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IN GENERAL: THE VINCVLIS Giordano Bruno Concerning the bond of the spirit natural animal of God.

These is, without a physician does not, there is no divination, there is no ope rator, is not a lover, etc. is not the Philosopher. With all these are all thing s. That nothing be bound absolutely beautiful, but to something beautiful; otherwi se they would love an ass beautiful women, abolish the sons of apes. Similarly, there is nothing absolutely good which attracts, but with the universe and all t hings or being is composed of contraries, so good results from the contrary, for they are other things that stand in the fire, the other, water, etc.. Potesse herself, If I 'l'entrata chiuder from you, so great, "the kingdom of those wandering d'u 'the love of your Saria. Civil law seems to be honorable and just, and not Nature, but opinion is valid much to the habit, as if it is natural appetite or desire and be bound, and vice versa. It turns out that the same be disposed of in different ways and not be bound be bound, as in the Venus swelling up vessels, and the emptiness, and calm in the troubled heart; of the table is the same, too, the bitter and sweet, with affect ed in different ways. And I have seen women with child of the ashes of desire. Has the nature of the particular nature of the universe and knows those who bin d and particular dispositions, habit, and inclination. How many 'il mondo senz' senza hatred and death. That which is absolutely beautiful and the good and absolutely conquers the uni verse, and this contains all loses nothing. And all desire to be, and there is u niversal to be in that weary and simply, but to be this or that. When no particular is absolutely beautiful, absolutely nothing can bind. Appeti te is, however, simply beautiful in all things, for all the desire to be absolut ely beautiful and on every side, not simply that this particular is impossible, because other beauty is of one species, another of another, and another of the s ame genus, the other another. Not specifically, because the whole beauty is ther e in the whole species. Therefore, although all the girl desires to be beautiful on every side, yet no is. Whence it is well said to be imperfectumque Charidemu s mutilated physically beautiful that is discerned, and bears witness of many me n of Crotona Zeusis Helen virgins <-> Also, when simmetria consists in a kind of beauty, but the latter is manifold a nd innumerable number of supposita to many, but not simple, the bond will not be simply of beauty, but to something. Indeed, as different species, so diverse in dividuals are bound by different, because other simmetria is tied to the Socrate s, Plato to the other, and another to the multitude, a few other things to other s males, and to another woman, and others viraginem, others soft adamant. Therefore the love which one is imprisoned by a fool, because conditions are di spersed through the good and amiable, and so many we can to love: cook just as g ood, the good soldier, the good philosopher, so well, a woman walking in, well, another speaker, another well ........ ....., ..... another .......... one ..... . all .... lovable.

Thus there is no absolute justice it would not mind the wisdom which is bound, as there is no measure of food or drink which is adapted to all. Whatever we say of a fair, the same can be said by the opposite of purpi. Anything to himself is overcome by a fair and not fair to something else, anoth er way and good; on the one side and the deceitfulness of the courts of justice depends on the highest degree. Let us see then index. There are bound which were not his own but the other's reason, and gold; for ne ver per se. Is the bond of chain, the order of, a great demon, which all are bound. The apprehension of a useful, because it is good likeness or by reason of the h ope or species overcomes the body and spirit. Which draws the same is called good, fair, the bonds of affection. Hence God is said to circles of beauty or the center of the bond, from which the four are bo und, unless they wish to withdraw can not be that he may be adnihilari. As these things are moved, therefore they are moved in a circle about him, and it can no t be to desert no less than the circumference of the center to be carried out. T here are 4r circle: the mind, the soul, nature, and matter. Per se a stable mind , the soul of the thing moved by itself, nature is not in another mobile from an other, and by another in the matter of mobile. God is the bond of and fair to th emselves and to others. 4 From the center of this proceeding that they strive to return to the same thing, and therefore undergo the nature of the circle. The bond act, or a ray of beauty is said to be good, first spread into the mind into the soul of the second, third, in nature, the fourth in the matter. This i dea of ??the order honored with the mind, the soul completes the series of accou nts, the nature of the seeds, supports, adorns forms of matter. Therefore, this is the splendor of the divine bond of no one. Who is the radius of an obscure su bject of things corruptible, less obscurely in nature, clearly in the soul, most clearly in the mind. Links are the elegance of manners, form of the body, harmony of voices, and the rest which flow forth and from the buildings, from the statues, songs, prayers. This beautiful Plato, Socrates excellent beauty of the mind, mind the tyranny o f the Timaeus, Plato, a privilege of nature, Theophrastus, a silent deception, S olomon hid the fire, the waters of Stolen. Theocritus loss of ivory, the kingdom of Carneades solicitous, and other otherwise. The bond of this is not a body, although in the body concerned with the same ha ndsome, for today, tomorrow by some accident foul. Hence, another handsome, anot her body, another bond. Now is the bond and then to the dress the parts of the body, by reason of a cer tain incorporeal, as well as the reason to something used to draw the body. The bond of mass or in bulk this is not consistent, although also concerned abo ut the mass; it does not take great way, but short and beautiful one may be seen , the great and often disfigured small beautiful, and vice versa, and often stan ding beauty taken away by some chance the same quantity, Changes and the same be auty perseveres. The bond of this thing is a kind of species, which went from the thing to the s oul, but not subject withdraws from the thing, as the sending of its species and comunicans fire which is not weakened, as the image of the first in a subject w hich, in a mirror, in the intermediate, in the eyes.

