CONCLUSIONS
or
Theses 900
Rome in 1486
To be discussed publicly
but not admitted.
Johannes Picus Mirandulanus, Count of Concordia, will publicly debate about the ascribed Number Ninety Dialectic, Moral, Physic, Mathematical, Meta-Physical, Theological, Magical, Cabalistic, with his own and the wise men of the Chaldeans, Arabs, Hebrews, Greeks, Egyptians, and Latins. In reciting them, he imitated not the splendor of the Roman language, but the manner of speech of the most celebrated Parisian debaters. Because most of the philosophers of our time use it. Now there are dogmas to be debated, that which pertains to the nations and the heresiarchs themselves set apart, that to the parts of philosophy mixed together promiscuously as if by satires.
1. Intelligible species are not necessary, and to posit them is not consistent with the values of the Peripatetics.
2. The human species being corrupted to all individuals, this is true, man is an animal.
3. This is in the fourth way of saying by itself, man is man.
4. At every point of matter, they are, by the attitude of the beginning of powers, the essence of all natural forms, matter eternally according to philosophy, concretized according to faith.
5. The form does not vary in intensity and relaxation according to its essence, but according to its being.
6. The separated soul understands that it has been created for itself from the beginning of its species, which while it is in the body it either never or rarely uses.
7. Sound is carried according to its real being (up to the beginning of the auditory nerve).
8. Light has nothing in its midst except intensional being.
9. The organ of hearing is a nerve extending to the cavity of the ear.
10. The object in itself, and properly the common sense, is greatness, as Avcenna well says.
11. It stands that the species of which we are said to remember has been totally lost and abolished.
12. The vegetable soul is not introduced before the sensual, nor the sensual before the rational, but the whole at the same time.
13. Although the sense attends passively to the reception of the species, yet it attends actively to the sensible.
14. A mobile body is the subject of natural science.
15. The consideration of the body (in that it is a body) refers to metaphysics.
16. The relative power of matter does not add matter over matter, but reason.
1. If the Holy Spirit does not proceed from the Son, he would not be distinguished from the Son.
2. The temporal process of the holy spirit is extended according to the gift of the gracious doer.
3. The contingent existence of things that are, will be, or have been, was therefore infallibly known to God from eternity, because it was presupposed to his eternity in a present way.
4. Contingency to any future known by God: it stands together with the infallibility of divine knowledge.
5. Whatever contingency God knew would happen, he necessarily knew that it would happen.
6. From the divine goodness can be the reason of the supreme predestination of some and the rejection of others, and the divine will alone is the reason that rejects these and chooses others for glory.
7. Although God's consequential will is always fulfilled, yet He does not generally impose necessity on the things willed.
8. Nor can one who has grace, even from the absolute power of God, not be accepted by God for eternal life, nor can one who does not have it be accepted.
9. A work elicited by a soul shaped by charity deserves eternal joy from its dignity.
10. The three divine persons could assume one nature at the same time.
11. The moral and cardinal powers will remain in the country after the resurrection.
12. Happiness is essentially in the act of understanding.
Correlation. Neither enjoyment, nor any act of the will, is essentially happiness.
13. The sacraments of the new law are the cause of grace, not only without which they are not, but even through which.
14. The true body of Christ is locally in heaven, sacramentally on the altar.
15. The insensitivity of bodies after the resurrection will be due to the full dominion of the soul over the body.
16. In the last judgment Christ will judge not only in human nature, but also according to human nature.
17. Although it may be defended in any way that a creature can create, it is still more reasonable to believe that the power of creation cannot be shared with a creature.
18. The age is subjectively in the blessed angel.
19. There can be no sin in the will unless there is a defect in reason.
20. It is not possible, by the power of God, for the same body to be in different places at the same time.
21. There is no multiplication of angels under the same species.
22. God is not seen in the country by species, but he himself is applied to the understanding by his essence, as an intelligible species.
23. One being above does not add anything but the deprivation of division.
24. The subject and the proper passion are really distinguished.
25. Form is generated by accident.
26. Signified matter is the principle of individuation.
27. The quality is the same in number from the beginning of the alteration to the end.
28. All freedom is essentially in reason.
29. In substantial generation there is a resolution down to the first matter.
30. Being says immediately ten concepts united in such a way that they are not of one, but to one.
31. Essence and existence are really distinguished in every creature.
32. Regarding the same thing, in no way can actually distinct things outside the soul be verified as contradictory.
33. Matter says no act of positive entities.
34. No moral virtue beyond justice exists substantially in the will.
35. This statement: Man is laughable, he is not in the second way of speaking per se.
36. Two accidents differing only in number are not in the same subject.
37. Grauia and leuia are not moved by any other motion, than either by the generator or by the remover.
38. Grauia are better for themselves than to be moved by themselves.
39. The phantasm is a secondary and instrumental agent in the production of the intelligible species.
40. The difficulty of understanding can arise both from the part of the intellect itself and from the part of the intelligible itself.
41. The power of the soul is really distinguished from the soul.
42. Properties are not considered in particular by the Metaphysician.
43. It implies a contradiction, that matter is without form.
44. The idea of the first matter is not to be placed in God.
45. They are not to be thought of as genera.
1. Therefore it is false: Essence generates, because essence is ultimately abstract and generates formally, it is predicated.
2. An essence can be seen without persons, and one person without another.
3. The will may not be enjoyed, when it is presented with an object to be enjoyed.
4. Being denominatively said of God.
5. They have their eternal formal existence from themselves, not from the outside.
6. No definition is adequately defined.
7. Plurality of formalities stands with real identity.
8. To be is not of the quidiness of God, but it is said of him in the second way.
1. Charity is not a distinct habit from the habit of grace, by means of which the Holy Spirit indwells the soul.
2. The idea of a stone is nothing else than a stone produced by the divine intellect into an intelligible being, which is being according to what it is, existing in the divine mind as the known in the knower.
3. He who says that the persons are distinguished in divine absolute properties, will not contradict Catholic truth.
4. In Christ there were two beings.
5. Practice is the operation of another's power from the intellect, aptly born in accordance with the drive of reason, right from this to be right.
6. Each individual is an individual by virtue of his own individual difference, which is called individuality.
7. A being is said of God and a creature, univocally in what.
8. A being is not predicated of its passions and ultimate differences.
9. In Christ there was no acquired knowledge.
10. The virtues are to be placed in the higher appetite.
11. Grace is a subject in the will, not in the essence of the soul.
12. The body of Christ was by itself impassive.
13. From the absolute power of God it is possible to wipe out original guilt without the infusion of grace.
14. After the passion of Christ, the ceremonies of the old law could be observed without sin.
15. With these precise words, This is my body, it cannot be consecrated unless expressed in the preceding words, that is, on the day before it was suffered .
16. The relation of the creature to God is the same in reality, but on a different basis formally and from the nature of the thing.
17. Every other relation is distinguished from the foundation in reality.
18. Something can move itself from a virtual act to a formal act.
19. The act of understanding from the object and the understanding, as if by two partial agents, as what is caused.
20. The act of understanding is caused in a more noble way by the understanding than by the object, whatever the object may be, so long as it is not beatific.
21. A substance is not known by its proper species.
22. A habit produces an act, as a partial effective cause.
1. A higher light is given by the light of faith, in which theologians see the truth by theological science.
2. Paternity is the principle of generation in the father.
3. Processions are distinguished in the divine realms of understanding and will.
4. This proposal is not to be granted, the essence is the father of the son.
5. Demons and sinful souls are reconciled by the fire, in so far as it is hot, by an affliction of the same reason as that by which their bodies are afflicted.
6. The activities of the angels are measured in discrete time.
7. Angels understand by their natural scientific attitude.
8. The irascible and the concupiscible are thus distinguished in the higher appetite, as in the lower.
9. To have a definite and definable reality is common to both fictions and non-fictions.
10. Friendship is virtue.
11. The formality of any creation is respect.
12. In order for this to be a real mutual relationship, it is required that the foundation by its nature be ordered to another as to its own perfection.
13. The relationship is not really distinguished from the foundation.
1. The power of generation in the divine is neither the divine essence taken precisely and absolutely, nor a relation or property, nor a constitution of both, nor one of these with the inclusion of the other, but it is an essence with a relative mode.
2. Theology is neither practical nor speculative, but affective.
3. God is the subject in theology under the aspect of the glorifier.
4. The Father and the Son are not only two breathers, but can also be said to be two breathers.
5. Angels were not created in grace.
6. That is why the angel is obstinate and unrepentant, because special divine impulses have been withdrawn from him.
7. The superior angel enlightens the inferior, not because he either presents to him a luminous object, or divides what is united in himself particular to him, but because he strengthens and strengthens the intellect of the inferior.
8. The sense of taste, as it is a taste, perceives not only palatable, but moist.
9. If the color is also separated, it will be able to generate fire.
10. In order that one science may not be subordinated to another, it is sufficient that it make a reduction to a known per se in its kind of abstraction.
11. Given a vacuum, if something is moved in itself, it will be moved in an instant.
1. Prophecy is possible in dreams through the illumination of the intellect acting upon our soul.
2. There is one intellectual soul in all men.
3. The ultimate happiness of man is when the understanding is contained in the possible agent, as a form, rather than a continuation . He completely rebuked and distorted.
4. It is possible, by keeping the unity of the understanding, my soul so particularly mine, that it is not common to me, to remain with all after death.
5. Every abstract depends on the first abstract, in the triple kind of formal, final, and efficient cause.
6. It is impossible for the same species to be generated by propagation and by putrefaction.
7. God is the first mover, not only as an end, but as a true efficient and proper mover.
8. Every mover of the heavens is the soul of its own world, becoming more substantially one with it than is made of the soul of the ox and its matter.
Correlation. The soul of heaven first gives its world its mobile and perfect being, before it gives it motion.
9. The sky is a simple body, not composed of matter and form.
10. There are three ways in themselves useful for demonstration, the first, the second, and the fourth.
11. In every demonstration beyond simple demonstration, circulation is possible.
12. Heavy and light move by accident, moving the medium by itself.
13. The heavens are not the same in kind, but different in species, as Avicenna believed.
14. No science proves its subject, nor the principal parts of its subject.
15. They are universal in part only in the powers of matter, but actually through the operation of the soul.
16. The interminable dimensions of matter are eternally preceding any substantial form in it.
17. Any intelligence beyond the first does not understand except the first.
18. There is no way to prove that it is simply abstract, beyond the way of eternal motion.
19. Whatever is in the genus is corruptible.
20. Metaphysically the subject is a being in that which it is.
21. Definitions of natural substances do not say matter, except as a consequence.
22. The demonstration of the seventh physicist, that everything that moves is moved by another, is the demonstration of a sign, and in no way a cause.
23. No active power, which is a neutral and indifferent party to act or not to act, can be determined by itself to act another.
24. One relative is most conveniently defined by the rest.
25. Aristotle's example in the second Metaphysic, of the nightingale with respect to the sun, does not denote an impossibility, but a difficulty, otherwise nature would have done something idly.
24. The necessary proposition, which is distinguished by Aristotle in the Book of Priors against the possible and the found, is that which is from necessary terms.
27. For the arrangement of a necessary term, it is required that the term be in itself one.
28. When Aristotle said, I conclude a necessary conclusion from the greater and the less necessary findings, we must understand the findings per se, necessary by accident.
29. There can be no natural habitation for the living under the equinox.
30. In heaven there is naturally a right hand, and it does not change, although the parts of the world change.
31. He who posits the soul as a complex form denies the active cause.
32. One metaphysician says that the deprivation of divisibility is not in fact, but in aptitude.
33. One metaphysics is the foundation of one arithmetic.
34. Number is precisely thus found in abstracts, so in materials.
35. The essence of each thing and its existence are really the same.
36. Property and essence are diversified in each past the first.
37. Substance is prior to accident, not only in nature, but in time.
38. The Physicist considers matter as matter is.
39. The essence of any intelligence is substantially to something.
40. Given that it is impossible for matter (and form) to be given, which would not be the source of corruption, still if heaven were truly composed of such matter and form, it could not be eternal.
41. The end does not cause finally according to its being conceived, but according to its real being.
1. Besides the categorical and molecular syllogism, there is a class of composite syllogisms.
2. Although no syllogism, which is actually or potentially categorical, can be concluded from two negatives; however, this can be done in a compositional syllogism, so that it is concluded from two negatives.
3. In heaven there is matter of the same reason as the matter of the lower things.
4. There cannot be an intelligible concept in the soul without actual understanding.
5. It is possible for man to be born from corruption.
6. The essence of a thing includes its proper matter and form.
7. The first substance is prior to any substance having a relation to a transitory operation, whatever that may be of some cause, whether formal, material, efficient, or final.
