Site Map

COLLOQUIUM HEPTAPLOMERES DE RERUM SUBLIMIUM ARCANIS ABDITIS

LIBER TERTIUS.

Google Translate:

More slowly when Solomon had come to supper, Coronea him gazing at your you, he says, it is necessary to see salvation in succession, Solomon, the study of the mind not with so great a feed, allow the body pines away for want of food.

Salome: I am afraid, as you, when the age of ingravescat, now I am in that annoying, though nothing prevents from being in my absence, while I return more slowly, sess should go and give orders to, from Thee, Coronea, go to.

Another: when.

Since, therefore, had lodged themselves, to pursue the reading of the Phaedo Coronea had begun some days before he commanded, and with him were come to the place, where the souls of Plato from the demons loosed their bodies to be present and under the command of judgment for punishment worthy of his crimes to be drawn writes, he coasted back place, and then ordered them to be the end of reading to do.

Another: I came. Another: to be taken.

Then after the meal has been completed so began to praise songs: Places of this obscurity, he says Coronea, cast doubt me, why then the ancient Greeks and then the darkness of the obscurity of such Ebraei velarint his own writings, that it was difficult indeed from the wise, and not even barely be understood, which, however, received a wonderful then bring utility, as well as joy. For Aesop,'s the most ancient fables, the allurements of some living thing of all is the complex of humnanae way of life. Thus some allegorical symbols of Pythagoras and the songs of them which on account of the excellence of his χρύσέα ἔπη things are said, Orpheus, Homer, Hesiod, Trismegistus, in short, the most ancient philosophers and of his wisdom decrees Terpander covered the darkness of obscurity, but also sacratiores we have seen a letter full of allegory.

Another: he began. In another place: every living thing. Another: universal. Another: his. Is lacking in the other codes. Is wanting the same place.

EIGHTH: Nothing is more true by Augustine could be said, than that: you subtract those things miserable slavery of the soul is, the signs of nature for things above corporeal eye of the mind to comprehend and to draw to raise can not be eternal light. The same in another place: useful, he says, the authority of Scripture, when it gives birth to different opinions.

On Christian Doctrine, chap. And. In other places of life. In other places: there is no. Lib. 2 of Civ. Of God.

Friedrich, since nothing is clearly more useful, I do not know whether any in the more serious writer is a vice, which, which you can most easily, to deliver them obscure, as the book of Revelation, with so many involved in the obscurity of the words and things, that not even the author indeed was the same, if come to life again (who qualisque was not yet agreed among the learned), his own writings to what they wish, they venture to affirm clearly. And this is the obscurity of the Emperor Julian, Porphyry, Proclus, Celsus, as the Hebrews and Christians revile the written, provided the greatest argument.

Another: ambiguity.

Coronea: When that is common to nearly all of the old system of writing, to provide for us is, not to those who are absent may be seen by us and condemned without being heard. But lest he indeed Julian Augustus, the person who παραβάτης, that is a deserter, with the pagans by the Christians to the failed, used, no matter how hostile to Christians was rejected before the book Basil the Great, which had read, and relegisset, as signified a letter written these three words: ἔγνων, ἀνέγνων, κατέγνων.

In another place: and he rode. These are lacking, and the seven following words in another book.

BROKEN: I think that for two reasons most of the decrees of the ancient words of wisdom delivered to obscure: the first, not pearls to swine, and then, should not be the most precious, that is wisdom, his facility become worthless. For almost despising the common lie, even if precious. There Lysidis Pythagoraei plaintiff the letter seriously, as it were, the reason why most secret harlot prostituerent philosophy to those who, even after sleep they could not even by purgation of the mind, with no less impiety bound by them, than if pure water goddesses, or profane Eleusiniensium SANCTUARY conspergerent mire. And so perished tuberculosis Plotinus Porphyry writes, that is contrary to the secrets of Ammon divulgasset oath. Moreover, even as Plato, the secrets of divine things with Dio on the subject had written, he commanded and they were burned Letters, for the ridiculous, he says, seem to, which are worthy of admiration. And in his letter to Archidamus, in which he writes of the nature of God: φραστέον δὴ σοὶ αἰνιγμόν. Likewise, Porphyry: You see, he says, not to make these allow communicated with men impure, is greater than the danger hanging over their heads for you than me, for not openly Gods, but in a dark manner, have delivered their mortals.

In another place: vilescat. Another, which. Another: Eleusis. Another is lacking in the book. Another: demon. This is lacking in the following words in the six other codes.
Sena: The other me is the mind, for when most of them in this way makes the obscurity of words we see, as on the marvelous effects of his, for so seplasiarii known in Greek, Arabic words and letters Gothicus use, as do confusiorem medicine, or I should give intelligent ridicule of his argument, For I can not Carpus, which do not we take. We have received was such Heraclitus, who wrote of the nature of so obscurely, as Plato said made it the work of Delia natatore. For the disciples σκότησον up in one word, that devoted to the works of Aristotle, too, to have done in the books we read τῶν φυσικῶν ἀκροαμάτων. The rest of Plato and although they were more plainly, sometimes, however, writes so obscurely, as I do not even, if come to life again, seem able to interpret the numbers of his own writings, and most of them, which writes the eighth book of the Republic, in which the interpretation Theonas both of them, Plotinus, Proclus, Jamblichus, seem to mulgere Marsilius of a he-goat. What the Egyptian, lighter than vanity? And yet these ravings hieroglyphics, so they covered their letters, as a kind of sacred oracles seemed.

Another, for when. In another place: purity. Others: quaestuosiorem. In other places: that. Another: he had written. They report in addition to another, be understood to those things. Thus out of a letter of Aristotle to Alexander Marcus Gellius writes.

EIGHTH: There are those who learned, nor from his own writings, nor from the law they wish to unlearned, as Lucilius, do not reject the other because of incompetence not understood, understood too oppress another.

Salome; Senami reproof, indeed, in the sophists, but not wise in the falls, much less of them that have wisdom decrees of the sacred writings velarunt obscure. Indeed, Rabbi Moses Maimonides besought by the holy readers will not be published to or by the secrets of profane men suffer polluted.

Sena: What if the subject and an occasion of sin itself is drawn from obscurity? Certainly the writings of Solomon, which he wrote allegories, most of them seem absurd. For what this means: the wickedness of a woman can give to the men of goodness? For as many women turned away from the readings of Sacred Scripture.

In another place: as much as possible.

Salome; Hebrews רַע expression signifies evil and unsightly, as טוֹב good and beautiful, they say that the Academics καλὸν καὶ ἀγαθὸν. For so it is said Sara sought from the Kings to the bed, ie that it was the best very beautiful. He suggests, therefore, a wise elegant allegory, the men of deformed beauty women better for them, women also flattering to be worse than the suffering and the words of men. Again, the minds of bodies to excel; allegorically for the body of the woman it certainly indicates that speech and again the intellectual faculty, however it may be crooked, praepollere cupidity, in which the soul is the irrational and mortal. For it belongs To this which is written in the book of Ecclesiastes: one wise man among men, a thousand I found, out of all the women no. This, indeed, of women naked sense can not be understood with only the Hulda Deborah his age and was the only room of Josias the reign of the divine gifts of prophecy and wisdom among the sixty thousand idle men enjoy. Also the name of the men of natural form, but the woman understands the matter, which is also often calls a harlot in proverbs, which, as men, so that the multitude of forms with pleasure. Of king Solomon's writings are full of allegory, in which the interpretation of Philo, behaved himself to his courage, moral followed, Leo Hebrews natural things. Rabbi Moses Maimonides, and was made glorious had Talmudici In both writers. They are however more obscure, but not his writings, indeed, had betrayed, but the destruction of books, metuissent. And since only the discipline of listening to that perceived, קַבַּלַה is above described. For he wished to Esdras, when it says: some things are pervulgabis, thou shalt deliver other wise. The place was, and how the people in the court of the temple, be different from the Levites, the priests was the entrance within the veil, not the rest of the Levites, and the Pontifex Maximus with only one most sacred in that place, where was the ark of the covenant, so also the sacred books were written in such a way, that the to the salvation of every man's, of which kind, and all the Decalogue is the Ten Commandments, agreeing with the most easily perceived by all, namely, commanded, forbidden, of punishment, judgments, festivals, rites, customs, all of which are contained heads, so great clarity, to allow no one to doubt. Those that are less than they do for salvation, as the arguments of the sacrifices and rites, and hidden from the learned as a temporary measure, however, can be understood only by the most learned, as Cabbala which is called by our men, that is secrets of natural science, and finally the most difficult of all belongs to the chariot, so who are of the Ezekiel it is written, He shall appear that in the very admirable description of the celestial spheres and the most divine of things, than Moses, who is said by our open the eagle, the highest content with fingers to touch, he would not explain secret.

In another place: the repetition of the. Moses, In another place: very often too. Another: diriores. In another place: acrid. Another: the senses. Another: everywhere. Ecclesiastes.  In another place: of. Judith 4, of Kings and Chron. Another: six hundred. These words are lacking in another book. Others: clarescunt, or: are renowned for. Another: to fear. In another place: entertained. Esra lib. 4, c. Nehem. 9. Code, one adds a gloss to the words of Hebrew: the mouth of the law, which is laid down. In another place: teachers, or: learned. The following words, these four things are lacking in other codes.

Sena: If these are such advantage or have nothing so sublime, to whom we can readily do without, it is the use of us, that Horace played: I will not have sought, he says, was taken captive, and above my wonderful things, but humble me have followed. But if these words to the divine knowledge and wisdom are useless, and the very malevolent envy is fasting of the mind, hidden treasures and words corresponding to deliver human uses ambiguity to imply a more and more the minds of the ignorant.

Another: humbly. He adds another: the errors.

Salome; not, therefore, from the treasures of the likeness of depart, elegantly composed you have read Aesop's fable, father of a family which now comforts the children die, who, although not in great legaret faire lands and wealth, a treasure in the vineyard, however, affirmed that his side, which relieve his want to pour forth abundant. After the death of his father with great care and labor of free reasoning together, with nowhere to find treasure, another to his father's vineyard, giving cultissimam purgatissimam gave up the herbs and deadly, and so they gathered the richest results. Thus we read diligently and beds also should be written often meditate on the divine, their treasures will be allowed to deliver a virtuous disobedient. The goal of the royal For this voice, which David the beginning of their praise and preaches complete success of the one who contemplates the divine laws nocteque day with frequent thoughts. Also prays from God, taken from LITTLE CLOUD of the eyes themselves, as admirable to look at the wisdom of the divine law, can be comprehended. Agitation of the mind toward the divine, indeed, that a letter is made obscure, that not only refraining from vices we embrace the glory and the truth, but also the body wholesomeness, a very close connection to God, immortal mind with wisdom and prudence and we ask. But worse, the very fact that in the praise of God is treated of, with its secrets of the famous obsolescant, as Solomon wrote acutely: the glory of God, he says, to conceal secrets, the secrets of the glory of kings to search them out. That little Tobias otherwise: remarkable, he says, to conceal the secrets of the kings of the works of God and to praise. For the works of God open the eyes of all, however, a few secrets.

In another place, therefore. Another: what. Another: Meditating on. Another: day and night. Psalm. Another: shrink back. In another place: a new. Another: conjunction. Others: FLAG. Proverbs 25. In another place: to conceal their. Tobias 12.

Sena: But the good from the obscurity of reading not only to detain, but also to the wicked, it seems to stir up contempt of divine things. For when Porphyry gather the fruit of the tree of knowledge of good and evil in no way he could, be considered to have been denied in the gardens of delights them fruit, taste and delight of a most welcome sight indeed, but yet a man, whom God in marriage as in those gardens green booths, pestilential and deadly, much less men debarred from the prudence ought to have knowledge of the forbidden fruit of salvation, since prudence can divide the Duke of human life from the virtuous alone it is a disgrace. But that is written, the fruit of the tree of life-giving divine command verderers torn away from the garden, lest, if Adam would eat him, for ever lived, in God's written to be an insult to the great and good. In short, God is with men, and the serpent with a woman and incredible dialogue and absurd to be seen.

Another: to deter. Another: viridatis. In another place: to discern.