The bond, which set out from the body, has no defined part of the body, althoug h for seize the sweetness of speaking, eyes, gait, her jaw and the rest, they, h owever, subject to the same number, there will be different <uan> the tribe, not from time to time are bound similarly in the case. The other reason, has no def ined part of the body, because proceeds from every quarter, grace: wherefore Pla to incorporeal, spirituality and beauty of the soul, although after a lover's ca ught the whole body of popular makes. It seems that the bond of a certain proportion of all the members to be false c olors to go with the sweetness, but if it were true, they say the Platonists, hu rried composite things alone, but now pure colors, the voice of one, the brillia nce of gold, silver whiteness ...... Unless grows old and falls more quickly tha n beauty, no later than figure; therefore it is not the same and the chain of th e beauty of that figure, and even remaining the same form is passing beauty and love, as in the case, after some enjoyment of the thing loved. The bond in a cer tain agreement, then, is not only the members to each other, but were swept away and in a certain condispositione and drawing up their, so to speak. Sometimes t hey are even if we have nothing that this girl, in one to argue, but in another more, and this displeases, and still she pleases. The color of the item by that he did not you have won, more famous for the senior in the despised, and hilarit y in the younger victorious. Color is not pure, that entirely white, entirely black, but mixed with, not the voice of simple, as sharp or serious, but means not one or the tone of running the well-known, but many. This knot is difficult to find, therefore, not easily solved. The bond binds the spirit, especially by sight, hearing, by the imagination. The bond of a bound welcome, a kind of ungrateful, as that by which draws WEASE L owl, the wolf is detaining, etc..; BE JEALOUS the rational spirit, demon, etc. energumens who are occupied., The cock lion, MULLET ship. The bond of the soul unless it binds vinciatque beareth not away; is not overco me by it, unless it reaches toward the latter does not reach, is carried away, e xcept by something. Reached through the knowledge in general, the influence of p assion binds in general, draws the sake of pleasure in general. Knowledge in gen eral that we say, because sometimes we do not know in what sense may be caught u p. Again, I have met love what I have heard, and known in species from non-absen t, and I know not how deperibam. 'In general,' I say, because by all, for many a nd throughout the individual is overcome by the sense, and sometimes the sense o f indeterminate and not sufficiently known. Plato mentions three vehicles of the bond: sight, hearing and mind. For the gra ce conquers by the voice, the form in a dream, customs through the mind. More affection are bound by these three things which they desire to act consequ ently to be conquered, by the touch in general, so that is not overcome by the v isible eye, but by the eye conquers, conquers audible by the ear, through the mi nd system. The four movements are tied, the first injection or IMPORT, or binding of the s econd bond, the third attraction, the fourth union which is said to be filled wi th your company. And this had it not been effected by all the senses, through wh om the bond is carried it will not be perfect. Therefore, all he wished to move from lover to the beloved, tongue, mouth, his eyes etc.. [2v] was caught up triplexque triple the love of the Platonists. Snatches, or t

he active or the contemplative life and for moral and voluptuous. The first is f rom the spiritual to the consideration of the appearance of form and of the Divi ne erected, the second only in the joy of seeing and continues to converse, and the third by the sight went down to the concupiscence of touch. With the first i ngenious, by the last dull, through the midst of the medium. The first is called the bond of divine love, according to the human, and the third FERINE. Illectan t in three ways: intellectually, animality, of bodily: the first is the brightne ss of the good <-> The bond is not bound in every equal to, or for every bound the same. The bond of this because to the supreme good sight, hearing, and he turned his mind, hence the circle as it were, some from good floweth is the divine light, h e sat down in the good, and to the good and everlasting refluens diffusing throu gh the good of themselves, and there is a principle or as one of the principles of all things rather unitivum. Hence the mind is adorned with a first order of ideas, the mind of the second s eries of accounts numerosisque expeditions, nature of the seed the third, and fo urth forms of matter. All the life-giving, leniens, mulciens, inspires. All orde rs, it generates, rules, completes. All opens and cleans, enlightens, gratificat . Moves all things, burned, it entices. Nothing is vanquished except most appropriately prepared, because he not in the same way to things all the brilliance of comunicatur. Preparation of bodies to bind three consists of: order, mode, species, 1. inter vals of order of the parts, 2. mode of quantity, 3. species of the figure, the f eatures and colors signifies. Voice as it is in the bond of 1. consists in the a scent to the order after a severe and a sharp descent, 2. have the proper mode o f the third, fourth, fifth, sixth, and tones semitonis progression, 3. the speci es in the harmonious, clear, sweet. In all these three proportional to bind and dispose, or settled, or simple, and those for color, etc. please. So a mind adco mmodatur disciplines, as means through which shine in him the image of the divin e countenance. God, augelus, and the mind we do not bind as corporeal, because it does not ect, by themselves because they do not assail the senses, or some other kind bond, is in his hand ....... intellectuque methaphorica affections. Then, to preparation of a double bind, and renders in an equivocal sense, signifying bond. Thus we desire by all the senses, is overcome by all the senses. Not simple and has been completed, but composed and attached to be overcome. Th e bond is for harmony of several cooriens grace, to which is contrary to or ungr ateful it is disgraceful. God has no beauty in itself, because he has not ordere d the composition of not this, because it has parts. Now there is a source of be auty and of the bond, author and the petitioner. Gods in like manner they are no t beautiful. The universe is not fair, as can be seen, so simple for it is const ant in a certain sense similar to those who have their own spheres, stars, the s tars, great animals, except to a certain similarity and analogical reason, or at least those in the beauty of the things that we is not bound. The bond follows the sense of the thing, as the shadow of the body. Consequentl y, all the bound, loaded them with some sense in any way, and which are bound, i n any way they feel. Iron magnet feels. There are some tune and harmony which men are bound, but not wild beasts; other birds, but not men. Some of those figures and linear colors are carried off men aff of the the

