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HERMES. - As a sign of, since (as they say) of the author himself emphasizes

at it is not the same genus in the armed collimant Sagittarij.

PHILOTHIMVS. - This, indeed, to all, that if the precauendum, and fear,


of no man ever pertentasset works: nothing is ever a good and an excellent


isset in sight. Does not cease by the providence of the gods, (the priests said

Aegyptij) statutes and those which he Mercuries times to send men to some,

if the same will be received by no means precognoscant or ill. Neither the


lect ceases, and the sun is always sensible to enlighten, on that account

e neither 'always' or observe that all.

LOGIFER. - Vulgandas by no means an easy matter to be voted for such a

state of

things themselves concenserim: Philotimus I hear in this matter no doubt

that t

he ears of those who, if received, the things that we have received, at least

us rather burn would throw into the fire, which the confiscation of him. This

the teacher, not a pleasing and brought their harvest up to now: now I do
not k

now what to hope for because it is in the future can, in addition to n. very

, who able to understand and of themselves, not at all be able to right of


to bring the trial.

PHILOTHIMVS. - Do you hear what he says he?

HERMES. - I am listening, but I hear more, among you shake them.

PHILOTHIMVS. - I would say that first and Logifere Diseptabo with you: I
have s

aid your no persuasion of reason but rather of your nerves to strengthen the

ue of the opposite opinion. li. n. a few who have been understanding of this

ention in COME UP, of which number I Hermèsque: we do not carried out

the praises

of small: but he himself is not at all perceive this, will be able neither to pr

aise, nor to find fault with.

LOGIFER. - You say that it must be: not that it will be, and was. Many when

y do not understand, for this very reason that they do not understand,

and from the unjust, which are led by the mind, against the author of many

and very adglomerant calumnies. Oxen thou hast heard thy ears not a
teacher, who

said that the art of memory, but it began a series of raids and the repetition

of only the custom, which takes place reuidendo seen many times, many
times auri

busque perceived to be received, compared to?

PHILOTHIMVS. - If this would be the tail, was cercopitecus.

LOGIFER. - What will you answer Anthoc Master, who those who eat in
addition to

the common memory operations, or thinks energumens who are great men
of a speci

es or genus eiusce? You see in those letters he insenuerit.

PHILOTHIMVS. - For this to be the grandson of that of an ass who does not

in the Chest Noah was preserved from reseruatus species.

LOGIFER. - Master And Rocco archymagister science and medicine, who

had rather
than doctrinal Empyricam memoratiuam, might suppose that such trifles
rather tha

n artificial precepts.


LOGIFER. - Said one of the ancient teachers of the art of all the memory can

t be peruiam except those who are endowed with the natural.

PHILOTHIMVS. - Depontana sentence.

LOGIFER. - A doctor of both laws and the Philosopher Pharfacon grammeus


rather than releuare feels this art, for where are the things of worthy

art: now strictly bound as the art call to mind, things, places, and many

s, which no doubt is more confused and entangled with the memory of the

PHILOTHIMVS. - Crysippi sharp, and great with an iron comb carminanda


LOGIFER. - Berling said a teacher of prayer, even the most learned out of

man, will take away the can do nothing, we believe that he will take away


PHILOTHIMVS. - Under the SEA-URCHIN them lest any chestnut-tree?

LOGIFER. - Master Maine and if he says he may please all, I may never be


PHILOTHIMVS. - Not that he will never taste the wine.

LOGIFER. - He, whom you know your friend, what do you think about this
matter s

hall meet?
PHILOTHIMVS. - Very often you added to the ink lamps Ethiopia makes a
man seen

at all; also vitiana base jealousy the mind also judges openly beautiful.

LOGIFER. - Execelsum also between the Master of this our Scoppet of

storms, eas

ily the prince of physicians, it is reported to have said Authors: before the ar

t show as its own memory of him, a doubt is whether dedignans, or unable to


orm he will not.

