Part 6
Evacuating Figure Three

58. The third figure is divided into 36 cameras as shown; each camera implies 12 statements and 24 questions with solutions.

To evacuate a camera we extract the said statements, questions and solutions following the practical doctrine and artifice of this art to unfold the camera's implicit content and make it explicit.

The definitions of the principles and the species of the rules are applied here to solve questions: artists can follow this process to solve other questions, to the extent they know what the terms mean.
 
 

Chapter 1 - Camera BC

59. We begin to evacuate this camera by making statements, then we interchange subjects with predicates, and then put questions; the example given here with the twelve statements of camera BC can be replicated in the other cameras of figure three. After this, we will take three statements from each camera and prove the solutions to their questions, the process followed for these three statements can be applied to the remaining statements in each camera.

And you must know why the intellect "evacuates" cameras in the third figure: in other words, it extracts whatever it can from each camera by taking the meanings of the letters and applying them to the questions at hand, and by so investigating it discovers practical answers. We will give an example of this process with twelve statements of one camera, and you can apply the same to the remaining cameras. Let us proceed thus with camera BC from which the intellect extracts twelve statements by saying:
"Goodness is great; goodness is different; goodness is concordant; greatness is good; greatness is different; greatness is concordant; difference is good; difference is great; difference is concordant; concordance is good; concordance is great; concordance is different."
Now we have finished evacuating the camera's statements as we made twelve statements with permutation of subjects and predicates.

60. Next, the intellect evacuates from the camera twelve middle terms that stand between the subject and predicate because they agree with them generally or specifically. And with these middle terms the intellect assumes a stance ready for decisive debate. The middle terms are extracted from the twelve statements by saying:
"Whatever is magnified by greatness is great, but goodness is magnified by greatness, therefore goodness is great." - And likewise with the remaining statements.

61. After this evacuation is done, the intellect evacuates the camera with 24 questions where two questions arise from each statement, as follows: "Goodness is great. Is goodness great? What is great goodness? Goodness is different. Is goodness different? What is different goodness? Goodness is concordant. Is goodness concordant? What is concordant goodness? Greatness is good. Is greatness good? What is good greatness? Greatness is different. Is greatness different? What is different greatness? Greatness is concordant. Is greatness concordant? What is concordant greatness? Difference is good. Is difference good? What is good difference? Difference is great. Is difference great? What is great difference? Difference is concordant. Is difference concordant? What is concordant difference? Concordance is good. Is concordance good? What is good concordance? Concordance is great. Is Concordance great? What is great concordance? Concordance is different. Is concordance different? What is different concordance?

62. After evacuating the questions in this way, the intellect evacuates the camera with the definitions of goodness and greatness, and then with the three species of difference and concordance as shown in the second figure. Finally, it evacuates the camera with the three species of rule B and the four species of rule C.

Once the general evacuation is done, the intellect goes on to solve the questions it raised in the said evacuation according to the camera's conditions, by making affirmative and negative statements: thus the intellect expels doubt from the camera where it reposes in an assertive, confident stance, aware that it has reached a high level of general knowledge and artificial skill and acquired a great scientific habit.

Now let us make and solve questions and prove the solutions with three statements, following the previously specified order.
"Goodness is great; is goodness great?" And we answer that it is, as the definition of greatness by the first species of rule C says: "Greatness is a being on account of which goodness is great". And the second species of rule C says that goodness is great because it has its essential bonifier, bonifiable and bonifying where it has great natural repose by the fourth species of rule C. And by the third species of the same rule, it is in difference and concordance by definition as it differentiates and merges its coessential correlatives within its genus and essence from which great moral goodness arises. Thus we have proved that goodness is great.

63. We ask: "What is great goodness?" By the first species of rule C, great goodness is the essence that includes (by the second species) its own innate, distinct and concordant bonifier, bonified and bonifying comprising (by the fourth species) its own essential, natural intrinsic act with its own actions and passions with which goodness moves morally when (by the third species) it is a great reason for good to produce great good from itself. Without all these things, goodness cannot be intensely and naturally great, nor a part of general substance.

64. We ask: "Is goodness different?" And we answer that it is, as shown in the first angle of the second figure and by the definitions of goodness: now unless goodness is different it cannot be an intrinsic natural reason for good to produce good, nor can difference's own natural passions cause any natural relations. And this is proved by rule B and by the first species of C: unless it is different, goodness cannot be defined as the being whose proper function is to do good. Then, by the second species of rule C, goodness is naturally relational. And by the third, goodness is a habit existing between this sensual thing and that intellectual thing etc. Further, by the fourth species of rule C, goodness has different natural properties in stones, in plants, etc.

65. We ask: "What is different goodness?" We answer by the first species of rule C that different goodness is the reason why the bonifier distinguishes its bonified object and its act of bonifying from itself. And by the second species of the same rule, different goodness is the being that contains its own coessential and natural relations, where the entire essence of goodness simply resides in each correlative part. Further, by the third species, different goodness is diffused in many different special habits: gold has one kind, rubies have another kind, etc. Likewise, by the fourth species, different goodness has different habits in different subjects, as proved by rules B and C.