Salome: In the discussions of divine things it is especially to provide for the prevention of any one rashly fall away, for nothing can be more grievous sin, and capital. But that is wont to use to come to those who, above all puffed up subtleties of dialectic, and the pride of human affairs, infernal, the first, the last to catch the subtlety of wit and acumen that they can trust, when no one can obtain that without divine aid. That one word signifies the Master of wisdom: A mocker seeks wisdom, but in vain. Although Porphyry, or shall I say, through ignorance of wickedness: violence to the divine oracles, as if it signified the wisdom of the legislator and a happy life, men have envied God, since he wrote the book of the following Bezaleelem divine spirit, wisdom, prudence, knowledge, and all kind of arts from the immortal God to have been complete in every abundantly, these very gifts contained all the virtues and the gifts. The spirit indeed is the divine gift of God and is attributed to the grant, to enlighten the darkness of the human mind, and foreseeing the future. Impiety by the piety and wisdom, prudence, good from evil, true from the false science, art useful from the useless separated. But when the prince of wisdom from the immortal, stirred up by God, why he wished to ask, he asked for prudence, one in which it is a disgrace separate from the virtuous, and with which men fear and veneration to God's cohortaretur: Because, he says, the God of wisdom from other sources, grants, made by him alone knowledge and understanding. The same in another place: the just the fruit of the tree of life, which is interpreted as wisdom. And so far from life-giving as a man from the fruit of forbidden this, that even invited in these words: Perhaps, he says, Adam gathered the fruit of life, to nourish him and live for ever. For so paraphrastes Chaldean VERY FINE uses a similar figure of speech. Jesaiam turned to God: Say, he said, to this people: listening to hear, seeing see, Do not however know; to give back the thick and the ears of the heart of that nation fasten them up, blind their eyes, lest perhaps he hears, sees, understands and turned to me, salvation may be restored. Why this method of speaking, but what we strive to always be in the prohibition is not our wish and desire nothing more ardently than that which we see to be forbidden or be taken from us. Moses, Isaiah, and, therefore, teaches, studies in which the men from the miserable criminal, infamous, and they ought to be to restore life to truth and salvation in the glory of recall. Take care to give attention to the laws of God, take care to apply himself to the study of wisdom, not to acquire an everlasting and happy life; This speech usually most effective with the men of the wicked, and greedy.

Another, lest anything. Prov. 14. Kings 3, et seq. Parallel. 1, et seq. Prov. 2. 11. Moses, Jesaiae 6, f.

Sena: Nothing busied himself with me longer than both the tree and the allegory of the serpent.

Salome: And Greek, and Latin interpreters is the unknown. And although they were some of the Hebrews aperuerint secret sense of allegory, all of them, however future studies are empty, except God our minds to this peicipienda illustrated.

Philo, in the biblical allegories. Having Leo Hebrews 3 of love.

Friedrich: With the danger seems to me full of things, a letter to the allegory of Holy Scripture be brought, lest they disappear when the events of history in the fables.

Another: the holy scriptures.

EIGHTH: 'Whether it any, Frederick, was a conference of the serpent with a woman do you think? who hate each other so implacable contend, as the serpent, having regard to the woman alone, and suffer the abortion of one woman in the crowd of men to seek and pursue for the revenge of the serpent. Nothing, therefore, could be said more truly than that: The letter killeth, the spirit giveth life.

These two words are lacking in another book. In another place: For. Corinthians.

Salome; often pure history is narrated in the sacred letters, as when it is considered to be the leaders of the tribes of the people and their own and those which are assigned. There is also, indeed, related in a legend with history, but beside it is hidden the secrets of the history of allegory, as when Sara woman and her son refused, urges, resisting the desire even more acute theologians virtues, with the son of sin, of the notion of exercising the supreme power ought to be ablegari teach, with the same gratify the handmaid of Sarah, and to return home was ordered by an angel, as well as the dominion of reason of desire obedience and interpret it, by the agent intellect. Hence it was that the voice of God to Abraham, Do whatever Sarah says to you, that is: the reason, since even Sarah witness, the son of the heir of the bond woman not to be, he suggests also those who serve and vices of lust, will never obtain the divine good. Often, too, divine visions and dreams for his own acts are related, in which most men afflicted his ship, many too have made shipwreck of One God, who are awake to confer with men, as they think. God, no one has ever addressed an almond, in addition to Moses, and to prevent ambigeretur visible to the voice of God we have witnessed in the law itself. Therefore the angels voice came to Balaam, or of an ass speaking in the Scripture are to be referred to the Balaam was seen sleeping, and whatever was given to Abraham and to the oracles of the prophets all are commemorated with only a single exception of Moses, to whom God spoke to awake. For this very clear, by reason of the light to the dark cloud approaches the sacred Scriptures to discuss at present. At times, be more easily and pure allegory, that it may when the law commands, foreskins of circumcised hearts. Often three meanings in the words they say in front of him: to the apprehension of ignorant accommodate common sense, as when Solomon before the king forbids pride and arrogance in front of him to bear, secret sense belongs to God, to whom habit and humble approach must be cast away, it always signifies God for Solomon the king, except the voice of God is conjoined with the king, such as that: the hand of God is in the heart of the king. God indicated these words: Do not, he says, the king vituperaveris your thoughts, nor a rich man to blame in the inner rooms of your bed, the birds of the heavens shall carry the voice of a bird and brought the matter vulgabit. In these words of God forbids wickedly to think it. Are currently in the sacred allegories for the human body signifies, But the voice of birds, demons, and although the birds taken for the angels, as in an appeal of birds often signified Jesaiam the demons and the angels also. For both men joined the sergeants or the keepers of the secret thoughts, and bare the intimate sense, a crime go unpunished and the pious thought that he might not be left without reward. These words of Solomon, he expounded to the angels Raziele paraphrastes Chaldean and Elijah, whom most secret and which writes to open crimes.

Another hour, place the two words: to every one too. All books: some of them. Another, both. And another: so. Another adds: his wife. Another: many of them. Numbers 12. Others: as. Moses, Prov. Another: the king's appeal. Prov. Another: the bird. carry forth. Eccles. Ps. Jobi. Another adds: sometimes. Jesaiae. In Chap., Ecclesiastes. One added, the high priest.

Sena: Solomon Solomon interpreted acuteness, but who could have guess that this interpretation?

EIGHTH: I this place of fowls, who open the thoughts and intimate sense of the king, considered to belong to them kings, who for himself or for himself to them adjunxerant household of the demons, by whom all things of all words, deeds, thoughts as well as understand, as spectators from them, whom the old They called tyrants ὀφθαλμοὺς καὶ ὦτα ἀρχόντων no tyrants have secretly mysterious.

Sena: If it is only those birds and the birds could have been the angelic or the Devil, or, what is the reason why Nero, sacrilegious and tyrants of the greatest conspiracy of Piso would not open? Simon conjunctissimus wise with the devils, had been given that Irenaeus and Pliny say.

In another place: fortune-tellers.

Friedrich: nothing of any demons VOLUNTARY they do not bare the hidden crimes, except by order of God and angels of the higher power.

In another place: something higher.

Coronea: When it is the property belongs to God alone, the interior of the hidden recesses of their minds of all sense and examined in, as, indeed, openly declares that King Solomon dedicatoria prayer, what angels and demons of the mind more secret hiding-places spreading the work to them?

Another, and publishing.

BROKEN: Thales There certainly elegant in prayer to this effect: for when asked, what he was doing or he who wickedly, God can not escape anyone? But, indeed, not thinking, he says the Greeks better εἰ ληθοι θεοὺς ἄνθρωπος ἀδικῶν, ἀλλ οὔτε διανούμενος, ἔφη.
Solomon: We have said before, it must be said, and often is, the majesty of God offices of angels, and demons in a way be seen more stately than if by the will by itself alone, as can be, all advancement. Uncovers hidden sense and although they were alone, of all, each one with the angels, however, added to the guardians of individuals and the meaning of the interior of open, but not the thoughts of others. Again, the demons, with whom wicked sorcerers in society coiverunt treaty, clearly understand their teachings. Proof is, that those who thought sorcerers to the line a little moment of fear either of God are convertible, on a sudden with a devil by conturbari confess themselves. But if a good man to the deflexerit every wicked thought, and the Master of the feelings in them from time to time he feels a sort of attendant, who turn away him from the evil thoughts, or irritation of the stomach or even the lightest punctura tinnientis right ear, which he suggests the poet in these words: Cynthian willing ear and warned me. That Socrates from a devil, or rather his estate to be preached by the angel, on the right, indeed, by persuasion, arguing against the left, or lucid orbiculo fiery species in the daytime or at night, or even the noise of the lightest to be admonished. The most easily perceived by those who suffer the Spirit of God himself to be led. If you do not obey the hint terrified morning dreams, which are called by the Hebrews chastisements morning. If even this thought is brought down from the wicked thoughts, the angel of vengeance demands, accused of proposed, that no one innocent man be condemned, or any crime go unpunished, but have become weary of, may be seen to be left, and judgments are constituted, also, as the demons themselves had decided to lictors deposcentibus prey, which God permits them. For it belongs to this: a lion went up from his bed, robber nations arose. Item: a lion out of them struck the wood, the wolf in the evening, wasted them, a leopard above, watching their cities. Item: Who giveth food to the young ravens as they cried out to him? i.e. torturers and executioners of the divine majesty at the request of the criminal vengeance, that is written more clearly in another place: they were created for the revenge of the Spirit, who brandishes scourges of his wrath. Item: God has sent the evil spirit between Abimelech and the citizens of Shechem.

In another place: how. Another: percurreret. In other places: they made. Another; they confess. In other places: find. Another, and. Plutarch in the book of the demon of Socrates. By reason they read the others. Others: it. Another, which. Jer. 4. Jer. 5. Ps. Ps. (Jes.). Judges.

Sena: The most ancient theologians also young ravens, deserted by their parents, nourished on the divine goodness and procurement of the sum of the agreement say that, and so it has been said to belong: Who giveth food to the young ravens?

Salome; has arisen the mazes, that Hebrew phrase, which also is common to the Greeks, the Latin theologians is not perceived. For the children of ravens for the ravens, for the children of the prophets, the prophets, the sons of blood, the sons of the unjust for the ungodly and the assassins they received. For so the children of men that is Ebraei בְנֵי אָדַם men, and the Greeks παίδες ἰατρῶν for physicians. So, too, that, Whom do men say that the Son of man, that is called to be a man?

In other places: perceived. Mt.

TORALBA: Because, indeed, the error of Solomon delivered me, as frankly I will bear him acceptable, but it seemed strange to me before, how is it that if they would leave the hungry young ravens on account of this so far that it not utterly shut out of fresh black when he had removed from his parents for the most part living thing, growing kinds of color they seem to have, which, however, they are nourished by their parents with incredible zeal. For the whitest swan chicks exclude the dark because of old age, and so far, as young ravens suffer from the food waste, so that even now flying from the young woman and a male from the Crow incubantem fed Pliny, Aristotle himself and confess. Philostratus, Apollonius, Euripides, therefore, with a little chastising the verse: ἁπᾶσι τοῖς ζωοῖσιν ἡ ψυχὴ τέκνα, after he had given only by men, that is τοῖς ἀνθρώποις.

In another place: the ravens. The faerie 6. Histor. natural. 10, and. Another: I confess.

Salome: the same sense of the Psalmist writes Horace Flaccus, who asks God to bestow on a lion meat. Why a lion rather, and of cattle the fiercest spirits, who parcissimus in taking food, should only be fed on alternate days to the highest, or fourth, exarmatis than sheep and goats flocks, especially use of men necessary? In other places of the young lions, for should any in fact we were treating of the young, as well as other living thing, mother's breasts are sufficient, although also it is another passage from the Raven, which they may easily refuted the error of can-KNOWN: Who is preparing to hunt the Raven, with its young ones cry unto God, and of food that lack the err here and there? This, therefore, belong to the demons, who seize the prey by the grant of the divine and only if the search of the criminal himself. It belongs and that of Solomon, the eagle's eye and deliver the streams vorent ravens with him that he makes fun of his father and despises his mother's service. The allegory except the sense of a common elementary signifies the demons of this world, who is in fact a stream of matter flowing, blindness of the mind to twist and her madness, the extinction of the light of the mind of those who insult God and the pious mother, the parent of all things, the laws of nature, the force upon them. For the name of the Father God, mother nature is signified in Solomon. Again, this adversione worthy of the eye that said, not with the eye, for the singular voice signifies the eye of the mind. So, too, was said to Balaam the seer to see with one eye acuteness, for the wonderful things the public about three thousand years foresaw and predicted conversions. For so Chaldean interpreter.

Psalm, Oppianus of hunting, the book 3. Pliny H. Nat. lib. Jobi. Another, too. Job. seq.  Others: match. Prov. Another: they bring. In another place, communicated it. Another, too.

Sena: If an appeal μελανοδαίμονας although ravens, even the swan λευκοδαίμονας will be allowed to interpret the word, such as in Africa, Leo writes an African focus, as the Ethiopians from the demons, of a color I think, are distinguished.

Another: it shall be lawful. In the description of Africa.

