CONFIGURING THE FIVE POWERS
This section is divided into five parts, as follows:
namely
(1)
the intellect, (2)
the will, (3) memory,
(4)
imagination and (5) the senses.
We intend to configure these five powers by forming a discourse through
the sequence of the principles and rules, so that through this configuration
artists can seek and find the knowledge of law. For without this configuration,
a lawyer cannot have the right disposition, or proportion, or intellectual
subtlety required for a proper understanding of law.
And this configuration is useful not only to lawyers,
but also to theologians, philosophers and physicians, and to everyone,
in each and every faculty. And the reason is, that this is a universal
configuration.
I.
1. CONFIGURING THE INTELLECT WITH THE PRINCIPLES
When the intellect is clothed in
goodness, this goodness is a light with which it understands what is good.
And so it follows that an intellect participating in goodness is well configured.
An intellect participating in greatness
is magnified, because greatness magnifies the subjects in which it dwells,
like heat warms the subjects in which it is present. Therefore, an intellect
clothed in greatness is great in tracking down and understanding lofty
and subtle things.
An intellect clothed in perseverance
and constancy nurtures the species discovered through its understanding
to make them durable, and with these it builds a lasting science.
The intellect empowers itself with
power; as a merchant enriches himself with profit. And thus, whenever the
intellect widens its quest for more knowledge, it empowers itself to understand
more and more.
As the intellect participates with
will, it configures itself for understanding many lovable and understandable
things. Now the intellect has an appetite for understanding its object,
namely the one it understands; and the will has an appetite for its object,
namely the one it loves. And thus they mutually help one another to produce
the science of intellect and the science of love; and the will loves both
the science of love and the science of intellect.
The intellect clothed in virtue is
configured with virtue to understand things in a virtuous way. And thus,
as a bird soars aloft in the sky on its wings, so the intellect, through
virtue, rises in virtue to the loftiest things it understands.
With truth, the intellect is true,
as a rose colored with red is red. And thus the intellect, as it partakes
more and more of truth, is more and more disposed to understand many true
objects.
An intellect clothed in glory and
delight easily rises to understanding the object it understands; as a man
running with joy runs better than one running with sorrow.
An intellect clothed in difference
is configured to distinguish one thing from another; and with this difference
it travels along many paths and tracks down many objects which it understands,
as it increases its science.
An intellect partaking of concordance
elevates itself to a subtler level so as to harmonize one intelligible
thing with another, as it applies many intelligible things to one single
science, from which it gathers many necessary conclusions.
An intellect partaking of contrariety
is lazy, benighted and sick; and ill will is its neighbor, provoking anger,
like a bad neighbor who disturbs everyone in his vicinity.
As the intellect is a principle, it
naturally gives rise to the species understood by it, and buildsits science
with them. And thus the intellect has its own natural way of configuring
itself, to further understand other understandable secrets.
The intellect naturally stands
in the middle between will and memory, for such is its nature. But it plays
a primordial role in investigating the species it renders intelligible
within its own intellectual essence; like fire heats its heatable objects
within its own fiery essence. And thus, when it follows its own natural
middle path, it generates a science which is understood, remembered, and
also loved. But when it leans toward either side, then it falls ill, becomes
obscured and generates opinions and beliefs, which place it in a perilous
and hazardous position, where it becomes subservient to memory and to the
will, and deprived of its natural freedom.
As the intellect directs
its attention to its object, or to what it understands, it first guides
its way toward the object by belief in supposing that either side may be
right. And as it actively seeks out the truth, and ascends in its reasoning,
it does not come to rest until it understands the object. But when the
intellect intends to be satisfied with belief, then it binds itself as
it forsakes its natural quest.
As the intellect rises
aloft and understands greater and loftier objects, it acquires major capacity.
But when it becomes accustomed to understanding inferior objects only,
it diminishes and stultifies itself.
As the intellect considers
equal things, it equalizes its innate knower, knowledge and knowing; and
thus it configures itself with equality, rises to the standard of justice
and makes a science of justice.