8. From the simple one, at the end of simplicity, nothing but one proceeds.
9. According to the fact that smell is real, and not intentional, it is multiplied even to the sense.
10. The proposition saying that the sensible placed above the sense does not make a sensation, is not true except by accident.
11. The olfactory organ is the mammillary caruncle, located in the anterior part of the brain.
12. Neither the particular affirmative, the possible, is always converted into the possible affirmative, nor the necessary particular affirmative into the necessary, as Aristotle believed.
1. The first thing that is necessary in demonstration is not what Aristotle defined in the first of the Posteriors, but it must be defined as follows: The first thing is that which is so universal to the subject, that, nevertheless, it is not predicated of the kind of the subject.
2. The definition of genus, which Porphyry gave, is bad, but it should be defined as follows: A genus is that which is the more universal of two universals.
3. The highest good of man is perfection through the speculative faculties.
4. When Aristotle says that all teaching and all training is done from pre-existing knowledge, we must understand that by teaching and training knowledge is defining and argumentative.
5. By intention I say of everything, according to Aristotle, it is such that the predicate is said of the subject, and of everything that is the subject according to Theophrastus, that the necessary conclusion follows from the greater necessary and the lesser found.
6. He who believes that the intention of saying of everything is different from that which the preceding conclusion says, cannot defend Aristotle from Theophrastus, that the necessary conclusion follows from the greater necessary and the lesser found.
7. The possible, which Aristotle defines in the book of Priors, is common to the possible and to the found, as opposed to the necessarily distinct.
8. An accident cannot be understood even in the abstract, without understanding the subject.
9. Species are in the middle, in the middle way between spiritual and material existence.
10. Every species according to its spiritual being is formally knowledge.
11. The actual knowledge of the common sense apprehending the phantasm as a sensible dream.
1. It is not necessary to posit the agent intellect.
2. The first intention is the quiddity of a thing objectively reflected in the understanding.
3. Motion is common sense from the external sense, without the action of any other cognizable power.
4. The heavenly bodies are not formally bestowed upon the inferiors except by warmth.
1. God is concerned about nothing that is actually corruptible in the world.
2. The acting intellect is none other than God.
3. Heaven warms the lower parts by its light falling on them.
4. Acts of the intellect themselves are inwardly called, but outwardly understood things are said to be true and false.
1. The demonstration of the eighth of the Physics, brought by Aristotle to prove the first mover, proves something special in the first place.
2. Metaphysical science is not a single science.
3. The simplicity of the first and in any way the immateriality cannot be proved by the efficient causality of motion, but only by the final.
1. The relation says nothing outside the soul.
2. The species of things are representative reductively in the predicate in which the things are represented.
3. Common sensibles multiply proper species to the senses distinct from the species of sensibles proper.
4. The sense of touch is not a single sense.
5. Of any matter whether there is any special artificer.
1. In heaven there is matter of a different reason from the matter of the lower things.
2. Light and color are not essentially different.
1. If heaven were inanimate, it would be inferior to any animate body, which is impious to say in philosophy.
2. Selfishness is the only form.
3. In the same way the active intellect is to produce intelligibles into possible understanding, just as the form of art is to produce forms into the material of art.
4. God will move the heavens as an end.
1. The definition of the soul given by Aristotle, in which it is said, The soul is an act of the body, when it is understood of the rational, of which it is principally given, is to be taken causally, not formally.
2. The rational soul is not united immediately to the organic body.
3. When Aristotle says that first principles must always continue, he means nothing else than that they are found in every transformation.
1. To know one's own act is not common to any external sense, but is peculiar to the human senses.
2. In the third book Aristotle does not treat of the soul except of the rational part.
3. When the soul returns completely to itself, then the active intellect is freed from the possible intellect.
4. The same rational part, as coming out of itself, is called the possible intellect, as indeed it is such that it can complete itself, as it is possible, it is called the active intellect.
5. The same rational part, as going outside itself and proceeding, is completed by the species that are in it as it is abiding, is called the intellect in habit.
6. It may be known from the foregoing conclusions why the active intellect is sometimes assimilated to art, sometimes to habit, and sometimes to light.
7. A passion produced by the sensible in the organ alone, should be received by sensation in the soul alone.
8. Just as light does not make colors colors, but makes pre-existing potentially visible colors actually visible, so the active intellect does not make species when they did not exist before, but actually makes pre-existing potentially cognizable species actually cognizable.
9. When Aristotle says that we are not to be remembered after death, because the passive intellect is crushed, he understands the possible intellect through the passive intellect.
1. The rational soul is immortal.
2. Every soul beyond the soul, which effectively moves it, is assisted by its own intelligence, which moves it as an end, completely distinct from such a soul according to its substance.
3. From Aristotle's point of view, matter enters into no definition, even a natural one.
4. The number of abstracts, of which Aristotle speaks in the twelfth Metaphysics, is not the number of motions, but the number of intelligences, which are the ends of motion.
5. When Aristotle says in the ninth metaphysic, separate and divine, either to be totally known by us, or to be totally ignored, we must understand that knowledge which happened to those who had already reached the highest actuation of the intellect.
6. God understands neither evils nor privations.
7. Just as the first intellect among all intellects understands itself first, others secondarily, so the last intellect among all intellects first understands other than itself and itself secondarily.
8. The metaphysician and the dialectician equally argue about everything, but the latter demonstratively, here probably.
1. The possible understandings which are enlightened are only many, there are shared agents, illuminating and enlightening, there are also many, the illuminating agent is only one.
2. I believe that the intellect is the only illuminating agent in Themistius, which is Metatron in the Cabala.
3. The science of the soul is a medium between natural and divine sciences.
4. Besides the two kinds of demonstration, what and because, which Aristotle posits, a third must be posited, and that is when one property is demonstrated by means of another property.
5. It is a proposition in itself, when either the subject defines the predicate, or the predicate the subject, or both are defined by the same third.
1. The first intelligible is not outside the first understanding.
2. The whole soul does not descend when it descends.
3. All life is immortal.
4. The soul that has sinned, either in the earthly body or in the airy body, lives after the death of the brute.
5. The irrational soul is the idol of the rational soul, dependent on it, as light is from the sun.
6. Being, life, and understanding coincide in the same thing.
7. Man's happiness is ultimate, when our particular understanding is fully united to the total and first understanding.
8. Civil virtues, virtues are simply not to be called.
9. Assimilation to the divine does not take place even through the virtues of a purified soul, except by dissociation.
10. In reason there are similitudes of things and species, but in the understanding the truth itself is ence.
11. It is a waste of power even to cut off the first movements.
12. It is said that the intellect examines or looks at ideas improperly.
13. Those things which are necessary to an animal may be called necessities, but not goods.
14. Just as accidental happiness needs attention, so substantial happiness is not only not lost through lack of attention, but is strengthened.
15. A man who has already reached happiness is not hindered from it by frenzy or lethargy.
1. The active intellect is nothing else than a part of the soul, which remains above and does not fall.
2. The soul has within itself the species of things, and is excited only by external things.
3. To complement the previous conclusion, which not only Adelandus, but all the Moors, say, I say that those species are actually and substantially in the part that does not fall, and are received anew and accidentally in the part that falls.
4. The greater part of the things which are known in dreams, either through the purification of the soul, or through demonization, or through the true revelation of the spirit.
5. What Tebitus the Chaldeus writes about sleeping on the (h)epar in the revelation of dreams, will be correctly understood, if we agree with what Plato said in the Timaeus .
6. Because, as Abdala said, to see dreams is the strength of the imagination, to understand them is the strength of the intellect, therefore he who sees them does not understand them for the most part.
7. The soul is the source, motion, and ruler of matter.
8. All the sages of the Indians, Persians, Egyptians, and Chaldeans believed in the transcorporation of souls.
1. By the father in Plato we must understand the cause, which by itself produces the whole effect, by the maker, which receives matter from another.
2. The creator of the world is a supermundane soul.
3. The model is nothing but the intellect of the worker himself.
4. All the soul, participating in the understanding of the volcano, is sown in the moon.
5. From the preceding conclusion I draw out why all the Teutons are well built and white in color.
6. From the same conclusion I deduce why all the Teutons are most venerable to the apostolic see.
7. As Apollo is the solar intellect, so Aesculapius is the lunar intellect.
8. From the previous conclusion I draw out why the Moon in the ascendant gives health to the newborn.
9. There is a twofold class of evil demons: one is spiritual and substantial demons, the other material power and accidental demons.
10. The two kinds of demons, of which Porphyry said in the preceding conclusion, we believe to be nothing else than the law of the members, and the powers of these darknesses, which are spoken of in Paul, although I do not believe that they meet with regard to the truth and substance of these powers.
11. At the beginning of the treatise of the Timaeus, Plato determines only the extremes, that is, that which is truly begotten in no way, and that which is truly begotten in no way; nothing of the two, of which one is being and begotten, and the other begotten and being.
12. God is everywhere, because he is nowhere; the understanding is everywhere, because he is nowhere; the soul is everywhere, which is after the isp. But God is everywhere and nowhere with regard to all who are behind him. But understanding is indeed in God, but everywhere and nowhere with respect to those who are after him. The soul is in the intellect and in God, but the body is everywhere and nowhere in respect.
1. The speculative intellect is a form separated as to matter and manner, the practical as separate as to matter united as to manner, the rational soul united according to matter, separated according to manner, the irrational united according to matter and according to manner.
2. The sensible worker of the world is the seventh of the intellectual hierarchy.
3. Corporeal nature is immobile in the intellect, in the mind it is first mobile from itself, in the animal it is mobile participative from itself, in the sky it is ordered mobile from another point, below the Moon from another point it is mobile unordered.
4. The elements in the eight heavenly bodies are found twice in the same manner as one would find if he proceeded in retrograde order in that double enumeration.
5. Above this world, which the theologians call on , there is another, which they call zwh , and above this another, which they call nouV .
6. When the soul is eminently assimilated to the intellect, it becomes a vehicle of perfectly circular motion.
7. There is no way for the heavenly stars to be as evil as it is in you.
8. He who has known the final cause of floods and fires, this is rather caqarsei5 , that is, purifications than corruptions.
9. When Plato says that the soul is placed in the middle of the world, it must be understood of the unparticipated soul, which therefore he says is placed in the middle, because it is equally present to all, freed from all respect and particular attitude.
1. What is in intelligible terms and infinity, is in intellectuals male and female, in supermundane identity and otherness, similarity and dissimilarity, in the soul the circulation of the same and the circulation of the other.
2. The laws of God, which are conceptual and perfective, are feared by Saturn: by the laws of Jupiter, the God of Saturn. By the Fatal laws all the soul lives intellectually. And all things obey the laws of Adrastia.
3. The appellation of God belongs to one simply absolute, who is the God of gods, not simply absolute to any supersubstantial according to the intellectual essence, to any according to participation in divine souls, according to contact and union with demons, according to resemblance to human souls.
4. Continuity is the property of the middle order of the second trinity, which is said to be circumscribed in the heavenly Phaedrus.
5. In intelligibles there is not number, but multitude, and the cause of numbers is paternal and material; but in intellectuals, number is according to essence and communicatively multitude.
6. It is the same thing that is called otherness in Parmenides, and supercelestia in Phaedrus.
7. By one, several, whole, parts, finite, infinite, of which we have in Parmenides, to understand according to the order of the intelligible intellectual trinity according to the ternary division of that order.
8. What in the Phaedrus is called the back of heaven, in Parmenides it is called one, that there the depth of heaven, here the whole, that there the axis of heaven, this the boundary.
9. Plato expresses the third order of the second trinity by three terms: extreme, perfect, and second form.
10. The intellectuals of God have their unions from the first one, the substantial from the intelligibles, the perfect and continuous generative lives of the divine from the intelligibles and intellectuals, the intellectuals their property from themselves.
11. Just as the intelligibles of God produce all things uniformly, so also the intelligibles and the intellectuals trinally, and the intellectuals weekly.
12. Between the external paternal gods, Saturn and Jupiter, Rhea necessarily mediates through the property of fruitful life.
13. The second trinity of the intellectual week is the trinity of Curetes, which Theology calls the undefiled gods.
14. The properties of the Curetus are to render the work of the paternal Trinity immaculate, the residence of the first, the process of the second, the enlightenment of the third.
15. The seventh unit of Theology is marked by the tragic yielding of the gods, a more discrete intellectual week.
16. The same thing that is called Rhea, as coexisting with Saturn according to its summit, as producing Jupiter and with Jupiter the total and partial orders of the gods, is called Ceres.
17. Although, as Theology reports, they are distinctly in the divine hierarchy, it must nevertheless be understood that everything is in everyone in its own way.
18. Just as the paternal property is only in intelligibles, so it is constitutive, or factine, only in the new Gods both paternal and constitutive, constitutive in intelligible patterns, and paternal in works.