EIGHTH: Although the demons often appear blackened that it not only to us but also the memory from the last reported the most ancient writers, such as were the demons which are supplied Dio, who Cassius of Parma, fortune-tellers, who were seen very often, but not I think, because the demons ravens that signified an appeal, but ravens in the form of the dead bodies of the demons that pursue, as was said above of the dead bodies of the Egyptians, and of the specters which deals with the tombs of the gallows, and wander.

In another place: Yea, though. He adds another: too. In another place: to have been. Plutarch in the Dio. Good-bye. Max. lib. V.

Friedrich: Yes, also because the dead bodies of the demons and the destruction of wicked sexual intercourse with them to fortune-tellers abuse of men: for that which confirms the declaration and the sum of all of imprudence to be Augustine writes, to deny sexual intercourse with men of the demons, we have witnessed so many examples and evidence, as he wrote Sprengerus, stryges innumerable, before the end of the surrender of the punishment, the amount of agreement that nefarious intercourse to confess it. Moreover, writes Francis Picus, two priests, the flames burnt his age, one of which more than thirty years, the other forty-concubuisse admitted that they had with the demons, after first confessed and was convicted of both demons mactavisse many infants themselves, not unaccustomed may be seen that Aristotle writes, that he was in Pontus woman, exenteratis pregnant women eat the bowels of the embryo. To this also belongs in the words of Horace Art of Poetry:

The child and not let them draw OVEREATEN Lamia living womb.

Lib. of Civ. Of God. In maleficarum with the hammer. In another place: years.

BROKEN, To me come to your mind in the Phocicis Pausanias writes that, to have been provided with the laws of the Cretans, as the dead bodies of their husbands, which, with the widows concubuerant, suffer for living and iron, as it were a red-hot capital judgment configerentur their heads, and then the dead bodies of the living exurerentur no other way to carnal intercourse could be debarred κατεκανὰς and for that reason have been called demons.

Another: Pharsalus. Is lacking in the following five words in another book. In another place, he would dig. Perhaps read: κορακίνας, or: κορακείας.

Eighth resumtis Therefore it was necessary to the dead bodies of the demons called her for abuse and for that reason the ravens, which appeared blackened and dead bodies attending.

Salome: Whatever the cause is, it is plain, the demons in the Scriptures, also called the people of Ethiopia, so the word of 72 interpreters for the demons עִיִים interpret the Ethiopians, and in another place: Thou hast broken the heads of Leviathan, thou hast given him food for the people of Ethiopia, where there is also his own demons עִיִים interpret the appeal, the Ethiopians, as they covered their ambiguous voice arcanum. But they turn 70 δράκοντα Leviathan, who is said to be their captain, the dead bodies of those who do not, but the very minds of the wicked to punishment, require, as their captain Behemoth demons, who take revenge from the bodies. Both Ezekiel is signified by the kings of Egypt and with Assyria, the appeals in these words: Thus saith the Lord: Behold, I am against thee, Pharaoh king of Egypt, the great dragon lying in the midst of thy rivers, you said: the river is mine, and I have done to me. But, I will make thy bill, and hooks in the jaws achieve: that thy scales adhere to the fish of thy rivers; shake you into the wilderness and all the fish of thy rivers, you will be beasts of the earth and the birds of heaven food. Jesaias, however, more plainly: In that day, he says, God will visit with his sword a great, hard, and the mighty leviathan the leviathan the bars and the serpent and the serpent winding trucidabit Sea-dragon. Both Leviathan and Behemothi explained by the power of Ezra, which poured forth the words of the narrative and allegorical Jobum had been expressed to the words of God: Then, he says, Esdras, two things you have prepared the cattle, and put the name of one he gave the Behemoth, and the other Leviathan thou didst call, and the other from the other disjunxisti, one part assignasti Behemoth, which dried up on the third day, that He may dwell in it. Leviathan, however, granted the watery part of one, beast which thou hast provided that it might be which devour, whom I should like. For this the words of Ezekiel: The river is mine, i.e. fleeting and perishable forms into matter destruction. This, however, to have been created by God is called the first origin of things, and likewise, I have created the waster to destroy. Is much like the voice of God to Pharaoh: I raised you, That I might show my power in you, and part of the world the fame of my name I will be dissipated. In addition to the historical Pharaoh's appeal is signified the truth he Leviathan, as interpreted Ezekiel, who corrupts the matter flowing forms, which nevertheless constantly repairs and restores his goodness of nature parent of Optimus Maximus. Furthermore, in the light of Leviathan sternutationibus LIGHTED, lamps of fire from his mouth go forth, and the sea as a mortar mixes. There is no dominion in the land, to which the notary is the custom, and likewise nothing is made to fear the king, and he acts on the proud. Sternutationis word thunder, light, and fires, and lightnings, thunderbolts, the mingling of the storms and tempests of the sea, he suggests.

 Ps. In another place: taken. Ezekiel. Et seq. Jes. Book of Ezra. 4, cp. Jobi f. In another place: Then. To another, the second, or: the seventh hour. Item: Jobi. In another place: patience.

BROKEN: I think this Leviathan Orpheus, fortune-tellers a parent, the dragon, the greatest, he called Ophyoneum Pherecydes, whence has arisen the Aesculapius from the ancient worship of the dragon, whom most of them still in the supplications of the people round about are accustomed to.

Sena: Solomon All of this is well described, if relied upon, any demonstration.

Another adds: way.

EIGHTH: Mayor of the faith to me they do, the secrets of philosophy, and from the sacred secret of Solomon which the oracles of God most holy prophets promsit than those which flow from the demonstrations of Euclid, which, however, only granted to the many demands and digested.

TORALBA: In questions of such arduous and removed from the common sense we ought to seek nor to demand, without seeking the subtlety of arguments, but those things which are betrayed by the wise, who scraped together wisely secret things of God.

Coronea: I will not we demand to hierarchies of angels and demons TRAY, which I do not know enough to prudently from the Wiero Dionysius, and they have been written.

The hierarchy of heaven. Of tricks. Other: described.

Salome: I should like to affirm that nothing in things so obscure, nothing else is known to mention For unto you it better than me, since they draw such things as I could from the same sources, namely, one of the angels of God not only for eternity, but also due to the creation of the demons, and just as the two princes of the angels Seraphim are said to stand near the most powerful Creator, to the bounties, the channels of light, rewards, and the life of the lower offices to give all of the angels and the stars, so also there are two opposite, twice, as it were, the higher the sergeants and the chief magistrates of the minister, or the award of punishments to the Leviathan and the Behemothes imposing the punishments, or the fruits of calamity, or the destruction of cattle, or the defeat of wars, devastation or regions, or the popular and common diseases, or the destruction of cities, destruction, or of the whole world is elementary, which, however, which only become God's decrees, either live in fear that no one should accuse the demons: Accuse not, says he, servant with his master, lest he curse thee, and dash. Which signifies elegant allegory, not to be angels and demons incusandos who remained unmarried unless I have commanded inflict calamities, and only if decrees of God commands of the exercise, but rather must do their best to accuse and of the crimes to confess.

In another place: I do not want. Another: only. Jesaiae, and. Jes. and Zech. add. two sons of oil, who pour forth septuplex gold in the candlestick, namely, the seven planets, the heavenly bodies from the elements you wish to quibusA is derived. Prov. Vincent Sigebert Speculum in the book, c.

A. Another: And the elemental.

Friedrich: There is a village in the district of Mainz, whom I know not what demon LAPIDARY have afflicted for three years, and finally declared, for the people of one, which referred to the name, conflictari capital crimes, so that it shall be necessary to leave the house, but in any Latin house, the house of fire deflagrabat, as a short time all the dwellings of the various cantons are consumed by fire, they may be.

In other places, and the last.

Salome; but wounded him severely sin is committed by those who fear the demons, who worship the even more serious, lest vapulent, as if the demons and judges were to witness the punishment, which is imposed. Which hence has arisen the detestable wickedness, that they think that by Beelzebub the prince of this world. Hence Manichaeans, who set up the two princes of the world, plague profligate. Why for God to Pharaoh: That I might understand, he says, which I am the lord of the earth. Item: this Leviathan, which he formed to be mocked him, but to be convinced that we may have to Lord it over the world is elementary, as well as the heavenly bodies, the eternal God to be the hands of angels, and demons. But that Leviathan, or worn as that which afflicted the demons and the offices are corrupt, and power of goodness excites continuous. Pharaoh, and they put to death every male among the Israelites possessed of a devil and as their numbers for Himself a people to serve the inevitable, not to worship God, the more and more wonderful fruitfulness of the people abounded. So, too, and as their numbers are corrupted forms of matter flowing from the demons, the more he shows of regeneration and relieving themselves in those fecundity of the divine. But the fact that Leviathan poets mocked in these words: How art thou fallen from heaven, O Lucifer, the morning, my son, afflicted to the land, when in fact you jactares board and a seat in the high heaven of the stars and the high places of the country collocaturum, upon the side of the north, to a powerful equal to God that they might lift to be done, to hell withdrawal, however, rejected into the pit. Item: is it possible that he, who the earth to tremble, who shook kingdoms, who gave up the world like the desert, the cities has fallen away? It has in the obscurity of this speech, to which the light can be brought, if we were to say, the son of the morning, in the way in Leviathan, whom elsewhere and in other places it is said the first-born was created with the first origin of things, whether that is the commander of the corruption of death or בְכוֹר מָוֶת is called, because that the privation of habit, so the dawn sun, the light the darkness foretold. Likewise, the earth to tremble, shake the governments, the cities utterly cut off, left alone without the world to pay it, do not conform to the divine majesty, but a spoiler, the executioners and the lictors, which it is also said to be cast down to hell, it signifies the destruction of the stars of the celestial angels, and not permitted to Asmodaeo or Leviathan, but in the pool, as Jesaias, or into the sea, as in Jobum, or into the rivers, as Ezekiel, that is fleeting thing in this country of the elements and from the prevailing approach of the heavenly bodies to be forbidden. For this, which belongs to Satan in the council of the angels from God asked him whence he came, he answered, circumivisse himself earth; he says, not heaven.

Exodus. Ps. Others: exceeds, or: refreshes. Jesaias, et seq. Jesaias, et seq. Job.  Jesaias. Job. F. Ezekiel. Job., Et seq.

BROKEN: That is, unless I'm mistaken, that the ancient Greeks, who fulfilled by all the fables, of Juno furies of the air to prevent a president they say, they may be able to prevent flies out into heaven, that is demons by the angels from the clouds with thunder down in the rivers and fallen headlong deturbari sublunaria these bodies to destroy and to destroy them.

Others: inflamed.

Coronea: So, when the elementary is the future of this solitude?

In another place, therefore. In other places: solution.

Salome: That is hidden in the secrets of the divine majesty, in addition to that there is only a conjecture we can obtain (for nothing I believe in that kind to answer positively), as commanded by divine law and the rest to the Holy Land from the agriculture exemption. For the seventh year also, because of this, Alexander the Great and Julius Caesar gave the greater tributes, our liabilities. And so, after six thousand years old elementary solitude of the world is signified the future. For it is not cut off the waters illuvionibus the world is elementary, as age tells Noah that the waters gulf region which is covered, the second month, who by the Chaldeans Bul, that is is called the flood, because the floods happened in the month of nearly all showers and scattered the seeds of salvation, but let them fall in the month of him, who are almost are wont to have augurs the fruits of barrenness. And that also the seventh one thousand elementary is rest of the world, so even when it gushed out seven times seven years, all the servants of the great jubilee, and also farms with cattle, and every slave, having loosed the connection, freedom and way of indulgence to each return to the ancestral possessions is evident. And so, after seven times seven thousand years, which is round about the return of the stars of the celestial motions to the principles of most, the greatest year of completing the conversion of all things follow. From this it is meant, perpetual worlds of God eternal power and goodness of creation and recreation in a continuous succession of men and of angels, will be the predicate. That seems to indicate more clearly Isaiah: There shall be, he says, a new heaven and the new earth. Again, with David he had said, to perish with inveterarerint the heavens, turned to the maker of worlds, But You, he says, are the same, and thy years shall you no like your always abandon his age and the ages. To this also belongs that of Solomon. Nothing new under the sun is not any thing future, which previously had not have been.

Others: if any, however. Leviticus, Josephus Ant. Judges. In another place: FLOOD, or: WASHING AWAY. In another place: time. In another place: fluxerint. Another adds: In the fiftieth year. In other places: houses. Others: a year. Jesaias. Ps. F. Eccles. F. In other places: they that before.

Eighth of origin is in the books of the same sentence περὶ ἀρχῶν Caesarius, and above all on Him the place, where acts from heaven. And free from the Ismaelites also carried about, in which, indeed, the author writes, the bosom of the most honorable of the world into this world and whatever restrained; perish. But when he and most of all things importunissimus corrupted the destroyer of all things, and at length occasurum and, as Seneca speaks, death itself die. But first the loud shouting of the greatest and thunder and sounds great and the sound of his going down by fatal blasts testaturum.