66. Goodness is concordant. Is goodness concordant? We answer by the first species of rule C that it is concordant, or else it would not be a reason for good to produce good of its own species. And by the second species of this rule, if goodness were not concordant, there would be no concordance among its correlatives, which would be an evil thing contrary to its general nature. Likewise, by the third species of the same rule, on account of the concordance of goodness, goodness is a good, concordant and diffusive habit existing between sensual and sensual etc. And by the fourth species of the same rule, goodness with its concordance has natural diffusion between sensual and sensual etc. and this is demonstrated by the definitions of goodness and concordance, and by rule B.

67. We ask: "What is concordant goodness?" And by the first species of rule C we answer that concordant goodness is the essence in which the bonifier, bonified and bonifying are in proper accord. And this is proved by the second species of the same rule. Likewise, by the third species of this rule, concordant goodness is the form that makes different men belong to the same species. Similarly, by the fourth species of the same rule, concordant goodness is the natural reason why good men have good mutual accord, naturally or morally.

Chapter 2 - Camera BD

68. Goodness is durable. Is goodness durable? We answer that it is, by the definitions of duration, goodness and the angles designated by B C D in the second figure. And rule B proves this as do all the species of rule D: now by the first species, goodness is primordial and by the second species of rule D goodness has coessential correlatives in which it naturally lasts. If goodness did not consist of the bonifier, bonified and bonifying, it could not naturally last on its own. And by the third species of rule D, goodness is substantially durable on its own, and good accidents influenced by it are also durable both naturally and morally.
We ask: what does lasting goodness consist of, and what does it belong to? We answer by the first species that it consists of itself since it has its own primordial constituting correlatives shown by the second species of the same rule D. Next, by the third species, goodness belongs to the whole where it exists as a part, which is proved by rule B.

69. Goodness is different. Is goodness different? This was answered above, in camera BC Chapter 1. #64. What does different goodness consist of? The answer is given by the species of rule D in the same way as shown above in the previous number.

70. Goodness is contrary. Is goodness contrary? We reply that it is, as shown by the ladder of sensual and sensual etc. and the definitions of goodness, difference and contrariety as well as rule B confirm this. What does contrary goodness consist of? We answer that it consists of many good habits, like cold, heat, moisture and dryness, heaviness and lightness, generation and corruption and such things, verified by the first species. By the second species of the same rule D, the goodness of contrariety exists by accident, for instance in elemented things where elements oppose each other through contrary qualities. By the third species we see that as contrariety is an accident, it is subject to substantial goodness like an instrument to the efficient cause.

Chapter 3 - Camera BE

71. Goodness is powerful. Is goodness powerful? We reply that it is, by the definitions of goodness and power since power is a being on account of which goodness can exist and act; if goodness were not powerful, it could not be a reason for good to produce good. And rule B affirms that goodness is powerful. Why is goodness powerful? By the first species of rule E we reply that it is powerful because it consists of its own coessential bonificative, bonifiable and bonifying. And thus, goodness as an active and powerful being bonifies peregrine bonifiable things in its intrinsic bonifiable, and these peregrine bonifiable things do not belong to the genus or nature of goodness' own intrinsic bonifiable. By the second species, goodness is powerful so other essences can be habituated with it, and this is shown by rule B.
Goodness is different. This was already answered in camera BC Chapter 1 #64.

72. Goodness initiates. Does goodness initiate? We reply that it does so by definition, as it is the reason for good to produce good. And this is proved by the definitions of beginning and difference in the ladder of sensual and sensual etc. where goodness is a general principle; and from here descends the good difference that exists between one plant and another, as well as all good causal and accidental principles. Why is initiating goodness a causal and accidental principle? Referring to the ladder of beginning we confirm by rule B and the first species of rule E that goodness is a causal or formal principle through its bonifier, bonifiable and bonifying. And by the second species, goodness is an accidental or final principle so that other good principles can be subject to it as goodness clothes them with good habits.

Chapter 4 - Camera BF

73. Goodness is knowable. Is goodness knowable? We reply that it is, as shown by rule B and the ladder of difference between sensual and sensual etc. and by the three species of medium combined with the essence of goodness, where the intellect knows the discrete natural relations with which goodness has continuous quantity. This is proved by the definition of medium. Goodness is different. Is goodness different? We reply that it is, as was proved in camera BC Chapter 1 #10.

74. Goodness has a medium. Does goodness have a medium? We reply that it has, because difference declares that in goodness, bonifying is a medium that exists between the bonifier and the bonifiable, without which goodness could not be a reason for good to produce good, or have any natural movement or real relations, and this is abundantly proved by rule B.

75. How much can goodness be known? We say that it can be known as much as the natural or moral medium can enter into goodness through the ladder between sensual and sensual etc. with the definitions of goodness, difference, wisdom and medium as confirmed by rule B. How much can goodness endure? We reply that goodness can endure inasmuch as it is diffused through the cameras of figure three where it mixes with principles habituated with goodness. How much can goodness be mediated? We reply that it can be mediated inasmuch as the medium can enter into it with the definitions of medium, goodness, wisdom and difference; rule B and the first and second species of rule F prove this because goodness has continuous quantity in its essence and it has discrete quantities caused by difference in its relations.

