal, are divisible by the nature of the animal.
29. Must not give credit in the doctrine of Plato 's soul by the inspection of any thing to understand to those ideas, but with the paruenit to that state, which is the highest degree of contemplative perfection.
Corollary. They err who believe according to Plato, is that those things we know to whom we are every day, and are understood, in the light of the ideas we can have.
30. The mode of knowing by way of ideas is he, "Plato, in which we have mentioned a few men; Timmeo to be partakers of all the gods but rather well.
31. Explains in his The story of Cricie for five births, the five form of the body, It is absolutely improper.
32. Through a different life and we ought to understand in the Epinomide connection with his or her part of the whole, and I believe to be the same, the same thing which is said to Cabalistas the world to come.
33. In what way is true: that in the Epinomide it is said, among all the knowledge of arithmetic speculatinas so much to make to happiness, it can be understood by the conclusions of the astrologers from our.
34. Through the heaven in the Epinomide, which he says Plato, that we were the cause of all of the good, is not an idea of heaven, but heaven itself, that we ought to understand an animal heavenly.
35. Through the kingdom of necessity in the Symposium of Plato, nothing else we ought to understand of human nature than superabundanciam of the other above the nature of the same, and an infinite number of above the limit.
36. Through the demonstration of the Plato 's Phedro in the immortality of the soul, or for any to our hearts,, as Proclus, Hermione, and they believe Syrianus, nor out of all the soul, as Plotinus, and the divinity, or for any of the world only to the soul, as Poseidon, but the soul with the heavenly any is proven, and is concluded the immortality of the.
37. A time to be essentially in incorporeal things is, in the participatine of the body.
38. The time, in, where she is to be essential, it has to be totally outside the soul.
39. Time in that case from the soul of his existence is participated, from the first through the manner of the soul, indeed, as efficient cause, of causality, as the ultimate "by way of obiectiue attainment.
40. Movement of the first of heaven, and, in general, every movement of his local, or alteracionis, and secondarily and accidentally measured by a time.
41. Even if the intellectual nature of at the same time to understand all things, not, however, this is through the virtual unitiuam and continence, but, through mutual penetracionem of forms, and of the whole indissociatam concatenacionem participate in being, that is, a formal change.
42. Through a demonstration in the Phedro of Plato on the immortality of the soul, is demonstrated more firmly in the eternity of the world, than by any argument of Aristotle in the 8. Of the Physics.
43. Why, man can not not be seen if it is present, from the right course designed for in the power of the vision of, the demon, but then it is only let us see, when he wishes to be seen, from the manner in which each one of them seems to be found can be.
44. As it is seen and is heard and a man by a man, by the motion of sense is to the outside, and it seems so and it will be the man, and the demon demon by the motion of the senses are to within.
45. The sense of human nature, what they assume Alchindus, Bacon, Guillielmus of Paris, So that some, and, most of all And all the wise men, consists only of as the feeling of the car and what they assume the Platonists.
46. When he says Plato, that no one but to sin against his will, nothing aluid it is understood, than that which is Thomas holds, of course, not to be able to be a sin in the will, unless there is a defect in the reason.
47. Providence is the statuitiua in God, ordering to the Intelligence, the carrying out of in the soul, in the heaven of THREAT, terminal in the whole universe.
48. And not only through the sayings in the Epimenides and at the time Philebus by Plato, in which the dialogues, he expressly mentions good fortune to the contemplation of Plato, but by the words in your Phedro of the wrath of lovers', is evident according to Plato, that it is not good fortune to the act of love, because there is no happiness madness, but on the impulse estrum spurs the, urgent and impelling them to happiness.
49. From the of the name, they name the love of the things of God, it is clear diligently paying attention, that in the act of love there is no happiness.
50. This proposition in the Phedro. All things are the soul of the whole has the care of inanimate simply, from any truly the soul, is to be understood.
51. That from the saying of Plato 's in the Phedro, that unless the soul of a man those things which a truth, there would be earnestly looked upon, in this animal does not arrived, if they be rightly understood, that the opinion of Plotinus, placing them of the captivity of souls in a brute animal, it is not to the mind of Plato.
52. From a speech of Socrates, in the Phedro to the Pan, and has the complete Plato 's opinion about the happiness of.
53. The opinion of the names of the so Cratili is to be understood, not because they are names of such things, but that such things ought to be, if they are right things.