As the intellect shuns minor objects,
such as goats, cattle, etc., it rises aloft to major objects, namely GOD,
angels, and other such things. But when it does the opposite, it diminishes
itself and becomes engrossed.
We have dealt with the intellect by
combining it with all the principles in turn, and provided a doctrine for
lawyers to configure their intellect in order to understand laws,
canons and many other things which need to be understood.
I. 2. CONFIGURING THE INTELLECT WITH THE RULES
With the first rule we ask: whether
or not the intellect has its own essential correlatives within itself.
And the answer is that it does. Otherwise, it would not have anything to
exist with as a being, nor could it configure itself with its own intimate
correlatives, but only with those which exist outside of itself, and this
is an impossibility. And the first rule proves this, as we follow its conditions.
With the first species of the second
rule we ask: "What is the intellect?" We say it is a power whose proper
function is to understand things. And this is confirmed by the first rule.
With the second species of the second
rule we ask: "What does the intellect have as its intrinsic essential correlatives?"
The answer is that it has in itself its own knower, knowledge and knowing,
and with them it causes intelligibilities which are not of its own essence.
With the third species of the same
rule we ask: "What is the intellect in other things?" And we answer that
in the will, it is an enlightening power that clarifies the things which
are loved and understood; and in memory, it is a transmitting power, as
it commits things to memory for conservation.
With the fourth species of the same
rule we ask: "What does the intellect have in other things?" And we answer
that it has its innate intelligibility in the will where it is loved and
understood, and in the memory where it is preserved.
With the first species of the third rule
we ask: "What does the intellect originate from?" And we answer that it
has its own origin in itself, insofar as it is a creature.
With the second species of the third
rule, we ask: "What does the intellect consist of?" We answer that
it consists of its own form and matter; and these are spiritual entities,
with which it acts in its own specific way whenever it seeks out other
species and makes them intelligible.
With the third species of the same
rule we ask: "To whom does the intellect belong?" And we answer that it
belongs to man, as one of his parts, as man acts with his intellect by
either believing or understanding.
With the first species of the fourth
rule we ask: "Why does the intellect exist?" And we answer that it exists
because it is constituted of its own specific form and matter.
With the second species of the fourth
rule we ask: "For what purpose does the intellect exist?" And we answer
that it exists in order to understand how good, great, etc. GOD is; and
in order to understand creatures and make sciences about them.
With the first species of the fifth
rule we ask: "How much intellect is there?" And we answer that it
exists in the quantity of its specific existence in every man, because
it is indivisible.
With the second species of the fifth
rule we ask: "How much intellect is there?" And we answer that it exists
in the same quantity as its various acts, which are the acts of believing
and understanding.
With the first species of the sixth
rule we ask: "What kind of thing is the intellect?" And we answer that
it is of the same kind as its own intimate correlatives, namely its own
action, passion and act.
With the second species of the sixth
rule we ask: "What are the intellect's qualities?" And we answer that they
are the same as the sciences it discovers.
With the first species of the seventh
rule we ask: "When does the intellect exist?" And we answer that it exists
at the instant of its creation.
With the second species of the same
rule we ask: "When does the intellect exist?" And we answer that
it exists in the succession of days without any successive movement of
its own being; like a remote agent in its effect.
With the first species of the eighth
rule we ask: "Where is the intellect?" And we answer that it exists in
the soul, as a part of it.
With the second species of the eighth
rule we ask: "Where is the intellect?" And we answer that it exists in
its own habit, with which it produces science.
With the ninth rule, we ask: "How
does the intellect exist?" And we answer that it exists through the mode
of creation; and that it exists through its own specific form and matter,
which have a mode for constituting and for composing it.
With the tenth rule we ask: "What
does the intellect exist with, and with what does it produce species?"
And we answer that it exists with its cause, which creates and governs
it. And it causes its species with the senses and with the imagination,
and with its own correlatives, in which it makes them intelligible.