In another place: corrupting the. In another place: wild.

Friedrich: Wonderful that vicissitude of all things, from the secrets of the Hebrews gathered by Solomon, seems to agree at all changes of the stars of the heavenly bodies. Aries and Libra on the movement of the consternation felt for the seven thousand years, and the heads of seven times seven thousand inerrantium circumscribed around and to each its own principles of motion of the stars returned to the world. The demonstration at last perceived the memory of the Fathers, having before all the old would have been unknown.

In another place: connection. Another: The residence of. In another place: circumagantur. John showed Regiomontanus.

Salome; This, indeed, the Chaldeans, the Egyptians and was concealed in all astronomers, namely, the ten celestial spheres there is no plurality to be considered, when in fact Pythagoraei, Plato, Aristotle, Ptolemy and Hipparchus μαθηματικώτατος he affirmed that to be eight or nine, to the summit. But the letter of the ten spheres of the sacred allegory VERY FINE signify this verse: The Works of Thy fingers are of heaven. Where the number of fingers the number of heaven unknown to astronomers and declare all the Chaldeans, which also signified an allegory of ten curtains of the tabernacle. From which one understands, of all things the most important secrets of the divine allegories contained confidential letters.

Abraham Aben Esra in Ps.

Sena: If the prince established and setting of the Leviathan of corruption created by God, and, indeed, the first origin of all things and before it was light itself, to provide for us, not God the author admits that evil. For whatever is the cause of the cause, that is also the cause of the thing caused, the consequent effect. But no more effective had Academics argument, as to determine the world for ever, the best of any God, the Maker of all things, of corruption and confess ἀταξίας author.

Another adds: very. Proclus, Philo, thus also Syrianus, whom composes the twelfth book of Philoponus.

Salome; is the error of that art grown old, and also the opinion of the theologians-KNOWN, the origin of evil was invented by the devil; two, however, I think, indeed, amongst the Latins and the other, other, that among the Greeks, this opinion have despised.

Thomas lib. qu. art. and, whom the rest follow.

Friedrich: Thus we have received from the ancestors, the most holy and upright all the angels that there have been the beginning of its origin, but only some from the way of integrity and purity of light and from the heavenly deflexisse deposed and had fallen to earth to man these and also from the evil and deceit which follow, I say all the calamities and plagues, dimanasse. Now they think that signified the authority of the writer's words Jesaiae and the Apocalypse of John theologians, one of which the withdrawal of Lucifer from heaven, the other part of a huge dragon with a third of the stars that is headlong deposed wrote of angels. Also, as it were, Christ declared that he saw lightning from heaven to earth, driven out. This is the opinion of Christian theologians.

Jesaias. Apocal., And. Matthew. Luke,

Eighth diversity among them in the case of the theologians of the demons he does, that nothing I dare say. When Augustine is so uncertain, as when the devil deflexisse had written, putting these words: 'This can not be asserted with more certainty, we wonder, if he can. Therefore, since the reason that many have failed in it, Orpheus, and Empedocles Pherecydis authority outstanding. They, moreover Ophionaeum the dragon and the greatest of all the demons are fallen that were with him, the said δαίμονας οὐρανοπετεῖς think. But when we ask, why do almost the same moment when they were created in the highest purity, with so much arrogance intumuerint to himself, the Creator, as his Creator exaequarent themselves, or who only charge them to drive us on, become speechless. What reason is extant, as the ghost of Persian, the two making the principles of equal power, the other, indeed, of good and of the heavenly bodies, and the other evils, and sublunarium, not by the best source of good seemed to shift the evils of the whole of the foundations of piety and religion getting head. But Plato, with all other things to be led from one principle, and really demonstrated for having ascertained this fact he would have had to fetch a crime and evil by God Himself, the origin of thought, derived from matter all the evil he wrote that in it to be in existimeret κακοποιόν τι.

In another place: bend. In another place, followed, or attributed. Elsewhere: About. Another: in so great a crime. In another place: driven. In the Parmenides and Timaeus. Another adds said, might be, another simply reads: drawn. Another, she said.

Salome: That evil from matter produce, constantly deny the Scriptures declare: neither vanity nor malice, says he, came forth from the earth, the greatest worker of all things and for that reason, immediately after the mass of the universe, it is said that he had seen all that he had done very good.

Job. Are lacking in another book the following words of Solomon. Of Genesis.

TORALBA: no stain of sin in the matter, clearly demonstrated from the fact, also that there is no acting in the matter you wish, but in the form of, as well as in the nature that the matter of no hypostasin per se.

In other places, because.

Salome: the origin of all the errors flowed from thence, that evil is something to think that they, when in fact there is nothing at all. I, says God, making good and create evil, making light, and create darkness. As darkness are nothing other than the privation of light, so evil is nothing other than the privation of good. And so he said to do good, because good is a particular thing, namely, to create evil, however, the privation of good. For just as the columns ademtione rushes building, so, good subductione: evil follows. For when he had said he was angry with the people of God: a moment I will utterly destroy thee, Chaldean interpreter turns: a moment, my majesty I will take away from you. For if what evil he was in the whole nature of things, and that of the demons which are always a wicked are said to persuade, they were evil, which is absurd, since they are of substance and intelligence and, indeed, share in life, and both them and the grant of a gift of God tribute. Whatever, however, is such, and therefore must be good if evil exist, or, if the demons were evil, they ajentia DENYING true and at the same time, and indeed most absurd univocally imply a contradiction, because they were good and not good.

Jesaias. This makes use of the likeness of the book of Rambam Moses I. Is lacking in other places. Ex.

Eighth this not, indeed, the definition of evil, but from the description of Augustine embraced the privation of good, lest the Manichees pleas, in which a very long time acquieverat, consenuisse to the other.

On the other hand Faust. Manicheans. Is lacking in the other codes. In another place: very. Another: consent.

Sena: If evil is nothing, that doeth evil, does nothing, but he who does nothing, deserves no punishment, and therefore that doeth evil, is worthy of no punishment.

Senami is lacking in the following words in another book.

BROKEN: It is preferable, he says Lucilius, an idle that has no act. Why refuted the argument that the contrary argument: He that doeth evil, and the pain is worthy of, who does nothing, the evil acts; therefore, who does nothing, and the pain must be worthy.

In other places, were slain. In another place: ill.

Sena: If only the evil are opposed to the privation of good, what is it this way, Aristotle and the rest in one almost contrary to prescribe a general sense?

The book of 1 and 2 of the Ethics. Another is lacking in the book.

TORALBA: Not only in that sin is committed by Aristotle, that the goods contrary to put the evil, but in that also, that the good of finite, infinite evil, however, he imagines her. For if the contrary the other would be finite, infinite the other, it must be finite by the infinite dissipated. For example, if the fire would be infinite, finite water a small moment of the burning, heat, drought, consumsisset, fire an infinite number of finite or water quenching. Thus a finite malice infinite goodness into this world and utterly overtaken evertisset. But since nothing is actually infinite, except for the first reason, as has been demonstrated above, there is no contrary to it can be. From which it follows, if the good can be any adversity, because only a is infinite, the infinite is not to be not only evil, but even of its existence, understood no other way than by privation.

The book of 1 cp. Ethics to Nicomachus.

Salome; The former is known by the master of wisdom it is said, never overcame the wisdom of malice.

Wisdom

Sena: If virtue consists poor ability in between the extremes of all vices, it follows, from the vices virtues, far from the evil overcome good, always had two vices opposed to one virtue.

Another: a good evil.

TORALBA: in no way from Aristotle could be said to be lighter than it seems, than to the merits focus in the midst of the vices, and contrary to good finite an infinite number of evils, to establish, because if the goods are finite, an infinite number of evils, however, where so many virtues and so many are found, which means they can to protect the vices of an infinite number? What also of the very nature of alien, than to lay down two vices contrary to one another and to one virtue, in all nature there is no better with the decree, to be contrary to one than one, because contrary to evil with the good he did, he also decreed to be contrary virtues vices. And since they are utterly absurd, then there is nothing more absurd, than the evil that he set to infinity, the extremes to define. For he maintained between the two extremes evils, when in fact they can not infinite thing nor the middle of the extremes of thought. And it must be determined to be the vices or the edges of the evils, or as a means of reason or of the thing found.

The book. cp. Ethics. In another place, another's. Else: more certain. In another place: his self. Another is lacking in the book.

Sena: If that gold, which is always praiseworthy seemed to all, let us remove the mediocrity, and the fibers to pull up the roots of all the virtues, and must be exterminated.

In another place: take away.

TORALBA: Shall you, Sename, the wisest, most prudent, most learned every one came cumulandus greater praise than if it is moderately learned?

Others: Do not. In other places, who.

Sena: the middle of the moral virtues or goods they complain of, but not intellectual, in which the last are the most praiseworthy. But wisdom, prudence, knowledge goods are intellectual beings.

TORALBA: New Peripatetics this old medicine sought the disease, but they do not seem to be all intellectual virtues, as the Stoics been most clearly defined, otherwise it would be necessary to place the moral virtues in mortal desire and the brute, nor immortal due to the rewards of the good intellect, but mortal desire. If only those are moral virtues, what is more absurd than wise, very wise, most learned to be regarded as worthy of the highest praise, because the intellectual virtues, and as their numbers and the greater, because they are better than him, however, who justissimus, the strongest, temperatissimus, as vicious to be accused, because recedes from the poor ability.

Another: I know. Cicero, of the end. Another: yet. In other places, at all. In another place: they were. To another, but if a man, or: who is it.

Friedrich: Certainly, performs, and is moderately learned and the wise man, than just moderately temperate and being, as against established a new discipline Peripatetics, praestabiliorem to be in the intellectual virtues, than moral mediocrity.

In another place: teaching.

Coronea: This appropriately. But, not to depart from the poor ability of good and evil has been proposed, and the importance of weight with this question is greatly esteemed, not two worlds, or contrary to the principles of each other, or God Almighty established the author of the greatest evil, even if the demons by that very fact, that they are, let us give to be good, that is i.e. as the sum of and the share in the essence of intelligence, who judge them, however, that there are wicked, who corruption, destruction, calamities, wars, destruction, storms, popular diseases, fires, shipwrecks, deaths, and they bring? For in the sacred books called, because of this we see the evil spirit.

Others: discussion. Another: the best thing. In other places not.

Salome: Who thinks a dishonest, who carefully carries out the commands of God?

Coronea, No one, indeed, I think.

Salome: Why, then, not the same judge of the devils, angels, who so carefully, obey the commandments, who have not make VOLUNTARY? Therefore the more so that those things which are commanded by God, always are just, justice and the law nor the execution of any wrong has.

In another place: with or, both. In another place: the commandments of the exercise. Ps.

Friedrich: some things are evil of punishment which are proved by God, since God as witnessed bitter voice of the people, that there is no evil in a city, which has not done. I.e. evils of fault adulteries, thefts, murders, God curse.

Deuteronomy. And Kings. Jesaiae. Jer. and. Amos. Jon. Mic. and.

Salome, The voice of Hebrew, Hiphil is signified by the word, and that there be rather permission to do as we speak fatty, which signifies the action of the agent itself. However, this is more clearly understood from the fact that it is written: And Satan stood up against Israel, and provoked David to number the people. Here, indeed, the execution of Satan, there commanded of God signified. But evil of fault, or there is nothing else than a privation of good, or else referred to the good, since God Almighty also the greatest of these crimes, crimes, frauds usually turn to the vengeance of wicked men. And above all on Him to see The goodness of God, that nothing is ever admitted crime is acted upon, unless one of those to ensure a better future, as Joseph to his brothers, who sold himself: evil, indeed, you decreed against me, he says, but God turned it for good.

And of Kings and Chronicles. In other places, have arisen. Another: the best. Of Genesis.

TORALBA: Theophrastus was the same sense of God; The former, he says, is that the first and the most divine, the best wishes to be that all these things, that is τὸ γὰρ δὴ πρῶτον καὶ θειότατον, πάντα τὰ ἄριστα βουλόμενον. And since the chief good, have fallen off, not, indeed, are evil, but less good, less than honorable and still less, a longer depart from the chief good. Nor God from all wicked, but wicked men depart from God, who is the author of all good things, the cause of no evil, happiness parent of most beautiful and honorable and simple, true, πάντων ἀγαθῶν αἴτιος, κακῶν ἀναίτιος, αἴτιος εὐπραγίας, κάλλιστος, ἄριστος, ἁπλοῦς, ἀληθὴς, Plato writes that most divine, and as Porphyry: θεὸς ἀγαθὰ μὲν πάντα, μηδὲν δὲ φαῦλον βούλεται. And, indeed, his merit no Plutarch criticizes Chrysippus. For when Chrysippus had written, God cacodaemones praefecisse to impose the calamities and disasters, Is it not, he says Plutarch, the charge of God is applied is of the best wicked ministers of the government give them suffer as a king in rage against the best man? Plutarch, indeed, bitterly, a man of the most calamitous to otherwise. For neither Chrysippus had written, the rudder cacodaemonibus granted, but rather the ministers, the sergeants, executioners, to imposing the punishments just designated. Moreover, even as God with Malachi: control, he says, a spoiler, lest the fruit of the country of your corrupt.