Chapter 5  - Camera BG

76. Goodness is lovable. Is goodness lovable? The answer is affirmative, as shown by the definitions of goodness, end, rule B and the ladder of sensual and sensual etc. Goodness is different. Is goodness different? We answer that it is, as shown in camera BC, Chapter 1. Goodness is differentiated. Can goodness be differentiated? The answer is as above. Goodness is meant for an end. Is goodness meant for an end? We answer that it is, because if it were not meant for an end, goodness would not be a reason for good to produce good, nor would difference make it a clear reason with its own relations, both intrinsic - or natural - as well as extrinsic - or moral - so it would terminate in malice and privation, which is false and impossible. And this is confirmed by rule B, the definitions of goodness, difference and end as well as the scale of sensual and sensual etc.

77. What kind of goodness is lovable, differentiated and purposeful? We reply that substantial goodness is lovable on account of its own intrinsically related passions clarified by difference as they repose in their end. Another kind of goodness is accidental, like the goodness of will, greatness, etc. or the goodness of justice, wisdom, etc. What kind of difference is lovable in goodness? Answer: the kind which posits intrinsic relations and passions within goodness as well as extrinsic or moral passions outside it; and the ladder of sensual and sensual etc. proves this. What kind of end is lovable? We reply that it is the supreme end, which is the prime cause as well as the proper end of natural and moral goodness. And likewise, the end of difference is lovable because without it the ladder of sensual and sensual etc. cannot universally exist: now its absence would entail privation depriving the world of being as the destruction of the parts is followed by the destruction of the whole, as shown by rules B and G.
 
 

Chapter 6  - Camera BH

78. Goodness is virtuous. Is goodness virtuous? We answer that it is, as shown by the definitions of goodness, virtue and majority, by the ladder of difference between sensual and sensual etc. and by the ladder of majority between substance and substance etc. And this is confirmed by rule B. Goodness is different. Is goodness different? We reply as above in Chapter 1. Goodness is major. Is goodness major? We answer that it is, since there is major goodness in substance and minor goodness in accidents, and substantial relations are greater than accidental ones; and goodness is greater in some subjects than in others as shown in the ladder of sensual and sensual etc. and in the ladder of majority between substance and substance etc.

79. When is goodness virtuous? We reply that goodness is naturally virtuous when it has being, and morally virtuous when clothed in habits of justice, prudence etc. This is demonstrated by the definitions of goodness, virtue, majority, difference and by rule B. When is goodness differentiated? We reply that it is differentiated when it has being on account of the real relations that difference places in it, without which goodness can have no nature. And it is differentiated when it has one moral habit for justice, another for prudence etc. And the definitions of the principles prove this. When is goodness major? We reply that it is major when it exists both substantially and morally. And when its virtuous moral habit exists in practice, it is greater than when it is not put into practice. And it is greater when it acts with charity than when it acts with justice. The same applies to substantial and accidental activity. And rule B proves these things.
 
 

Chapter 7 - Camera  BI

80. Goodness is true. Is goodness true? We reply that it is, by rule B and by the definitions of goodness, truth, difference and equality. If goodness were not true, it would not be a true reason for true good to produce good, nor could difference truly stand among the bonifier, the bonifiable and their bonifying, nor could equality repose in a subject, given that equality exists among the concretes of goodness; and thus the ladder of sensual and sensual etc. would be destroyed as well as the ladder of substance and substance etc.; and as the world cannot exist at all without these ladders, goodness must be a true essence per se. Goodness is different. Is goodness different? We reply as before in Chapter 1. Goodness is equal. Is goodness equal? We reply that it is, as shown by rule B and the definitions of the principles. Now goodness is a reason for good to produce good, and truth verifies this with difference and equality so that truth is diffused equally in the true bonifier, bonifiable and bonifying, and in the ladders of sensual and sensual etc. and of substance and substance etc. shown in the second figure.

81. Where is true goodness? We reply by the first species of rules C and D that it is a being in itself, as the primordial essence in its own genus. And by the second species of rules C and D, it is in its own good and true concretes and exists in truth, difference and equality as a habit of the things habituated with it; and it exists in the ladder of sensual and sensual etc. and also in the ladder of substance and substance etc. and rules B, I and K confirm this.
 
 

Chapter 8 - Camera BK

82. Goodness is glorious. Is goodness glorious? We reply that it is, as proved by rules B and K and the definitions of goodness, glory, difference and minority viewed in the ladder of sensual and sensual etc. and in the ladder of substance and substance etc. Now glory is what gives goodness distinct, good and glorious concretes of its own genus and nature with which it has repose and is removed from confusion and minority. Goodness is different. Is goodness different? We reply, as before in Chapter 1, that it is. Goodness is minor. Is goodness minor? The answer is affirmative, as shown in the ladder of sensual and sensual etc: now there is less goodness in a stone than in a plant, less in a plant than in an animal, less in color than in seeing, less in seeing than in understanding, and so forth, and this is confirmed by rules B and K.