54. That is why I Socrates, in the dream as the Cratilo about the Ideas themselves, because we do not use the ideas in this position, but their neighbor or secondariis Photos.
55. By one in the Sophist understand the one in otherness.
56. It has been said that in the Sophist, Who one does not say, says nothing, by Aristotle, that which is written, He that one does not understand, understands nothing.
57. It has been said that in the Sophist of Plato 's out of the images, which says demonica machinacione and make up, and if in many other ways can be verified: yet it is suitable to explain by the fact that the degree of this, she hold the middle in the entity, in proportion to the order of demonico.
58. The wild that of Socrates, of which in the Protagoras, the fittingly, by the six steps, it can be shared out, so that the first is "to be from outside as something of matter, and the Latter particular 'being' immaterial," The third would be a universal The fourth they are rational, the intellectual particular 'being' The fifth, the sixth to be the intellectual total. And in the seventh as it were in on the sabbath, from the venison, I must stop.
59. He who is called in the Euthidemo, not in the habit, but happiness consists of an act, I understand the of the act of the reflected.
60. Through the fact that in the Lachete it is said, is the science whatsoever, not the same, as there should be other past, to another as to the present, or to another as to things to come, it can be understood in the Peripatetic School pounded with that there is no knowledge of the universal only.
61. It has been said that in the Gorgias of Plato, "If the speaker know what is just, is just", I say to themselves, but not according to the absolute, as to the man has so much to be saved, and if the one from the other must understand that it does not formally, but illatiue.
62. Although the reason of Plato in the Phedone by the way of absolutely it is not contrary is conclusive, they explained only by that of Cebete to a man, we draw a conclusion.
[34] The conclusions of according to their own opinion in the doctrine of Albucaten Auenan, which is called the author of the Causes, ten in number,
1. When he said to Abucaten of oats, that the soul is above time, and it must be understood according to the absolute of the soul, substance, texture prescindendo from all, and in so far as he is entitled to is the soul.
2. Abucaten When he says, all the souls of the operation of a noble has three, that the Divine, the intellectual, nor the beasts, so is it must be understood, which the principal can function in the image of proporcionalitatis, the second by the formality of participation, and a third by way of property essencialitatis.
3. When he said to Abucaten, the primary Every cause has more influence, more perfectly than by the modes of eminence in of causing, or her privacy, and of that which is produced in the thing.
4. Although the Abucaten if to say, that "to be created which is the first is upon the understand it, then, trust not, however, it according to the hipostasim to be distinct from the Intelligence.
5. When he said to Abucaten that the cause of the first count is superior to all, not so much that it has truth for the sake of being the first to comfort: because that namely the cause of it does not have in front of him, than on account of that which hints at the secondary, because everything intelligible unialiter goes before.
6. The words mean Abucaten, to understand it to be the substance of, and is not divided, most of all is, of the holy in it, without difference of intelligible relation to one another penetracionem.
7. And a previous conclusion can be had, in what manner it must be understood Abucaten has been said, that "everyone is full of forms of understanding.
8. Through the setting forth of ultinam Abucaten we can not understand, what it means that division, which he made, the beginning of Plato in the negotiations I'm afraid, and we can not know, that what is under it is not comprehended the soul, if by the way of the combination of extremalis.
9. From the setting forth of antepenultima Abucaten can be concluded, because it deviates more to the senses than to the intellect, not of the soul as the soul of it is, but as it is falling.
10. When he says Abucaten to understand it, so that Diuma, the thing is to govern, it must be understood out of the regirnine statuitiuo, not ordinatiuo, and if they belong to, so that is Intelligence.
[35] The conclusions of the astrologers from according to their own opinion, in number 85.
1. Are truly of the mathematician does not the science itself.
2. If happiness consists in the perfection of the speculation, do not make a mathematically to happiness.
3. Mathematically they are not knowledge for its own sake, but as a way to the other branches of knowledge must be sought.
4. As the subject of mathematics, be taken as if he is acquitted, an understanding that nothing is perfect, so, if that (the images) be taken as the superior, immediately intelligible us to the considerations of hand of the captains.