19. Whatever the operations of the gods or of nature are twofold, immanent and transitory, each one contains itself through the immanent, and the reasons which are in it turn to the exterior through the transitory.
20. After the intellectual week, the supermundane Del were immediately ordered, exempt from the parts of the universe, and incoordinable to this world, and according to the cause surrounding it on all sides.
21. It is more proper to assimilate and to give to beings that compassion and undivided communion which they have from the likeness of one to another.
22. Although it is proper to the ducal assimilations, of which the previous conclusion was said, it is nevertheless appropriated to the middle order of its trinity, the first order being directly connected with the intellectual gods according to their substance, and the third being mixed with the second kinds.
23. The Jupiter spoken of in the Gorgias is not he who is the third universal founder among the intellectuals, but the highest and first among the ducals.
24. Of the ducal trinity, Jupiter is substantive, Neptune is divisive, and Pluto is converted.
25. It is a fourfold structure, the first universality of universals pervades the whole, the second universals indeed, but in particular, the third secondly divided according to universality, the fourth parts particularly connected with universals.
while the universality, the fourth part particularly covered the universals.
26. Jupiter, Saturn, and Pluto, dividing the kingdom of Saturn, do not receive the kingdom from Saturn except through the medium of Jupiter, the founder.
27. Under the first ducal trinity is a substantial being, all souls not subject to noble generation, first mobile, fire, and the highest part of the air, which grow above the earth, and the eastern part.
28. Under the second ducal trinity is life and generation, all souls coming under generation, erratic sphere, water, and the infinite part of the air, which under the caves and earthquakes, the middle part of the earth and around the center.
29. Under the third of the same order is the conversion of special divisions, the purification of souls, the sphere of the active and the passive, the earth with the earthlings, which surrounds the tartars, and the western part.
30. And if the whole of the second trinity of supermundane gods is called Proserpina, yet among the Greeks its first unity is called Diana, the second Persephone, the third Minerua, but among the barbarians the first Hecate, the second soul, the third virtue.
31. According to the preceding conclusion, one of the sayings of Zoroaster can be explained from the mind of Proclus, according to which it is read among the Greeks, although among the Chaldeans it is read differently, and it is read from the explanation.
32. The third trinity of supermundane gods is called Apollo, and is appropriated to him by converts.
33. The trinity of Proserpine is accompanied on the side by the custodial and preserving trinity.
34. The Twelve Gods, mentioned in the Phaedrus, are the intermediate gods between the supermundane and the mundane, their bond.
35. The Gods, of whom in Phaedrus, are to be distinguished into four trinities, the Operating, the Custodial, the Vital, and the Conseruative.
36. There are four armies of the young gods. The first dwells from the first heaven to the beginning of the air, the second from there to the middle of the air, the third from there to the earth.
37. To each of these proportionally corresponds a fourfold army of Angels, Demons, and Souls.
38. The trinity of the one being, the one ental, and the unial being appears first in the living in itself.
39. The workman looking at the quaternity of the animal itself, the four parts of the workman are the main parts of the world.
40. Inasmuch as the workman makes the first part of the worldly body to the model of the form of one living in itself.
41. In so far as the workman in the form of one sees one of the essential one, he makes worldly gods of that part, in so far as the being of one essential makes angels in the same part, in so far as he sees one of the unial being he makes demons there, in so far as he is a unial being, he makes animals there.
42. The workman makes other parts in proportion to the models of his forms, as was said of the first, and it is not necessary to explain, because anyone knowing, because you will be able to deduce analogies from himself.
43. Through understanding, love, and faith we ascend to the wise, beautiful, and good Lord.
44. Just as faith, which is credulity, is below science, so faith, which is truly faith, is supersubstantially above science and understanding, uniting us immediately to God.
45. Just as not every body, but a perfect body, so according to its nature and degrees of sublimity, in this order, the animal, the intellect, the life, the being, and the one surpass each other in turn.
46. Just as according to the scope of causality, so according to nature and degrees of sublimity, these animals, the intellect, the life, the being, and the one exceed in order in order.
47. Every middle order remains stable in the preceding, and in itself establishes the consequent.
48. Just as the first trinity after unity is all intelligibly commensurate and finite, so the second trinity is all vital, true, and infinite. The third is everything according to the property of the mixture, and beautifully.
49. The first trinity remains only, the second trinity remains and proceeds, the third turns after the process.
50. Above the ages, the animal in itself is the second and middle trinity.
51. Just as they are the intelligible cause of all the ancients, so they are the intellectual causes according to common genera, supermundane differences according to species, mundane differences according to individuals.
52. By the supercelestial place we have to understand that of the second trinity that is more intelligible than intellectual, by the subcelestial concavity that is more intellectual than intelligible, by heaven that which participates in both.
53. Whatever is affirmatively said of the supercelestial place in the Phaedrus, they are said of him not as simply the first, but as having before him the superior classes in which he participates. Whatever is said negatively is said to be analogous to the first good, which is the absolute head of all undetermined orders of this or that order.
54. Ambrosia is analogous to limit, and nectar to infinity.
55. Just as the perfect intellect is to be complained of by the intelligibles, so the upward guiding virtue is by the intellectuals, absolute activity and sequestered by matter, winged life by the extramundane, by the mundane expression of the divine, truths and angelic choruses, the recompense of that which is from the gods aspiration, from goods demons
1. Oneness, otherness, and that which is, are the cause of numbers. One of the united, the other of the generative, that which is substantial.
2. In shared numbers there are different kinds of numbers, and different kinds of unions.
3. Where the punctual unit goes into the otherness of the binary, there is the first triangle.
4. He who knows the 1st, 2nd, 3rd, 4th, 5th, and 12th orders, will providentially hold the distribution exactly.
5. By one, three, and seven we know in Pallas the unifying powers of discretion, the causative and beatifying power of the intellect.
6. The triple proportion, Arithmetic, Geometrical, and Harmonic, indicates to us the three daughters of Themis: existing symbols of judgment, justice, and peace.
7. Through the secret of the straight, reflected, and refracted rays in science, we are reminded of the threefold nature of nature: intellectual, animal, and corporeal.
8. The reason for concupiscence has a tuning fork.
9. The irreducible has a direct proportion to concupiscence.
10. Reason has a diatessaron proportion to anger.
11. The sense of judgment in music is not to be used, but only the understanding.
12. In the forms of counting we must not extend the forty.
13. Any equilateral plane number symbolizes the soul.
14. Every lineal number symbolizes the Gods.
1. The principal order of separations is not the first, as the Egyptians think, but above it is the order of the fountain which is singularly superimposed.
2. Fate is not a necessity of the first seminal power, but is intellectually shared by the attitude of animal reasoning, inclining from the superiors, inevitable from the inferiors.
3. The substantial qualities of visible things do not result from a separate particular power, as the Egyptians believe, but from the first receptacle of the source of lights through animal splendor.
4. The partial souls are not immediately, as the Egyptians say, but through the mediation of the whole demonic souls enlightened by intellectual brightness.
5. Intellectual coordination is not in intellectual coordination, as Amos the Egyptian said, but it is above all intellectual hierarchy in the abyss of the first unity, and under the darkness of the first darkness is hidden incomparably.
6. Whatever is above the Moon is pure light, and that is the substance of the worldly worlds.
1. Wherever there is life, there is the soul, wherever love, there is the mind.
2. All bodily motion, all incorporeal motion.
3. The soul in the body, the mind in the soul, the word in the mind, and God the father of these.
4. God is about all things, and through all things, mind about soul, soul about air, air about matter.
5. There is nothing in the world without life.
6. Nothing in the universe is possible for death or corruption.
Correlation. Everywhere life, everywhere providence, everywhere immortality.
7. God reveals six future ways to man, through dreams, Portenta, Aues, Intestina, Spirit, and Sybil.
8. It is true that good is not disturbed, not determined, not colored, not shaped, not shaken, naked, transparent, comprehensible by itself, immutable, and completely incorporeal.
9. There are ten avengers within each one: ignorance, sadness, inconstancy, greed, injustice, lust, deception, envy, fraud, anger, recklessness, malice.
10. The ten avengers, about whom he said according to Mercury in the preceding conclusion, a deep contemplator will see that they correspond badly to the coordination of the denarius in the Cabala, and to its prefects, about which I have put nothing in the cabalistic conclusions, because it is a secret.
1. Just as man and the lower priest sacrifice to God the souls of irrational animals, so Michaë [Michael] the higher priest sacrifices the souls of rational animals.
2. There are nine in the hierarchy of angels, whose names are Cherubim, Seraphim, Hasmaïm, Haiot, Aralim, Tarsisim, Ophanim, Thepharsim, Isim.
3. Although the property of clemency is an ineffable name, yet it must not be denied that it contains the property of judgment.
4. The sin of Hades was the cutting off of the kingdom from the rest of the plants.
5. With the tree of the knowledge of good and evil, in which the first man sinned, God created the world.
6. The Great North is the source of all souls simply, just as the other Days are for some and not for all.
7. When Solomon said in his speech in the book of Kings, Hear, O heaven, by heaven we must understand the green line which revolves the universe.
8. The soul descends from the third light to the fourth day, and thence to the fifth, leaving thence to enter the night of the body.
9. During the six days of Genesis we have to understand the six ends of the building proceeding from Bresit, as cedars proceed from Lebanon.
10. It is more correctly said that paradise is the whole building, than that it is a tenth, and in the middle of it is placed the great Adam, who is Tipheret.
11. A river is said to go forth from Eden, which is divided into four heads, to signify that from the second number proceeds the third, which is divided into the fourth, fifth, sixth, and tenth.
12. It will be true that everything depends on fate, if by fate we understand the supreme fate.
13. He who knows in Kabbalah the mystery of the gates with intelligence, will know the mystery of the Great Jubilee.
14. He who knows the southern property in dextrous coordination will know why every procession of Abraham always takes place towards the south.
15. Unless the letter ה , that is, ha, had been added to the name of Abraham, he would not have begotten Abraham.
16. All before Moses prophesied through the wax unicorn.
17. Wherever in scripture mention is made of the love of the sea and a woman, the union of Tipheret and Chneseth Israel, or Beth and Tipheret, is symbolized mystically for us.
18. Whoever joins Tipheret at midnight, every generation will be prosperous for him.
19. They are literally the same god as the Cacodemon, who is the ruler of this world and of the name of the God Triagrammaton, and he who knew how to order a transposition would deduce one from the other.
20. When the light of a non-shining mirror becomes like a shining mirror, the night will be like the day, as David says.
21. He who knows the property, which is the secret of darkness, knows why evil demons do more harm in the night than in the day.
22. Although there will be a manifold coordination of the chariots, yet in so far as regards the mystery of the phylacteries, there are two chariots to be ordered: so that from the second, third, fourth, and fifth, one chariot is made, and there are four phylacteries which the vau puts on, and from the sixth the seventh, eighth, and ninth becomes the second chariot, and they are the phylacteries which he puts on , the last ha.
23. The word said is not to be used above the property of penance.
24. When Job said, who made peace in his high places, he understood the water of the south and the fire of the north, and their prefects, of whom there is no more to be said.
25. Bresith is the same, that is, he created in the beginning, as if he had said he created in wisdom.
26. What Angelus the Chaldeus said becadmin, that is, with the eternal or through the eternal, he understood the thirty-two ways of wisdom.
27. As the assembly of the waters is just, so the sea, to which all the rivers tend, is divinity.
28. By the bird, which was created on the fifth day, we must understand the worldly angels who appear to men, not those who do not appear except in the spirit.
29. The name of God of four letters, which is from mem, sade, pe, and sade, must be appropriated to the kingdom of David.
30. No angel having six wings is ever transformed.
31. Circumcision was given for deliverance from the unclean virtues that walk around.
32. The same circumcision takes place on the eighth day, because it is superior to the universalized bride.
33. There are literally none in the whole law which do not manifest the ten secrets of numbering in forms, conjunctions, separations, majority, coronation, closure, opening, and order.
34. He who understands why it is said that Moses hides his face, and that Hezekiah turns his face to the wall, will know that this should be the attitude and disposition of the person praying.
35. No spiritual thing that descends below works without clothing.
36. The sin of Sodom was through the destruction of the last plant.
37. By the secret of antelucane prayer, understand nothing else than the property of piety.
38. As external fear is inferior to love, so internal is superior to love.
39. From the preceding conclusion it is understood why in Genesis Abraham is praised out of fear, although we know that through the characteristic of piety he did everything out of love.
40. Whenever we do not know the property from which there is an influence on the request we ask, we must resort to the house of the nose.
41. Every good soul is a new soul, coming from the east.
42. That is why Joseph was buried with his bones and not with his body, because his bones were the virtues and forces of the higher tree called Sadich flowing to the upper earth.