83. How does glorious goodness exist? We reply that glorious goodness has a mode of existence through difference that makes it one substantial essence distinct from all others with different substantial things of its own genus and nature with which it reposes intrinsically and naturally. Regarding the glory of goodness, as goodness exists in glory and glory in goodness, it has a moral mode for causing distinct, good and glorious moral habits, as attested by rules B and K.

84. With what is goodness different? The answer is that it is different both per se and with difference that distinguishes its essence from all other essences not of its own species and nature. And goodness is different in another way: with its own coessential and substantial correlatives it causes many kinds of accidental goodness; this is signified by the ladder of sensual and sensual etc. and by the ladder of substance and substance etc.
 
 

Chapter 9 - Camera CD

85. Greatness is eternal. What is eternal greatness? We answer with the definitions of greatness, eternity, concordance and contrariety and say: eternal greatness is a being that has in itself, by the first and second species of rules C and D, great, infinite, eternal and primordial correlatives, and by the third species of rules C and D, the said concretes exist in infinite greatness and concordance etc. separated from contrariety and subjection; and every concrete exists in the others. The entire essence of eternity exists in each of the said concretes and so does the entire essence of concordance, and each concrete has its own distinct number in the others where the three exist as one single essence, one without a second.

86. What is great concordance? Great concordance is an essence that exists by reason of the second species of rules C and D. And by the third species of rules C and D it is, in other things, the entire essence of concordance, and each of its concretes is the entire essence of concordance that rules all other accidental, or peregrine concordance. What is great contrariety? Answer: it is a form that causes corruption in elemented things and also causes privative habits like envy, lust, etc.

87. We ask: "What do eternal greatness, concordant greatness and contrary greatness consist of?" The attentive student can see the answer in what was given previously in this chapter, And we proceed thus for the sake of brevity, to avoid boring the student's intellect with too much repetition.
 
 
 

Chapter 10 - Camera CE

88. Power is great. What is great power? We answer that it is the being in which greatness and power convert. And this is signified by the first species of rule C. And by the second species of C and the first of E, power is great because it has its own formal and coessential concretes, namely the magnifier and empowerer, the magnified and empowered with their magnifying and empowering. And this is signified by the said species of rules C and E. By the third species of C it is in other essences, so they can exist and act because of it. By the fourth species it has action and passion as it is active and passive in its appropriated subjects. Further, by the second species of rule E, great power exists to make all other things possible by magnifying them; this is proved by the definitions of greatness and power.

89. Greatness is concordant. What is great concordance? The answer is found in what was said in camera CD, chapter 9 #86. Greatness is a great principle. What is a great principle? We say it is a being in which greatness and principle convert without any matter or accident, and the second species of rule C, the first of E and the definitions of the principles signify this. The magnifier and initiator exists so that there be a magnified initiated entity and so that magnifying and initiating proceed from both, with the definitions of greatness, power, concordance and beginning. Why do great power, great concordance and great principle exist? The answer is that they exist because of the things signified by the species of rules C and E and by the definitions of the principles.
 
 

Chapter 11 - Camera CF

90. There is great intellect. What is great intellect? The answer is that great intellect is a being in which greatness and intellect convert, as signified by the first species of rule C. And there is intellectual greatness because the intellect has its own coessential and relative concretes, namely the knower, the knowable and knowing with which it has discrete nature whereas its essence is continuous and indivisible, as shown by the second species of rule C. Further, the intellect's greatness enables its essence to contain all intelligible things - as signified by the third species of rule C - so the intellect can be great in practice. Then by the fourth species, the intellect exists in order to relate generally to all things: thus the intellect understands various things in order to have an intelligible part in which it can understand them and to have an act of understanding with which it understands them and puts them into practice in particular ways, moving step by step on the ladder of sensual an sensual etc. and the ladder of the medium of conjunction etc. What is concordant greatness? The answer is found above in camera CD Chapter 9.

91. Greatness mediates. What is a great medium? We answer by the ladder of medium, the ladder of concordance and the first and second species of rules C and F. Now there cannot be any great medium at all without these, and without such a medium, greatness would be empty and idle; and likewise without such greatness, no medium could be great. And the truth of what we say is proved by the definitions of the principles and the species of the rules as well as by the said ladders in which the intellect ascends and descends step by step to acquire sciences and scientific habits.

92. We ask: "How much greatness does the intellect have? How much concordance? How much mediation?" We say that it has as much of these as is signified by the things said about its greatness, concordance and medium in the paragraphs dealing with the present camera CF. We leave this as an exercise for those who are good at speculation and know this art, and we do so for the sake of brevity.
 
 

Chapter 12 - Camera CG

93. What is great will? By the first species of rule C, we reply that it is a being in which all great things are lovable. And by the second species of rule C and the first of G, it formally has a great lover, beloved and loving; and the lover is formally in the beloved through loving. And by the fourth species it has all lovable things in itself. And by the second species of G, it causes appropriated lovable acts as general qualities. And this can be abundantly proved by the definitions of greatness, will, concordance and end as well as the ladders of C and G in the second figure. What is great concordance? The answer is found in what was said about it above in Chapter 9.