5. As has been said of the old saying, "of Aristotle, that the reason why the contemplation of God in the physical erred, because mathematically handled the things physically, would be true, if they give the mathematician does not materially accipissent formally, so there is most true, modern, who was of the natural mathematically they argue, and the foundations of natural philosophy to destroy.
6. There is nothing more harmful the theologian, and with the constant which a crowd of Euclid in mathematics exercitacio.
7. Just as medicine is the spirit moves the principal part, and are the authors so that the body, so moves the music of spirit, as do serve, of the soul.
8. Medicine heals the soul through the body, the musical The body of this through the soul.
9. Through the arithmetic not material, but a formal, are considered the best natural way to the prophecy.
10. Joachim in the prophecies to his other way that is not proceed, by means of numbers than a formal one.
11. Through the of regarding as one way to all the knowable and intricate investigation an act of understanding, to the verification of the conclusion of which promise to himself to the questions written below 74 by the way of numbers for his answer.
[40] The conclusions of Cabalistice the number of 71, according to the opinion in their own, some of them wise men of the Hebrews, the foundations of Christian Religion, confirming most of all.
1. Cabaliste the rest of whatever may be said, I am the first knowledge of the division of the Cabal in the sciences and Sephiroth Semo, as in a practical and theoretical matters distinguished.
2. Cabaliste whatever others may say, I created a fourfold specualatiuam divide the Cabal, a fourfold also the corresponding partition of philosophy, which I, I was wont to put it on. The first is wisdom, which you I will call for alphabetarie reuolucionis, corresponding to parts of philosophy, which I call thee by the Catholic philosophy. The second, the third and the fourth part merchiaua it is a triple, a triple corresponding to a particular philosophy, of the divine, from the midst of, and sensible natures.
3. Knowledge, which is part of practical Cabal, the whole of metaphysics practicat formal and theology a lower one.
4. Ensoph is not counted among the accounting is not like other, because it is the unity of the accounting of those abstract and incommunicata, are not joined to coordinated.
5. Every Hebrew Cabalista according to the principles of knowledge and the said Cabal, is forced to concede ineuitabiliter On the Trinity and in every divine person, Father, the Son, and Holy Ghost, it precisely without addition or subtraction, or variacione, that he puts the Catholic Faith Christian.
Corollary. Not only those who denies the Trinity, but he that they put it in some other way, that we put the Catholic Church, just as the Arians, as Sabellians, and the like, refuted, they can clearly be, to be taken the principles of Cabal.
6. The names of three of four of the great God, which are in the secrets of the appropriation of the Cabalistarum through the perfect to the three persons of the Trinity, ought to be thus be attributed to, as the name to the Father to Jehu, ìéëùîä The name of the Son is, ìëùåîä of the Holy Spirit is to be called, to understand it that that which in the science of Cabal is deep.
7. No one can deny it cabalista Hebrew, what is the name of Jesus, if he could according to the mode and the principles should be interpreted with Cabal, all this part precisely signicat and nothing else, that is, that God, the Son of God and the father through the wisdom of the third person of the Deity, which is the fire of love in ardor, of human nature in unity of the person is united.
8. And a previous conclusion can be understood, why Paul said to the, was given to the the name of Jesus, which is above every name, and why is in the Lord Jesus has been said he is: every knee should be turned, and are in heaven, and under the earth, that it was also is the most cabalisticum, and it can out of itself understand for those who to the deep in the Cabal.
9. If there is some of the lowest of times the human conjecture, we can by the most sacred to investigate the way of the Cabal that things will be consumacionem to be on this side of the age to years of five hundred and fourteen, and for days five and twenty.
10. It is the same thing which is said to Cabalistas äîëç, that is without doubt that from Orphic Pallas, Zoroaster from the mother 's intellect, from the Mercury, the son of God, from the wisdom of Pythagoras, Parmenides, from the sphere of the intelligible derives its name.
11. Reasonable way in which the archangel his soul 's are sacrificed to God, who from the Cabal is not expressed, can be only by separation of the soul from the body, not of the body from the soul except by accident, that has happened in the death of curvature, of which it is written, with precious in the sight of Lord is the death of His saints.
12. It can not be a pure to work through the Cabal, who is not reasonably intellectual.
13. He who worketh in the Cabal admixcione without the outsiders, if he shall be for a long time in the work, he shall die from the binsica, and if it will commit an offense in the work of being purified or not to approach, he shall be devoured by way of property from the Azazele of judgment.