Others: they slip out, or exceed. Others: of the highest good. Dionysius the Areopagite, the book of 2, of the divine NOM. In other places, and. Περὶ ἀποχῆς Others: execution, or: exacting. In another place: the wicked. Malachi.

Sena: Why, then, the demons, why Satan i.e. adversaries, why spies, why should the devil i.e. are said to be false accusers, if they are not evil?

Friedrich: That which is consistent with his nature and his office, do they wish and seek, namely, to destroy, proceeding, to corrupt; WITHOUT ORDERS but that none of the emperor, and magistrates, that is Of God, or angels.

In other places: desire. In another place: of princes.

Sena: As Augustine writes, that God himself wills of men incline to evil.

Of Free Will 2.

Friedrich: in good faith, we ought to interpret the writings of theologians, with innumerable evils Augustine places the origins of forward very far from God. This, then, to the ones permission.

Salome; cancer is incurable, he says Philo, Hebrews, God the author of evil to fetch. For what is a foul by the waters of purity, and some bad from the very source of goodness can flow? Woe unto you, he says Jesaias, that you say good evil and evil good! Very often draws them and the very brave and distinguished men of his age to pick the flower, not to suffer in this life worse, as the best and sacred place of Josiah the king, Hulda charge and ordered them to be bard to prevent a doubt, lest the wicked incusarent God, a prince of such great courage that he suffered from the enemy, Pharaoh put to death.

In the Book of cp of the fugitives. Jesaias. Wisdom. 14. Of Kings 22.

BROKEN: Indeed, Plutarch seems to have written the same to me by God: προεξάγει τινὰς ἐκ τοῦ ζῆν τὰ μέλλοντα προορώμενος.

Coronea: At, then, there are some who make God the author of evils, not only because it does not prevent, but also because he commanded, because it has decreased, These are the words: excoecavit, not to the hardened permission, but confirm that the referred to the effective action of God, whom they fear would be otherwise idle, but also incest, Absolonis affirm to be the work of God, though not often feel the other's words to the permission of another claim they think, but to be referred obeyed his commands. What, then, to Horace Flaccus so the Psalmist exclaims: Because they have not God, willing to iniquity are you? And when the king's crimes execraretur Manasseh: Because I have commanded that they never made it, nor the heart went up to my.

Another: some have. Elsewhere: About. In another place: very often too. In another place: feel. Psalm 5. Jer. neck. Kings, and. Chron.

EIGHTH: But more serious is a disease of those who enumerates the Iliad of evils, yet nothing good to be found they say, as Rabbi Moor, and Pliny, who calamitosissimum man and nature of all the most disparaging step-call, when yet a little less than the angels of God made man and all living beings in the supreme power to him has given him.

Another: Maimon. Hist. born. Having.

Coronea: enough about the origin of good and evil, therefore, has not yet come, however, we seem to have done enough to Senami of the proposed question, namely, from whence so many myriads of angels, and demons, when men are by their very nature, unless sustained goodness of God, or from where in the order of the death of place and be substituted?

Salome If they have nothing in the nature of the order of fitting is excellent, it certainly was not, it is doubtful in both orders of angels, and demons, principalities and dominions exist. For when God speaks of the Leviathan: How long, he says, possesses strength, how much instructs the provision of forces? that is, the demons of the army. And Daniel, writing to the angels: The Prince of the Persian kingdom resisted me; en But Michael, the chief one of the primary help, and took me. But whence it perish, and when they are developed, they used and when, is not, I think, to affirm the human mind.

Another: How fitting. Daniel, 10. Another added, he says.

BROKEN: Nothing has been done in the sacred books of the creation of the angels, who, however divinely interpret the oracles of the sacred, of the stars of heaven, and the creation of the angels wish to be understood.

Friedrich: This prayer, indeed, the heavens, and the stars will be desirable to have the angelic nature and the animal.

TORALBA: Why not? Certainly Aphrodisiensis and Theophrastus and Alexander, the peripatetic prince, heavenly bodies not only intelligible, but also the faculty of sensible praepollere affirm, otherwise dignity and superiority of nature animals were far lower. Plato, therefore, calls the sun ζῶον ἀΐδιον ἔμψυχον.

Metaphysics. 2. From heaven 4. And another: and the princes. In the Timaeus.

Sena: Why, then, they divided the animal in man and a brute, if celestial animals are the stars?

TORALBA: What prevents an animal to establish by clear arguments using a twofold, namely, intelligent and a brute? Understanding again of two kinds, the celestial sublunare and I say, a kind of visible living thing, and celestial, as the stars, and invisible, as the angels; sublunarium also two kinds, one of which, that the visible is, men are contained, the other, that it is invisible, the dead bodies of the minds of survivors, which or angels, or undergo the nature of the demons?

Is lacking in the other codes. This is lacking in the following words in the eleven other codes. In another place: separate.

Sena: But what shall be the sense of such living thing, any food, any drink which life?

Is lacking in the other codes.

Salome; reason, to understand, to contemplate, to act. Way for the reason and intelligence and action which does not angels, but also the stars themselves to be in it, can testify that: The heavens declare the glory of God. For only the voice of the rational nature שָׁמַיִם to assemble, teach Abraham and Moses, Rambam Aben-Esra, and so referred the words of God himself: When the stars at the same time jubilarent exsultarent morning and all the children of God. Likewise, of: The heaven was fought, the stars themselves from the wars their places heaped against Sisera. Daniel also writes more plainly, that they who have taught other outstanding integrity, as the splendor of heaven would be conspicuous, but those who perduxerint many to the glory of true justice, as an everlasting splendor and abode of the stars in heaven would. Photos of the angels, therefore, the curtains of the sanctuary subornari ordered, that we may understand, the stars in itself to bear the angelic nature, for it is the sanctuary of the world an example, but a copy of the world.

Is lacking in the other codes. Ps. Cp Lib. Job. Judges 5. Daniel, 12, Others: in comparison. Philo, in the description of the sacred. Having c.

Eighth Faridus Tomis, Ishmaelites a theologian of great renown for smaller planets to be gods, and the stars he writes, as even Alexander Aphrodisiensis origin, Diodorus, John Picus have no other fish in the waters, wild beasts in the woods, the cattle on the pastures, to live than living beings in the heavens and the stars suiscunque be placed in the house and places, say. Nor rashly Hipparchus the minds of men to be particles of heaven was said that both were present in the force of understanding. But that, Sename, the diffusion of food and drink to the life of every living thing to look for things in heaven, do you think ought to be, or whether they think God can not live without food?

Another: Ebn. In another place: the most learned. Lib. c. Dist. Περὶ ἀρχῶν. Hexapl. Having V. Others: their own. Another: abode. Pliny. hist. Nat. Another: facts.

Sena: I am not so stupid, that God, whom he incorporeal Toralba to be shown, I think food fed, but the heavenly bodies, the stars, stars, fire Posidonius need with the food, the Stoics easily the prince of his age, so for declaring, as the world deflagraturum then he said, when the whole elementary food consumed was constant moisture of the stars.

Of Cicero, Nat. Gods. And so a reference of Jupiter, both gods and naturaA in Ethiopia at the extremities of the shores of the ocean. These two things are lacking in other words.
A. Another: or banquets; names.

EIGHTH: Why are so many and so not so many ages, which gushed out from the age Posidonii, diminished or humors of water consumed by the heat of the stars we see it?

Others: or, then, then.

Salome: There is a wonderful secret in the sacred books, all astronomers, and hidden physical, namely, aqueous heaven, which is convex from the top of the highest of heaven so far away, than from the hollow of the same ocean of heaven. There is much difference, however, as the Hebrews as well as confirm the Arabs astrologers, seventeen thousand terrestrial diameters, and so it is said to belong: divided up between both the heavens and the waters from the waters of the question. From this flood-gates of heaven open taint of waters poured, cumularunt the world, otherwise would have been no floods at any time, against which all the theologians of all nations, and confirm a physical, because if the whole ocean and all the rivers and the vapors in the clouds depart, the flood waters poured scarcely a thousandth part of the make they could not have Wilt thou not be breaking out upon the earth from the waters of the ocean with the channel, but so great an abundance deplueret whole days from heaven, as yoke of oxen cubits above the highest mountains rose up.

In another place: vortice. In another place: CONNECTION. In another place: both from there. Genesis, Others: collusion. In other places: they affirm. In another place: all of the river. In other places: they may have. In another place: floods, or: the flood. Another: cubits.

Sena: Shall the heavenly stars above the waters of living beings that feed, I do not know, however, I do not see why the waters nourish the stars, or why globose eyes of cattle that contained an appeal.

In another place: the cattle.

BROKEN: Master of speaking is the best use. But the heavens and the stars include not only academic and Peripatetics appeal of rational animals, but also Augustine, Jerome, Thomas Aquinas, Scotus into this world they call an animal.

Proclus and Plato in the Timaeus to Plato. Alexander l. c. . Enchir. c. In Ps. p. qu. art. L. dist. qu. In Ex.

Sena: If the sun, if heaven is an animal, it must be the body and the soul, of matter and form, as it were, the parties to be united in one and the same hypostasin. But the intelligence of the heavenly bodies was withdrawn and the family of philosophers and of the Arabians Peripatetics separate confess. Which way, then, to the animals coagmentationem copulabuntur?

In another place: living thing. In another place: computabantur.

TORALBA: Indeed, Thomas Aquinas, Aristotle's opinion followed, he confesses, the celestial intelligences, or angels or minds to call I want to separate, joined to the heavenly bodies. The two, therefore, it is necessary to one another, or to be united at a single clearly constitute hypostasin the animated body, either completely from heavenly bodies was withdrawn. But if to an animal of establishing a united, that is the rational, or irrational, not this, then it. If, however, heaven is not the same one hypostasis of the animated body, not the same from the intelligence and celestial body consisting of a natural body, must be that, to be violent course of the celestial spheres, not natural, and to be moved by an extrinsic mover, such as angels towards the movable towards the star towards the workers machine, that is abstract nor the concrete substance of an incorporeal heaven round the body celestial natural and dead since none of the body without the natural union of concretely exists. Now, as nothing is resolutely wonderful conversion of the celestial spheres, it remains, the movement of celestial that is not to be violent mover from without, but natural, i.e. from the intrinsic coessential the form and make it his to be done. For what can be long and violent in nature? Although it is strange breathless Aristotle celestial natures to have done no other way separated from the minds of the round, which the wheels from the Maker, when in fact you did not doubt, to call God ζῶον ἀΐδιον ἄριστον, everywhere evident, however, affirms an animal of soul and body.

In another place: of this. In another place and established. In another place: worker. In another place: to be moved, or: be started up. Of the first philosophy, the predicaments of the soul. In other places: he confirms.

Salome: The bodies of the heavenly stars and she to be animals, not only self-evident Toralbae facilique demonstration, but also by divine authority is evident. When the wheels of Ezekiel in the vision of the Divine majesty, which the interpreters of the Chaldeans שָׁמַיִם then Ebraei then interpret the heavens, to be moved by himself he said, put these words: Because the spirit of life was in them. Where openly refuted by Aristotle, who thinks outside the heavens, and from an extrinsic mover to be moved, and besides the heavens, to be in the spirit of which he said, also referred to the heavens about the animals, that is angels, and then the heavens above Saphirici image of the stone, who is called by the same chrystallus, and it was heaven namely, aqueous, as if chrystallus, concrete is the seat of the all-powerful God. And just as the sources are derived from the sea and the rivers and seas in the ebb, in addition to that which is from the heat of the earth, animals or ebibitur expires: thus also of their courage, of which is the origin of the heavenly, intelligent, and him in the heavenly ocean, where the stars shine, give thanks is to fly back, in addition to those who, by defiles earthly stain, affigunt ground of the divine particle of air, as he Epicurean Horace Flaccus writes. Among them, however, fallen from heaven, who required of heavenly things, to take part in this, it seems that many turn to the true glory, not otherwise than the splendor of heaven: but he that to the true piety and wisdom, the divine, not otherwise than the stars of the future are very conspicuous. For so Daniel, the prince of the prophets, not obscurely, but openly writes. For Philo, confirms the Hebrews, where interpreted these words: And observe the stars, so shall thy seed be, not only the numbers, but also the happiness of the future, signifies minds for his heavenly nature.