94. What is a great end? We reply with the first species of rule C that a great end is a being that has its own correlatives in the essence of greatness, namely the consummator, the consummated and consummation; and in its own intrinsic consummated correlative all other, or appropriated cosummated things come to consummation. And this is signified by the first and second species of rule C as well as by the definitions of the principles in camera CG. What kind of will is great? What kind of concordance? And what kind of end? The answer to these questions is found in what was said above in the present chapter, where the solutions are implicit and can be artificially adduced to the issue at hand.
 
 

Chapter 13 - Camera CH

95. Greatness is virtuous. We ask: "What is great virtue?" and we answer that it is a being greatly distinct from corruption and sin, this is signified by the first species of rule C. Next, by the second species, great virtue is one that has its own innate virtuous magnifier, magnified and magnifying which are naturally and substantially related and exist outside of time and within time. Likewise by the third species, great virtue is one that causes great virtues to exist within time. Further, by the fourth species, great virtue is one that has rulership over all other virtues not of its own genus and nature. What is great concordance? The answer is the same as given above in Chapter 9.

96. Greatness is major. What is major greatness? We answer that it is the substance which is furthest removed from smallness, minority and accidents. Next, by the second species of rule C, it is a being that has in itself the magnifier, magnified and magnifying. Further, by the third species, it is the major ruler in other essences and by the fourth species, it obtains whatever it wants from these essences. And camera CH holds sufficient proof of these things.

97. When is greatness virtuous? and when are great concordance and majority virtuous? We answer that they are virtuous before time and motion existed, and this is proved by all the species of rule H.
 
 

Chapter 14 - Camera CI

98. Greatness is true. What is true greatness? We reply that it is the substance furthest removed from falsity and accident, as it has, by the second species of rule C, the true magnifier, magnified and magnifying that stand infinitely unopposed within and without space. Next, by the third species it is the cause that causes true - not false - magnitudes to exist in space, both substantially and accidentally. Further, by the fourth species, it has great and true action in all new subjects, and this is proven by the definitions of the principles of camera CI and by the rules.

99. What is great concordance? The answer is found in Chapter 9 above. Now let us ask: "What is major concordance?" Answer: it is a major substance with innate major and substantial relations removed from all accidents.

100. There is great equality. What is great equality? We answer that it is a being whose innate correlatives are entirely segregated from majority and minority. Then, by the third species, it is the cause of all related majorities and minorities, while it exists within space without being contained by space, and infinitely outside of space. Further, by the fourth species, it has whatever it wants to have in space, and this is proved by rule C and the definitions of the principles in camera CI.

101. Where are great truth, great concordance and great equality? We answer that they are in themselves by the first species of rule C, and by the third, in the other subjects caused by them. And so with the second and fourth species, each in its way. And the same can be gathered from each species of rule I in various ways.
 
 

Chapter 15 - Camera CK

102. What is great glory? We answer that it is the substance most distant from smallness and punishment. And by the second species of rule C, it is a being that has its own innate and glorious magnifier, magnified and magnifying. By the third species it is a cause in all peregrine substances and accidents. And by the fourth species it has great glory in the greatly glorified, and conversely, and the same with magnifying and glorifying. And this is confirmed by rules C and K and the definitions of the principles in camera CK.

103. What is great concordance? The answer is found in Chapter 9 above. And if we ask: "What is the great concordance of glory?" The answer is found in all four species of rule C, because it is what these species signify. And the definitions of greatness, concordance and glory attest to this.

104. What is great minority? We reply that it is accident, as it is closer to non being than substance. And it is a being with its own coessential correlatives, by the second species of rule C. However, accidentally, there are some substantial minorities as shown in the ladder of sensual and sensual etc. and the ladder of substance and substance etc. This is proved by rules C and K as well as by the definitions of minority.

105. How does great glory exist? And great concordance? We answer by the third species of rule C that they exist as their relations exist within one another and as they magnify and glorify in concordance entirely segregated from minority.

106. What does great glory exist with? And great concordance? We answer that they exist with the magnifier, glorifier and concorder, the magnified, glorified and concorded and magnifying, glorifying and concording, and with the conversion of identity in essence, substance and nature, while the three correlatives remain distinct, as by the second species of rule C, each one is per se numerically distinct from the others. There is also great glory and great concordance in the ladder of sensual and sensual etc. and in the ladder of substance and substance etc. but this glory is not as great as the former, which is the prime cause while the latter is a second cause.
 
 

Chapter 16 - Camera DE

107. Duration is powerful. By the first species of rule D, where does powerful duration first arise? We say it originates in itself, in its own innate primordial essence and power, and this power enables it to exist and act. By the second species of rule D we ask: what things does powerful duration consist of? And we reply that it consists of duration's correlatives with the correlatives of power. By the third species of the same rule we ask: To what does powerful duration belong? And the answer is that accidental powerful duration, as the habit that enables substantial powers and durations to last, belongs to substantial duration and power.