14. You know by the letter, which mediates in the name of Jesus, cabalistice it means to us, which was then perfectly quiet, as it were in his own perfection of the world, since when he was joined by Iod Vau, that has been done in Christ, who was the true Son of God and man.
15. By the name of Iod, HE, vahu, HE, which is the name ineffable, Cabaliste from what they say, will be the name of the Messiah, the future is known by him is clearly the God of the Son of God by the Holy Spirit that man was made, and after him to the perfection of the human race, Comforter, upon man, will go down.
16. Of letters from the mystery of the three, which are Sciabat in a word, that is, úáù, we are able to interpret the Sabbath cabalistice then the world, with the Son of God becomes a man, and lastly the future the sabbath, with the Son of God to men, in regenerabuntur.
17. He that he has known it, what with the new wine is the most pure cabalistas, let him know reason why he said of David, from the inebriated with the abundance of thy house, and shall say to the Ancient of drunkenness than the Museum to be the happiness of the seer, and what it means to so many of Bacchus with Orpheus.
18. Who coniurixerit Astronomy, Cabal, he will see that the Sabbath and be at rest is made after a suitably Christ on a Sunday, than on the sabbath day.
19. If the words of the prophet has been said, and sold just for money, we set out cabalistice, nothing else it means for us, than that, namely, that God may redeemer, was sold with silver.
20. If his interpretation of the name adverterint Cabaliste refusing æà over this, which signifies at that time, a lot of out of the mystery of the Trinity be enlightened.
21. He that has been said coniurixerit Cabalistarum, saying, that that numeracio, which we call a righteous man and the Redeemer, it is said also ze, with the said Thalmudistarum who say that of Isaac, so it went, as the ZE up his cross, bearing the, he will see to that which was prefigured in Isaac, it was was fulfilled in Christ, the true God, who was sold for silver.
22. Cabalistarum through the sayings of the redness of Esau, and it was said that, which is in the book of December in the consulship Rhaba, that Esau was red, and red, take revenge on him, out of which it is said, "Why do thy clothing red, we have it explicitly, that the Christ of which our teachers of the text of the same and explained to Elle there be one who makes the revenge of the virtues with unclean.
23. Through that has been said to Jeremiah, lacerated his word, according to the explanation Cabalistarum we have to understand, that the God of the holy and the lacerated the God of the blessed because of the wicked.
24. Through the Cabalistarum response to the question ", for what reason in the book of numbers is accompanied by death of her husband the particle, the particle of the calf Ruff, and by the exposition of their subjects concerning him in the book of Zoar [Zohar] upon it in the text: Again, the envy of the holy we are, Hebrews are coming ineuitabiliter refuted by the saying:" No to have been a fitting , as death, Christ 's to satisfy for the sin of the human race.
25. Quillbet Cabalista has to concede, that Massias Like them from the captivity of the temporal and not liberate, it was.
26. Every Cabalista ought to be granted from what was said of the doctors of this knowledge, this is manifestly who say that original sin at the coming of the Messiah shall be purified.
28. Through the blessing and, ua, which is included in the twice that the text, "In the beginning God created the heaven and earth, I believe I am the signified by Moses to the creation of the intellectual of human nature, and nature of animals, which preceded the creation of the natural order of heaven and earth.
29. It is said that from the Cabal, that the line green The wind blows to the universe, it is said fitting to the conclusion last one, which we have said, out of mind Porphyrtii.
30. It necessarily has to grant cabaliste according to their own principles, that a true coming of the Messiah is the kind of, that some of it: surely the it be said, he is God and the Son of God.
31. When you hear, should be put in cabalistas irformitatem Thess, understand the by the formlessness of antecedenciam to the formalities do not by the deprivation.
32. If a double aleph, which is in the text, scepter shall not depart, etc.. united to the twofold aleph, which is in the text, O God, possessed me from the beginning, and to the twofold aleph, which is in the text, the earth was void, by the way we will understand Cabal, where he says of Jacob from the latter, but the Messiah has spoken, who was Jesus of Nazareth.
33. Through this ùéà of speech which is written by the Aleph, Iod, and you know, (and is signified the man), he, which is attributed to God, a man of war when it is said, of the mystery of the Trinity by the way of the most perfect we are admonished to Cabal.