43. That is why no one knew the grave of Moses, because he was exalted in the previous Jubilee and sent his roots over the Jubilee.
44. When the soul comprehends all that it can comprehend, and is united with the superior soul, it will strip the earthly garment from itself, so that it may be torn from its place, and be united with the divinity.
45. The wise men of Israel, after the cessation of prophecy by the spirit, prophesied by the daughter of the voice.
46. The king of the earth is not punished on earth, because first the heavenly army is humbled in heaven.
47. By saying Amen, order is expressed, how the influx of numbers proceeds.
1. There is no natural or divine question in which Aristotle and Plato do not agree in sense and matter, however much they seem to disagree in terms.
2. Those who say that infertility is a positive property constituting the father in an incommunicable hypostatic being, do not disagree at all with the opinion of the holy teacher, from which they seem to disagree much according to the words.
3. Thomists and Scotists should not disagree about the sixth notion to be posited, which is inspirability, if they correctly see the foundations of their teachers.
4. On the subject of Theology, Thomas, Scotus, and Egidius agree fundamentally and radically, although, both on the surface of the branches and words, each of them seems to differ greatly from the other.
5. Concerning that question: Whether there is one being in Christ, or that there are many, I say that Scotus and Thomas do not disagree.
6. Thomists and Scotists should not disagree about the distinction from the nature of things, if they fundamentally understand their teachers.
7. Thomas and Scotus do not disagree about the distinction of attributes.
8. In this article he specifies from his appendices: Whether an angel could simply desire divine equality, Thomas and Scotus do not disagree.
9. Thomas and Scotus are more or less universally agreed on the matter, which is discussed first, and they are supposed to be most at variance in that matter, about which I put below three written conclusions from the minds of both.
10. Of a thing nominally conceived, the first concept that is held is the most universal concept.
11. Of a thing defined in definition, the first concept that is held is the proper and convertible concept of the thing.
12. The most universal predicates known to us are the last in the most distinct knowledge.
13. Nothing contradicts the opinion of the Commentator on the dimension of the endless principles and foundations of the doctrine of St. Thomas.
14. In the matter of the object the intellect does not disagree, as is believed, but Thomas and Scotus agree.
15. On the question of contingency in matters of chance and fortune, Avenrois and Avicenna do not fundamentally disagree, although on the surface and in their words the opposite appears.
16. Avenrois and Avicenna cannot fundamentally disagree whether the physicist takes a composite body from the metaphysician, even if they differ in words.
17. Thomas and Scotus do not differ as to the manner in which the angels are in a place.
1. A universal species can be immediately abstracted from a species existing in the external sense.
2. Intention is the second being of reason, always having a mode qualitatively in form.
coming from the operation of the understanding consequentially, not effectually.
3. Neither the first intention, nor the second intention, are anywhere subjectively.
4. It is in bodies to arrive at something which so corporeally locates, which is not corporeally located, and that is the last sphere, just as it is in intelligibles to arrive at something which so intelligibly locates, which cannot be located in any way, and that is God.
Correlation. There is no need to complain about how the last ball is placed, but absolutely to admit that it is not placed.
5. Singular is not understood by the intellect, neither according to truth, nor according to the opinion of the commentator Aristotle and Thomas.
6. Although the intellect does not understand singularly, yet it is by it that it is perfectly known singularly.
7. Every thing, whatever it may be, established to be in its purity, is intelligent, intellective, and understood.
8. From the aforesaid conclusion we obtain why matter is the principle of unknowability, and the intellect the agent of knowability.
9. That action is called immanent, which is not subjectively in that which is passively denominated by the cause, and is thereby distinguished from the transcount.
10. Every other way beyond that which the previous conclusion foretold is insufficient to distinguish the immanent action from the passing one.
11. When Auenrois says that there is no other means to prove abstract beyond the eternity of motion, he does not mean anything abstract, but that which is the ultimate degree of abstraction abstracted from the body.
12. Corporeal being does not have a thing from any substantial form, or degree of substantial form.
13. The six transcendences, which the common doctrine posited, were invented by the younger Latins: they and the Peripatetic Greeks, and Aristotle, their leader, does not know them.
14. It is necessary with Aristotle to move the first cause out of necessity.
15. It is impossible, and absolutely irrational, according to Aristotle, that every event be of necessity, that necessity being taken in respect to each cause.
16. Treatises of suppositions do not belong to Logic.
17. The world could not have existed efficiently from God from eternity, true efficiency, which is a reduction from power to act.
18. According to Aristotle and the Commentator, the world could be produced, and was in fact produced from the eternal by God, an efficiency which is a natural flow and an effectual consequence.
19. He who denies that the sky is animated, so that its mover is not its form, not only contradicts Aristotle, but destroys the foundations of all philosophy.
20. In the acts of our intellect, there is not a succession of sensuous powers and disarrays, as the moderns believe, but because it is rational.
21. Knowledge of a new thing is acquired from previous knowledge as from a term from which, and as from a partial, formal, directional effective cause, and as from a material predisposing cause.
22. That habit is practical, which is formally more regular than the habit of some operation.
23. A habit has a practical and speculative nature from the object related to the subject in which it is: but the understanding is said to be practical or speculative from the end which the habit puts forward for itself.
24. A practical attitude is distinguished from a speculative one.
25. Practice is an operation which is not formally knowledge, and it can be right or wrong, rectifiable by habit, and by the partial rectification of effects to which the practitioner is accustomed.
26. The difference between practical and speculative attitudes is accidental.
27. The theology of the traveler as a traveler must be said to be simply practical.
28. We assert that all medicine is practical, and that it is true, and that it is in harmony with the sayings and sentence of Auenrois.
29. Logic is practical.
30. The common sense is not distinct from the sense of sight, hearing, smell, taste, and touch.
31. Not to be given intelligible species abstracted from phantasms, and we assert as true the sentences of both the Commentator and Albertus.
32. In every question it is necessary to know by demonstration what is the subject and the passion, not by understanding by what, what is the name, as the expositors understand, but what is the thing.
33. It is possible to go back from cause to effect without the negotiation that Burleus dreams of.
34. Holding that the minimum natural in the qualities, they do not therefore have to deny that the motion of alteration takes place successively in time.
35. It is necessary to maintain, according to Auenroe, that the form of the genus is really different from the form of the species, and does not stand in opposition to the principles of his doctrine.
36. Aristotle's demonstration in vii. Of the physicists that everything that is moved is moved by another, there is no proof of them, which either Thomas, or Scotus, or Egidius, who is followed by John of Ghent, or Gratiadius, or Burleus, or others whom I have read, intend. But only what the Commentator said very well, was misunderstood by all the expositors of the Latins, and that is, that in every motion, the mover is different from the mover, either according to nature, or according to subject.
37. Demonstration VII. He clearly proves that the heavens are not moved by themselves, given the principles of Auenrois, certainly true and most steadfast.
38. The order of the books of natural philosophy, according to Aristotle, is this: the book of physics, of the heavens and the world, of generation, of meteors, of minerals, of plants, of the kinds of animals, of the parts of animals, of the progress of animals, of the soul, and also the books which are called small natural books .
Correlation. Those who call the book on the soul the sixth of the naturals, completely disagree with Aristotle's mind.
39. Every way saluting the saying of Aristotle, that the east winds are hotter than the west, beyond the way of the animation of the heavens, is frivolous and null.
40. Neither Aristotle's nor the expositors' adduced accounts of the saltiness of the sea are sufficient, nor can anything, especially standing in the Mosaic truth, be more sufficiently assigned than the causality of the same universal providence, which also worked the discooperation on earth.
41. No part of the sky differs from another according to whether it is bright or not bright, but according to whether it is more or less bright.
42. The method given by Aristotle, how the lower parts are heated by the higher ones, does not appear to be correct in any way.
43. Nor do the two stand together, and I believe that both are true at the same time, and that the reasoning of Avenrois, where he concludes with the last comment of the first physicists against Avicenna, and all these arguments of Avicenna's to prove the first principles are good and effective.
44. If, according to Aristotle, intelligences are in general, Thomas will say, he will contradict himself no less than Aristotle.
45. If the unity of the genus is not only on the part of the conceiver, but also on the part of the concept, it is necessary that whatever are in the same logical genus must be in the same physical genus.
46. Science is really relative, and what is known is related to it by accident.
47. Holding to the common method of the teachers, namely that something is formally predicated of God, I say two close conclusions, the first of which is this: That only God is such a substance, that he is in no way a non-substance.
48. Second: God is therefore not in a genus, because he is substantially a substance.
49. To posit differences between simity and whiteness, or similar accidents, through the fact that the latter is separable, the latter inseparable from a certain subject, is fictitious.
50. The difference which appears between the above-mentioned occurrences originates only in the intentional imposition of names.
51. It is necessary to say, according to Auenroe, that substance is about the intrinsic quidiness of the accident, and it is an opinion most consistent with Aristotle and philosophy.
52. In the definition of natural substances there is no matter to be placed, and Auenroi and Albert agree in the sentence.
53. If Thomas says that there is an accident in intelligences according to Aristotle, he contradicts himself, not Aristotle.
54. These propositions are to be granted as absolutely true. The raw material should be donkeys, oxen, and the like.
55. In a material composite there are not two distinct and precise entities, but one entity.
56. Sound is not the movement of air intercepted between two bodies striking each other, as Aristotle and his expositors hold, but I say that such or such a sound is caused by the contact of such or such bodies.
57. The reasons which the Peripatetics adduce to prove that in essentially ordered causes do not go to infinity, they do not necessarily agree with falsity.
58. The sensitive power of the common sense, just as it does not differ from the sensitive powers of the external senses, as stated in Conclusion 30, so neither does the fantastic, or imaginative, thinking, and memorizing powers of the internal senses, differ from the subject, that is, the thing, and as truth, and we affirm the opinion of Aristotle and Plato.
59. I say that all the qualities of the elements are symbols of different species.
60. If the fourth figure of syllogisms is to be posited, it is to be posited that which Gallienus posits, not as Francis Maironis and Peter Mantuan have childishly confined, but it is more correct to posit none.
61. Of matter, as things are made of it by itself, we have to treat metaphysically, but of physics, as things are made of it by accident, according to Aristotle's doctrine.
62. An exclusive expression added to a relative does not exclude the correlative.
63. It must not be allowed that a part in a quantitative whole is in any way actually distinct from its whole.
64. The opinion ascribed to Avicenna, that the one which is converted into being, is the one which is the principal of the number, and so consequently, that each thing is one by intention added to its essence, if it is not necessarily true, is nevertheless probable and will be defended from himself
65. Although intellectual power is an accident in us, it is nevertheless a substance in the angels.
66. Formality is an actuality suitable by itself to complete a possible understanding.
67. If a mixture is formed from the collision of the elements, in whatever way the elements are supposed to remain, the mixture will become a mixture of the elements, as if from matter digested by a hot spiritual vapor eluted in them.
68. In all things below God the matter is the same in essence, but different in being.
69. The properties of physical natures, properly conceived and proper, can be conceived without accidents, whether they are considered metaphysically or physically.
70. The organic body, which is the material of the soul, and is included in Aristotle's definition of it, is a body, and organic through a form essentially distinct from the soul that completes it.
71. According to all the philosophers, it must be said that God necessarily acts whatever he acts.
72. He who doubts that the intelligible and the understanding become one more truly and substantially than from matter and material form, is not a philosopher.
73. Holding the opinion of the intellectual soul, which the commentator holds, it seems to me that it is reasonable to hold that soul is the subject of no accident, and I defend this position as true, although whether he held this, I do not determine.
74. I say, according to Thomas, that our happiness consists in the reflective act of the intellect.
75. The definition of the heavenly nature includes and ly, and is held in conjunction, and not disjunctive.
76. Just as every philosopher has to say that the virtues are sensibly in the heart, so every physician has to say that they are in the brain.
77. What is said by the common school of philosophers of all the Latins about the first operation of the intellect, is an error, because there is no other operation of the rational part than those two, which they posit as the second and third. Composition, of course, and discourse.
78. Accidents must in no way be called essence, but being.
79. There are six principles in absolute form.
80. If there is a first and not accidental language, it is clear to many that it is Hebrew.
1. Just as the existence of properties is preceded by the existence of a quiditate, so the existence of quiditates proceeds from a unitary being.
2. We cannot say that, taken in the most precise way, something is foretold by the preaching properly said.
3. He who touches the thing in definition, touches the thing in otherness.
4. Only he who reaches the thing in the precision of its union, reaches the thing as it is.
5. The more advanced each mode of knowledge is, the more imperfect it is in proportion to the understanding, and the more useless it is to it.
6. Just as knowledge held by demonstration to man as a common state, which we are experiencing here, is the most perfect knowledge, so it is simply the most imperfect knowledge among knowledges.
7. As God is simply the knowledge of all being, so the intellect is the definition of all being, and the soul is the science of all being.