108. What does contrariety's duration consist of? We answer that it consists of primordial qualities and of virtues and vices that last with the staying power they have. What does the duration of principles consist of? We say it consists of primordial durations and the thorough mixture of principles where duration communicates its essence to principle while principle communicates its essence to duration.

109. Why does power last? We reply that it lasts because it consists of the endurer and empowerer, the durable empowered with their enduring and empowering in the compound subjects where they exist. Why does powerful opposition last? We reply that it lasts because it is habituated with contrary relations, duration and power in the compound subjects in which they exist. Why do the principles of power last? We reply that they last because their correlatives are habituated with the genus of relation and power.
 
 

Chapter 17 - Camera DF

110. What does knowable duration consist of? We answer that it consists of the endurer and knower, the durable knowable with their enduring and knowing. What does the duration of contrariety consist of? We say it consists of enduring, joining and measuring caused by continuous duration of contrary qualities.

111. What is the quantity of duration? We reply that duration has the same quantity as its essence and concretes have. How long does contrariety last? We say it lasts as long as a there is a quantity of contrarieties or moralities in a subject. How long does the middle last? We say it lasts as long as enduring and mediating exist between the endurer and mediator and the endured and mediated.
 
 

Chapter 18 - Camera DG

112. What does lovable duration consist of? We reply that it consists of peregrine species drawn and printed on the innate durable and lovable. What does the duration of contrariety consist of? The answer is found in the preceding Chapter, #110. Of what does the end's duration consist? We reply that it consists of the finisher finishing and enduring to an extent beyond which appetite cannot reach.

113. What kind of duration does the will have? We reply that it has the kind determined by its substantial correlatives that give rise both to proper passions in the genus of duration and will, and to the appropriated passions with which the subject is habituated or disposed. What kinds of contrary durations are there? We say they are the kind that endure and oppose each other within the subjects in which they exist. What kinds of ends are durable? We say they are ends whose qualities are determined by appetites so habituated with them that they seek no further repose beyond them.
 
 

Chapter 19 - Camera DH

114. What does virtuous duration consist of? We say it consists of itself with substantial and accidental virtue. What does the duration of contrariety consist of? The answer is as above, in Chapter 17 #110. What does the duration of majority consist of? We reply that it consists of the major endurer, durable and enduring, increaser, increasable and increasing.

115. When is there virtuous duration? We say it exists when it is really in the species of DH. When does contrariety endure? We say it endures whenever generation and corruption, contrary qualities or contrary moral values are present in subjects. When is there lasting majority? We reply that majority lasts whenever powers or substances have their acts.
 
 

Chapter 20 - Camera DI

116. Duration is true. We ask: "What does true duration consist of?" We reply with the first species of rule D that it consists of itself, since duration and truth are primordial principles in their own genus. By the second species of D, it consists of its correlatives. What does the duration of contrariety consist of? The answer is as before, in Chapter 17. What does the duration of equality consist of? We say it consists of the equalizer and endurer, the equalized and endured with their equalizing and enduring.

117. Where is the duration of truth? We reply that it is in all the species of I. Where is the duration of contrariety? We say it is in subjects in which contrary qualities exist with their contrary acts, and it is in dispute. Where is the duration of equality? We reply that it is in the correlatives specified by the second species of rules C and D, as well as in modality and instrumentality.
 
 

Chapter 21 - Camera DK

118. Duration is glorifiable. What does glory's duration consist of? We reply that it consists of the endurer, durable and enduring with the glorifier, glorifiable and glorifying. What does the duration of contrariety consist of? The answer is as above in Chapter 17. What does minority's duration consist of? We reply that it consists of the endurer and diminisher, the durable and diminishable, with their enduring and diminishing.

119. How does glory's duration exist? We say it exists in the way that duration and glory act in the durable and glorifiable where the former enter actively while the durable and glorifiable are in the passive mode under duration and glory, and enduring with glorifying are in the neutral mode proceeding from active and passive correlatives. How does the duration of contrariety exist? We say that it exists in the way contrary qualities exist in one another. How does the duration of minority exist? We say that it exists with the modes of duration, division and corruption. With what does glory's duration exist? We say it exists with the correlatives of duration and glory. With what does the duration of contrariety exist? We say it exists with influences from likenesses of mutually opposing parts. With what does the duration of minority exist? We reply that it exists with divided correlatives in subjects habituated with corruption.
 
 

Chapter 22 - Camera EF

120. Power is knowable. Why can power be known? We answer that it can be known because the intellect and power have correlatives through which each principle communicates essentially and naturally with the other. We ask: "For what purpose is power a principle?" Answer: it is a principle meant to enable the other principles to exist and act. Why can power be mediated? We answer that it can be mediated so its act of empowering can proceed jointly with, and between the empowerer and the empowered. Wisdom is powerful. How much power does wisdom have? Answer: as much as power is communicated to it and diffused in it. What quantity does a principle have? We reply that it has quantity inasmuch as it enters into a medium. How much medium is there? Answer: as much as the species of medium exist in subjects.
 