34. Through the name of the AAA, that is, that on three letters is written, HE, VAU, and aleph, that the name of God is attributed to the most proper one, and most of all a correlation, not only to the cabalistas, who in this expressen often they say, but also to a theology of Dionysius the Areopagite, by the way of Cabal of the Trinity with the possibility of the mystery of the incarnation of our makes clear to us.
35. If God as the infinite in itself, as one, and according to itself understood, so that we understand so nothing from him to proceed, but separation of from the reality, and all manner of clausionem of itself in itself, and the lowest in the recess of the most remote of her own divinity a profound and withdrawal: a desolate woman, of him, we understand the innermost recess of the very darkness of their own in the depths of himself of that which covereth, and in no way in the dilatacione and the profusion of their own goodness and that he Fountainhead of brightness, the outward.
36. And a previous conclusion can be understood why we should say with Cabalistas, that God put on her the garments of the ten, when he created the euer and euer.
37. Who has understood the tablets: in the coordination of pity to the subordination of the wisdom of, by the way of perfectly will understand the Cabal, in what manner Abraham in his day on a straight line I saw the daylight of Christ and this greatly pleased him.
38. The effect, that are followed after the death of Christ, ought to be any cabalistam makes it evident, that Jesus of Nazareth, Messias, he was a true.
39. From this conclusion, and in the Thirty placed before this it follows, that every Cabalista has to concede, that Jesus was asked who he was, is most properly answered, saying, "I am the principle of, who am speaking to you.
40. This, to grant ineuitabiliter Cabaliste, the Messiah is that a true through the water, he shall purify the men.
41. It may be known in the Cabal through the mystery of the members, of the close, why, after send the Paraclete, that Christ himself.
42. It is known by the foundations of the Cabal that which is right shall say to Jesus, before he was born Abraham, I am.
43. Through the mystery of two letters uau, and iod, it is known how he is the Messiah is, like God, he was the source of his ipsisu as a man.
44. It is known from the part of the Cabal through the mystery of setentrionalis, why God will judge the world through fire.
45. It is known in the Cabal most clearly, why the Son of God, with the water of baptism is come, he and the Holy Spirit does to fire.
46. Through the eclipsacionem of the Sun, which happens in the case the death of Christ, it may be known according to the foundations of the Cabal, which then is the Son of God suffered, and the true, Messias,.
47. Who let him know that the property of Cabal of the north in the man will know why Satan with Christ's promised kingdoms of the world, if thou wilt fall bowed with him.
48. Cabaliste the rest of whatever may be said, I will, so the ten spheres of the accounting of the ten to correspond to that I say, that, starting in a building, it is of the fourth Jupiter, Mars in the fifth, the Sun similar to the sixth, the seventh Saturn, Venus, just a week after, Mercury none, of the tithe of the Moon, although above the edifice of the firmament, the third the first of movables the second, the empyrean heaven, the first one.
49. He that he has known it correspondenciam prohibencia to the ten commandments of the truth through the marriage of a theological astronomical, with the truth, he will see the foundation of our of the conclusion of the preceding, cabaliste whatever others may say, first, the accounting was ordered to correspond to that of the first, according to the second, the third of the third, the fourth of the seventh, the fifth of the fourth, the sixth is the fifth, the seventh none , just a week after the eighth, the ninth similar to the sixth, tenth of a tenth.
50. When they say Cabaliste from the seventh and get the children of the eighth, so you might say in the lower marchiaue taken, so that it is being sought from the one that she give, not from the other prohibits. And what gave it, and is able to understand which forbids the conclusions from the above, who shall be intelligent and cunning in astrologie Cabal.
51. As it hath made a decree full of Day of the Moon in Solomon, so he was full of the Sun in the truth of the Messiah, who was of Jesus, and of the Correspondence to the decline in the one can conjecture the Zedekiah, if they waste in Cabal.
52. And a previous conclusion can be understood, why The evangelist Matthew in the fourteen to them before the Christ was certain of generation shall put away.
53. The light, since to be made there is nothing they participate in other than the light, is it fitting that cabalistarum the exposition of a very, as in the word ', Let there be light, it is light the mirror of a shining light: we consider that the expression' A 'and in the. there was light, a mirror, not a shining light.