, which have no other living beings; fumigiis some are carried away with the spi rit, which have no men. The other thing for us, then, and another to all others is the beautiful, and so different kinds of vinculoram. More bound than the brute of a man, because it has many powers, the parties, ci rcumstances, ends, and consequently many of the appetite. Is not overcome by the sense of beautiful, but by its very connectenda Put the bonds of the senses as it were, for they are the gates or doors or windows. The stars of heaven, green meadows, the singing, etc.. move, entice, incline, n ot seize, but love does not, properly speaking, it is said in them, since it is not the desire of Venus, which is the love of her. But are the garden of Venus, Venus, which is open to a passage. He that is overcome by famished for food, who drink to the thirsty, Venus, who loves, and here according to the sensible spec ies, and this love is said to be with the beasts, or to the intelligible, and is said to be divine. The first love is the philosophy of nature or natural, the s econd is drawn or the mathematician, and is the love of hermit masturbantis. From the bond are not equally to all, nor equally in all things, not always, bu t disposed already disposed. Hence the bond is not what wins, he is able to bind but that is not forbidden, is not an obstacle. Overcome most of all by the fact that something is in something of his own boun d, or by the fact that something of his own by vinciens commands to him. Hence t he living suffice as nails and the hair of the body has the government in genera l, as well as and in the spirit; necromanti withdraw by the ghost of the bones o f the dead, and in like manner akin to those by. Hence he would not risk some of the ancient burials they healed the most, and others pyre, and between punishme nts relinguere unburied. So many beautiful how many kinds of bonds, how many good, and these are for the number of species. Therefore, they are mistaken who love beautiful man should b e alone. Let me not be in the music overcomes the girl, who does not belong to music wit h chastity: beareth away the victory by the young woman. Neither subtlety nor th e strength of the body. Venus overcomes the beauties of the voice, the heavy breathing of a sweet odore que, mildness of the flesh, kiss, etc.., Because they bind more closely threw th e snares of by all the senses. But they may be without pride. Drop seed release to the bonds, retention, however, directly; affections, who s hould be in such a way wishes to bind, in what manner, who should be bound. Ther efore, in the banquets and feasts to inspire introduced after the fire in the bo nes Cupid. See. Continence is the principle of the bond, abstinence, hunger runs ahead, this attracts better food. The wrath of sdegno from Santa. From the internal habit, who INTO HIDING the banquets, and the external, who ar e in the trim consists of the body, is due to the bond. This move, if the desert er, a kind of pretense of art become too superstitiosula is wise enough to not e ven if he speaks and who was quite well, I am pleased, nor garments gloves who are very methodical which adorns the hair, eyes, movement, gesture, etc.. con i guanti piegati can please more than to be displeased. Thus, about the context of Marius. Maid, the preparation has in mind for the sake of harmony only, only move the s

oul to the enjoyment of the animal, whose preparation has but by that grace in t he form of the body, the mind moves a man to the enjoyment of the body; has in p reparation for the sake of both, to the enjoyment of both moves. But so are thos e who are bound by the soul, as well as the body itself, which is a vessel of th at mind, concipiscant; there are those who despise the body without the mind: su ch is said to Socrates, when he said 'Speak on, boy. " The body is able to beauty, and mind to be bound and adtollat; for love makes a number of poets and heroes, but that does not take place except by the bond of an accidental one, for it causes a certain concitationem. Art is the beauty of the artisan, craftsman, and by this victorious. Who shall see the beauty of natural and artificial stupid, who, together wit, which are th e effect, but not contemplates: 'those heaven do not declare the glory of God, t herefore God is not more than exosculantur effects of God. The bond of the soul through the mind and hurried to the intellectual, natural through the senses. Continence, boast Helluones ................................... .................................................. ............................ ........... Grace .... Venus .................... perfect, not maimed, not the sick; not ol d men, old men, young men do not ........................., is not good ........ . ...... The bond of generation or, if fit for the like consequences, not without affect ion completed action or passion of Venus. Nature and uses those to whom they have a mistress, she would utterly, as brute , is not bound to the male Venus, but who, by nature and use .... his pleasure t he very end, chance .......... at any time. In another exosculamur the bond of children, another father, another sister, an other wife, another mistress, another PRECIOUS STONE, another friend. From here it turns out that contrary dispositions, the bound, love, another wea ry that he be freed and at all the same. Hence it is clear to be fair, and not t he same in the same species; simpatiam for which he has he has here, therefore t his is fair that those unsightly; therefore he that desires to see whom can be a nd how it can bind. Ignorant of the cause of this, however, not sufficient to be hidden, and also the effect to be inconstant, because this day dissonabit in ag reement with what to-morrow, nay, and the same hour. All are bound and are drawn from the bed and food, but not by the same bed, and food, nor the morning, and we desire to eat the same food in the evening, in su mmer, and winter; the temperament for it flows, flow all things; Hence when a ma n can bind, how much can be bound and bind the first; as an occasion for love an d headlong, so be bound first, as always tempts. Not at the same bond is overcome, because our nature is not simple easem not al ways. There is, then as Peleus and Thetis to the Proteus etc.. Since, therefore, the nature of various in many different places, another ...... and other idio i ndividualique be affected by such combination of the elements, therefore Proteus the river by Hercules otherwise than overcome by the serpent when a lion or a snake. God is simple fr

om the variation in a. ..... s is, therefore, always possesses the bind. The res t enjoy the variation, therefore the different ways in various ways are bound ot herwise ACHELOUS man, otherwise a snake, a bull otherwise bound Hercules. Because it is all he possesses all things to all ............................. ...... the love of all things or else nothing. He that ....... is overcome by the bonds is overcome by the less, who by many m ore. This, then, is the greatest to the solution occupied by several men. He is not perfect love of many. Superlationi intense love is compared; the exceeding, however, always is one. ...... It is that many gods was defeated. Because there are different degrees o f beauty, and separated. Hence one reason burns me here, and another other reaso n. If both aggregaretur reason in one point, one of the two pleased if all the d egrees, and in one aggregarentur reasons, one of the all pleased. It is pleasing to invatque bind, because you please, and I am pleased to be lov ed and to be honored. Hence adulatoreque flatterers are bound. But where there a re careful, they act so as not detected flattery: moderation to magnify the virt ues, vices attenuent, REPREHENSIBLE excuse, turn into the virtues crimes. Avaric ious and make the providential parsimo ... That has overcome the generous and praised the man, bound enjoys, and this joy is the very way that he be bound from his bonds. For an excellent and cheap is t hat which is praised beyond measure, not a man redamet lover, and another reason , if you base things of a man <-> There are many things which are still extant with the beautiful, we are bound a s good, as a horse, the ship, the house, a statue, a dog, a bird, and, from thos e base are evil. But is not overcome by a beautiful man, there is to be as good, no good exstimetur may be beautiful, but this is by accident, ie, by a bad educ ation. And because more beautiful also urged by poverty and are less modest. Som etimes a good way, the other contrary ......................... natural complexi on is better than the self-restrained and the eyes of the powers in a more suita ble consistent poor ability. Overcome at the sight of most, for it is the senses activissimus, spiritualissi mus, the best. But [4r] case which is not often seen many depereunt. It really is overcome by one who is in other things negociisque grows sluggish and in him is anxious; iocundior operation excludes the other, the soul is sent back by the ears intent on the eyes. Hence the more strongly to rejoicing and so rrowing,, burning, not much else are we doing, yea, to cease the work immediatel y, that is held, bound, abstracted, to be drawn. Pleasure is determined to one less than men, and so the rational is said than t hat of brute pleasure, which is called natural; hence a mare can bind together a ll the horses, a woman that all men is not so: as they say. Shame and the faith of the best bonds champion, while there is fear and disgrac e of a sense of shame. What stands in the way well and truly affected by the bon ds of shame, red, which, however, vecordiaque he running off from the bonds of f ear, pale: this wants to bind, with the addition minds overcome the other, not t hat. The first, properly speaking, we say shame, according to ashamed to speak p roperly so; For the upright honorable has the nature of shame, shame, however, c onstitutes for fear of infamy; pale stripes it is that the fear and death. N if I have done this, he is modest on the one side. If he made it, and afterwards blushed. If I have done something else, shame conceived.