8. If theology is delivered theologically, it will be as if it were about the first subject, about that which is singularly one, and about everything that is according to its unitary being as about a secondary subject.
9. Metaphysical truth, delivered metaphysically, is about everything that is a true form, as about the first subject, and about everything that is according to its formal being as about a secondary object in the way of proceeding, neglecting demonstration.
10. As in a creature, consequence is not valid. There is a being, therefore it is, so it is not valid in God, it is, therefore it is a being.
11. The same thing in a creature is said to be by reason of its actuality, and by reason of its determination it is called essence.
12. As an angel is necessarily composed of essence and being, so the soul is necessarily composed of substance and accident.
13. Contradictions in actual nature sympathize with each other.
14. Although the preceding conclusion is true, it is more properly said that in their intellectual nature they are not contradictory, than that they reconcile themselves.
15. Contradictions coincide in one nature.
16. Aristotle reasonably laid down in his sciences that the first principle is to be said to contradict the second in regard to anything, and in regard to none at the same time.
17. This and that are in the understanding, but this is not outside of that.
18. Therefore, in the soul, the incommensurability of the contradictory appears, because it is the first quantity that places a part in an external part.
19. Each thing in intellectual nature has from its intelligible unity, and that it unites everything to itself, and that it preserves to itself its own property, immaculate and unmixed.
20. The selfhood of each one is then most itself when all things are in it, so that in itself all things are itself.
21. By the aforesaid conclusions it may be understood that it is Anaxagore's omiomeria, which the Worker of the intellect distinguishes.
22. No one should be surprised that Anaxagoras called the intellect mixed, since it is the most mixed, because the most mixture coincides with the greatest simplicity in the intellectual nature.
23. Just as in the second world they are substantial in form by the manner of accidents, so in the first world they are accidental in form by the manner of substances. Correlates. As in the first world there is not white, but whiteness, so in the second world there is not fire, but fiery.
24. It cannot be said that in the understanding therefore, for example, fire, water, and air, are three ideas, but it must be said that they are ternary.
25. Unless we destroy the intellectual nature, we cannot understand that ideas are numbered, except through the intention of the idea of number through the rest, as it is of each through all.
26. From the foregoing conclusions it may be understood what is the formal number, which Pythagoras said was the beginning of all things.
27. The first five predicaments must be established: One, Substance, Quantity, Quality, and to something.
28. The diversity of beings is more directly reduced to the five above-mentioned, than to ten, which Architas first put, then Aristotle, or to five, which Plotinus puts, or to four, which the Stoics put forward.
29. The reason for the predicament of one is absolute precision from every stranger.
30. The ratio of the predicament to the substance is the united perfection of the impartial substance.
31. The reason for the predicament of quantity is the extrapolation of part to part.
32. The reason for the predicament of quality is the truth of denomination through inherent participation.
33. The predicament of something is that it is imaginary.
34. There is no formally unparticipated predicate that cannot be partially predicated of intelligence.
35. Just as it is truly said of the intellect alone, that which is fire, and that which is water, that which is motion, and that which is state, so it is truly said of the soul alone, that it cools, that it heats, that it stands, that it moves.
36. As the intellect of God multiplies the unity, so the soul of the intellect quantifies and extends the multitude.
37. The first intelligible coincides with the first understanding, and the first mobile coincides with the first knowing.
38. In inferior souls reason is known by way of sense, in more sublime souls sense is by way of reason.
39. That wonderful saying of that barbarian consort of Nymphs and Demons concerning the 1834 worlds in a triangular shape with three angular units and one middle being established, will be most correctly understood, if from the intelligible unity the intellectual, animal, and seminal trinity, and the principal parts of the world through the first spherical number we will understand the calculation.
40. It is possible for the soul, through the path of purgatory, without any other study or research, to acquire a perfect knowledge of all things that can be learned, not only among the Platonic philosophers, but also among the Peripatetics, of whom it seems less, the followers of Avenrois they have to concede.
41. Just as common sense is in the knowledge of accidental qualities and material quality, so is reason in the knowledge of substantial qualities and formal quantity, maintained in the proportion that one acts sensually and the other rationally.
42. The infinity of God can be proved by supersurgence to intellectual being and the mystical way of Theology, and to prove it all other ways are ineffective.
43. The act which the angelic and rational nature is blessed with ultimate happiness, is not an act of the intellect, nor of the will, but is a union of unity, which is in the otherness of the soul with the unity, which is without otherness.
44. In the book Metaphysics, Aristotle does not treat of God except in the last chapter of the twelfth, which begins: It must be considered also that the universe has good in the way it has.
45. The metaphysical order of the books after the natural ones in the manner in which Aristotle ordered them, according to no process, whether compositional or resolutive, can be correct.
46. Given any practicable object, the operation which practices it is more noble than that which contemplates it, if the other things be equal.
47. Aristotle's text, which says that every soul is immortal, can be better defended than that which says that every soul is mortal.
48. Besides the three kinds of demonstration: because, because of what, and simply, which Aristotle and the Commentator posit, there is given a fourth kind of demonstration, which may be called the demonstration of reversibility stronger than all the aforesaid.
49. It is more improperly said of God that he is the intellect or intelligent, than of the rational soul that he is an angel.
50. Matter alone suffices to save that, thanks to which Aristotle and other philosophers have placed prejudice among the principles of nature.
Correlation. Prejudice is not to be placed among natural principles.
51. There are three principles of natural things, matter, motion, and form.
52. The knowledge of God, man, and the first matter is the same, and he who has knowledge of one, will also have knowledge of the rest in the proportion of the extreme to the extreme, of the middle to the extremes, and of the extremes to the middle.
53. He who denies first matter, neither contradicts sense, nor denies physical reason.
54. In order to prove that matter is the first, either the way of numbers, or the way of Catholic philosophy, is more reliable than any physical system in which sense has an entrance.
55. He who has deeply and radically grasped the order of the Hebrew language, and knows how to keep it proportionately in the sciences, will have a norm and a rule for the perfect discovery of whatever he knows.
56. Furthermore, the distinction between matter and reason must be placed under a third distinction, which I call inadequacy.
57. The kinds of enmity which multiply from the wolf to the esteemed hounds are not of any accident, but of substance.
58. Formality is the adequate object of the understanding.
59. Wherever a nature is given which is composed of several natures actually remaining in it, it is always nobler in it substantially, others accidentally.
60. Nothing understands actually and distinctly the soul except itself.
61. The whole substance of the rational soul is the intellectual part.
62. The soul always understands itself, and by understanding itself it somehow understands all things.
63. Although in the soul there is actually an intellectual nature, by which it meets with the angel, just as there is a rational nature, by which it is distinguished from him. However, there is nothing intrinsic in it by which it can understand something distinct from itself without its proper form.
64. The intellectual nature which is in the rational soul, above the rational nature, precisely differs from the pure intellectual nature, just as a part differs from the whole.
65. Because the animal intellect differs from the intellectual intellect, as a middle part, not as a part only, therefore the intellectual totality is more pacified.
66. The soul can arrive at this through intrinsic information, that is, it understands everything through its substantial form indivisible.
67. To each series of souls there corresponds one pure intellect.
68. All heavenly souls are one in their first understanding.
69. It is reasonable, according to philosophy, that every animal series should be beatified in its proper understanding, which, however, has not been said affirmatively, but probably.
70. When there were three who said that all is one, Xenophanes, Parmenides, and Melissus, whoever carefully examines their statements will say that Zenophanes is that one, which is simply one. One of Parmenides is not one absolutely, as is believed, but one being. one Melissi being one having an extreme correspondence to one Zenophani.
71. Empedocles, by suit and friendship in the soul, understands nothing else than the upward guiding power and the guiding power of the gods, in which I believe that in the science of the Sephiroth eternity and beauty are provided.
1. He who says that an accident cannot exist unless it does not exist, will be able to hold the sacrament of the Eucharist.
2. If the common way be held concerning the possibility of supposition with regard to the quantity of the creature, I say that it can be done without the conversion of the bread into the body of Christ or the annihilation of the breadness, for the body of Christ is on the altar according to the truth of the sacrament of the Eucharist, which was said when speaking of the possible, not of to be so
3. We hold with theological truth that the ideal and formal aspects of things were formally first discovered by God in the first created mind.
Correlation. where they are ideally, there they are not formally, where they are formally, they are not ideally there.
4. If we suppose that God knows creatures, that is, the secondary object of his intuition, as is commonly held, I say that the Father produces the word before the creature knows it.
5. The attributive perfections taken neither in God nor according to themselves, they say different reasons in the right, and are principally definable or describable.
6. The gaze of the divine knowledge is not formally limited to creatures as to primary or secondary objects, as the common school of theologians says, but looks only to itself, and nothing else from itself, either primarily or secondarily.
Correlation. There is not any multitude of intellects in God or in creatures, as they place the intellect in the number with the divine essence as understood, but there is altogether one very simple intellect.
7. The three transcendences in which the image consists, do not say that they are different aspects in the right, and that they are principally definable or describable.
8. Christ did not truly, and as regards his real presence, descend into hell, as Thomas also states in the common way, but only in regard to effect.
9. Although this seems to me probable, it is not to be stubbornly asserted that the soul of Christ could not have descended into hell by some other means unknown to us.
10. Those words, This is the body, etc., which are said in the consecration, are held materially and not meaningfully.
11. If the common way is held, that God is reached by the act of the intellect, I say the following two conclusions, of which this is the first, that those who see the word by the act by which they reach the divine essence, do not reach creatures except in an eminently equivalent manner to formal knowledge, equivalence not of the act, but of the object .
12. The blessed have a twofold knowledge of creatures that formally touches them, the first of which is inferred from that by which they touch the word, the second according to how they contemplate the created creature in reality.
13. I do not agree with the common opinion of theologians who say that God can assume any nature, but I grant this only as regards the rational.
14. Neither the cross of Christ, nor any image, is to be worshiped with the adoration of the brick, even in the manner that Thomas states.
15. If Adam had not sinned, God would have been incarnate, but not crucified.
16. In the light in which John saw the Apocalypse, he did not understand the Apocalypse in that light.
17. The first sin of the angel was the sin of omission, the second sin of lust, the third sin of pride.
18. I say probably, and if it were not the common way of speaking among theologians, I would firmly affirm the opposite: nevertheless I affirm that this statement is in itself probable, that is to say, that just as no one thinks that something is so precise because he wants to think so, so no one believes that something is true precisely, who wants to believe that it is true.
Correlation. It is not in the free power of man to believe that an article of faith is true when he pleases, and to believe it to be false when he pleases.
19. If it were not for the sayings of the saints, who seem to say the opposite in the manifest of their speech, I would firmly assert this and the following conclusion, that they are nevertheless probable and can be reasonably defended, the first of which is that mortal sin is in itself a finite evil.
20. The second is that for a mortal sin of finite time a penalty is not due which is infinite according to time, but only finite.
21. Not every will of God's good pleasure is effective.
22. The saying of the apostle, saying, God wills all men to be saved, is to be understood positively from the preceding will of good pleasure.
23. Antecedent will may be thus described. The antecedent will of God is that which God gives to someone natural or antecedents, by which he can achieve something, whom God is ready to compel if another wishes, and will not manifest the contrary to himself by executing a precept or plan, allowing him to act freely for the attainment of his own salvation.
24. Holding the common way of the theologians, that happiness is in the understanding or in the will, I state two conclusions, the first of which is this: That the understanding would not arrive at happiness unless it were an act of the will, which in this act itself is more abundant than the understanding.
25. The second conclusion is this. Although the act of the intellect that makes the person happy formally reaches the essence of the object, yet the fact that his act about it is an act of happiness, he has formally from the act of the will.
26. Persons are distinguished in the divine number.
27. The personalities in the divine are first of all different.
28. Speaking theologically, I say that in the age there is not formally an intrinsically continuous succession, but rather a terminating one, according to the philosophers I would say otherwise.
29. It is more reasonable to believe that Origen was saved than to believe that he himself was damned.
1. By the triple numbers, which are placed by Plato in the Timaeus in a triangle signifying the soul, we are reminded how far in counting the forms we must proceed by the nature of that which is the first forming form. But we are reminded by the twofold numbers placed there, in so far as the means are coordinated by their nature, which is the means in the universe, when they are placed at the two extremes.
2. When Plato complains, whether the world was made according to a begotten or inborn model, he complains of nothing else, but either of animal reasons or of intellectual ideas.
3. He who knows the mode of illumination of the superiors above the medium, should understand that the Platonics by the assembly of souls on Mount Ida, and the Hebrews by the assembly on Mount Sinai at the hearing of the law, signify the same thing.
4. Whoever knows that reason presupposes the reason of the perfect, will understand, according to Platonic doctrine, why Pherecydes says that Jove did not make the world before he was transformed into love.