To another, more easily. In other places: by the divine. In other places, because life. Another: to be moved because by himself he said, was life in them. Others: Saphirini. Others: flow, or: diffluunt. Another: afflict this. Others: the divine. Others: the heavenly places. This following the twelve words are lacking in other codes. In the Book: Who heir of divine things. Opp. his Greek-lat. p.  He adds another: he says.

EIGHTH: certainly this discipline, from the last received antiquity, is evident from the Chaldeans and the Hebrews to the Greeks of Manasseh: For Hipparchus parts of the heavens and in the minds of men wrote to return to the heavenly nature, and a new star shone on the day and generated his own age, referred to. Also in doubt, or more often that it would be. But Aristotle to have been handed down to posterity the most ancient discipline that confirms, namely, them, who claruissent highest praise of the virtues, and at last the angels to be made from among men, but few whom Jupiter loved a fervent and energetic raised to the sky just a virtue.

Sena: But rarefaction is not so much of illustrious men, as if their minds to go to the stars, the number of stars was to receive the increase. But not many than in the whole heaven, or if we believe the Hebrews some astronomers, they appear.

Friedrich: infinite force to be stars, not only these words of God: "reckon up stars" signify, but also the multitude of his milky white as the circle of the stars of countless shows. For if the least way the visible star, the eighth of the world, the earth is greater than twelve times, as some astrologers say, who can doubt that the land of an infinite number are smaller, which are invisible?

Solomon: But when the minds of the godly virtues of the nobles and illustrious evolaturae into heaven, by which his duties defuncturae, the mean time what on earth going to do, leaving the bodies of the place where the people, or gifts, or regions or praeficiendae are among the secrets of the divine majesty is laid. That even in the song of Moses it is said: When the Israelites to divide a number of nations for the most high, most interpreters of the Chaldeans and Ebraei they read in a number of the angels of God, which the blessed in their minds, ie angels, governments in the region and are attributed to the people. And so would seem to belong, that Ezekiel writes: I will raise, he says, my sheep Shepherd, who feed them, my servant David. But I also God to them, and my servant David in the midst of them. Twice servant said, lest any one should think the words of Jeremiah, or Ezekiel to belong to the Son of God but David was dead, he wrote years before Ezekiel.

BROKEN: That is Plato seems to confirm: O God, he says, he gave our cities and kings and princes, not of men, but of a higher divine demons has a history. That is entirely in harmony words of Daniel, which resisted the angel prince of the kingdom of Daniel writes that the angel of Persia.

Sena, To me the very absurd, indeed, Pliny, as well as it has been determined that those who ceased to be human, he trusted himself to be God.

Friedrich: From God to be made the human mind is very absurd, but the angels put on nature is made clear not only from what we have been adduced above, but also by the writings of the evangelists themselves to have no one to doubt suffer. But Pliny to think should have been, by the contemplation of nature often Chrysalus from the caterpillar, from Chrysalus winged butterflies, and indeed the essence of much puriore there are no longer flying leaves and leaves, but the dew Mellitus eat flowers and aromatic herbs. Again, this is more wonderful, that as the same tent caterpillar Changes colors in the painting of the wings does it matter, so also the minds of those that survived their dead bodies can be, past, morals or the habit of reference, have the most pure as the whitest and the very small body of men, shall be entirely different from those who have wings CHANGING, and was happening.

TORALBA, I am always this view, the extension, the understanding of activity, which Aristotle said θύραθεν comes from without, that is as I judge, θέοθεν, ὑψόθεν, οὐρανόθεν by God, from above, from heaven, is nothing more than an angel of God on man tribute to each leader: enough for the higher demonstrations of the nature of the soul is Aristotle's opinion was rejected, which the intellect of man, thought to be the same activity and SENSITIVE.

Salome: If any man wishes to take the force of intellect to the intellect PASSIVE activity, which he calls an angel, Rabbi Moses, each leader must contemplate the nature of the sun and moon. For just as ἄνθρωπος μικρόκοσμος is called by the ancients, thus also may be called an μεγάνθρωπος μακρόκοσμος not ineptly. And as the moon is enlightened, and the conjunction of the sun to shine, embraced and the sight of torn from them only from the same dark, amid the tents of the angels and the societies of the sun, so the sight of the human mind is illustrated, and if he is deserted by the same, enveloped in the darkness, languishes. Shadows from the sun with the moon according to the land was abandoned, it loses the light from the sun than it was before he had received, and while the sun and the moon shine, the enemy Jehosuae, that is devils, the enemy of human salvation in flight are performed. For Jehosua, because of this, i.e. the author of salvation, he commanded the sun and moon to stand, as the Moabites to annihilation destroy us. For this is the place of this allegorical sentence, records and may not be always cleave to the senses, although the divine power to both the sun and the moon or the like illustraverint lights that night, the more easily cut off the enemy, allegory, however, is welcome to me. To this belong for those things which separate most of the theologians in various ways, with the divine secrets of fatty interpret. Night, he says Micah, instead of vision, and darkness fell upon us instead of divination, and drop them by the prophets day and the sun shall be darkened. The interpretation of the most deadly places an infinite number of errors and the Last Day of judgment referred to the sun and they think ought to be visible, which is not less absurd, which judgment of the dead after the thousand year to differ with the sun they belonged to the angelic activity or intellect, which he calls the Master of the sun of wisdom intelligence. Likewise, of the sun and the moon shall not shine in his rising obtenebrascet. Item: the sun and the moon shall be ashamed, they shall be ashamed, which has been said of wicked men to take revenge, the following goods to the glory: you will have no further into the light of the sun last much longer, and the brightness of the moon shall not shine, but the Lord shall be thine everlasting light, that is the light of God from the mind of your immortal affulgebit so great, that even disparitura light of the understanding of the agent, and not otherwise than brightness of the moon and stars rising of the sun is obscured or at least does not appear. Philo, in an open Hebrews: rising, he says, kills the human with divine light, the human divine light is rising up the west, seers that happens, the spirit of the divine order that immigrants may be seen to depart their mind. And Isaiah the subject: I will not kill your further the sun, nor be hid thy moon, for God is the light of your eternal. Horace played with perfect propriety, for God calls the sun. For this place: thus it has the reading of the Hebrew God loveth mercy and truth: ie שֶׁמֶשׁ וְמָגֵן יְהוָֹה God is a sun and shield. Thus the plane is done, SENSITIVE light of the intellect by the agent intellect, an agent, however, the light from the light of both the preceding and more divine flow, lest any man should think that God is the understanding of activity or in regard to worship God. Likewise, of: After the third watch of the night the light of the sun shall suddenly receive three times during the day and the moon. If any one wishes to interpret this of the visible sun, he laughed to scorn the inexperienced as well as experts NOT to drink. This, then, He willed it, the understanding of activity after the third watch, that is the third after an hour of the night, with intellect joined SENSITIVE. For this reason, the seer Balaam to come and consult with Hulda ambassadors of the kings have departed from the stand he had commanded, as in dreams the next night they caught the oracles of God.

BROKEN: That Solomon from the secrets of Hebrews explains, for the most part it seems to me to bring light to the get the concept of the difficult questions. But after the dawn dreams i.e. to be truer and more certain after the third watch, the Greeks they also give and Morpheus, of dreams that God is whom they really were, those who are asleep in the morning to appear.

Salome; SENSITIVE At times during the day watching the prophet foretells the intellect, having received the divine light, which does not have happened unless I see most divine seers, were such as Elijah, Elisha, Samuel, Ascalon. Themistius far from heaven, and of the sun visible allegory calls the active intellect, such as Picus Mirandulanus soul of the world in Plato is interpreted as the moon, than the liver and blood in man, and moderatricem of waters in the elemental world, the sun and air, however, the heart and the spirit in man temperatorem Ebraei they have made.

BROKEN: Perhaps these things, ill-perceived by the ancients, the Chaldeans, and Greeks as well as Palestinians drove, as the sun, which the latter Apollo, Bahalem they call it, the Persians Mithram, the ruler of nature, as it were, they thought to be prince of divination.
Salome; From this spark of wickedness. For when the king of the roof had fallen gravely Ochiosias conflictaretur, and had sent an ambassador to the oracle of Apollo, as the going forth to answer about the future, meeting the ambassadors Elijah: Because, he says, the king inquired of God for Ochosias Bahalem, denunciate him, setting the day of his near future. Some guides for the gods had no less wickedly angels of human life, and then home and familiar to the gods, since all accepted by God to a powerful one, and have had to bear, since by the will and power of the good angels that are attributed to men. Thus God to Moses, I will send, he says, my messenger before thee. Also distributes God, of spirit, when he was upon Moses, and gave the men on seventy elders, and prophesied. Not only good, but also for the revenge of the evil genii of the wicked are sent by God. God sent an evil spirit between the inhabitants of Shechem, also fell upon Saul evil spirit from God. Nay, even the actions of angels as well as the demons are attributed to God, so that all may understand that God give praise to the eternal one, this one to be worshiped and feared, and care should be taken from all fear of demons, as it were by themselves calamities, fires, wars, slaughter of men and cattle the offensive, when yet there is nothing VOLUNTARY dare, even if they wish, they can. I will not permit, he says, O God, is the defeat of the Egyptians, the roofs of your demon to undergo a spoiler, as it is said the Egyptians had killed everywhere. Likewise, of: devoratorem rebuke, not to take your crops. All these things belong, lest any one should think, the demons to be feared, or to be worshiped by the angels, because although the demons in the imagination and intellect, have the power, alone yet God in imagination, intellect and the will of the supreme right of the claims, nor they have any power without God.

Coronea: Apulejus Socrates wrote a little book about God, as human beings to the worship of demons pertraheret a most wicked man, when in fact he wrote the book of the same argument that is Plutarch περὶ δαιμονίου τοῦ Σοκράτους from the angel of Socrates, who always called him from the base to the honorable, yet they never worship instead of God, but the manner of her that she should have carried on your trusty, and wisest of the teachers, it is said.

Salome: the Bible interpreters, 72, who at the commandment of the holy scriptures from the Hebrew Greek king of Egypt, Philadelphus they have done, everywhere Cacodaemone usurped for the devil, as when the angel Raphael is said to constrinxisse demon in the upper Egypt. Likewise, of: The gods of the Gentiles are devils.

Sena; The former rightly learn willingly for example, to whom the bonds of tied the demons, to whom the underworld of birth control which vapulent with rods, which allow punishments.

TORALBA: If coagmentatione consist corporeal demons, as demonstrated above, who can doubt that, strictionem, coercion, animated bodies, and suffer the same things.

BROKEN: I remember, when I was doing Tholosae, lightning demon fell seven days in the case of stones and unwearied SHOEMAKER'S TRADE tavern up their position very conturbasse jactatione their family members, or to strike, however, without the blood of a certain no other way than with swords, swords, or by his bed-room, hurled fugari might have been empty.

Salome: And I, the demons no swords, no force, no weapon fugari to be able to set up, in the elements to be nothing, in short, which might be terrified by. Iron, he says a voice to Jobum of God, as if the Father has and steel, as rotten wood. Wherefore those who smoke, or the fish of the liver and heart was put to flight it is said, we ought to interpret the routed power only to the divine, and that the divine voice bearing witness: who created him, brought up him a sword. For resolutions with Saul David and from evil to destroy the devil was annoyed to Samuel arrived there, Saul Cacodaemon deserted, who at that moment, intent on praising God, began to prophesy, and when he had gone away from Samuel, again tormented by an evil genius.

Friedrich: Not only they are put to flight the evil genii from the goods, but also from the evil. And, indeed, we often see, fortune-tellers each wicked to free the besieged by demons with no trouble, other insusurrato murmur in the ears, and some circles and even in the middle of the characters in the front of the case with sealed, as fortune-tellers in Africa, the men whom they call mahazinos, the custom is, in short, others feigned devotions and prayers, to which is to appease the demon prince are accustomed to silence, as the people of piety and holiness, he gets praise from the ignorant. And so, with Polycrates: Mali demons, he says, make them his own free will, and pretend to seem to do against compelled against their will by the power of exorcism, whom they imagine that in the name of the Trinity, give them to men, as to involve them blasphemies and the punishment of the condemnation, which, when trying to catch me with admiration, song SAPPHIC we played in the following way:

Strength of the demons, numbers, honors,
The ordinance, the power of the office, the figure,
Order, meaning, easy for one to the mouth of
can say?
For the essence of good than of evil
Much purer motion lighter
It is reported that, to anybody, latter, however, a most severe
body consist.
But the middle between the good malosque
The only intercedes man, the gods
The last living thing, the whole suppress in the world.
A guardian angel, thus the unscrupulous geniusque
Snatch us hither and thither, until
The other has reference to look at from the grave
the enemy triumphs.
The protection of the highest cities cheeks
It is believed the keepers of the houses and the
Every man's, with God's favor,
ordered to the care of.
There are controlled by which nature is given,
Transient times that figure
And with the glory of matter flowing
add strength.
Minds to God, that the souls, and prayer, the
The nearer they slay the angels face,
Nitidaque face full of the Deity
enjoy the light.
But nothing more noble and institute,
How good to obey the depraved, just
Governing the right of both parties to the tribe of
perpetual law.