54. Cabaliste with whom they say, beatificandos us in the mirror of the saints in shining resposito world to come, it is the same by following the foundations of the set terms of them, with him, we say that we, the saints into the beatificandos of his son.
55. Cabaliste from what they say, laid up in the light of more than sevenfold to shine the light of left behind, the wonderfully fitting, arithmetically, as the Pythagoreans.
56. He that he has known it to explain that four is a penny, shall have the measure, and if there is a Cabal of experience will be conveyed to by the name of the Ineffable Name of 72. of letters.
57. By the preceding conclusion can be understanding that in a formal Arithmetic to understand, that to work through the Scemamphoras [schemhamphoras, Shem ha-meforash] is is proper to the rational of human nature.
58. Reccius Becadmin it would be, that he puts the gloss on the word Chaldee December in the consulship, to explain the ideas of the wisdom, which of the thirty two ways, as they say Cabaliste others, and both were, however, is right in the Cabal.
59. Consider a fourfold them that seek deep state of our affairs, in the first of the union and stability, dwelling, according to the procession, on the third of reversion, beatific vision of the fourth reunion, he will see when the first literal sense thereof, beth, the text; the first being the mean, and the medium to the lowest in, the last work at all.
60. And a previous conclusion can be contemplatives a man to understand, why the law of God from the beth, the letter begins, of which it is written, that it is immaculate, which was with him, composing all things, that it is converting the persons, and the fruit of what he does to give in their time.
61. Through the same conclusion, it may be known, that the same wisdom of the Father, the child that, there is one that unites all things in the Father, and by whom all things were made, and from what everything is turned, in which at last the word '. sabbatize all things.
62. Them that seek deep nouenarium shall consider the number of the blessed state, of whom with Matthew in the Gospel, he will see those wonderfully nouenario to assemble the numbering of nine, which are within the first, which is inaccessible to the abyss of the Godhead.
63. Just as Aristotle more divine philosophy, than the ancient philosophers under the fables, and to velarunt Apology, he philosophically under the specualacionis the face of ignored it, and the style is usual with obscurauit, so Rabbi Moses the Egyptian to the book, which is by the Latins the leader is said to neither of them, while through the bark of the words of the superficial it seems to walk with philosophy, by the hiding of the deep sense of understanding they embraces the mysteries of the Cabal.
64. In the text, Hear, O Israel, the Lord our God, the one Lord, that is righteous, so that we understand there, from an inferior to a gathering of the upper and the from the higher to the lower, than from the lower to the higher or twice.
65. Reccius is, As soon as amazed Tipheret let him say and a kingdom, to the number by the way it is shown, than that it means a kingdom only, as some would have.
66. I hold our souls in this way the ten Sephirot MODIFY, so that through the unity of it is in with the first, through the intellect with the second, according to reason it with the third, the concupiscible so by a superior at the fourth, so by a superior irrascibilem with the fifth, by his free choice with the sixth, and through this all of it as to the as superior to them when the seventh is converted, as to the lower parts with the eighth, and is mixed from both indifferenciam or rather by the alternariam adherence, than the ninth with the simultaneous continence, and now by the power which dwells in the first place; with the dwelling of the tenth.
67. By the said Cabalistarum, which are of heaven from the fire, and the water, and at the same time the truth about them a Theological Sephirot us manifests, and the truth of the philosophers, that the element in the heaven of its active there are only according to the power.
68. He that he has known it what it is to a formal group of ten, the arithmetical, and know the number of nature of the first spherical, that we may know it as yet I have in anyone cabalistam I have not read, and it is, that is the foundation of the secret of the great jubilee in the Cabal.
69. From the foundation of the conclusion of the preceding can be known as well, a secret and fifty transported to understand it, then one thousand, and of generation, and of the kingdom of all ages.
70. Through the manner of reading without a point in the law, and way of writing the things of God, and continence unialis by the compass of an indeterminate is shown to us the things of God.
71. Through the Cabaliste is that which they, from Egypt, and is CONFIRMATORY experienced it, abemus to believe that it is in the land of Egypt with the ratio, and under the decree of the power of a property.
72. As it teaches us to Astrology the true to read in the book of God, so too Cabal teaches us to read in the book of the law.