PHILOTHIMVS. - If your urine before, he had solid contemplate excrement

Show me

: perhaps, the manner of our author had done to him, and for the City and

able, and for his own dignity, their own duties, by art, and suitable


LOGIFER. - What shall we say of a physician whom they have not it is right

to the said Master INJECTION teacher and abandon them, no n. differs from

who are of the same Aknaldo more about wills and Tiberide obliuiosum
vpupae ton

gue round it, the memory of the scene tenacissimam contribute to it.

. - Aristotle said. cytharizando is made become a singer. If any one has a


miserable (while it drew it out as it has) has another superimposuerit feast,


shall be done forsian medicando physician.

LOGIFER. - Carpophorus, also said a teacher of the seat of memory and

mind from

the Proculus itacense Sabinus and distinct in three ways. Among the pup [p]

the prow, and pine for the middle: which is laid open for the remembrance of
y thing to repeat established; from the prow to the stern of the approach

s the animal spirit. Moreover, unless the spirit of an animal will never

y, lucid, and important passes through. Hence excessive cold [it] renders ate

tuse and dull the memory of our languid. Closely connected with the
drought, whi

ch, indeed, if she be with frigidity: excessive watches and bring dreams: if,

en the humidity lethargy. Which to ward off, these are devised by art. A
sense a

nd reuocans, inspires, and the spirit a disgraceful cowardice, and sleep, as it

were expergefaciens SOONER. Moderate of wax. Aid of sorrow and joy

pleasure revo

ked. Flow of cleansing the body of all. FRICTION an ivory comb and rough
cloth o

f the head. Lighter, or maddened by a of wines Experience, the open-

mouthed, not

veins the blood of burn intensity of wine. Stomach or artificially natiuraliter

ADHESIVE closing up things, lest fumositas ebullitione euaporans food from


stomach, mind obscurans wit is to encourage sleep. A cold humidisque


as from fish in general, the brain, marrow, and abstinence, no less than from

e acute SMOKING leek, and cabbage, All, began [it] the fire which they had
not b

een digested. The use of things sweet. Decotione, and with the head and
feet, in

which Melissa, Laurifolia, Foeniculi, CAMOMILE, like ferbuerint Cannae,


io. Exercise which may be made the night the day broke on the
Pythagoreans, and
pondered them most vtpotè memory mind and temper. These are the things
they can re

leuare memory, as well as which Democritus Archigene [s] and Alexander

have Andr

onicus Peripatetic monuments of literature, not frivolously these arts, which


know not what seiactant Photos and solid figures melt memory.

PHILOTHIMVS. - The word of a stranger, shut ruditu own; Psithacum acted

in the

venerable teacher, and a donkey.

LOGIFER. - Master of the said laws Arnophagus law expert, and most
approved, ma

ny who do not have the skill to be learned, by which there was, if


PHILOTHIMVS. - The girl, the argument does not dentiens still: therefore

bulum does not bring in his teeth.

LOGIFER. - The art of Tullij, Thomas, Albert, Alulidis, and other authors that

he saw the dark, and could draw them from the same sap that he bears
witness to

the most learned theologian and no letters subtilissimus Psicoleus Master of



PHILOTHIMVS. - Judgement of first tonsure.

LOGIFER. - And as one word tanden embrace all things: various various feel
in d

ifferent directions say different, how many heads so many of the sentence.

PHILOTHIMVS. - And so many words. Hence their crocitant, cuckoo

cuculant, vlula

nt wolves, and swine grundiunt, sheep bleat, mugiunt oxen, horses hinniunt,

the ass. Aristotle said it is a shame to be anxious to answer to anyone asking

them questions, oxen oxen admugiant; adhinniant horses, horses, asses

adrudamt o
f an ass; our conference is something about the man's invention in

LOGIFER. - It has rightly been. Hermeti apperire therefore assert the book,

consider the opinions of the author to use his own.