We have spoken of the intellect, by
treating it with each rule in turn, and we have provided a doctrine with
which a diligent artist can know how to configure his intellect, and apply
it to relevant issues
II.1.
CONFIGURING THE WILL WITH THE PRINCIPLES
The will, clothed in goodness, like
a crystal placed on a color, colors itself with the color of the subject;
so when it clothes itself in goodness, it colors and configures itself
to love what is good.
When the will clothes itself in greatness,
greatness magnifies it; and with this magnification, the will develops
an appetite for great things and makes a man magnanimous.
As the will perseveres with its beloved
object, it edifies itself, becomes constant and generates fortitude of
heart with daring.
When the will often objectifies its
powerful beloved with the power of the beloved, it empowers its own power
to love the beloved powerfully and to hate his enemy powerfully.
When the intellect understands the
beloved object, the will, with the understanding it loves, rises to its
beloved object through understanding. And if the will does not ascend through
understanding but only through belief, then it is not as close to its object
as it would be if the beloved object were understood. And this is because
the intellect does not participate as intimately with the will through
belief as through understanding.
When the will loves the virtues, it
rises to its beloved through its loving just as quickly as the intellect
rises to its object through understanding when it understands the virtues;
but this is only on the condition that both the will and the intellect
are associated in this ascent.
When the will loves the truth,
the truth makes the will true so it can truly love true objects; but when
it loves falsehood, this falsehood impedes it so much that it can no longer
love any true object.
When the will objectifies its beloved
object with glory, it is healthy and light, and rests in the beloved with
such daring that it has no fear of the enemy at all. But when it
objectifies a painful object, then it is heavy and sad, and easily falls
prey to fear.
Through difference, the will has two
different acts, namely love and hate; and when it is configured with loving,
it loves its beloved, and with its hate it hates the enemy of its beloved.
With concordance, the will makes the
lover and the beloved concordant in love; and it dwells in this concordance
and finds repose when it is configured with it.
Will clothed in contrariety painfully
labors in hatred, where it is so ill configured and afflicted that it painfully
loves detestable things and hates lovable things.
The will, with a good, great, etc.
beginning, begins a good, great, etc. act of love, and with this it seeks
out a good, great, etc. beloved object, so as to find repose in it.
The act of love is the means used
by the will to seek out its beloved. And the act of hate is the means used
by by the will to seek out its enemy. And when it finds a friend, it finds
repose with its friend in an act of love; but when it finds its enemy,
it is strives painfully against its enemy in an act of hate.
The will comes to rest in its final
purpose when it seeks out its beloved, or finds him through its act of
love. But when the end eludes it, the will finds hate in itself, and finds
no object in which it can rest.
As the will objectifies major objects
with majority, it raises its love to major heights.
With the equality of the lover and
the beloved, the will equally reposes in the loving of the beloved and
in the loving of the lover, and apart from this equality of love, it cannot
come to rest.
With minority, the will diminishes
its act of love, and with a minor act of love, it diminishes its love.
And in this way it successively destroys its act of love and its love,
falls prey to hatred and anger, and suffers pain and sorrow.
We have treated of the will successively
with each principle. Through this sequential process, the artist of this
Art can know the configuration, essence and operation of will.
II. 2. CONFIGURING THE WILL WITH THE RULES
With the first rule we ask: "In a good,
true and virtuous judgment, is the will clothed in justice as much as the
intellect is?" And the answer is "yes", because goodness, virtue
and truth are indivisible and equally connected to the powers of the soul,
given that they are supremely general principles. And the present rule,
with its conditions, attests and confirms that this is true. And the same
is clearly shown by the following example: as a boy cannot be a child without
being the child of a man and a woman, so likewise a judgment or phantasm
cannot in any way exist without an equal act of both intellect and
will , either in the immutable "now", or in the succession of time and
space.
With the first species of the second
rule we ask: "What is the will?" And the answer is that the will is a power
whose proper function is the act of willing.
With the second species of the second
rule we ask: "What does the will have coessentially within itself?"
