Every universal reveals all its particulars through its concordance and contrariety with other universals. To clarify this, propositions were devised for this common figure which contains all the other figures, and as this figure is the most general one in this Art, its propositions, in their generality, stand above all the other propositions.

These propositions are divided into thirty-six cameras following the combination of figures to show the concordance or contrariety, closeness or remoteness of one figure to another so that any particular matter can be judged artificially in its universality.  Thus, each of the thirty-six cameras has three propositions, for a total of one hundred and eight. Now let us proceed in sequence, beginning with the propositions of the first camera.

T.A.
1. It is improper to predicate anything about A. without T.
2. Since A. can be known and loved, T. signifies A. with goodness, greatness, etc.
3. As T. and A. are combined through their propositions and questions, A. is represented in T.

T.S.
1. In the regular combination of the triangles of S. with the squares of T., S. is mirrored in T.
2. S. uses T. to know itself and others.
3. Accepting objects without T. darkens the light of C.

T.V.
1. The species of V. are represented in T.
2. T. is an instrument for loving blue V. and hating red V.
3. Whoever neglects T. in V., neglects the virtues.

T.X.
1. By discoursing with T. in X., X. is made manifest.
2. T. with its propositions is the recourse in case of doubts about X.
3. When T. is absent, reasoning about X. is obscured.

T. Theology
1. Many very lofty points and principles of Theology can be sought and found with T.
2. T. holds an abundance of words and examples for speaking about Theology.
3. When T. with its statements is combined with Theology and its statements, D. rejoices,  C. delights in A., H. is sorrowful and M. soars aloft.

T. Philosophy
1. When the triangles of T. are combined with the cameras of Philosophy, Philosophy is produced in B.C.D.
2. T. and Philosophy are two mirrors in which C. finds rest.
3. With the influence of T., C. produces its likenesses in D.

T. Law
1. T. and its terms bear witness to Law.
2. No judgment can be made without T.
3. With T., every Law finds its particulars in itself.

T. Elements
1. The secrets of the elements are revealed in T.
2. T. and the elements illuminate S.
3. The elements in T. represent the disposition of the human body.

A.S.
1. Because A. is to be understood and not ignored, A. created S. to understand A. and not to ignore A.
2. A. influences S. to put S. in D. and not in H.
3. Because A. loves its own likeness within itself, A. created S. to love its likeness within itself.

A.V.
1. V. is a mirror where A. represents its likenesses and unlikenesses.
2. As blue V. was entirely created by A., red V. opposes it.
3. Blue V. is a path leading to the presence of A., while red V. is a path leading to the absence of A.

A.X.
1. Since X. is a mirror of concordance and contrariety, it signifies concordance without any contrariety in A.
2. X. shows how the cameras of A. agree among themselves better than with creatures.
3. Since all beings do not agree in every way with A., X. in this Art consists of both concordance and contrariety.

A. Theology
1. Because A. can be proclaimed, Theology is meant for proclaiming A.
2. The operation of A. is in itself nobler than anything that Theology can predicate about it.
3. Because A. is everywhere, Theology is to be proclaimed throughout the world.

A. Philosophy
1. Philosophy is an effect of A. where created light shows that it is caused by uncreated light.
2. Philosophy is lovable because A. is lovable.
3. To philosophize without A. is to neglect A.

A. Law
1. A. and Law both have a likeness in Justice.
2. As all Laws descend from A., all Laws must be reduced to A.
3. Since A. and Law both oppose injury, injury is fragile although free will can empower it.

A. Elements
1. The elements are a mirror for viewing the work that proceeds within A. and the work that proceeds outside of A.
2. The cameras of A. and the cameras of the elemental figure agree in metaphor.
3. The elemental figure is entirely obedient to the cameras of A.

S.V.
1. As D. in blue V. is greater than H. in red V., E. is greater that I.
2. The substantial virtue of S. produces its likeness in one mode in E.I., in another mode in blue V. and in yet another mode in red V.
3. The soul's sanctity is in blue V. and its perdition in red V.

S.X.
1. Because X. consists of concordant and contrary things, S. seeks out particulars in X. through consistency and inconsistency.
2. In the combined propositions of S.X., S. opposes inconsistency.
3. X. is either the rise or the fall of S.