5. Empedocles, by the intelligible sphere contained by Venus, understands nothing else than the archetypal world contained by the order remaining within it by the first providence.
6. That is why love is said by Orpheus to be without eyes, because it is beyond understanding.
7. When Plato says in the Timaeus, the soul placed in the middle of the world, whatever other Platonists say, I understand by the middle of the Moon.
8. Below the attitude of a finite being, the five of Plato are rightly set forth as transcendent: Being, Same, Other, State, and Motion.
9. Speaking platonically of the soul, I mean that the soul lives a contemplative life with Saturn, political and practical with Jupiter, irascible and ambitious with Mars, concupiscible and voluptuous with Venus, vegetal with a stupid sense.
10. From the previous conclusion we conclude that the rod of Mercury is soporific.
11. The first septenary of the human life is under Mercury, the second under Venus, the third under Mars, the fourth under Jupiter, the fifth under Saturn, and the rest of the septenaries according to him who was predominated in the previous ones.
12. The Sun and the Moon co-operate with the aforesaid vine, as universal causes, and by appropriation, the Moon with Mercury and Saturn, the Sun with Friday and Mars, together with both Jupiter.
13. If we follow the theology of the Syrians, it is reasonable that priests in the ecclesiastical hierarchy are provided with anagogic virtues in the heavenly hierarchy.
14. When we hear Plato calling Pallas and love philosophers gods, let us understand that love is a philosopher by way of reason, Pallas by reason of boundaries.
15. By the reasoning of the extremes and the middle, we may know that the degrees of the universe may be conveniently divided into five. Besides being, really being, not really not being, really not being.
16. By himself such, truly such, always such, in Plato's doctrine we must understand the property of the intellect, the soul, and the first bodies.
17. If we follow the teaching of the Syrians, it is fitting that, through the unity of the total, the intellectual, which is divided into three parts, into the substantial, the potential, and the operative, we should posit the trinity of the intellect, that is, the partial participative and imaginary.
18. Whatever the rest of the Platonists say about the rational soul's distinction, I maintain that if the rational part is a noun , let us divide it into dianoian and aisJhsin , the same part that is connected with imagination to be called doxasticon , as for the understanding logisticon , as for itself.
19. It is possible that the rational part of our soul, which according to the Peripatetics I call the possible understanding, reaches this point, so that it runs and works without connection to phantasms.
20. Abundance is found more perfectly and truly in the intelligible than in the senses.
21. When Plato says that the love born from the meeting of Pan and Porus in the rising of Jou, in the birth of the gods Venus, he understands nothing else than that in the mind of the angel at that time the first love, that is the desire for abundance, was born, when in it the splendor of ideas still shone more imperfectly .
22. The love of which Plato speaks in the Symposium cannot exist in God in any way.
23. By the double Venus, of which Plato speaks in the Symposium, we must understand nothing else than the double beauty, sensible and intellectual.
24. Beauty is in God by cause, in the total understanding truly essentially totally, in the particular understanding truly partially essentially, in the rational soul truly partially, in the visible accidentals of the heavens imaginary partially essentially, in the visible substantial qualities imaginary partially essentially, in quantities imaginary partially.
27. When Plato says, Everything that is done is done by a cause, it is to be referred to per se to per se, and per accidens to per accidens.
28. When Plato said in the Timaeus, "The soul is fused out of individual and divided substance," he signified by the individual substance the animal intellect, by the divided animal reason.
29. It is not to be believed in the doctrine of Plato that the soul can understand anything by inspection of ideas, except when it has arrived at that state which is the highest degree of contemplative perfection.
Correlation. They are mistaken who believe, according to Plato, that the things which we know and understand every day, we know in the light of ideas.
30. The method of knowing through ideas is that of which Plato said in the Timmeus that few men share, but all the gods do.
31. It is entirely inappropriate to explain in the Fable Cricie through five births, five forms of the body.
32. By another life in Epinomides we must understand the connection of a part with its whole, and I believe that it is the same as what is said among the Cabalists about the age to come.
33. How true it is that what is said in Epinomides, that among all speculations the science of arithmetic is the most important for happiness, can be understood by our conclusions about mathematics.
34. By the sky in Epinomides, which Plato says is the cause of all good things for us, not the idea of the sky, but the sky itself, which we must understand as the celestial animal.
35. By the kingdom of necessity in Plato's Symposium, we must understand nothing else than the superabundance of the nature of another over the nature of the same, and of the infinite over the limit.
36. By the demonstration of Plato in Phaedrus concerning the immortality of the soul, neither of our own souls, as Proclus, Hermias, and Syrianus believe, nor of every soul, as Plotinus and Numenius, nor of the soul of the world only, as Poseidonius, but of the heavenly every soul is proved , and immortality is concluded.
37. Time is essentially in the incorporeal, participation in the corporeal.
38. Time, when it has an essential existence, has an existence entirely outside the soul.
39. Time has its being shared by the soul, indeed by the first soul by the mode of effectual causality, and by the latter by the mode of objective consequence.
40. The motion of the first heaven, and universally, every local motion of it, or alteration, is measured by secondary and accidental time.
41. Although the intellectual nature understands all things at the same time, yet this is not through virtual and unitary continence, but through the mutual penetration of forms, and the indissociable concatenation of the whole being participated, that is, formal.
42. By Plato's demonstration in the Phaedrus of the immortality of the soul, the eternity of the world is more firmly demonstrated than by any account of Aristotle in viii. Physicists.
43. Why cannot a man not be seen if he is present, by a rightly disposed in his visual power, but a demon can only then be seen when he wants to be seen, from the way in which each of them is seen can be considered.
44. Just as man is seen and heard by man, through the motion of the senses outward, so the demon is seen and heard by man and the demon through the motion of the senses inward.
45. The sense of nature, which Alcindus, Bacon, William of Paris, and indeed others, and especially all the Magi, posit, is nothing else than the sense of the vehicle, which the Platonists posit.
46. When Plato says that no one sins unless he is inclined to do so, he means nothing else than what Thomas holds, namely, that there cannot be sin in the will unless there is a defect in reason.
47. Providence is statutory in God, orderly in the intelligence, executive in the soul, denunciation in heaven, terminating in the whole universe.
48. Not only by Plato's sayings in Epimenides and Philebus, in which dialogues Plato expressly places happiness in contemplation, but by sayings in Phaedrus about amorous fury, it is clear that according to Plato there is no happiness in the act of love, because fury is not happiness, but an impulse and the estrus exciting, urging and pushing to happiness.
49. From the name which the gods call love, it is clear to a careful observer that there is no happiness in the act of love.
50. This statement in Phaedrus. All that the soul has more quickly than the inanimate has to be understood simply about whatever the soul really is.
51. From that saying of Plato in the Phaedrus, that unless the soul of man, which they really are, had been perceived, this animal would not have come, if it is rightly understood that the opinion of Plotinus, placing the transmigration of souls in brutes, is not to Plato's mind.
52. From the speech of Socrates in the Phaedrus to Pana, we have the complete opinion of Plato on happiness.
53. According to Cratilius' opinion of names, this is to be understood, not that names are such, but that they must be such, if they are correct.
54. That is why Socrates said in Cratilo that he dreams about ideas, because we do not use ideas in this state, but their immediate or secondary images.
55. By one in the Sophist understand one in otherness.
56. That saying in the Sophist, He who does not say one thing, says nothing, that which is said by Aristotle, He who does not understand one thing, understands nothing.
57. That saying of Plato in the Sophist concerning simulacra, which he says is made by demonic machination, and if it can be verified in many other ways: it is nevertheless convenient to explain by this that as they hold the middle degree in the entity, they are proportionate to the demonic order.
58. That hunting of Socrates, of which Protagoras speaks, may conveniently be divided into six degrees, so that the first is to be external to matter, the second to be particular immaterial, the third to be universal, the fourth to be rational, the fifth to be particular intellectual, the sixth to be total intellectual. On the seventh, as on the Sabbath, hunting must be stopped.
59. When it is said in Euthydemus, that happiness consists not in habit, but in act, I understand the reflected act.
60. By what is said in Lachete, "Whosoever is science, that there is not one of them as past, another as present, or another as future," can be understood as trite among the Peripatetics, that there is no science but of universals.
61. That saying of Plato in the Gorgias, If the speaker knows what is just, he is just, I say not absolute in itself, so that it can be applied to man only if we understand that one is from another, not formally, but inferentially.
62. Although Plato's argument in the Phaedo does not absolutely conclude by way of opposites, yet when it is explained by Cebetus to man, it concludes something.
1. When Abucaten Auena said that the soul is above time, it must be understood that the soul is absolute according to its substance, severing it from all the operations that belong to it in so far as it is a soul.
2. When Abucaten says, every noble soul has three operations, divine, intellectual, and animal, so it is to be understood that it has the first through the image of proportionality, the second through the formality of participation, the third through the property of essentiality.
3. When Abucaten said, Every primary cause should influence more, by more you will understand the eminence of the mode of causing, and the intimacy of what is produced in the matter.
4. Although Abucaten says that the being that is was first created above the intelligence, yet do not believe that it is distinct from the intelligence according to the hypostasis.
5. When Abucaten said that the first cause is superior to all narration, it has truth not so much because of what it brings before, because it has no cause before it, but because of what it hints at secondarily, because everything that is intelligible precedes in one way.
6. What Abucaten says, that intelligence is a substance which is not divided, is especially true, through the indiscernible penetration of intelligibles into it.
7. From the foregoing conclusion it may be concluded how Abucaten's saying is to be understood, that all intelligence is full of forms.
8. By the last proposition of Abucaten we can understand what is meant by that division which Plato made at the beginning of the treatise Timaeus, and we can know that under it the soul is not comprehended except by way of extreme combination.
9. From the penultimate proposition of Abucaten it may be gathered, that to decline more to the sense than to the understanding, is not the soul as it is the soul, but as it is falling.
10. When Abucaten says that intelligence, as a god, is to rule things, it must be understood that the rule is statutory, not ordinative, which is appropriate, as it is intelligence.
1. Mathematics is not really a science.
2. If happiness is in speculative perfection, mathematically they do not lead to happiness.
3. They are not mathematical sciences for their own sake, but as a way to complain about other sciences.
4. Just as the subjects of mathematics, if they are taken absolutely, do not complete the understanding, so if they are taken as (images) of the higher ones, they immediately lead us to the observation of the intelligible by hand.
5. Just as Aristotle said of the ancients who said that they erred in the contemplation of physics, because they treated physical things mathematically, it would be true if they did not formally accept mathematics materially, so it is most true that the moderns, who argue mathematically about natural things, destroy the foundations of natural philosophy.
6. Nothing is more harmful to a theologian than a frequent and constant exercise in the mathematics of Euclid.
7. As medicine primarily moves the spirits to rule the body, so music moves the spirits to nourish the soul.
8. Medicine heals the soul through the body, but music heals the body through the soul.
9. Through arithmetic, not material, but formal, is considered the best way to natural prophecy.
10. Joachim did not proceed in his prophecies in any other way than by formal numbers.
11. Through numbers there is a way to the investigation and understanding of all things knowable, to verify the conclusion of which I promise to answer the 713 questions below by way of numbers.
1. Whether there is a God.
2. Whether it is infinite.
3. Whether it is the cause of all things.
4. Whether it is the simplest.
5. Whether he is intelligent.
6. How God understands.
7. Whether it is to give a higher nature to the intellectual nature.
8. Whether the existence of the quiddity of a thing is more intimately what the thing has.
9. What can be predicated of humanity in its most precise abstraction, and what cannot.
10. How are the elements in heaven?
11. What is the method of being held in the investigation of each known person?
12. Whether it is above the nature of corporeal things to give a rational incorporeal nature.
13. Whether it is above the rational nature to give the intellectual nature.
14. Whether there is any middle nature between the rational and the intellectual nature.
15. Whether there is any intermediate nature between the intellectual nature and God.
16. Whether they reconcile themselves in any contradictory nature.
17. Whether in some nature the contradictory things coincide.
18. What number of years is naturally due to the life of a good man?
19. What is the number of years naturally due to the life of an evil man?
20. How many are the principal degrees of the natural universe?
21. Whether the corporeal nature, as such, is active or merely passive.
22. What does the body say?
23. Whether there are infinite dimensions in matter.
24. Whether it is better for God to cause things than not to cause them.
25. Whether the creation of things to the outside necessarily proceeds from the divine essence hypostatized in three persons.
26. Whether something necessarily mediates between the cause and the caused.
27. Whether the multitude of scholars is rightly reduced to the number of ten predicaments.
28. Let there be a difference between the mode of understanding of angels and of rational souls.
29. Let there be a difference between the manner of understanding God and the angels.
30. Whether the angelic nature is somehow everything.
31. Whether everything is somehow rational in nature.
32. Whether there can be many gods.
33. Whether infinity is given in nature.
34. How does the infinity differ, which the theologians attribute to God, from that which the philosophers say is impossible to give?