And the answer is that it has its own inner correlatives, namely active
will, passive will and the act of willing, without which it would be void,
impotent, idle, divorced from its purpose and stripped of its garment of
freedom.
With the third species of the second
rule we ask: "What is the will in other things?" And the answer is that
the will rules the intellect by ordering it to provide an object for it
through understanding, and the intellect likewise rules the will, by commanding
the will to give it a lovable object through loving.
With the fourth species of the second
rule we ask: "What does the will have in other things?" And we answer that
the will has dominion over the memory as it commands memory to remember
its beloved; and the will has a good habit with goodness, a great habit
with greatness, etc.
With the first species of the third
rule we ask: "Where does the will originate from?" And the answer is that
it exists of itself, because it is a creature.
With the second species of the third
rule we ask: "What does the will consist of?" And the answer is that it
consists of its own specific correlatives through which it is a specific
power, specifically active with its species, as it either desires or hates.
With the third species of the third
rule we ask: "Whom does the will belong to?" And the answer is that the
will belongs to man, in whom it exists as a part joined to other parts,
as man uses the will at his pleasure, either by loving or by hating.
With the first species of the fourth
rule we ask: "Why does the will exist?" And the answer is that it exists
because it is constituted of it own specific form and matter.
With the second species of the fourth
rule we ask: "What does the will exist for?" And the answer is that it
exists for loving GOD and for causing lovabilities.
With the first species of the fifth
rule we ask: "In what quantity does the will exist?" And the answer is
that it exists in the quantity of its specific form and its specific matter,
where the matter and form of the soul exist in an indivisible union; like
prime matter, which is an undivided essence, in which every element has
its specific form and its specific matter where prime matter exists in
conjunction with its prime form from which all particular corporeal forms
descend; and likewise, all particular matters descend from prime matter.
With the second species of the fifth
rule we ask: "In what quantity does the will exist?" And we say that it
exists in the same quantity as its correlatives; and as much as it can
extend its presence through acts of love and hate.
With the first species of the sixth
rule we ask: "What is the proper quality of will?" And the answer is that
has the same quality as its own correlatives.
With the second species of the sixth
rule we ask: "What are the appropriated qualities of the will?" And the
answer is that they are the same as the qualities of its habits, namely
goodness, greatness, etc.
With the first species of the seventh
rule we ask: "When does the will exist?" And the answer is that it exists
in its immutable "now" in which it was created.
With the second species of the seventh
rule we ask: "When does the will exist?" And the answer is that it exists
when it acts sequentially by assuming many objects with its acts of love
and hate.
With the first species of the eighth
rule we ask: "Where does the will exist?" And the answer is that it exists
in the soul, as a part in its whole.
With the second species of the eighth
rule we ask: "Where does the will exist?" An we say that it exists in successive
places as it assumes objects with its acts of love and hate.
With the ninth rule we ask: "How does
the will exist?" And the answer is that it exists through the mode which
it has with the intellect and memory, as each power exists within the others,
thus forming the essence, or the soul.
With the tenth rule we ask: "What
does the will exist with?" And the answer is that it exists with its own
correlatives without which it cannot exist. And it exists with the intellect
and memory in the essence to which it belongs. And with goodness, it is
good, and with greatness, it is great.
We have treated of the will by applying
the rules in sequence. And this sequential treatment is both the
subject and the doctrine for decision makers, so they can know how laws
are to be loved and constituted and configured.
III. 1.
CONFIGURING
MEMORY WITH THE PRINCIPLES
.
We intend to approach the configuration of memory
in two ways, namely through the principles and through the rules. And first,
the principles.
As memory is clothed in goodness,
it partakes of goodness which is the light by which memory recalls
good species. And if the memory has a good habit through goodness, it also
has a good act as it acts with goodness.
As the memory partakes of greatness,
it is great, and greatness is a cause for it to recall great things, such
as GOD, the angels, the virtues, etc.