TORALBA, I acknowledge that the government handed down by every virtuous man to govern the expert, I do not see, however, whence so great a multitude of demons and angels, how much so many and so many provinces, empires, from states, thousands of men, it seems necessary to our judgment, but let us give the angels go their way in the minds of the godly nature, whose rarefaction is so great that he could scarcely discover that one of many thousands, and not even one who deflexerit way that is not from the right, but the multitude of the wicked to be almost infinite. And when the dead bodies of the minds of men surviving to live, has been demonstrated above, with the immortality of the soul dispute, the consequence is, the thinness of a wonderful angels, demons, however, innumerable legions would be, if the way it is true, in the minds of the wicked nature of the demons to be changed, as the pious and noble souls in the to turn the angels and the other from the opposite of the consequence is the property of another nature.

Eighth Cratylo Hesiod, and Plato, indeed, in the authority of the good men of the ancients, from this corporeal Snatched from the stain, the demons he writes to be done.

Friedrich: The same was the opinion of Tertullian, that Plato only from the respect, that a demon for the voice of Plato's cacodaemonum observed.

Coronea: even this arduous and difficult question Senami Solomon us in pieces, for the Hebrews from the foot of the shrine not to remain a very difficult and which may be easily seen.

Salome; More thee, Coronea, I have conducted, I do not know how wisely, but yet in good faith and which I knew I did not know which all opened, and I fear, lest I may seem too much poured out of, and as the sense of intimate account of the system, but not enough to Senamo possible, which is also of events demonstrations in all his senses hidden demands of mortal men, although they bring nothing of salvation to the highest importance, but that to each one they please, so it is lawful for every man to feel.

Coronea: Although this sum does not look to salvation, but a better look to the instruction, to the knowledge of divine things, to the delight of the mind, which acquiesces content with the knowledge of truth. For probable arguments, that can bear the nature of those things, I promise, promise, and it came to pass would be sufficient Senamo.

Salome: I have heard once from the most learned man, raising the minds of all those who had given it at all pleasures of the body and as a mire of honorable, or defiles, no force would have had the care of disciplines, together with the dead bodies perish, and that no result, confirmed by Scripture. Hear, says he played Horace Flaccus, hear all the people, attend to the affairs of very great, and the most grievous of all, which I have decided to open the slender as well as the powerful, and that often repeated, rewards those who are in human resources, and to their hopes collocarint, or in the house, proud of his name and the substructure of the power of jecerint foundations, not otherwise than brute cattle perish. Jesaias Also, when he had said, tyrants would never rise again, put in subjection, but your dead, O Lord, they shall rise and live. There is no truth, however, the minds of all of the wicked will perish utterly dead body; the west, they thought that some of David אל יַקוּמוּ from that place, he shall not stand, but as the dust driven by the lightest winds, so the sight of God from the wicked also will be dispersed. But the testimony of Daniel can be proven by: Many, he says, that sleep in the land of dust will rise again, these are, indeed, to eternal life, and the reproaches of insult to him for ever. Otherwise, the death of the wicked would be fruitful, as the Hebrews speaks with Tryphon Justinus. Nor is it a guarantee Daniel all rise again, but many. For those whose souls God killed (But only to kill the souls and bodies may be), of those, there is no hope of the dead are said and properly, to whom it belongs, Reviviscetne a man who was dead, was? Other sleeping properly they are called, to whom it belongs, that he who Did he sleep, he shall not rise again? Likewise, of: Let Reuben live and not die the second death. Whither tends also Ezekiel. And ravished me among my people, to kill the souls that should not die, they promised and the life of souls which do not live. But they, who volunteered to ejuraverunt God, know that they shall die, after the punishment has given his wicked life. So, too, Jesaias: They shall look, he says, the dead bodies of those who treacherously revolted from me, for their worm shall not die and their fire shall not be quenched. From which one understands, the results of good and evil is going to be very unlike his. The distance between the most powerful for those who have made themselves repented nor has ever made the crimes they have defiled all them that no difference exists from the judgment of wild beasts, but were attached to the belly only, and gluttony, and when they say obituros corpses; and some, of huge crimes, before they die, just luituros punishments. For Chaldean interpreter, who interpreted more clearly obscure, writes the wicked rise again, for no other thing than to suffer most bitter torments. It must also be a class of men most detestable of those who took the society of wicked conspiratorial faith with the demons, the demons whose ministry to the execution of punishments been accustomed to use; these to obtain most of their leaders, daemons, and they think the dead are always with the greatest pains and trouble to submit to their nature and the duties of most foul. The rest, who neither were bad in the end, nor repented, however, decreed the punishment of, more mild, however, as to cleanse the minds of the angels at the last group in the societies, and allowed at all. Otherwise some interpreter of the Hebrews Paul: I should like you to know, he says, the lower the image of God created men and in man, indeed, that two should be of higher appetite, good and evil, and as many angels: if well lived, into an angel of good, if ill, is converted into an angel of evil. And during that belongs the interpretation of fine and VERY CLEAR Riccii Paul, who these words, he made a shew of the slime of the earth not only to the structure of the human body formed man of the earth or clay MOORISH, but also SENSITIVE to the intellect, which made activity that is writes from the human mind to become an angel.

TORALBA: angels and demons and long-lasting life is the future, can be understood in what way, I do not see, when not even breathing of men, indeed, any definition of life can be perceived.

Salome; sure, every man's life are the time limits set by God, and the decree, whom every one can extend the extraordinary excellence of the virtues. Wicked of his life round them, and the ends of the contract, and the propagation of a contraction of time and life to this not only frequent in the sacred books, which we miserably, but also to the future life it belongs, that often the most holy and upright men to God, he snatches the flower of his age in the very, as Abel himself and most dear, Josias, the glory of princes. And this God, indeed, denounced occasurum a short time, not of vengeance, the miserable defeats foul. Just, he says Jesaias, perishes, and yet is there anyone who to call to to the mind, which is rescued from the threatening calamities. But almost all, says the angel to Esdras, perish and their profligate is the multitude: But if any man had escaped the dangers, he will conquer and will see my salvation, and then miserabuntur persons who despised my commandments, nor the virtues of repentance, nor any place they left, who must be subjected to torture or tortured after the. You however, are not quaesiveris curiously, how they are tormenting the wicked, but the just how they are to be maintained.

Coronea: Solomon The rest, indeed, a general agreement, in addition, the minds of those who have lived the life of cattle, together with the decree of the wicked torment the body says obituras simultaneously or for ever, but after a long though to be subjected to torture or to perish entirely, although there is nothing that asserted he would. We trust the sacred writings, all the minds of all, leaving the dead bodies, immortal and, finally, would rise again.

BROKEN: Yea, it is our hope and the confidence of the Hebrews, on the last chapter of the creed, that the dead will rise again.

Sena, Many, which the common people as divine oracles of it, I omit, however, made all the rest can be persuaded more easily to me than the resurrection of the dead bodies. No wonder it seems to me, if the Athenians at the end of Paul disserentem laughter of the resurrection of dead bodies they received.

Friedrich: But was the Philosopher Athenagoras, who wrote elegant prayer, to M. Περὶ ἀναστάσεως Augustus Aurelius. Disciplines under the same philosophy also was adorned with Justin the martyr, the emperor, who, however, refutes the acuteness of the resurrection of Sophists subtleties. Democritus was in addition to these, easily the prince of the philosophers of his time, who the resurrection of dead bodies was verified.

TORALBA: Still proposing to Pliny laughed to scorn, like, he says, from the foregoing and of the vanity reviviscendis promises from the Democritus, who also has not revived. What, in the evil, life and death this madness it is to be repeated?

Sena: glad to hear that shrill, which he promised, Friedrich, Justin arguments.

Friedrich: indeed, the trouble of all things, but one was or the other, I may seem foolish not to mention does not persist in a. If there are any of the elements, he said, they become elements again, since it is absurd, again the same exist, which have emerged from the elements. Furthermore, if the hands of God is, that you were made and men are corrupt, is it not also became the is, that we become again and corrupt? Above Toralba has shown, by the will of one God, and the general condition of the state to pay, why then, is not God, who matter out of nothing, created man from the dust, will be able to refreshing the same again from the dust?

Eighth God that no one can doubt, but the question is, will it or not?

DEFECTIVE: If a crime from the power of doubt, at least the will of doubt it is illegal, evident with an infinite number of sacred places of Scripture we may have the testimony of the divine will.

Eighth believe would be the resurrection of the Ishmaelites, as we see Alchorani books testified to. Azores, he says Mahummedes: the sound of the trumpet yield all the dead, but keep the right hand of God; the second time with trumpets, all will rise again. While those who are the rise again, Adam's stature, and his doctrine of Christ and the form of a Mahummedis affirms. God raise up the dead the same facility, which created. Between the philosophers and theologians, who, however Ismaelites venerate the sacred allegories, no dead bodies, but a mind, only the resurrection of hope. And certainly, there are two heads of the Christian faith, namely, ἀνάστασις and ἀποθέωσις τῶν ἀνθρῶπων, which forbade the Christian religion has innumerable, and especially the origin of a diamond, Synezium a bishop, the Phereonitas, Borbonianos, Zachaeos.

Coronea: That is lactandum us is that the Hebrews to the Christians among them belongs to the Ishmaelites of the resurrection of the dead.

Solomon, Rabbi Jochanan, by the sentence of Simeon Jozadach explaining the words of God: I will destroy man whom I have created, delivered, OSSICLE JOINT, לוּץ that is called, and so rise again would have been, who perished in the deluge, then the adherents. Writes, the mouth is neither the subject of a millstone shall be ground to powder, and they were burned or cast into the fires, nor the anvil with hammers, or suppositum, might have been diminished in any way, but have been sent from broken hammer and the anvil. For no bones are harder teeth, which he tried to stop the flames Pliny writes, however, yield lengthy fires. But these are written by the Hebrews allegorically, as the resurrection of souls meaning. For what the Rambam, Rabbi Moses, and of Juda, and Cynaeus say, there is no resurrection of the head of the testimony of Sacred Scripture to be free, who were thrown from heaven, he says Cynaeus, will return to heaven, who from the earth, shall die by the internet. And so they call the wicked Ebraei בְלוּ יַעֲל ie that came not up, they pronounce ignorant of Belial. For when the Master of the wisdom of man and beast would be the same destruction had written, so the Chaldean interpreter carried away: but the wicked, who have not repented, and destruction of cattle and the outcome is to be the same. Now it is the acceptance of frequent cattle for a sacred scripture for those who live after the manner of cattle. For that which is played lyrics: 10 sheep, oxen and beasts of the field, Jerome: cattle, brute or two Brutuses men, nothing different from the beasts, explains. And when he was fast had been proclaimed king's edicts to men and beasts, as God call upon the men the name of beasts, and of beast after the manner of living, interpret it, whose minds they think that to die with the dead bodies, the minds of the dead bodies of the just surviving, however, would be, that is should rise again, say.

BROKEN: But the resurrection of the bodies would be Jesaias confirms these words: thy dead live, and as my body will rise again.

Solomon: This is the place, who deceived the majority of interpreters, who read the נְבֵלָתִי for voice and another based on a similarity of letters ב נ. And, indeed, the mind shall rise up the body clothed, namely, air or a thin but subtle, as demonstrated above Toralba corporeal substance to have all the minds of all. For it is not if the air is not visible, because the body is not. Thus they were not the mind, whether aerial or fiery, he shall not incorporeal shall be said, can not be seen. This interpretation, however, teach Jesaiae corresponded with the preceding words of the same chapter: dead, he says, they should not live and the violent tyrants will not rise again. But much more equitable and more truly is, the soul of the angels in the form of a thin and a kind of heavenly essence, which the grave and the dead body convestiri impure. Now Jerusalem confirms the interpretation: For when Esau had sold the rights of primogeniture, the interpreter of subject here, because when he would deny the resurrection, hath despised the future life, but without the dead bodies of human minds live. There is, then the truths of the resurrection not of the body, but of the soul from this exsilientis the grave, that therefore it is said σῶμα ie, interpreted as Plato, σῆμα.