 

Chapter 23 - Camera EG

121. Power is lovable. Why is it lovable? We say it is lovable because it makes the will powerful in existence and action. Why is power a principle? The answer is found above in Chapter 22. Why does power repose in an end? We reply that it does so in order to exist and act in its own genus.

122. What are the qualities of power? We say that power has proper qualities like empowerability, and appropriated ones like lovability. What are the qualities of principles? We say that some principles are substantial and others are accidental, and the substantial principles are habituated with the accidental ones. What kinds of end are there? We say that one kind of end is perfective, another is terminative and another is privative, as shown in the ladder of the second figure.
 
 

Chapter 24 - Camera EH

123. Power is virtuous. Why is it virtuous? We say it is virtuous because it is situated in virtue and habituated with virtue. Power is major. Why is it major? We say it is major on account of its major correlatives and because it reposes in a major end. Why does power exist in time? We say that since it was created with time and in time, it acts within time.

124. When does power exist? We say it exists when it is a cause enabling the other principles to exist and act. When does a principle exist? We say it exists when it has primordiality and its own correlatives. When does majority exist? We say it exists when powers have major acts or effects.
 
 

Chapter 25 - Camera EI

125. Power is true. Why is it true? We say it is true because it is habituated with truth and with the species of truth. Why is power a principle? The answer is found above in Chapter 22 #120. Why does power have equality? Answer: because it is equally situated in its correlatives.

126. Where is power? We say it is in its correlatives and in the truth with which it is clothed. Where is principle? Answer: it is in its own correlatives and power that enable it to exist and act, it is in truth because it is clothed with truth and also in equality because its correlatives are equal. Where is equality? We say it is in its intrinsic correlatives as well as in the correlatives of power, principle, truth, etc.
 
 

Chapter 26 - Camera EK

127. Power is glorious. Why is it glorious? Answer: because its substantial correlatives are imprinted and habituated with glory. Why is power a principle? The answer is as before, in Chapter 22 #120. Why is power minor? We say it is minor because its correlatives are situated in and habituated with minority, and so it causes division and decrease, which belong the genus of minority just as increase belongs to the genus of minority.

128. How does power exist? We reply that it exists with the mode of modality when it is habituated with modality. How does principle exist? We answer that it exists in the mode it has in its innate constituent correlatives; and it has a mode for empowering when it is habituated with power that enables it to initiate things. Likewise, it has a mode for glorifying with glory when it initiates peregrine beings not of its own genus, in its own intrinsic initiable part. How does minority exist? We reply that its mode consists of initiating with division, inanition, corruption and annihilation.

129. With what is power glorious? We say that it is glorious with glory just as glory is powerful with power. What does principle exist with? We say that it exists with its correlatives and power without which it cannot exist. What does minority exist with? We say that it exists with division, corruption and annihilation.
 
 

Chapter 27 - Camera FG

130. Wisdom is lovable. How lovable is it? We reply that it can be loved as much as the will can be known because they have equal correlatives. The medium is lovable. How lovable is it? We say it can be loved as much as loving joins and measures the will in which it exists. How much can the end be known? Answer: as much as science can repose in it.

131. We ask: "What kind of self-knowledge does the intellect have?" We say the intellect has its own kind of self-knowledge with which it knows its own intrinsic knowable part where intelligibilities arise whenever peregrine species are placed in the genus of intelligibility by the second species of rule G. What is the medium's proper quality? We say it is the medium's own passive or mediable part that contains peregrine or appropriated mediabilities. We ask: "What kind of end properly belongs to the intellect?" Answer: the kind where the things it has understood finally repose in its own innate intelligibility.
 
 

Chapter 28 - Camera FH

132. The intellect is virtuous. How virtuous is it? We say it is virtuous inasmuch as it is habituated with virtue. How virtuous is the intellect's medium? We say it is as virtuous as its ladder of medium is habituated with virtue. How much majority does the intellect have? Answer: as much as the intellect passes through when it attains objects with major understanding.

133. When is the intellect virtuous? Answer: when it is habituated with natural and moral virtue. When is virtue mediated? Answer: when virtue enters the middle and stands in the middle. When is majority understood? Answer: when the intellect attains the essential act of virtue.
 
 

Chapter 29 - Camera FI

134. The intellect is true. How true is it? Answer: it is true inasmuch as it exists between the knower and knowing. How equal is the intellect? Answer: it is equal inasmuch as its constituent correlatives exist. Where is the intellect's truth? We say it is in its correlatives and in objects that it truly attains and understands. Where is the medium's truth? We answer that it is in its correlatives when they are situated in truth and habituated with truth. Where is the intellect's equality? We answer that it is in its correlatives outside of which there can be no equality.
 
 

Chapter 30 - Camera FK

135. The intellect is glorious. How glorious is it? We say it is glorious inasmuch as its correlatives are habituated with the glory in which they repose. How glorious is the intellect's medium? Answer: as much as it measures glory with understanding. How much can intellect decrease? Answer: as much as it becomes habituated with minority.