As duration participates with memory,
it causes it to recall the durable things through which the science of
intellect and the science of love become lasting.
Power, existing as a habit of memory,
is a reason for the memory to be powerful in recalling and governing the
species which the intellect transmits to it through understanding or believing,
and which the will transmits to it through loving or hating.
The intellect joined to memory causes
memory to have species which are either understood or believed, as it recalls
and governs them. And when it has these species through understanding,
it acts in a practical way, and when it governs these species, it acts
in a theoretical way.
The will joined to memory causes it
to have species it recalls with love or hate.
As virtue participates with memory,
it causes memory to have objectively virtuous phantasms or species, such
as justice, prudence, etc.
As truth participates with memory,
it causes it to have objectively true species.
As glory participates with memory,
it causes it to take delight in remembering.
As difference participates with memory,
it causes memory to have two different acts, namely recall and conservation;
through recall it generates species, and through conservation it stores
old species.
Concordance causes many species in
memory to concord in a single object.
As contrariety participates with memory,
it impedes it from recalling objects; and it also impedes the memory so
that it cannot give back to the intellect and to the will the species they
had transmitted to it. And contrariety does all these things so that memory
can have the habit of forgetfulness, which is a privative habit in which
memories fade away.
Memory is a principle with which man
recalls things that can be recalled.
Memory stands in the middle between
intellect and will, so it can equally give them back the species
formerly stored in it.
Memory reposes in governing the species
stored in it, but its greatest repose is in receiving and retrieving species.
Memory is major when it objectifies
major objects, but its essence does not increase, only its act does, since
memory is indivisible.
Memory is equal to intellect
and will, because GOD must be equally understood, remembered, and loved.
With privative habits, memory is minor,
just as it is major with positive habits, and this is a function of its
objects.
We have sequentially treated memory
with the principles. And this is a subject matter for lawyers, so they
can apply laws to the principles in sequence, from one principle to the
next, and thus configure memory for remembering them.
III. 2
CONFIGURING MEMORY WITH THE RULES
With the first rule we ask: "Is memory
as perfect a power in the soul as the intellect and the will?" And we say
that it is. And this is because if it were not, then GOD would be doing
injury to his capacity of being remembered by us, which is as perfect in
us, as his capacity to be understood and loved. Moreover, if it were not
as perfect, its imperfection would cause further imperfection in the intellect
and in the will, as they could not communicate as many species in actuality,
as they potentially have.
With the first species of the second
rule we ask: "What is memory?", and the answer is that it is a power whose
proper function is to recall and to govern species.
With the second species of the second
rule we ask: "What does memory have coessentially in itself?" And we say
that it has its correlatives, with which it receives, governs and gives
back the species transmitted to it.
With the third species of the second
rule we ask: "What is memory in other things?" And we say that it is active
in giving back species and in governing them, and it is passive as it receives
them.
With the fourth species of the second
rule we ask: "What does memory have in other things?" And we say that it
is passive under intellect and will when it receives species from them;
and it is active in the subject in which it governs species, and also in
retrieving species for the intellect and will.
With the first species of the third
rule we ask: "What does memory originate from?" And the answer is that
it exists of itself, because it is a creature.
With the second species of the third
rule we ask: "What does memory consist of?" And the answer is that it consists
of its own specific correlatives with which it is a specific power acting
in objects in its specific way.
With the third species of the third
rule we ask: "Whom does memory belong to?" And the answer is that it belongs
to man in whom it exists, because with memory man causes things to be remembered.
With the first species of the fourth
rule we ask: "Why does memory exist?" And we say it exists because it is
constituted of its own specific principles, namely of active memory, passive
memory, and the act of remembering.
With the second species of the fourth
rule we ask: "Why does memory exist?" And we say, that it exists because
its prime cause, namely GOD, must be remembered. It also exists so creatures
can be remembered with it.
With the first species of the fifth
rule we ask: "In what quantity does memory exist?" And the answer is that
it exists in the same quantity as its existing essence.