Therefore the good is, because it is modest according to that saying 'keep the shame. " Shame is not on account of ... fearing a dishonest man e it is modest: nothing for merge. In vain, therefore N modesty. his sins, who belongs to a man that I prove ..... .. so be it. An ancient man, no man shall praise becaus which we are to do for a sense of shame is wont to e is always modest. For boys and girls are to observe

Love is in the lover, and is the bond is said to be passively, actively and in that sense, that is, that to love does, and there is a certain divine force in t hings, and this is he who overcomes. Orpheus and Mercury, and the demon is great , the old before the world, which allows in the chaos of that ornament and he wa s approaching. And because he was making and the principles in the generation of the deed and the new rules, old age is said to hate and to flee, for young peop le themselves to mix the hard habit fled, dwells the meek, soft, and tender youn g man .......... etc., is considered. See Polyantheam. This is not beautiful, nor the good of the bond or bound calls Socrates, becaus e it desires the beautiful, and good; fact, therefore, lacks some of the gods an d therefore he would not. Again, he says the love between good and evil, shamefu l and beautiful, mortal and immortal. But here in an equivocal sense and feels r hetoric and of the desire of the mean. The common bond of love we put a person a ccording to the nature of an active (and) passive, which all things desire to be perfected, should be united, joined, directed, and the perfection of nature act s, union, intercourse and order. Thus there is nothing divine love is not belief without perfect. Indeed, everyw here he says, the love of perfection, and if in the chaos of matter and stand (a s they say) inperfectionem, yet they never signifies imperfection, but is always perfection and participation of the light of the Godhead. If any imperfect love s to be perfected, not by imperfection loves to be perfected, but by the partici pation of perfection, the more TENACITY, how much more strongly desires; deeper burns with the love for the highest good is what is more perfect than that the l ess perfect. This bond are said to provide higher the lower the lower is to turn to the supe rior, and equal invicwm adsociari. Therefore, the divinity and the divinity is i n all supiective, as perfection of the universe. This love is one and the chain of one who makes all things are one. Has differe nt faces in different [4v] otherwise, and are bound for other otherwise, and oth er things. Hence those distinctions of Cupid and love. See love. POLY. and in or igin. This bond is taken away, that loves, that will be transferred to the beloved, b eloved and conceive the whole or imbibes. Which we would have is the bond of evils which are distant, and which is the bo nd that we have we do not want to lose the first is the desire and appetite, the second is the species of complacency is said to love us. Beautiful is the love with which we wish to become beautiful, is beautiful and lust to possess the love whereby a fair: the first way that by which we love you lack, and that which we have the second. Eriximachus said there are two kinds of love the bond, which further the revers e in his .......... ill agree, as it were, for the sick and the bodies of humors , and this Love is said to evil, the one whereby it is well, as in the ......... magistrates, prayer, and harmony.

God are bound by the contemplative aspect of form, the voluptuous to be touched by the sight to the concupiscence go down, moral enjoyment are drawn in the con verse of the first of the second ......, dull, middle of the third: Ethei worthy of the first, second life, of the third sense: the first .. are astonished and they shun, they halt the second, third approaches. Sanctity, hence some zeal and .............. therefore care; under the pretext of the word es themselves, I believe me. " religion are united to the holy doctor 'A. ...... for which they were holy, the more seductive, and you piique ... wicked lust mingles with the entri This is the former.

Overcomes not only good, but good opinion; bond, however, is always with a cert ain adcommodatione proportioneque. Love, of friendship, benevolence, Placentia, of pleasure, of charity, compassio n, greed, desire, covetousness, lust, desire the bond, unless it was mutual, it is easy vanishes. Hence the proverb, 'love is lost without love. " LESBIAN married more a prisoner of Catullus, that he was influenced a desire to avail themselves of a major. "We endeavor to in the prohibition is" a thing is ............... united for the complex The bond is made from the seed which the prolifico to its act is carried away, and tries to snatch at, and so this has been let as to a part is lost as to a pa rt of the bond you will. A multiple seed, multiple Venus, the love of a manifold, manifold bond. Hence t he harmony of science and of morals engendered in other lust. The seed which, wh en a man is full of desires to send forth another man in the soul. Women bound by a woman, a young boy, the male sea, the male women, a man above, equal, the hells, natural, made by art. The matter is things, as by the enchant ments of gold etc. CICADA. Lovable beautiful and the good at greater length, therefore there are more beau tiful than from the kinds of bonds: yea, and from evil and violent are many thin gs which are the principle of corruption. Father also overcome by the son of mon ster. Many conquers the imagination and opinion, which reason, yea, and intense. Many love each other, and why they do not know love, because love without reason, bu t not without cause impelling force; sick of a fever overcomes the love of water . Hence, bound to the invincible and animals. Altars. The animals, Agrippa. What is a kind of kindred, for the sake of relatives or marks. All things are good, but not by all be overcome. Therefore it is not all good w ins, which in other good and it is one thing ........... ..... and Spec ....... ....... difference are the goods: over this .... sweet is not sweet ...... Voluptifici overcome apprehension. If philautiam of extinguishing the, invincible reddimurque are restored; philan tia stimulated concitamusque we conquer. Pleasure vinculorem bond; asked for "Why goat pleasure?" I reply 'because I fee l pleasure', 'because it pleases. "

Not the same thing all good, no not the same summit, the greatest are not the s ame, if contrary and there are various kinds, it will be the identity of being t he same, especially equivocal. Overcome the strengthening, if n the wicked, inhuman We do not on of each of nature is carried not to the corners, but in the we forbid timid as a soldier, worship the gods i want to serve their advantage. For the inclinati away. He who wishes to lead cylinder, heads, and round inclines.