HERMES. - Most gladly I will do. Lo, select prophaemium work.

No one (he says) from the other side, I think many arts memoratiuas issued,

of which the canons of vtentes each and every one the same at all, they are

sent in the same difficulty about: advice on any subject was with us, as the

its of this invention in rather proposed to do, which more serious, more

and successfully business so illustrious, so desirable for achieving the art of

the matter was discussed. Long exercise more ancient institutions seek: the

suit of study and from their importunate abigebant characters are richer and

s. n. and sinning (as the matter more plainly, WORK ONE'S WAY) more

the more subtle promptioraque with the true disposition, of which all things

touch some more, than to lay hold of one consulted.

PHILOTHIMVS. - That which to me is that it is not smiles of this author, he


es himself into one of their flock here and there in gathering the opinions of

thers, obtaining immortality for himself expense of other authors into the

r of those who labor for the latter reference, and constitute themselves as a

eat deal of their doctors, not one of them understanding and have rationen:

times and those unable to do: to prevent (after the skin of a lion from the oth
ers found themselves vtcumque adaptauerint) for their own is more frequent
in th

e voice of the break and at length, when something from their ENERVATED
Mars (be

cause they found it is easy to add) eiaculantur, or of a lack of egurgitant stup

id sense. She rams that are of infancy, torments of errors, cannon


the lightnings and thunders, and lightnings, and tempests ruditatum great.

LOGIFER. - Not you feel the same about those who carminilegis and our
other men

's invention in versificatoribus, hemiuersibus and verses, for their own poets

ell himself to us?

PHILOTHIMVS. - Send poets. as. n. the sake of places we know the kings of

to be long, so they are usually the voices of poets and FATHER longaeque
the sa

ke of places, and times.

LOGIFER. - The versificatoribus I have said, the poets.

PHILOTHIMVS. - Well, then, a few, or no one will think for himself '. But this

thing what is that to our? Authors of this art in the present case it is enough

to be understood.

LOGIFER. - Not of poets.

PHILOTHIMVS. - But continue precepts may read.


Hence (he says) with my friends, my mind towards some appulerim to be

obeyed af

ter the memory of several sorts, other arts, which we sent in different

ns for private citizens, and others for various ways according to their dignity

and communicated the capacity: the power of this from the principles which
are c
ontained in it preferable to all other , and from no place to draw off the

lauimus. In this device easily and of course by no means laborious

knowledge for

the practice of promise, a book, however, since their opinions peru by no


all, are contrary to their custom of this art, who the letter from the easy, an

d brief: but that very difficult, and have a long, learned a few understand

, intelligent vse all come: and let there be than all or unskilled, or learned,

it is easy to know, and they may be able to exercise, Although without a


, well-versed only in the metaphysical doctrines of the Platonists they can


rstand: it has the art of it for this one, since the terms with the fact that di

fficult and includes speculatiuarum suppositiuis faculties in comparison, it


, however, any (provided that they are not at all dull of wit) be declared, it c

ontains most properly the limits, and especially adapted signifficandis


The art of memory contributes to the simple art not do these things: but to

invention in the way of many faculties and introduces opens. For this reason,

hey should remember which shall be given to perceive his interiors: the

n of the common as they do it without the authority of not in any one: for the

ame canons of the merits of each of those things to which capacitatisque be


unicated to the faculty, intensely, and remiss in elargiantur expliciti.

Addition to all this art know into whose hands this fall: we its non-existence

of talent and determined as the philosophy of another's race, we should be

by, nor as any kind of philosophizing all the way through to disregard. For

ir own contemplation of things that no one who, to relying on natural ability,


nd strove to something artificially methodicéque are not magnifacimus.

