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Ars Brevis | | |
9. The Nine Subjects
Part 9
The Nine Subjects
This part deals with the nine subjects
signified in the alphabet; these subjects
comprise everything that exists and there
is nothing outside of these. The first
subject is God, signified by B. The second
subject is about angels, signified by C.
The third subject is heaven, signified by D.
The fourth subject is man, signified by E.
The fifth is the imagination, signified by F.
The sixth subject is the sensitive power,
signified by G. The seventh subject is the
vegetative power, signified by H. The
eighth subject is the elementative,
signified by I. the ninth subject is the
instrumentative, signified by K.
Because in Ars Magna each subject is
combined with the sequence of principles
and rules, we do not reproduce this
discourse here, because we want this Art
to be an abridged version of Ars Magna,
and because this combination is implicit
in Ars Brevis. For these reasons, we leave
it up to the diligent intellect to work this
out. It is enough to follow the example
given in the third figure, where all the
principles are applied to goodness; and
also Part Four where "intellect" is applied
to all the rules of this Art.
Here is the first condition: each subject
must have its definition, which
distinguishes it from all other subjects.
And if a question is put about a subject, it
must be answered either negatively or
positively so that the definitions of the
principles agree with the definition of the
subject; and likewise with the rules, so
that the principles and the rules are not
violated in any way.
The second condition is that in practical
judgment, the distinctions between the
subjects must be respected. For instance,
divine goodness is different from the
goodness of angels on account of infinity
and eternity, because such goodness is a
reason for God to do infinite and eternal
good. Angelic goodness can in no way do
this because it is finite and new.
The third condition is that the
concordance between one subject and
another must not be destroyed; as for
instance the concordance between God
and an angel. They are both concordant in
spirituality. And the other subjects can be
treated likewise, each in its own way.
The fourth condition is that loftier and
nobler principles are attributed to nobler
and loftier subjects than to other subjects.
For instance, God is a loftier and nobler
subject than angels etc. Angels are a
loftier and nobler subject than man, and
likewise with the other subjects, each in
its own way.
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