Overcomes the singing true friend more than a flatterer. [5r] Chi il Mettius piously su l'amorosa bread, etc.. Crates the Theban said 'remedy of love fasting; if this is not enough, the time , if this does not suffice, a snare. " Dove l'pi love of venereal spinge gaglardamente .............. .... BROGUE ..... ......... ............. l'arms and love: the desire and acquired land farewell la pi del Che gl'animi mouth, lest his high-born ... dregs Menelaus the complain t to serve ...... O Agamon. O il S M. .. Che gifts. Do not place the gods not gods distanza Tempe altra affettione Do not ............ Che alcuna la death Do not passion lest the gods corporeal diggiuno Oh, perhaps not even by a vow from being fully altrove affaticarmi Pallas' Cup Links. Phantas of Mars. Gold Venus Cupid. Cupid ....... Saturn necromancy of the crime.

[87r] JORDAN BRVNI Nolan THE VINCVLIS into genera.

To him that ought to bind the universal aspect of a sort, it is necessary to ha ve, as a man (who is all some conclusion) be valid, binding, since, as I have sa id elsewhere, most of the species in this species most of all things by the numb ers to look at though, as others are referred to their fish, others for the bird s, to the serpents, others for creeping things, as well as to the genus, and als o according to their species. Likewise, the use of the diversity of each of thes e happens, practice, purpose, inclination, complexion, age, and so that of Prote us ACHELOUS, and they imagine that, although the same subject matter in various forms and figures into captivity, as continually nodorum and must be used to bin d other and other species. To this looks that the consideration of the morality of human, now found, now old men, now the means, of nobles, the rich, the mighty

, Fortunatus, which add morals envious, intriguing and the soldiers, that kind o f markets and of others, when and the like in the state. many are employed in th e parts of the administration, even those of the means or means such instruments , whom ought to bind himself too. Nothing seems to be at last, in the form of sp eculation that this consideration by the civil (as far as the circumstances of t hese are either certain or are bound or are bound or bonds) can be another's. Fo r this reason, adjoined this standpoint of the bond which in general entitled.

IN GENERAL: THE bound. Artic. I. Bound species. Bound throughout the whole are God, demon, spirit, animal, Nature, Fate and For tune, at last fate. This vinciens universally, that the name of one can not be d esignated, not under the guise of and binds up the sense of the body and the bod y senses is not per se for knocks, but by a kind of force existing in the body f rom the body and prodeuntem. Vinciens hand metaphorically name is called, which turned aside the preparation of the manifold to bind and inclines. The effect of bound. Art. 2. This is the order of ideas which bind memtem Platonists they say can bestow; nu merosisque mind the series of expeditions to fulfill the accounts; foecundare th e nature of various seeds, the matter of innumerable conditions to inform all gi ve life to appease, to pacify, and raise all to order, to procreate, to rule, to allure, to burn all to move , to open, be enlightened, to cleanse, gratificare, to accomplish them. As art bound. Art. 3. Overcomes the art of an artist, since the architect's art is pulritudo. Forsoot h, as stunning and stupid will see something artificial and natural beauty, the genius who, together, to Whom all effects are, by no means contemplates and wond er at it. They 'did not declare the glory of the stars of God, "and again no mor e God, than effects of God (namely, the soul of brute) exosculabitur etc.. Happens that for many a man be bound. Artic. 4. From what has bound many men are bound than the brute of course, also many more stupidiores MOVE character from that which, as those who abound in many faculti es and powers, to regard the several parts, the ends of the circumstances, and, consequently, many are led by the appetites. That is the meaning of pander vincienti. Art. V. Stupid man overcomes rare, and violence, stirred up the natural lust, food, and a few species is defined as gross. STROKE word that he not, would not come allu re, not music, not a painting, not the enticement of the rest of nature. Why carry out routine was not a bond. Art. 6. Therefore, several people are overcome, many therefore feel bound, since variou s degrees of beauty, and are separated. Hence one of me here, burning away and o thers are bound me another reason. And if all the reason in the one aggregaretur , perhaps for all and from all the pleased one. But the nature of the hitherto s

uffered not at all, the various beauty, joy, goodness, contraries, and sprinkle the bonds of different effects from these, and according to the numbers of parts of matter, and distinctly favor is obtained individually. It happens, sometimes , however, as some is bound to only one object, either because of the sense of s tupidity, who is blind, and sent back to the rest of the orders, either because of the vehemence of one of the bond, which is thus uniquely afflicted with, and torture, so that from thence lentescat sense of others, the storm, to suppress. But this rarely happens with a small company and it is wonderful, as on some, wh o by the quickness of faith or belief and by a certain hope of eternal life and were seen carried away from the body so the soul in a way distracti, and object, to which were more strongly bound to the power of imagination and opinion astri ngente, horrible lest you feel the torment, indeed, were seen, as in Andrea Anax archo the philosopher and the Galilee, a priest in Lawrence and other species in religion to our own age for the princes and the kings of the assassins is evide nt, however, in the ratio of the Diogenes and Epicurus CYNIC, which in his mind of things by reason of this contempt devoted to natural and orders and species a ccording to the principles of opinion, of all the sorrows and pleasures of the s enses abigebant; ... the condition of the human species for which the highest go od of this life to be assequutos voting, where the mind out of grief, fear, ange r, lying in a sad passions pleasure by a kind of heroic keep, and which are the base of things in this life, namely, temporary, contempt of gods and considered like that in this life also obtained testifying their mortal body, and so the so vereign good and have shown extraordinary valor, with others, as well as they th ought themselves to be attained to them. What genius is to confer vincienti. Art. 7. There are those who say bound and nothing from the other kind of superiority re vinciri another bind, compare, however, to be wit the reciprocal of the bond and stand in a certain order of quality. [88r] But i t would follow according to the genius of these continually be changed and alter ed the sentence, such as forms, and species of the characteristics of altered, t he child for whom he wins, but not a young man, you have won, which held the gir l, the same is not overcome by the matron. Not, therefore, be referred to one st arting point and simple, and that a combination of variable and even in its own nature, consisting of contraries bound. Whom be bound more easily. Art. 8. Above all, a man is overcome, who is more truly a man, most worthy of species, that are far more worthy to hope for than to possess it please worthless: for po ssession of these easy stomachamur; not easily possess whatever, lost to more ar dently. How this binds the same to the contrary. Art. 9. Confused and in a manner contrary also seem to be bound by the same kind of bou nd also, where a contrary affection looked at the effects and bonds. For whom th e (for example) invaserint bonds of Cupid, the snares of fire and the sense of o ne and the same will be seen and be compelled to exclamandum passed over in sile nce, the joy of sorrow, hope and despair, fear and daring, anger and meekness, w eeping and laughter, so that it I carry the love of Che l'Jn d'vessillo high Gelate li ho hope of wanting to cocenti, A temporal un agghiaccio from the trembling, the ardor of the sfavillo, Colm E il ciel to change the strict sense of the burning. Dal cuor gli occhi give a spark from the drop acquire, Muoio out from the living, from the pit of lamentation to risa; Ho l'live from the l'acquire a fire no more,