With the second species of the fifth
rule we ask: "In what quantity does memory exist?" And the answer is that
it exists in the quantity of its dual acts of remembering and governing.
With the first species of the sixth
rule we ask: "What qualities does memory have?" And the answer is that
has the qualities of its own correlatives.
With the second species of the sixth
rule we ask: "What qualities does memory have?" And we say that it has
the qualities of its habits, namely: goodness, greatness, etc., or justice,
prudence, etc.
With the first species of the seventh
rule we ask: "When does memory exist?" And the answer is that it
exists at the same time as its own inseparable "now", because memory is
an incorruptible entity.
With the second species of the seventh
rule we ask: "When does memory exist?" And the answer is that it exists
whenever it moves successively through its objects.
With the first species of the eighth
rule we ask: "Where is memory?" And the answer is that it is in the soul,
as a part in its whole.
With the second species of the eighth
rule we ask: "Where is memory?" And the answer is that it exists in its
sequential process, whenever it causes species to be remembered, as an
active power existing in the passive power and in the act proceeding from
both.
With the ninth rule we ask: "How does
memory exist?" and the answer is that it exists in the mode of its correlatives,
where one correlative exists in another as they constitute memory, and
also in the good mode of goodness and the great mode of greatness, etc.
With the tenth rule we ask: "What
does memory exist with?" And we say that it exists with its correlatives,
and that it exists with the intellect and the will, without which it cannot
be a part of the soul. And it is good with goodness and great with greatness,
etc.
We have spoken about configuring memory
with the rules. Through this configuration, the artist can configure
his memory for searching and finding laws.
IV. 1
CONFIGURING
THE IMAGINATION WITH THE PRINCIPLES
.
As the human imagination is the means and the subject
in which and with which the human intellect produces science, the will
produces the science of love, and memory produces the science of recalling
things perceived by the senses, we therefore want to treat of the imagination
with the principles and rules in sequence. And first, with the principles,
to show the order the higher powers produce in the lower powers, so that
lawyers can have an orderly knowledge of laws, and deal with them in an
orderly way in decisions. And first, we say the following:
Imagination configured with goodness of intellect,
will and memory, is good imagination.
Imagination configured with greatness of intellect,
will and memory, is great imagination.
Imagination configured with duration of intellect,
will and memory, is durable and infallible imagination.
Imagination configured with power of intellect,
will and memory, is powerful imagination.
Imagination configured with intellect, will and
memory, is intelligible imagination.
Imagination configured with virtue of intellect,
will and memory, is virtuous imagination..
Imagination configured with truth of intellect,
will and memory, is true imagination.
Imagination configured with glory of intellect,
will and memory, is delightful imagination.
Imagination configured with the difference of intellect,
will and memory, is distinct imagination.
Imagination configured with concordance of intellect,
will and memory, is a cause of concordance.
Imagination which contradicts the configuration
of intellect, will and memory, is a cause of vice.
Imagination configured with the order of intellect,
will and memory, is an orderly principle.
Imagination configured with the order of intellect,
will and memory, is a medium between spiritual configurations, and sensual
ones.
In an orderly imagination, the higher powers come
to rest whenever they cause sensible species to arise.
Imagination is major when configured with a major
presence of the higher and lower powers.
Equally configured imagination stands equally between
the higher and the lower powers.
With minor configuration of intellect, will and
memory, the imagination fails, and through this failure it causes haphazard
representations.
We have spoken of eighteen cameras, or maxims. And
in these loci, a lawyer can configure his configurations at will by applying
laws and canons to them; and by making syllogisms, he can discover the
middle term that stands between the subject and predicate, as he makes
statements like: "This law is better configured than that one for the case
at hand, in its configuration of goodness, greatness, etc., as shown by
the camera of <goodness, imagination>, and the camera of
<greatness, imagination>, and so on. Now this is an infallible doctrine,
and very useful in all faculties.