35. Whether God is all in all.
36. How does the being of creatures differ from the being of God?
37. That they belong to the consideration of theologians.
38. When will the consummation of the century come?
39. Who and what will be the state of things at the consummation of the age.
40. Which opinion is truer concerning the trinity, that of Arius, Sabellus, Eucliffe, or of the Catholic faith.
41. Whether they are intelligibly sensible in form in an angel.
42. Whether there is anything else in an angel than the intelligent intellect, and the intellect.
43. Whether this is distinguished in the angel in reality, or in reason.
44. Whether the nature of the mover and the moved physical movement is the same.
45. Whether it is to give something which according to its nature is pure potency, which the philosophers call prime matter.
46. Whether mediated or immediate, and how, the first matter depends on God.
47. Whether everything that is below God is composed of act and potency.
48. Whether it is the matter of the same reason in all.
49. Whether any created thing can be free from imperfection.
50. Let them be by nature suited to happiness.
51. Whether happiness consists in the understanding or in the will.
52. Whether quantity is per se or participle visible.
53. Whether the intellectual nature is always united to God.
54. Whether in the intellectual nature there is more imperfection than perfection.
55. Whose nature properly is true nobility.
56. Whether the spirit meets the method of science by the way of numbers.
57. What is the first method of preaching per se?
58. What is the second way of preaching per se?
59. Whether the definition is investigated by demonstration.
60. Wherefore only the inherence of passion to the subject is regarded as science.
61. Whether the rational soul is material.
62. Whether it is incorruptible.
63. Whether he understands universally.
64. Whether it is as it is to give the sensible world, so it is to give the intelligible world.
65. Whether there is a greater or less number of separate species than of material ones.
66. Why is it not said in the work of the second day, And God saw that it was good?
67. Why is man called the sixth number?
68. Why is it said that in six days God accomplished all things?
69. What does it mean that God rested on the seventh day?
70. Whether the irascible is distinguished from the concupiscible.
71. That there should be a distinction between the cognitive power of the soul.
72. Why men naturally desire victory.
73. Why is it natural for man to know by reasoning combined with imagination?
74. Whether all things are written and signified in heaven, let every man of knowledge read.
1. What the Chaldean interpreters say about the first saying of Zoroaster about the ladder from Tartarus to the first fire, signifies nothing else than the series of the natures of the universe from the non-level of matter to him who is powerful above every level by graduation.
2. I say in the same place that the interpreters understand nothing else by mysterious virtues than natural magic.
3. What the interpreters say above, according to Zoroaster, about the duality of air, water, and earth, means nothing else, except that every element which can be divided into pure and impure, has rational and irrational inhabitants, which is only pure, only rational.
4. There, by the roots of the earth, they can understand nothing else than vegetable life, appropriately attributed to Empedocles, who posits trans-animation even in plants.
5. From that saying of Zoroaster, Ha ha hos, the earth fades away even to the children, following the exposition of Osiah the Chaldee, we have an expressed truth about original sin.
6. The sayings of the Chaldean interpreters above XI. the aphorism about the double drunkenness of Bacchus and Silenus is perfectly understood by the sayings of the Cabalists about the double wine.
7. What the interpreters say above 14 aphorism, they are perfectly understood by what the Cabalists say about the kiss of death.
8. The Magi in 17 by the aphorism they understand nothing else by the threefold clothing, of linen, cloth, and skins, than the threefold habitation of the soul, heavenly, spiritual, and earthly.
9. You will be able to understand something from the previous conclusion about the skins for the coat that Adam made for himself, and about the skins that were in the tabernacle.
10. By the dog Zoroaster understands nothing else than the irrational part of the soul and its proportionality, which must be so if he has carefully considered all the words of those who have been expositors, who, like Zoroaster, speak enigmatically.
11. That saying of Zoroaster, " You shall not go out when the policeman passes by," is perfectly understood by that of the Exodus, when the Israelites were forbidden to leave their homes during the passage of the angel who killed the first-born of the Egyptians.
12. By Sirena, Zoroaster understands nothing but the rational part of the soul.
13. By means of a child among interpreters understand nothing else but the understanding.
14. By the saying of Zoroaster, You shall sacrifice three days to this point, and no more, it became very clear by the arithmetic of the superior merchiau that those days were to be counted, in which the coming of Christ was expressly foretold.
15. What is to be understood by goats in Zoroaster, whoever reads in the book of Bair will understand that there is a kinship between goats and lambs with spirits.
1. All the magic that is in use among moderns, and which the church justly exterminates, has no firmness, no foundation, no truth, because it depends on the hand of the enemies of the first truth, the powers of these darknesses, which flood the darkness of falsity with ill-disposed understandings.
2. Natural magic is permitted, and not prohibited, and I put the following conclusions about the universal theoretical foundations of this science according to my own opinion.
3. Magic is the practical part of natural science.
4. From this conclusion and the dogmatizing paradoxical conclusion 47 it follows that magic is the noblest part of natural science.
5. There is no power in heaven and on earth that is seminal and separate, which the magician cannot both activate and unite.
6. Whatever miraculous work is done, whether it be magical, or cabalistic, or of any other kind, it is principally referred to the glorious and blessed God, whose grace daily liberally rains the waters of wonderful virtues upon contemplative men of good will.
7. The works of Christ could not be done either by the way of magic or by the way of the cabal.
8. The miracles of Christ are the most certain proof of his divinity, not by reason of the thing done, but by reason of the manner of doing it.
9. There is no science that certifies us more about the divinity of Christ than magic and cabala.
10. What a magician does by art, nature did by naturally making man.
11. There are no magical wonders of art except through the union and actuation of those which are seminal and separate in nature.
12. The form of all magical power is from the soul of man standing and not falling.
13. To work magic is nothing else than to marry the world.
14. If there is any nature that is immediate to us, whether it be simply, or at least as much rationally rational, it has magic at the top, and by its participation it can be more perfect in men.
15. There can be no effective magical operation of any one, unless it has an annexed cabal work, explained or implicit.
16. That nature which is the horizon of time and eternity is proper to the Magus, but below him.
17. His nature, which is the horizon of time and eternity, is characterized by magic, and hence it is to be sought by the proper methods known to the wise.
18. His nature, which is the Horizon of temporal eternity, is close to that of the Magician, but above him and to him is the cabal.
19. Therefore, voices and words have an affinity in magical work, because that in which nature first exercises magic is the voice of God.
20. Every word has virtues in magic, in so far as it is formed by the voice of God.
21. Non-significant words can do more in magic than significant, and one can understand the reason of the conclusion, which is deep from the previous conclusion.
22. No names as significant, and in so far as they are names, single and taken by themselves, can have power in a magical work, unless they are Hebrew, or closely derived from it.
23. Every number beyond the ternary and denarius are material in magic, these are formal, and in arithmetical magic they are numbers of numbers.
24 From the principles of a more secret philosophy it is necessary to confess that characters and figures can be more powerful in a magical work than any material quality can be.
25. Just as characters are proper to magical work, so numbers are proper to cabal work, existing in the middle between the two, and appropriable by declination to the extreme use of letters.
26. Just as by the influence of the first agent, if it is special and immediate, something is done which cannot be reached through the mediation of causes, so by the work of the cabal, if it is pure cabal and immediate, something is done which no magic can reach.
1. As the secret magic first elicited by us from the hymns of Orpheus, it is not right to explain it to the public, so it will be useful to arouse the minds of the contemplatives by pointing it out in the following conclusions through the heads of aphorisms.
2. Nothing is more effective than the hymns of Orpheus in natural magic, if due music, intention of mind, and other circumstances, which the wise know, have been used.
3. The names of the gods, which Orpheus sings, are not the names of deceiving demons, from whom evil and not good proceeds, but of natural and divine virtues, and truly for the benefit of God above all for man.
4. Just as David's hymns to the work of the Cabal wonderfully reveal, so the hymns of Orpheus to the work of truly lawful and natural Magic.
5. The number of the hymns of Orpheus is as great as the number with which God created the threefold age, numbered under the form of the Pythagorean quaternary.
6. In any of the natural or divine virtues the analogy of property is the same, the name is the same, the hymn is the same, the work is the same, arranged in proportion, and those who try to explain it will see the correspondence.
7. He who does not know how to intellectualize perfectly sensible properties by way of secret analogy will not understand anything from the hymns of Orpheus.
8. He who has profoundly and intellectually inflected the division of the unity of Venus into the trinity of the Graces, and of the fatal unity into the trinity of the Parcae, and of the unity of Saturn into the trinity of Jupiter, Neptune, and Pluto, will see the proper way of proceeding in Orphic theology.
9. The Curetes are the same with Orpheus and the powers with Dionysius.
10. He who has attempted the work of the preceding conclusion, let him apply the work of the Cabal according to the appropriateness of the fear of Isaac.
11. Frustra will go to Palemon and Leucothea, who do not attract Nereus, nor will he attract Nereus who has not worked around the primary animal trinity.
12. Through the cotton number of the hymns of the sea, the properties of the corporeal nature are designated for us.
13. Typhon is the same in Orpheus, and Zemael in the Cabala.
14. If anyone works intellectually in the works of the preceding conclusion, he will bind the north through the south, but if he works world-wide throughout, the judgment will work for him.
15. The night is the same with Orpheus and Ensoph in the Cabala.
16. From the foregoing conclusion, one can explain more correctly than Proclus explains what is meant by the saying of the theologian who brings forth the workman of the world, consulting the night about worldly work.
17. From the same sayings it can be understood why in the Symposium Diotima Poros, the son of the council, and Ijesus in the sacred letters is called the angel of the great council.
18. The watery soul, as it generates the lower ones, contemplates the higher ones, stands in itself, is sung by Orpheus in the triple hymn of the sea, of Neptune, and of the ocean.
19. No one will have firmness in his work who has not worn Vesta.
20. Through the septenary hymns attributed to the paternal mind, Protogonus, Pallas, Saturn, Venus, Rhea, Legis, Bacchus, an intelligent and profound contemplator can guess something about the consumption of the age.
21. The work of the preceding hymns is nothing without the work of the Cabal, whose proper practice is to practice every formal, continuous and discrete quantity.
22. He who does not divide heroes into two, natives and newcomers, will often err.
23. He who approaches Apollo will mediate the work through the trietheric Bach, and will finish it through an ineffable name.
24. He will not be intoxicated by any Bacchus, who has not first been joined to his Muse.
25. Through the quaternary of the hymns, in the first form, the malleable nature of his worldly attributes is shown to us.
26. He who has completely returned to the animarn, has equaled his form in the first form.
27. He who has attempted the work of the preceding conclusion, will refer to Jupiter as the third, as snowing, not as vivifying.
28. Nature and Protheus, who did not attract Pana, approach in vain.
29. As after universal animation there is particular animation, so after universal providence there is particular providence.
30. From the foregoing conclusion it may be known why Ouidius, in his execration in Ibinus, after having invoked the god who rules the earth and the water, invokes the earth and Neptune.
31. He who has carefully noted what Aristotle said in his exposition of the definition of the soul, will see why Orpheus attributed vigilance to Pallas and to Venus.
1. Whatever other Cabalists may say, I would distinguish the first division of the science of the Cabal into the science of the Sephiroth and the Semot, as if into practical and speculative.
2. Whatever other cabalists may say, I have divided the specific part of the Cabal fourfold, corresponding to the fourfold division of philosophy which I am wont to bring. The first is science, which I call alphabetically of the revolution, corresponding to that part of philosophy, which I call Catholic philosophy. The second, third, and fourth part is the triple merchiaua, corresponding to the triple particular philosophy, of the divine, of the medium, and of the sensible natures.
3. Science, which is the practical part of the Cabal, practices all formal metaphysics and lower theology.
4. Ensoph is not to be reckoned with other numbers, because it is an abstract and uncommunicated unit of those numbers, not a coordinate unit.
5. Every Jewish Cabalist, according to the principles and the so-called science of the Cabal, is compelled to admit of the trinity and of every divine person, the Father, the Son, and the Holy Spirit, precisely that without addition, diminution, or variation, which the Catholic faith of Christians lays down.
Correlation. Not only those who deny the Trinity, but those who put it in a different way than the Catholic Church puts it, like the Arrians, like the Sabellians, and the like, can be clearly rebuked, if the principles of the cabal are admitted.
6. The three great quaternary names of God, which are in the secrets of the Cabalists by a wonderful appropriation to the three persons of the Trinity, should be attributed in such a way that the name שכל is the father, the name משכל is the son, and the המושכל is the name of the holy spirit, can be understood by those who have been deep in the knowledge of the cabal .