TORALBA: So indeed the interpretation of innumerable absurdities, which abhors Sena, and empty their opinions, who think that angels and souls set apart for the body to be free, are diluted. For if they think, the minds of the robe of flesh and bones happier future, and together with the corpses evolaturas into heaven, and that of the human condition much worse than think of the angels, when in fact this is far lower, although this seems to Solomon's sentence, agreeing with the writings of Paul: It is sown, says Paul, the animal body, he shall rise again spiritual. Item: gestavimus image of the earthly body, he shall bear the image of the heavenly. Also more clearly in these words: When this mortal shall have put on immortality, now it will not be flesh, blood, but the celestial body. In these words are sufficient means, with the bodies, which will rise again, lack flesh and bones, the spirit of the heavenly bodies, however, and the future. Now anyone can be conceived of the ascent to heaven of dead bodies? For when the stars from here to heaven in conjunction with the least distance of miles, as the Arabs say, even to the stars in heaven and from the chrystallinum, where the seat of God and the blessed to be preached, is the same distance, as theologians and philosophers teach Ebraei, the consequence is, even if the right line up the dead bodies of be enacted as quickly as flight, that is obliged to perform those miles in that every day, but not to that blessed to be able to arrive at the seat of eighty-thousand years, for some most insignificant bodily mass and to prevent the movement of men, carried off so quickly and swallows. Furthermore, since the wicked, and be confident of the same good should rise again, by which his members, in an infinite number of a certain good things must conquer the multitude of wicked men, whom, however, suffer an everlasting punishment in the hells diritatem affirm the bowels of the earth, which not only incredible, but also it is necessary to seem absurd, that if all of all, who up to now they are dead, the dead bodies will rise again, not only narrow the bowels of the earth and prisons, but not even the most ample bosom of heaven, indeed, taken. For it is not from the bodies can be penetrated by themselves. But if the phantasms will be a kind of feigned, not real bodies will rise again, but the empty images, and photos Manius fleet.

BROKEN: the tradition, bodies which will rise again, would therefore can penetrate, because the glorious, and for this reason Christ the doors being shut up their position in the assembly of the disciples.

TORALBA: confess, then, to be made glorious resurrection of the dead bodies of rotten, that is ridiculous, more absurd, however, bodies, such as are to be those at length, can penetrate to confess, when fire and the air were indeed most subtle bodies implies rarefaction they can, but with rarefacta in the end, they are to break out necessary, nor at the same time subsist in the same place.

Frederick: This is, indeed, to bring the force of our faith, when we may have tried in the most holy testimonies of the evangelists, Christ skins, flesh, bones convestitum body rose again as before, had eaten fish that state that he ascended into heaven and DRY, Jānis no doubt the place to be left. And so Augustine wrote, all the sects, which some pretend religion, at the end of the resurrection of souls to confess it. But if Solomon for his religion believe our letters less than he thinks, I think not repudiated Jesaiam and Ezekiel, whose rise again affirms that the dead body of the other is not ambiguous but clear voice, the other a vision of the bones themselves in the field of contact with each other to the movers and places coaptantibus each its own, and then ligaments, nerves, its fibers, the flesh, meat, skin covered, and after that air RESPIRATORY animate dead bodies, and that resurrection to belong to the most accurate measures. What persuasion scattered far and wide, so as that it still Peruanis Indians, with all the Spaniards out of the temple and the treasures of gold, might rob the rushing violently into the province, nothing seemed more bitter than seeking out the bones from the grave to gold pulled apart with this explanation of the resurrection of the dead bodies thought to be forbidden. But Augustine not only men of perfect age, but also to one untimely born imperfect and birth, than in the light of life gained, and before the dead came forward, and in perfect bodies should rise again affirms that no one should doubt no more.

Salome; Jesaiae wrongly interpreted, the place had opened up before us we seem to, Ezekiel, however, the vision would not be, if nothing else than what is seen, signify. That if any man ladder of Jacob, which from the earth to the top of it reached the heavens, to have been a ladder retains the sense aberrabit from the truth. Therefore, unfolding the vision and took a seer: these bones, he says, are the Israelites, who complain, exaruisse his bones, also hope to have died, namely, when the exiles are to be led away by the enemy.

Coronea: If there is no destruction of the souls of the dead body, is it possible, as the resurrection of the minds is meant? For that to rise again we say that is set up again fallen its very nature transitory. And the human mind or dies, since it is a corpse survive, nor falls, then not, indeed, he shall rise again. But if some secret judgments of God the minds of some of the wicked shall perish utterly have no hope of rising again, the resurrection of corpses, however, be interpreted in both ways it seems to us.

Eighth was their most probable, who had proposed the resurrection of the wicked from the impiety to piety, from vice to virtue interpret it, from these words of Christ: He that believeth in me, he passed from death unto life. So, too, Pythagoras, as it were the tombs of the dead criminals erected.

Friedrich: Tertullian refutes this heresy in these words: Some affirm the resurrection of the now and the future resurrection of the dead was brought about imaginary fictamque TWIST, be no other reason, than that which is already made becomes day by day, when a man, death, namely, of condemnation, the tomb was left behind, in which the dead lay, God having received the knowledge which it brings into the souls of life, God, we rise again. Whose were the princes of heresy Hymeneus and Philaetus, whom Augustine Paul to Timothy and refutes these words: let us hear Nor were they, who deny the resurrection of the body, understanding that which the apostle says, ought to be incorruptible, and this mortal must put this corruptible must put on immortality. And when it shall be done, it will not be flesh and blood, but the celestial body.

EIGHTH: If the celestial body will be, not the flesh, not the blood will be, according to the body of the invisible heaven will be a kind of intellectual without the skin, without flesh, without bones, without meat, without the bowels, without teeth. For if the dead bodies of the very rise again, it had been written in vain, like the angels of the souls of the blessed future, when the angels of the human figure, a kind of heavenly essence convestiantur. For when Christ the Sadducees, they had requested some Epicureans, whose wife, was, which nupsisset the seven husbands on the other hand, Christ CURSED corporeal pleasures of marriage, happy affirmed that it would be like the angels, and that an effective argument affirms, subject these words: But that the dead, he says, will rise again, Moses showed, when he said, the God of Abraham, God of Isaac, God of Jacob, yet it is not God of the dead, but of the living. Clearly in what place it is agreed, there is no resurrection of dead bodies, but their hearts and rose again when he says that Abraham and his son, and grandson and to live.

Friedrich: These are the words of Abraham and Isaac Epiphanius writes that she needed was a copy of Marcion.

EIGHTH: But we see the same words repeated by the three writers of the gospels.
Salome: If you receive a copy of Marcion, almost innumerable places in all the books of the New Testament you will find truncate, of which kind is that, seek ye the living, and rose again from the dead, a copy of Marcion lacking.

BROKEN: Marcion, and let us leave our books of the Gospels as well as ancient corruptorem ie use of an instrument of the old tables. For neither can be denied, but the son of Elijah the widow Sareptanae exhibited restored him to his mother. Likewise, the dead body to the tomb. Helisaei was cast at that moment, he revived.

Salome; of these recent and still inviolate the dead bodies of the prayers of the prophets and virtue revixisse I have no doubt, but we have never read, or the ashes of scorched bones rotten dead bodies, or wild beasts, or fish food which had been long ago, revixisse. And, indeed, from the place of David, which he denies, celebrated the divine praises from the dead, so he turned Chaldean interpreter: 'Whether it resumta the bodies of the dust will rise again?

Sena: often happens, the fresh carcasses, which we are entirely inanimate supposed fire that was burning with fire, or laid on the pyre used, the heat raised revixisse corpse, as Pliny writes, and without the fires of Julius 2. M. Pontiff, with two days dead jacuisset, Mass. spirit returned to him, but also John Duns, who used Scot, down into the pit and land covered with a revived. But when overwhelmed by the spirit of fervato collisisset the head, dragged exspirans is still bloody. But that we read from the most ancient writers, the souls of the dead bodies of their own for some time to attain.

Friedrich: But not only buried with the burial of Lazarus four days to Christ's voice, but also the dead bodies of many saints, a number of forced before the world unto the dust, we read revixisse dying and risen Christ.

EIGHTH: I remember he used to recall a sharp theologian opinions of him that that the dead bodies of the saints, which they said revixisse, have lived for three days, and then hid: Why, he says, St. risen to him rather than the others? Then revixerant denies the dead was the same who, when Paul writes openly, would be the resurrection of eternal life. Also feels the same of Lazarus, whom, however, the only one out of all the revixisse John bears witness. Benefit to speak the truth, but Lazarus was imposed punishment he would be forced to return to the dead body of the celestial angels semiputre and filthy in the group. When Thessalian Erichton request from the shadows and ghosts of his coming victory at Pharsalia Pompejanis eliciting black darkness of hell, for a great reward promised sworn, any songs, or soul, which would never have summoned the dead body of the sacrifices in return:

nor the words of the plant
Dare to long for you to loose sleep death.

And just as the Platonists supposed, for the sake of some mere wickedness great souls in the dead bodies of these things down, thus also the minds of those most holy men, which in the dead bodies of their dying Christ returned, then the crime would be a credible incapable of reconciliation has committed a crime, prisons devote to strike the foulest, the punishment of sin, as death is defined by theologians. Or if at a later blessed those who revixerant, let us give it to die could not have been, where delituerunt the world up to now? For we can not come up to heaven before Christ it was not lawful, former resumto a dead body, as when Christ, the thief might promise to die now, would be with him in paradise that very day, which in fact only arrived at the fortieth day after we read, it is quite certain, and not of the dead body, but of the mind to be hath spoken.

TORALBA: Surely no one can be proved the resurrection of the dead bodies common, but openly admit the Pythagorean παλλιγγενεσίαν regeneration, that Marcus Varro calls, or μετεμψύχωσιν transmutation, as Plotinus, or μετενσωμάτωσιν transcorporationem, as Justinus, μετεγγισμοὺς τῶν ψυχῶν or the transfer of souls, for Epiphanius, or as the Ebraei, the revolution of souls. He that minds in the return of the bodies of Pythagoreans, indeed, it seemed best, the rest is always despised. Now whosoever hope for the resurrection of dead bodies, nor dumb, nor deaf, nor distorted, nor the lepers, or any members would be captured and then answer in the affirmative, but with enthusiasm, and the mighty men, handsome, with exquisite sempiternaque or, having ascertained the stability of bodies and health. Moreover, even as a theologian Scot writes: male sex women be resurrected: Paul from his own opinion in which the sentence was Augustine, who writes, at length Christ obviaturos us to perfect men, and sufficiently understood, and none of this future benefit of the opposite sex. Of this kind would be the resurrection of the wicked, who were lepers, the deaf, the members had been taken prisoners, in times past very much to be desired, how much better academic, who is not the minds of men in the human, but in the bodies of wolves and wild beasts would return a greedy think?

BROKEN: But Theopompus, Gazaeus Aeneas, and Seneca, and popular of the Christian faith and the resurrection of the Israelitish conforms shown their approbation of his writings.

TORALBA: along with the illustrious and the souls of brave men die in the angelic nature was said before is, and that of souls of dead bodies HOLE homes in the fall from heavenly to them by all means make life miserable, which previously would have been the most blessed. There is, however unhappy kind of misfortune, to have been happy. In short, if the resurrection of dead bodies, human minds might be made happier, would be worse than the state of angels than of men, when in fact the greatest prosperity for the good state and condition of the angels is promised by Christ. Again, this would follow from the fact, incorporeal corporeal creature far inferior to the eternal God, than which nothing can be thought of capital, the glory of wisdom when the Roman Cato, used to say, he did not wish to FROLIC, even if he Pelias recoxerit him, that the old man. Finally, if the resurrection is attributed to the benefit of, obtain the rewards of punishments for the wicked.

Friedrich: Justinus writes of the resurrection to be no other end than to good rewards, punishments, the infamous affected.

EIGHTH: As if it were without the dead bodies of the blessed rewards nor punishments, nor villains distress. Why the thief, who had not yet risen again, promises of paradise would have been heavenly happiness for the happiness that are necessary to the carcasses, or evil rich man said to be tormented in hell, if dead bodies to the imposition of the punishment means, would she be?

Coronea: I entreat you by the immortal God and for the right of piety and of our relationship, lest any proposed receiving them from the allurements of subtleties of faith opinion of us suffer torn away. And since from the physical to the metaphysical questions we are fallen, against the sacrificial rites are mingled with the profane, decision tomorrow, us or the good man of religion, it is lawful to discuss.

This said, with the usual congratulations and every one left off.

Go to Next Page