136. How does the intellect understand? We reply that it understands with the modes of the sensitive and imaginative powers to which it is joined, which have a mode for introducing peregrine species into its innate intelligible. How does the intellect measure its understanding? Answer: it measures it with its active and passive modes while attaining its object. How does the intellect decrease its understanding? We reply that it does this with the mode of belief, because belief does not belong to the genus of intellect. It also decreases its understanding by acquiring the habits of minor modalities.

137. With what does the intellect understand? We say it is with its act of understanding and with species from the sensitive and imaginative powers, as these species are imprinted in its own intelligible. With what does the intellect attain species from the sensitive and imaginative powers? We say it does so with its act of understanding. With what does the intellect decrease its understanding? We say it is with close vicinity to ignorance and with idleness of the intellect, memory and will.
 
 

Chapter 31 - Camera GH

138. Will is virtuous. What kind of will is virtuous? We say it is will separated from sin and habituated with virtue. In what kind of end does the will repose? We say it reposes in the supreme end by the second species of G and in its own end by the first species, but it needs its appropriated end as an instrument. What kind of will is major? We say it is will that has a major lover, major beloved and major loving, with major habits of virtue, goodness, etc.

139. When does the will have major virtue? We say it is when it loves major virtue. When does the will have major repose? We say it is when it loves the greatest beloved with the greatest love. When is the will major? Answer: when its loving has major purpose and virtue.
 
 

Chapter 32 - Camera GI

140. The will is true. What kind of will is true? We say it is will that has true innate correlatives and true goodness, greatness, etc. In what kind of end does the will repose? Answer: in a true and perfect end. What kind of equality does the will have? We say its equality is the same as the equality where its correlatives are habitually situated.

141. Where can truth be loved? We say it is in the will's innate passion or lovability. Where does truth repose? We reply that it reposes in its own end and in the will's end. Where is equal truth? We say it is in its own correlatives and in the correlatives of equality.
 
 

Chapter 33 - Camera GK

142. The will is glorious. What kind of will is glorious? We say it is will with correlatives clothed in glory. What kind of end does the will have? We say its end is good, etc. What kind of things decrease the will? Answer: things like lesser willing habituated with lesser truth and glory.

143. How can the will be true? We say it is true with its way of loving truth. How does the will repose in its end? We say it reposes with its way of loving a true and glorious end. How does the will distance itself from minority? We say it does so by aiming for the greatest true and glorious beloved.

144. With what is the will glorious? Answer: with its correlatives habituated with glory. With what does the will repose? Answer: with its innate desirer and desirability and with its desiring that introduces peregrine desirable things into its innate desirability. With what does the will decrease? We say it is with minor willing, minor goodness, etc.
 
 

Chapter 34 - Camera HI

145. Virtue is true. When is it true? Answer: when it causes true virtues. When is virtue major? Answer: when it causes major virtues. When is virtue equal? Answer: when it causes virtuous understanding, remembering and loving.

146. Where is true virtue? We reply that it is in truth, outside of which it cannot be true. Where is major virtue? We say it is in substance as much as in accident. Where is virtue equal? Answer: in its substantial correlatives habituated with equality.
 
 

Chapter 35 - Camera HK

147. Virtue is glorious. When is it glorious? Answer: when glory is imprinted in its correlatives. When is there major glory? Answer: when its glorifying is major. When is virtue equal? We say it is equal when it equally causes understanding, remembering and loving.

148. How is glory virtuous? Answer: with its way of clothing its correlatives in virtue. How does glory increase? We say it increases with its way of causing major acts. How does glory decrease? We say that it decreases with its way of causing minor acts.

149. With what is virtue glorified? Answer: with glory, to which it is habituated. With what is majority glorified? Answer: with major acts of glory. How is minority glorified? Answer: with its appropriated minor acts habituated with glory.
 
 

Chapter 36 - Camera IK

150. Truth is glorious. Where is it glorious? Answer: in its correlatives located or situated in glory. Where is truth equal? We reply that it is in its substantial correlatives, outside of which it can have no equality at all. Where is minor truth? We say that it is in minor habits and acts.

151. How is truth glorious? Answer: with its way of causing true and glorious acts. How is truth equal? We say that it is equal with the mode it has in its equal substantial correlatives. How is truth minor? We reply that it decreases with its mode for causing minor acts.

152. What is minority glorified with? We say it is glorified with its repose in glory and the correlatives of glory. With what is truth equal? We say it is equal with the equality of its correlatives and habits. With what does truth decrease? We say it is minor with accidents and major with substance.

153. We have covered the evacuation of figure three by evacuating it with some selected statements and questions, and artists who practice this art can likewise evacuate it with all the remaining statements and questions implicitly contained in the cameras and omitted here for the sake of brevity: each camera has twelve statements and twenty-four questions.

154. Further, each camera is general to all other peregrine questions relevant to its general reasons. And moreover, each camera is general to particular questions about God, Angels, etc. And finally we say that anyone well versed in the doctrine we gave in the third figure is fully enabled to put the entire general art into practice.

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