Han Che from the Thetis from the ha gli occhi al cuore Vulcan. Vinciens overcomes the bond of more than one different. Art. X. Pleasant it is absolutely beautiful as that nothing be bound, there is nothing absolutely good which attracts as useful, there is nothing absolutely great thin g if is finite. APE to look for in the beauty of an ape, a horse mare please, le st aliac Venus is indeed the man, and the heroes of the species. Of contraries a re to look in the good of all, they are good that other men living under the wav es, others in the dry; these in the mountains which are in the field; some in th e deep, high in the other. He that bound. Art. 11. Knows, therefore, bind, and they all tied for a particular thing or at least ha s the nature of nature, disposition, inclination, custom, use, and the end. Not be bound is the one who every particular. Art. 12. Absolutely beautiful and absolutely true that which overcomes the great and goo d and affection, understanding, and everything. Again, no loses, contains all, a ll desires, and followeth after the desired by many, that a different kind of bo nds remains in force, therefore circumscribed by a number of arts abound, since there is no reason to be weary in the universal, and simply, but this and the li ke, it, and such. Since, therefore, no particular, and absolutely beautiful, goo d, truth, etc.., Not only over the race, either in species or in genus but some simply there is nothing which can bind by the same degree, it would still beauti ful good appetite, etc.. is in all, for all desire to be absolutely beautiful an d on every side, according to the condition of their own species and a genus at least. For some things beauty and goodness is of one species, another of the oth er; in, one is the one contrary, in another the other dominates. Also the beauty of the entire [88v], and goodness of only one species in the whole species and throughout the whole of eternity is to be sought by all individuals, and individ ually. This is testified in the pulchritudinw human Zeuxis, who painted virgins Helen of many men of Crotona. Nay more, if danri was a beautiful girl from every quarter, or as a whole, how it can be done, that in every beautiful in every wa y and can bring, since the body in a woman's beauty are innumerable differences in species, of which only unae can be found in one subject? For beauty, whether it consists in a certain symmetry in another or that a certain incorporeal corpo real discerned in the nature of him, is manifold and innumerable resulting order s, therefore the roughness of stone as stone, not with the severity of any squar e, ran together, closely, and the sinus cavity, but when answered and are more , so not every species in every mind will sit. Are bound by different individuals , therefore, a contrast to their objects, even if that is the same bound for Soc rates, and Plato, vinciet otherwise he, however, that he is, and another multitu de, a few other things move, and another male and a male, women and other women. The various bound tools. Art. 13. Dispersed abroad, and in a manner disseminavit distinguished the nature of beau ty, goodness, truth and dignity objects, and for this reason many many different reasons can bind at the end. Overcomes the lovable and becomes a good farmer, c ook by any other means, another soldier, another musician, another a painter, a philosopher, a boy, girl, this walk that it was well, that what is best they say . From all this it is no one who have the sole control every and all, but He tha t to the many ways according to the species, and found fit and happy, he vinciet many, many have dominion over all and for many of its species in the triumph.

Bound advantages Art. 14. As the times were different, different occasions, and with divers undergo affec tions, nor one and the same measure, so simple and is neither one and the same s ize and quality, which is to all to please as well as can be, as well as carry o ut all, or nay for every man, at different times or one, the same, and as neithe r food nor the same measure of food quality. The judges of all, which is overcom e by the appetite. Bound difference. Art. 15. And there are bound which in itself, and which are bound by a party or a quanti ty which is either something of his own, and there are the other which are bound by reason of whom are present, minister, or to dispose of that, just as handsom e and shaped parts of the building rises. The faculty of various bound. Art. 16. There are many things which, since they stand forth as beautiful, as good but w e are bound, as a horse, the ship, the house, a statue, a dog and a bird. But ma n is not overcome by order to be good there is to be fair, a good may be beautif ul, too, is not overcome by thought; in a certain accident comes to pass that wi th the beauty of it is crime and error. Give for a beautiful and poor: more anxi ous, more easily seduce him gifts. Divarsa different, contrary to contraries, an d like to like is the reason. Bound the seat. Art. 17. Some think a little distinction, as the Platonists, that which overcomes the ex istence of a thing the species, which from the thing [89r] went to the soul, sub ject, however, it does not depart from the thing, as its species sharing the fir e which is not weakened, as the image of the first in a subject which, thence in a mirror, in the intermediate and in the eyes. But considering the more deeply we find, in the body, indeed, to be sensible and in a certain consistency of the bond, but, as the soul, whose power results from the condition of the soul, has no defined in the body part. Even if for or from the lips of the wound or from the color of love is from the eyes, but not simply, or in them or found to be du e from them will be seen, when the eyes of seorsimque conspecti per se do not ha ve the same force, the parties than from comparison with the rest of the face. T he same is an indication of out of the mouth of the nose, the like of the color, such as in a pyx painter also not be pleased. Indefinite, then, is the reason a t all, and boundless beauty and the pleasant, and good reason from a similarity. Accordingly, not the whole reason in the matter of the bond is subject to disce rn, but also, according to the principal part of the other no less, in that whic h is overcome; Changes of food quality and substance for nothing, now, after the refreshment of the rejected, who a little before the eagerly was partaken of. C upid bonds, which were before the intense sexual intercourse, a small loose and fires the seeds of the temperate, the object remains the same none the less beau tiful. Not the whole reason, therefore, the bond is referred to that. Bound preparations. Artic. 18. Is said to bind to the prepared Vinciens three: order, manner and species. Give s the distances of the order of the parts, the mode defines the quantity, the sh ape of figures, colors and features of the signified. Consists of the voice as i t is in the order of the bond in the ascent and descent by a heavy, sharp and me ans; have the proper mode of the third, fourth, fifth, sixth, etc.., Semitonis t ones and the progression of the species in the canoritate, the sweetness of the glory. Simple or composed in whole or in these tribes are proportional, where yo u will have to bind preparation.