The mysteri

es of the Pythagoreans has not been abolished: it is not the Platonists


imus faith and are real in so far as the foundation gained Peripatetics

gs do not mock. The cause of the things about Him we say, another man's
genius a

s their wish to care for one's own wits to measure attenuemus: UNHAPPY
Such is k

ind of it, that was a long time in the best philosophers elaborauerit: not in th

e proper vnto advance the mind, lest he lacks the ability with their own vnto

e end, Ever vtatur another, rather than those to whom, however, not
knowing one'

s own poverty does not dare to dare; compassion is, and is to a certain part

it (except from the neglect of remains) is to be praised. These Aristotelian lik

e when they shall be filled with the spirit (as it is lawful now to see the book

s progressiuos and vowels. Where they have heard or read. The shadow of
ideas no

w will stick to your word, saying, Idaean dreams to be, or monsters. Be


which, it is asked whether what they conformed to the nature of things,


Ida is said to run under a shadow? again come upon the place where the

of the soul. Jordan (will) now you say or threads to weave the soul. In like

ner, and in certain other with inflated cheeks, through the internal discipline
of this participation from the fruit of a certain enemy diuertentur. To whom

s we wish to be manifested. We also As the saperamus versasse in the same


at that time. n. (as was a pair of) vtebamur kept faith to the sciences. But

, where the kindness of the gods, have been acquired and found farther to
the pr

oper actions we can use just this side of the brand of contradiction: If it is a

dvantageous to the border and the intention of the Platonist advantages; to

be c

ommended. If they do also the peripatetic intentions to a greater expression


the thing in this art; faithfully are admitted. The other is judged in like mann

er. For it is not found necessary to bring forth the one artist who is all-alone

full credit for. not the same thing, I say, helmet, scuthum a sword, shafts, ba

nners , tirnpanum, trumpet, and other all the host of the tackling of the melt,

and bring it to completion. Thus, greater, other invention in testing, not only

the works of Aristotle's works alone will suffice Platonisque: Sometimes,

even (

very queraro use will be seen if the terms of the usual:) therefore it is not cu

stomary because it is not by them I wish to explain intentions. With all the

losophers, however, several studies of various vtimur, to the extent of our


ntion in the purpose of better plant. is why there is nothing that he does

experts in these kinds of philosophizing and of themselves easily (as long as


uertant mind) that this, and other arts, to understand our people's thinking.

The art of treating this under the form of a double, and the way: and one of

ich is higher than the general order, or for all operations of the mind, and als
o is the head of many methods by which the divers as artificial organs can be

und and the memory pertentari: And thirty-first, in the very intentions

of apparitions. Second, in the thirty-concepts of the ideas. Thirdly, in many c

omplexionibas, which can be made from the conceptions of concepts and

elements o

f the first adaptation of the wheel HARD-WORKING by the elements of the


The other which follows, is a contraction for a certain kind of comparison


en the memory by an artisan.

Thirty intentions VMBRARVM

First intention. A.

Vnico, therefore, making a sign to God, the Most High propiciisque under
him, t

he prince of the great gods, so we begin.

Perfection of man, and a better teaching in the attaining of that in this world

can be regarded as the wisest of the Hebrews; a friend introduces his own

ing. SVB HIS shadow QVEM desired the See. For it is not so great for these

s our nature to his own capacity to dwell very plain truth, for it is told. Prid

e in a man living. Al vanity. And that which is true and good, and the first vni

cum. But he that can be done vpon whose existence does not, properly
speaking, i

s true, and whose essence is not, properly speaking, truth and efficacy of the

ct has the truth? Therefore it is sufficient, and much to him: as under the

ow of good, verique sit. I say, not under the shadow of the natural and the

onal and the good of truth (said to false, and hence evil), but in Metaphysics.
Ideal, and supersubstantial: whereupon he becomes a participant in the
faculty o

f good and of truth according to his own mind, who does not have and if only

image as is; to its image is so long as the soul itself transparent, opaque nat

ure of the body terminated, experiences in the mind of man in so far as the

e of something to her, has influenced: in the senses and reason, however,


al, in which we devote ourselves living animality: the very shadow.