IV. 2
CONFIGURING THE IMAGINATION WITH THE RULES
With the first rule we ask: "Is the
imagination equally configured by all the higher powers?" And we answer
that it naturally is. But by accident, some power almost always happens
to be more of a cause than the others, following the greater disposition
of its bodily organ, namely the heart and the front and back of the brain,
respectively linked to the sanguine, choleric and melancholy complexions
(will, intellect and memory).
With the first species of the second
rule we ask: "What is imagination?" And the answer is that the imagination
is a medium existing between the higher and the lower powers, namely the
six senses and the intellect, memory and will; and in this medium the higher
powers link together the phantasms of the imagination, which are a
lower species. Further, the imagination is a power whose proper function
is to imagine things.
With the second species of the second
rule we ask: "What does the imagination have coessentially?" And we say
that it has the imaginative power, the imaginable power, and the act of
imagining in which species are produced.
With the third species of the second
rule we ask: "What is the imagination in other things?" And we say that
it is a passive power in one way under the sense of hearing, in another
way under the sense of sight, etc.; and likewise with the higher powers.
With the fourth species of the second
rule we ask: "What does the imagination have in other things?" And we say
that it has a configuring action in the principles, as stated above, and
also in sense objects.
With the first species of the third
rule we ask: "What does the imagination originate from?" And the answer
is that it originates from its first ancestors, because of its corporeal
nature.
With the second species of the third
rule we ask: "What does the imagination consist of?" And we say that it
consists of its own specific form and matter, as it acts specifically according
to its species.
With the third species of the third
rule we ask: "To whom does the imagination belong?" And we answer that
it belongs to the subject in whom it exists, in the same way as the power
of sight belongs to the man in whom it exists.
With the first species of the fourth
rule we ask: "Why does the imagination exist?" And we say that it exists
because it is made up of its correlatives.
With the second species of the fourth
rule we ask: "Why does the imagination exist?" And the answer is that it
exists so the higher powers and the lower powers can be linked through
it.
With the first species of the fifth
rule we ask: "In what quantity does the imagination exist?" And the answer
is that it exists in the quantity needed for the higher and lower powers
to be linked through it.
With the second species of the fifth
rule we ask: "In what quantity does the imagination exist?" And we say,
that it exists to the extent that it is diffused in various ways through
the higher and lower powers.
With the first species of the sixth
rule we ask: "What is the proper quality of imagination?" And we say that
it has the quality of its proper passive power, namely its imaginability.
With the second species of the sixth
rule we ask: "What are the appropriated qualities of the imagination?"
And we say that it has the appropriated qualities it derives from
its goodness, greatness, etc., and from the species it has acquired.
With the first species of the seventh
rule we ask: "When does the imagination exist?" And we say that it exists
when it is in the "now" in which it has been generated.
With the second species of the seventh
rule we ask: "When does the imagination exist?" And we say that it exists
whenever it acts sequentially as it generates species.
With the first species of the eighth
rule we ask: "Where does the imagination exist?" And the answer is that
it exists in man, as a part of a whole.
With the second species of the eighth
rule we ask: "Where does the imagination exist?" And the answer is that
it exists in its sequences, as a mover exists in its movement.
With the ninth rule we ask: "How does
the imagination exist?" And the answer is that it exists as its different
parts exist within each other, as for instance the elementative, vegetative,
sensitive, imaginative and rational powers in man. And it has a mode for
signing on whenever it generates its likenesses in the species it imagines.
With the tenth rule we ask: "What
does the imagination exist with?" And the answer is that it exists with
its own correlatives, without which it has no way of existing; and it exists
with the subject whose power it is; and it is good with goodness, and great
with greatness, etc.
V. CONFIGURING
THE SENSES
The common sense contains six particular powers
coessential to it, so it remains substantially undivided. And these powers,
each different in its organs, objects and figures are the following, namely:
the powers of touch, taste, smell, sight, hearing and affatus (voice).
And the first three of these powers are necessary for the subsistence and
survival of the body. I do not intend to treat of these three powers in
this Art, as they have been sufficiently dealt with in the Book of
the Ascent and Descent of the Intellect (Liber de ascensu et descensu intellectus).