The diversity of preparation. Artic. 19. For the other bonds is the preparation of the mind from the signs of harmony an d the footsteps of description only, and through it the mind is moved to the enj oyment of the animal only pursue, and be united to adhere to it, but grace in th e preparation of the body, and this namely, the members having the disposition o f, or derived from the fitted, who around the body are there, he binds enjoying bodily appiscendae: but where there was in the preparation of both, to either be driven more strongly to the enjoyment of, or from both attrahet the beginning. And so are those who are bound by the soul, as the body itself, which is a vesse l of that, also belongs to. A few also more engaged in his mind, even as to defe nd any of the body also despise the preparation of the species without a soul, a s rumor has it of Socrates, who first charged utter charming girl, before of his own love toward him define. Bound condition. Art. 20. Flatterers moderation to magnify the virtues, vices weakened, excuse your thoug hts, report that at the virtues of crimes, and carefully so they do not own the art of flattery detected. Not very crafty, therefore, bound to him, by the fact that anything that pleases me most, and I am pleased to be loved and to be honor ed, he would not be anyone to be able to bind praedominantis is of a certain vir tue. To vinciens was defeated. Art. 21. Bound is a kind of joy and glory, and the greatest, and the more severe, the mo re noble, more excellent than the more praiseworthy and that is overcome and tha t for that is situated in the glory of the bond in the joy and power, whereby he himself is bound and vinciens revinciatur. The victorious by praising his vanqu ished extol her own victory, and at times even to say nothing of others deceive themselves, and in the desire of civil bonds and other effects. Beyond measure m ust be a vile temper, and that praised an excellent lover, or bound by any other means to him from the heart, not the reverse pursue ingrate mind. Bound distinction. Art. 22. Worthy of the image whereby he is bound, and pretty and good to be made we will , and which is a species of good, beautiful and lust worthy to possess. The firs t kind is bound by the object which you lack, according to from that which we ha ve more. From all this it conquers not only good, but good and opinion; everywhe re with a certain proportion of the bond, however, is always and accommodating s pirit. Many also overcomes the imagination and opinion, which reason; on the con trary that intensely than this. For many, because they love without reason, alth ough not without reason Under the inspiration of love, indeed bound, but to be o vercome do not know. Bound blindness. Art. 23. Secrets of bonds is the reason also for the most part even by the wise, for wha t reason is to refer the great analogy, likeness, and that kind of congeneitatis of words without sense, when we see a man to hate nothing more than the other m an, the partner, and very like him, sometimes also this is to love more, and tha t of unknown cause? For the things that brought a general system, there is no at all, as the solution of APATHY and among those things which is a kind of the sa me genus and species, as a woman and a woman, a male and a woman, to which I add the conditions of men, the old man's, children. What you say concerning their l ove, of which only is hearing, who described the common name of devotion? Is it not a man above and immaterial, yea, and imaginary TIE No person was found above

all else? I send bonds to relate species of virtue by the species, especially t he it, which is by the enchantments. Nor is what he says the power of any one of the bond from the good more than good opinion can bind and would also evident f rom the more than of the secrets of the cause. And we have said above goods are differences, and they are different species. Bound industry. Art. 24. Just as ignorant of taking care, plus a flatterer is overcome, by a friend than truth, thus the efficacy of artificially formed and strengthened bonds and boun d, if he forbids the timid as a soldier, insane worship the gods in the wicked, inhuman serve their own profits, by which a thing and that way more inspired by incline, as the cylinder, who to grasp the meaning of, and not by the heads of t he and angles, but by His own turned the surface of the round. Arms bound. Art. 25. Three arms are bound. The first in him, and these are double: the essential or natural, namely, those which are of the nature of the species, and accidental or circumstances, namely, those which result from the specific nature, such as the sagacity, wisdom and art. Some [90r] are about Him, so that the lot, fortune, a ccident, made an incursion to meet and execute some upon him, that fate, nature and favor of the gods. Bound changes. Art. 26. Proportional bind is in every act, which we experience in food and continually intercourse. For these and overcome by the desire and love is drawn, but not the same always, in the same way, and the same measure, the same vicissitudes of ti me, with time for flows and rushes headlong temperament, temperament, and all th at follow. Therefore, counsel and provide for praematurato tied foreknow is the time, very quickly present the present to be used, as able to bind and bind the bound as soon as possible. Bound of the eye. Art. 27. As bonds are subtle, as is almost incapable of sensing that is overcome, and De ep, which slightly by the surface as it is lawful to examining, to the moments o f that item by the transformabile, not otherwise bound to the condition than to the Thetis Peleus evitantdos sexual intercourse, must look in the form of change order and the subsequent power under the preceding. For although the matter is to be indefinite innumerable forms, yet the form are not equally distant from th e present to all, but only one of these is the greatest of succeeding, and other things of means of several interjections, pauciorum other, and there are some f ar off consists of all. And so as the form of chyle immediately follows the form of blood, so the bond succeed indignation of anger, anger, however, the bonds o f bonds succurrunt sadder, that it easily passes into the bile is dark golden. A rrangement of the present, therefore, perceived quality and the subject of affec t, these Thetis, before they depart the form of a fixed, preconceived Peleus and bonds were prepared, otherwise, not ignorant snake, otherwise the lion, wild bo ar to be tied in any other way. Bound allurements. Art. 28. Not tied to vincibile vinciens, stormed the castle just as the strong leader of easy, or any other way except with the consent of the traitor or a victim to an y domestic or however much they may be made to the officer handled access; as in the idea is not overcome by Venus, nor easily stormed the castle, where the ves sels are empty, he was troubled spirit, burning anxious, but they betray the cit adel of swelling up the vessels, tranquil mind. quiet the mind, the body of an i