This very thing with consideraueris: this, too, imagine this to be what I desir

ed: that by reason of darkness separated from the shadow. It is not a shadow

kness, but a trace of darkness or in light. Or trace of light in darkness. Or a

partaker of light and darkness. Or is composed of light and darkness. Or a


re of light and darkness. Or neither from the light and darkness, and from

qus separated. And Then, since this is not full of light or truth, or because it

is a false light. Or because it is neither true nor false, but of that which is

real or false, a sign, & c. Have, however, in our case. as the trace of light,

of light partakes of the light is not full.


Furthermore, since the light to understand it happen in two ways, and in the

untry of Substance, and in the country of the substance of what they, or


in the substance (according to the two is taken whereupon the opposition of


hadow) that you must remember: the light is the substance of the things
which ha

ppened as his last trace of the first from the light which an act is said to go.
Also from the shadow of a shadow which is about the substance of which is

to emanate from the substance. The very subject which is the first medicine
of o

ur call and Matter: all participles with his pure they do not receive light, to

work and are said to be under a shadow of light.


Then pass that when you are not a shadow of the light as to what he, and
what t

he out of darkness. A twofold by some accident, to be under the shadow. To


and a shadow of darkness (as they say) of death, which is higher with

emarcescunt, and ociantur, or lower subseruiunt. To the extent that the mind

concerned with the life of the body only, and the senses. And a shadow of

which is lower with the higher powers of the aspirant in the eternal objects

inentioraque subject to it, as happens in the heavens who in spirit versanti


eats the stimulant of the flesh. But that is the shadow into the darkness to

ote themselves: that is to apply himself to shadow to light. In Orizonte of


t and of darkness, we can understand nothing else than shadow. This in


of good and evil: the true and the false. This is the very thing which can

icari, and maleficari, forger, and truth be formed, and that under the tending

f this THITHERWARD, illorsum, however, is said to be under his shadow.


Shadow them in the present case which are chiefly on the appetites, and the
ulty of cognoscitiuae objects, conceived under the guise of truth and the

which increases with the unity of that from the supersubstantial and died,
and b

y increasing the numbers, in an infinite number of (as I will speak after the

nner of the Pythagoreans) progress, which so far as they depart from the

so much farther they get away from his truth. Is made by him to the super-to

very essence from the essences of things that are, by them to the their

ps, photos, images, and shadow raids, both towards the matter as produced
in his

bosom, and toward the sense, and the reason as the faculty through their



A shadow in matter or nature, in the natural sciences in the sense of the


nal and external to them, and as the alteration consists in the movement. In

true intellect, and which had as a consequence of memory is in the state.


fore a wise man and beyond the natural viraginem suprasensualem

consequtam knowl

edge, as it were: under the shadow of that desirable of the first sitting of tru

th and the good leads. The session of the naturally because in those living or

tate continues not much (just n., and immediately, and dislodge the insiliunt

nsusisti us, and they circumueniendo seduce us the phantasms of our

leaders) wil

l be that the past session of the absolute or begun, which is designated the
sent time. He says. n. I sat down under a shadow, or I was sitting.

STRETCHING the seventh day. G.

But when the order is in all things, and are connected together, as the

of the upper and lower means succeed bodies; composite simple, simple
simple vni

antur. Adhere to the material found in material things at all spiritual things

ith spiritual. As the universe of being is one body, one the order of one

ment, one principle, one end, the first one, one extraemum. And when (as
the chi

ef knew of the Platonists) EMIGRATION be given to refrain from the

darkness to t

he light (since the minds of some by conversion to matter, and aversion from

act; undergo nature, and fate) is nothing prevents it from Universal to the

nd of the lyre of Apollo at the lofty step by step, recall the hells, and lower

through the media, undergo the higher nature, as evident to our senses and
the e

arth into the water, water into the air, air into the fire implies rarefaction:

thus fire into the air, air into the water, the water into the land of densabatu

r. Thus in general we see in those matters which are changed, the state of

n, and state of motion is always terminated. That, and to be always be done


from heaven, and in some of the best Peripatetics considerauere: Men with
the a

ct to have mixed with the power they say (although they are a mixture of
this an

d other reasons) they understand to be at the end of his movement to the

past, a

nd in the beginning to the future. Whatever, then, is the descent of another

cies of which theologians to decide whether to prudence: the former is

um us did not flinch, excellent for the mind as having the operations of

before the eyes of Salem, always from motion, and a multitude, and to the

staturn by intrinsic operations tend to strive, which when he for pre-


d faculty, according to his means also the multitude of divine conformabimur


ks wonders. To achieve the connection of praesignata of things, and to

exhort an

d encourage us, connection with the consequence. Antiquity, indeed, he does


how to grow and taught by many individual and fro to the species of man, by

y species to one knee upwards. In addition, understand how the lowest

forms of i

ntelligences through all the distinct species, the lower distinct by


all the species of many forms, and many conceive; by the fewer the higher,
the s

upreme by one, and not by the very thing which is above every form.
Moreover, if

he knows how to grow the memory of antiquity by many species of

memorable is to

one of many species Memorable promouendo himself: he has not taught him,
at all



Indeed lower by a few degrees above the neighbor closely to the likeness of

mouetur contracted, with whom at all events, having got a degree was all:
now is

not like it; it must be said but the same will be with him. As was in fact very
edoremur how to be done by the fire, who in the heat and water not only

s SIMILARLY rarity. From the likeness of a shadow, then, is given by means

of co

mmon access to the traces of the steps by which a specular images, from
these to

other things.


But since a similar which is like: there is also the same by the ascent of the

same or similar, or by descent, or by latitudimen: Hence it happens that


the limits of their own) can do all things to do from the nature of all cases a

nd the intellect, or reason to know all things of all. As I say, all forms of th

e matter is informed of all cases and passive (which they call) the intellect

n be informed of all the forms of all: all the Memorable Relations and the

y of all. like to like because everything is done, like all similar is known, ev

erything is contained like to like. Moreover, like far-fetched to its distance,

by a similar neighbor tends to the middle of them to himself.

Hence the form of herbs robbed matter, not immediately put on the form of
an an

imal of this, but forms of Chile, of blood, and through the medium of the

Thus whoever knows extraemorum suitable means, and all things naturally
and rati

onally will be able to draw them out of all.


Assembly. The likeness of that which is running with equality, and


(which they call equality) in keeping with the: another sense in the present

se of operations, or the internal, or be referred to the external senses, useles

s and ill-officious your question. For it becomes the same as or similar to the

feeling of heat, nor within the feel of that consisting of the degrees of likene

ss: but that which sensitiuo existing in the pre-eminent in the subject.

what manner of likeness to reduce praeuideto into the practice and you
ought to,

lest they may be able to enter which excludes them from being situated from

after acquiring.


Consider this world at all its parts like the corporeal things that exist, to b

e fair could not have been. In the connection of various, therefore, of the

ies beauty, showing, in the very variety and beauty of the whole consists.

the thing vmbratilis vision is the most imperfect visions, because with

shows that the image of: a shadow that is inferior to the borders of the

as extrinsic ementitos also for the most part, without implying any variety of

utters. I would say it in so far as a shadow of a shadow, but not receive as


h, than in the present case.


But the variety of Anaxagoricum Chaos is without order. Therefore, just as


rable concerns the variety of things in the very order of things. Who

m with the lowest, with the highest and the lowest, making the connection:
one o

f the great and the most beautiful in the animal (such as it is the world) face,

he does cooperate with all the parts. The order of when such a diversity so
at: so great and so great a diversity of order requires it.

Stronger than a lion approaches the shaggy face.

Worn worm hooked point strikes.

Startling, including bait fish is given.