The three remaining powers are meant for the well being of man, and I intend
to deal with them in this Art, so lawyers can know how to configure them
in due order with the imagination and the higher powers, as stated
above. And first, let us consider the power of sight.
V. 1. CONFIGURING THE POWER OF SIGHT
The power of sight is configured according to its
objects and figures, which are colors and the linear, triangular and circular
figures with which the imagination imagines visible beings, such as prelates,
princes, judges, lawyers, arms, instruments for imposing sanctions, and
other things like these, which are figures and signs of justice. And the
movements of the limbs, head, hands and feet and other similar things are
perceived by a well configured imagination, through which the higher powers
reach the lower ones. And so this Art requires lawyers to deal with the
objects and figures of the visual power through an orderly sequence of
principles and rules, so they can know the meanings of gestures presented
to the power of sight. The reason why we do not treat the power of sight
with the sequence of principles and rules in the same way as we dealt with
the imagination and the higher powers, is that we want to avoid prolixity
and because the things said about the latter show the artist how to make his
own application of the sequence of principles and rules to the power of
sight
V. 2. CONFIGURING THE POWER OF HEARING
The objects and figures of the power of hearing
in legal science are the sounds of laws and decrees that signify the laws
when they are adduced and read out. And thus, when a lawyer with an imagination
well configured beneath the higher powers, imagines the sounds of laws
and decrees, he has knowledge of these laws; for whatever is signified
can be known through its signs. And as one bell rings out more strongly
than another, so does one law or decree ring out more powerfully than another
in the imagination configured beneath the higher powers. And the law with
the most powerful sound is the one to choose, and this is an infallible
rule.
V. 3. CONFIGURING THE POWER OF AFFATUS (VOICE)
The objects of the power of affatus, are voices
with their vocal figures. We say that the voice is the object of the power
of affatus, because the mental concept extracts voice materially from sound.
And the affatus gives its own specific form to the voice, so the mental
concept can be imagined by the imagination as the voice is heard, and so
it can be perceived in an orderly way by the imagination.
Vocal figures can be produced either in the mode
of truth, or in the mode of falsehood. They are in the mode of truth when
the speaker confidently speaks out with signs of goodness, greatness, etc.
But they are produced in the mode of falsehood, when spoken in fear and without
the signs of goodness, greatness, etc.
Through the first mode, the virtue of words exists
in the same way as the virtues of herbs and stones, which are caused by
higher principles, namely by the virtues of stars and elements.
Now this is enough about the affatus,
especially as in the Book of the Sixth Sense, (Liber sexti sensus) we
expounded the topic in sufficient breadth.
We have spoken of the configuration of the five
powers in man. And following the things we said about them here, lawyers
can explicitly discover the laws implied in this configuration by following
the same mode we followed, through the sequence of principles and rules.
And this configuration is very useful for legal science.
End of the treatise on configuring the five powers.
Translator's notes
This is the fifth section of Blessed Raymond's
"Brief Heuristic Art of Law"("Ars Brevis de Inventione Iuris").
As we can see from the first paragraph of the fifth section, this text
is also meant to be be used as a stand alone tool for training the mind
to adopt a scientific habit of thinking, using the same principles and
rules as used in Ars Infusa. Each of the five powers, namely the intellect,
the will, memory, the imagination and the senses, is dealt with according
to the principles and rules, producing affirmations which not only serve
to reach a better understanding of the five powers, but which are also
powerful positive suggestions for improving the goodness, greatness, duration,
power, and other attributes of mental processes. Moreover, by repeatedly
using these affirmations, you strengthen your grasp of the 18 principles
and 10 rules, and conversely, once you have memorized the principles and
rules as found in "Ars Brevis", you can easily remember this section, which
we have entitled "Configuring the Five Powers", as it simply consists in
the orderly mixture of the terms "intellect", "will", "memory", "imagination"
and "sense", with the principles and rules.
Y.D.
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