7. No Jewish Kabbalist can deny that the name Jesus, if we interpret it according to the manner and principles of the Cabal, signifies all this precisely and nothing else, that is, God, the Son of God and the wisdom of the Father through the third person of the Godhead, who is the burning fire of love, by nature humanly united in the unity of supposition.
8. From the previous conclusion it can be understood why Paul said that the name Jesus was given, which is above every name, and why it was said in the Lord Jesus: every knee bends, heavenly, terrestrial, and hellish, which is also the most cabalistic, and can to understand from oneself, who is deep in the Kabbalah.
9. If there is any human conjecture about the most recent times, we can trace through the most sacred way of the Cabal, that the future consummation of the century from now on will be fifty years, fourteen, and twenty-five days.
10. That which among the Cabalists is called קחמה is without doubt that which is called by Orpheus Pallas, by Zoroaster the motherly mind, by Mercury the son of God, by Pythagoras wisdom, by Parmenides the intelligible sphere.
11. The manner in which rational souls are sacrificed to God by an archangel, which is not expressed by the Kabalists, is only by the separation of the soul from the body, not of the body from the soul, but by accident, as happened in the death of the kiss, of which it is written, the death of the saints is precious in the sight of the Lord his
12. One who is not rationally intellectual cannot work through pure Cabala.
13. He who works in the Kabbalah without the admixture of outsiders, if he will be long in the work, will die from the binsica, and if he errs in the work or comes unpurified, he will be cursed by Azazel by the property of judgment.
14. By the letter Scin, which mediates in the name of Jesus, is signified to us cabalistically, that then the world completely rested, as if in its perfection, when Iod was united with Vau, which was accomplished in Christ, who was the true son of God and man.
15. By the name Yod, he, vahu, he, which is an ineffable name, which the Cabalists say will be the future name of the Messiah, it is evidently known that he will be God, the Son of God, made man by the Holy Spirit, and that after him the paraclete will descend upon men to the perfection of the human race .
16. From the mystery of the three letters that are in the word Sciabat, that is שבת , we can interpret cabalistically then to sabbathize the world, when the son of God becomes man, and the last coming sabbath, when men will be regenerated into the son of God.
17. He who knows what is the purest wine among the cabalists, should know why David said, I will be drunk with the abundance of your house, and what drunkenness the ancient sage Muse said was happiness, and what the many Bacchus signify in Orpheus.
18. He who conspires with Cabal Astrology will see that it is more appropriate to sabbath and to rest after Christ on Sunday than on the Sabbath.
19. If it was said by the prophet, They sold the righteous for silver, let us explain cabalistically, it means nothing else to us than this, namely, that God the redeemer was sold for silver.
20. If the Cabalists pay attention to their interpretation of this saying then , what it means then, they will be much enlightened about the mystery of the Trinity.
21. He who conspires with the saying of the Cabalists who say that in that number, which is called the righteous and the redeemer, is also called Ze, with the saying of the Talmudists who say that Isaac went like this, like Ze carrying his cross, will see that which was foreshadowed in Isaac, was fulfilled in Christ, who was the true God, was sold for silver.
22. According to the sayings of the Cabalists about the redness of Esau, and the saying that is said in the book of Bresit Rhaba, that Esau was red, and the red will avenge him, of which it is said, Why is your red garment, it is expressly held that Christ about whom our teachers expound the same text , he will be the one who takes revenge on impure virtues.
23. By that said Jeremiah, he tore his word, according to the exposition of the Cabalists we have to understand that God tore the holy and blessed God for sinners.
24. By the answer of the Cabalists to the question, why in the book of numbers the particle of Mary's death is combined with the particle of the ruffed calf, and by their exposition on it in the book of Zohar [Zohar] on that text: And by his blood we are holy, the Hebrews inevitably retort, saying, no It was fitting that the death of Christ would make satisfaction for the sin of the human race.
25. Quillbet the Cabalist has to admit that Massias was to deliver them from Diabolical and not temporal captivity.
26. Every Cabalist must admit from the sayings of the teachers of this science that they clearly say that original sin will be atoned for at the coming of the Messiah.
28. By the saying et, את , which is used twice in that text, In the beginning God created the heavens and the earth, I believe that the creation of the intellectual nature and the animal nature, which in the natural order preceded the creation of the heavens and the earth, is signified by Moses.
29. What is said by the Cabalists, that the green line revolves the universe, is said most appropriately to the last conclusion which we have said from the mind of Porphyrius.
30. It is necessary for the cabalists to concede, according to their own principles, that the true Messiah will be such that it can truly be said of him that he is God and the Son of God.
31. When you hear the cabalists positing in Thesua an irregularity, understand the informality by antecedence to formality, not by prejudice.
32. If the double aleph; which is in the text, The scepter shall not be taken away, etc. we will join to the double aleph, which is in the text, God possessed me from the beginning, and to the double aleph, which is in the text, But the earth was empty, we will understand by the way of the Cabal, where Jacob spoke of that true Messiah, who was Jesus of Nazareth.
33. By this saying,
Ich,
which is written by Aleph, Iod, and Scin, (and is signified a man), which is attributed to God, when it is called the Man of War, we are most perfectly reminded of the mystery of the trinity by way of the Cabal.
34. By the name hua , that is what is written with three letters, he, vau, and aleph, which name is most properly attributed to God, and most appropriately, not only to the cabalists, who often say this express, but also to the theology of Dionysius the Areopagite, by the way The mystery of the cabal of the trinity is revealed to us with the possibility of the incarnation.
35. If God is understood in himself as infinite, as one, and according to himself, so that we understand nothing to proceed from him, but a separation from things, and a complete closing of himself in himself, and an extreme, deep and solitary withdrawal in the remotest retreat of his divinity, By this we mean that he covered himself most closely in the abyss of his darkness, and in no way manifested himself in the expansion and profusion of his goodness and the fountain of brightness.
36. From the preceding conclusion it can be understood why it is said among the Cabalists that God clothed himself with ten garments when he created the world.
37. He who understands the subordination of piety to wisdom in the dextrous coordination, will understand perfectly through the way of Cabale, how Abraham in his day saw the day of Christ through a straight line and was happy.
38. The results that followed after the death of Christ must convince any cabalist that Jesus of Nazareth was the true messiah.
39. It follows from this conclusion and the thirtieth one placed above, that every Cabalist must admit that when Jesus was asked who he was, he answered very correctly, saying, I am the beginning that speaketh unto you.
40. They have to admit this to the Cabalists, that the true Messiah will purify men by water.
41. It can be known in the Cabala through the mystery itself , why Christ sent a paraclete after him.
42. It is known from the foundations of the Cabal that Jesus rightly said, Before Abraham was born, I am.
43. Through the mystery of the two letters wow and yod, it is known how the Messiah himself, as God, was the beginning of himself as a man.
44. It is known from the Cabala through the mystery of the northern part why God will judge the world by fire.
45. It is known very clearly in the Cabala why the Son of God comes with the water of baptism, and the Holy Spirit with fire.
46. Through the eclipse of the Sun, which occurred at the death of Christ, it can be known, according to the foundations of the Cabal, that the Son of God and the true Messiah then suffered.
47. He who knows the peculiarity of the North in the cabal, will know why Satan promised Christ the kingdoms of the world, if he fell and worshiped him.
48. Whatever the other cabalists may say, I say that the ten spheres correspond to the ten numbers, so that, beginning with the building, Jupiter is the fourth, Mars the fifth, the Sun the sixth, Saturn the seventh, Venus the eighth, Mercury the ninth, the Moon the tenth, with the third firmament above the building, the first mobile the second, the first Empyreus heaven.
49. Whoever knows the correspondence of the ten precepts to the prohibitions through the combination of astrological truth with theological truth, will see from the foundation of our previous conclusion that whatever others may say to the cabalists, the first precept corresponds to the first numbering, the second to the second, the third to the third, the fourth to the seventh, the fifth to the fourth, the sixth to the fifth, the seventh is none, the eighth is eight, the ninth is sixteen, the tenth is tenth.
50. When the Cabalists say that children should be asked from the seventh and eighth, say so that they should be taken in the lower marchiau, so that it is asked from one to give, and from the other not to withhold. And what he gives and what he forbids can be understood from the previous conclusions, who has been intelligent in Astrology and Cabala.
51. Just as the Moon was full in Solomon, so was the Sun full in the true Messiah, who was Jesus, and one can guess about the correspondence to the diminution in Zedekiah, if he goes deep into the Kabbalah.
52. From the preceding conclusion it can be understood why Matthew the Evangelist dismissed some of those fourteen generations before Christ.
53. Since to become light is nothing else than to participate in light, it is in accordance with the exposition of the Kabbalists, that in li, light becomes, we understand through light a shining mirror, and in ly. the light became, the mirror did not shine.
54. What the Cabalists say, that we beatify ourselves in the shining mirror placed upon the saints in the age to come, is the same by precisely following their foundations, with that which we say we beatify the saints in the Son.
55. What the Cabalists say that the light placed in it shines sevenfold more than the light left, is wonderfully in agreement with Pythagorean arithmetic.
56. He who knows how to explain the quaternary into a denarius, will have the means, if he is an expert in the cabal, to deduce from the ineffable name the name 772. of letters
57. Through the preceding conclusion, the intelligent in formal arithmetic can understand that to work through Schemamphoras [schemhamphoras, shem ha-meforash] is proper to the rational nature.
58. It would be more correct to explain that Becadmin, which puts a Chaldaic gloss on the word Bresit, in terms of wisdom ideas, than about the thirty-two ways, as other Cabalists say, but both are right in the Cabala.
59. He who has deeply considered the fourfold state of things, firstly the union and stability of the residence, secondly the procession, thirdly the return, fourthly the beatific reunion, will see the letter beth with the first letter; first to work with the middle, the middle with the last, the last.
60. From the foregoing conclusion, a contemplative man can understand why the law of God begins with the letter Beth , of which it is written, that it is immaculate, that it was with him that reconciles all things, that it is converting souls, that it causes it to bear fruit in its season.
61. By the same conclusion it may be known that the Son is the same as the wisdom of the Father, who unites all things in the Father, and by whom all things were made, and from whom all things are transformed, in which finally li. they sabbatical everything.
62. He who has deeply considered the ninth number of the beatitudes, mentioned in Matthew in the Gospel, will see that they agree wonderfully with the ninth number of the nine numbers, which are below the first, which is the inaccessible abyss of divinity.
63. Just as Aristotle disguised a more divine philosophy, which the ancient philosophers had covered under fables and apologetics, he himself concealed it under the face of philosophical speculation, and obscured it by the brevity of words, so Rabbi Moses the Egyptian in the book, which is called by the Latins the leader of the neutrals, while through the superficial bark of words it appears with philosophy to walk, through the hidden intelligences of the profound senses the mysteries of the Cabal are comprehended.
64. In the text, Hear Israel, the Lord our God is one, it is more correct to mean that the collection is there from the lower to the upper, and from the upper to the lower, than from the lower to the upper twice.
65. It is more correct that Tipheret should say Amen and the kingdom, as it is shown by the way of numbers, than that he should say only the kingdom, as some wish.
66. I thus adapt our soul to the ten Sephiroth, so that through its unity it may be with the first, through the understanding with the second, through reason with the third, through the superior concupiscible with the fourth, through the superior irascible with the fifth, through free will with the sixth, and through all this so that it turns itself to the higher ones with the seventh, as to the lower ones with the eighth, and a mixture of both, rather by indifferent or alternate adhesion, than by simultaneous continence with the ninth, and by the potency which it inhabits first. dwelling with the tenth.
67. Through the saying of the Cabalists, that the heavens are made of fire and water, he reveals to us at the same time the theological truth about the Sephirot themselves, and the truth of the philosophers, that the elements in the heavens are only according to their active power.
68. He who knows what a denarius is in formal arithmetic, and knows the nature of the first spherical number, will know that which I have not yet read in any cabalist, and that is, that it is the foundation of the secret of the great Jubilee in the Cabala.
69. From the foundation of the preceding conclusion it may be equally known, that the secret of fifty was borne by the intelligence, and of the thousandth generation, and of the reign of all ages.
70. Through the method of reading without punctuation in the law, and the method of writing divine things, and with a single continence, the indeterminate scope of divine things is shown to us.
71. From what the Cabalists say about Egypt, and experience has attested, we are led to believe that the land of Egypt is analogous to, and under the rule of, the power of property.
72. Just as true astrology teaches us to read in the book of God, so Cabala teaches us to read in the book of the law.
THE CONCLUSIONS will not be disputed until after the Epiphany. In the meantime they will be published in all Italian universities. And if any philosopher or theologian, even from the ends of Italy, wishes to come to Rome for the sake of debating, his lord the disputer promises to pay the travel expenses from his own funds.
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