S. Theology
1. Theology is spiritual food for S. living in A.
2. Theology is the water of sacred sermons cleansing S. of sin.
3. Theology is a light for S. to direct unbelievers to the path of truth.

S. Philosophy
1. Because S. contains an unlikeness of A., S. begins to philosophize outside of itself before philosophizing within itself.
2. Philosophy is a mirror where S. can produce its likenesses.
3. Philosophy gives S. the example for producing E.I.N.R.

S. Law
1. Because A. rules, Law comes from A. and is assimilated by S.
2. Laws were constituted so that S. can produce E.I.N.R. in a regulated way.
3. S. can be inadequate to Law, but Law cannot be inadequate to S.

S. Elements
1. The justice in elemental acts shows how objects are to be assumed by S.
2. The Book of S. relates to the elemental figure, to show how S. can investigate and judge particular issues.
3. The elemental figure clarifies the senses so that S. can see with spiritual sight.

V.X.
1. X. is an experiment in separating red V. from blue V.
2. Inasmuch as V.X. consist of concordant and contrary things, they are fit for dealing with concordant or contrary things.
3. In combining V.X., blue V. is enlivened and red V. is mortified.

V. Theology
1. Theology is a light that clarifies blue V.
2. Theology and red V. are connected only through the camera of punishment and aevum.
3. V. and Theology cannot be combined without some intermediary.

V. Philosophy
1. Philosophy is a ladder where V. can ascend and descend.
2. According to Philosophy, blue V. is the legitimate child of S.
3. Philosophy totally contradicts red V.

V. Law
1. Law is meant for separating red V. from blue V.
2. There is no likeness of Law in red V.
3. Blue V. is regulated and conditioned by the rule of Law.

V. Elements
1. With the elements, blue V. regulates its likenesses to oppose red V.
2. The elemental figure is the justice of blue V., and not of red V.
3. The elemental degrees show the way to gradually oppose blue V. to red V.

X. Theology
1. X. raises E. up to Theology.
2. X. is specified through theological interpretation.
3. The secrets of Theology are revealed in X.

X. Philosophy
1. Philosophy is acquired through X.
2. Philosophy in X. is greater in reality than in the rational mind.
3. Philosophy would be useless if free will only existed as a concept of the rational mind.

X. Law
1. X. is an exemplar for investigating Law in accordance with the disposition of X.
2. X. contradicts Law with privation, guilt and punishment.
3. The concordance between predestination and free will is revealed in Law. 

X. Elements
1. X. and the elements are similar in terms of guilt and corruption.
2. Predestination and free will are signified in the free appetite of the elements.
3. Just as the elements really produce a secondary act through their concordance and contrariety, so does the rational mind use X. to produce a secondary act composed of concordant and contrary things.

Theology, Philosophy
1. Theology and Philosophy agree in the Law of scripture and in natural Law.
2. As C. and Philosophy agree in the light of understanding, D. has an appetite for speaking of Theology in terms of Philosophy.
3. Philosophy shows the way to predicating Theology.

Theology, Law
1. Law is an instrument for making Theology an object of E., and injury an object of I.
2. The science of Theology is the prime intention and the science of Law is a secondary intention.
3. Every Law is subservient to Theology.

Theology, Elements
1. Metaphorically speaking, the elements are an exemplar showing the way to predicate Theology.
2. The intellect draws more intimate likenesses from the figure of Theology than from the elemental figure.
3. Elemental reality shows how Theology must be rationally conceived.

Philosophy, Law
1. Philosophy provides the doctrine and rule for investigating Law.
2. Law must be conceived by reason in the same way that Philosophy deals with reality.
3. Through the habit of Philosophy, the intellect is raised to the habit of Law.

Philosophy, Elements
1. Philosophy rises higher in the intellect than in the senses, and higher in the senses than in the imagination.
2. The elements figuratively show the way to philosophize.
3. Philosophy takes on greater magnitude in the inward aspect of the elements than in their external aspect.

Law, Elements
1. The natural Justice that exists in the elements signifies the science of Law.
2. As every element seeks its likeness and flees its unlikeness, so does every Law.
3. The specification of legal science is shown in the specification of the elements.