dle, and the watchers of the watchmen whose times should ever dare observed a su dden, by virtue of ruedum, strength in no business be suspended. Not bind in oth er acts to be observed. Bound ladder. Art. 29. Vinciens unites himself is not the soul, unless it was carried off; beareth not away, unless bound, not wins, except those who had copulaverit; is not joined t o, except for it has reached and does not reach, except by motion, is not moved, except by the influenced not call until after the inclinaverit or turned aside to it, does not incline, unless desired and coveting; does not desire, but know not knoweth, but the eyes and ears of the internal sense or was present at the p resent images of the species or the object of our gaze. Arrive at the face of th e bond, then, through the knowledge in general, he contrived by the effect of bo nds in general: I say knowledge in general, because it is not known in what sens e is carried away at times; can say with sincerity in general, because neither d id he sometimes easily defined. [90v] The gates by which vinciens attacked. Art. 30. There are three gates through which souls hunter dares to bind: sight, hearing, and the mind or the imagination. But if all enter into that should happen throu gh the gates in a most powerful conquers arctissimeque bind. Enters through the gate, armed with hearing the voice of the son of voice and speech; sight enters through the gate, fully armed, form, movement, gesture and shape are suitable; t hrough the gate of the imagination, the mind, of reason entereth in by the moral s and the arts. From this it made the first invectione, sexual intercourse of th e second, the third binding, will become the fourth attraction. With the prisone r vincienti met all the senses, so much so perfect as far as the obligation was made, as this in the whole of that immigret immigrare or desire, where the bond is a question of desire: they are proportional for bonds also are offensive to t hose of whom it, in treating of the bond of the natural give, what kind of toad draws by virtue of the spirit of a kind of weasel, the occult, the lion breaks t he voice of the cock, touch MULLET presents the ship, energumens who drank up a demon to the imagination, humor and vain as the magnet is related to the JEALOUS OF MELANCHOLY.

It has in this field, therefore, thirty-vinvientis intentions, namely from the kinds The 1 The effect of 2 Art 3 Number 4 Scala 5 Number of 6 Genius 7 8 Faculty Coinciding contraries 9 The diversity of 10 The middle of the 11 Favor the concurrence of 12 or 13 instrument 14 Please The difference 15 Variety of powers 16 See 17

Preparation, 18 The preparation of the diversity of 19 The condition of 20 21 reaction Distinction 22 Blindness or ignorance 23 Industry 24 25 arms 26 times In the eyes of 27 Allurements 28 Scala 29 Gate 30

[91r] IN GENERAL: THE VINCIBILIBVS. Species vincibilis. Article I. In regard to the universal nature or God or the good of the whole or puchrum ab solutely, that is the center of the great of the world, four are convertible ter ms, so that he may be, unless they wish to adnihilari, negueant to depart, nor t o desert Him so much they can not, proper than the circumference of the center o f each; four (I say) movable in a circle about its proper bound, so that perpetu ally stand in the same order. Platonists are the mind, the soul, nature, matter, mind is stable by itself, the soul of the thing moved by itself, and partly the nature of the stable part of the movable, mobile and with the whole matter from the whole stable. Vincibilis condition. Artic. 2. Nothing is vanquished except most appropriately prepared, because he flash of l ight is communicated to all things not in the same way. Vincibilis form. Artic. 3. All things which are bound in some way they feel, in whose sense is to look at the substance of a certain knowledge and certain species of appetite; not otherw ise as to the genus magnet attracts and hinders. Bind, then, must in some way th e sense of wishing to thrust into that which is vincibile, so since it follows t he bond of the sense of the thing, as the shadow of the body. Vincibilium comparison. Art. 4. Consider that men are bound more than the beasts, and brutal, and stupid men ar e not at all fit for the bonds to the heroic, than those who are more powerful t han any we have acquired, the soul. But that bonds with regard to natural things , to them is subject to the common people more than the Philosopher, and so to u surp authority over the stars and the wise is in the proverb. But that kind of t he middle attinat to bonds, helluonum generation is continence to boast, but the generation of a lustful and sobriety. Vincibilium distinction. Art. V. From this, that next it is said, to consider the intensity of one of the bond t

o render licat vincibile or less remiss in other species of the bond. For this r eason, to the German Venus less anxious, less to the Italian surfeiting; is incl ined more to the love of the Spaniard, Gallus to anger. Vincibilis or spark of the seed. Art. 6. Overcome most anything, when the bound is in some part of itself, or is so beca use by vinciens commands something of his own to him. Hence necromancers (as the same class, demonstrate) and finger-nails, the hair of the living, and by the g arments of the parties and the fact vestiges, in trust to exercise the whole bod y of the empire, by the bones of any item and call forth the ghosts of the dead parts. Hence it does not rashly cared most of all burials, unburied and preferre d to leave between the wild beast of the pyre suplicia computabant. Rhetoricians captivate the art of good will, so that something of his hearers and the judge has in him. Vincibilis time. Art. 7. For the age of one and the same is done in various ways and at a moment vincibi le variety, and various bond are not in one way disposed to the one and the same , nor of the composite are the same as well. Hence observe that those who extita rit younger and easy, a man is more prudent and more constant, more and an old m an suspiciosior-NICE, decrepit and distaste for despises. Vincibilium difference. Art. 8. Hence, we must notice to him who desires to bind, as the nature of vincibilium some better, some [91v] index or more prudence, some better acted upon with the use and custom, as compared with skills from the natural bonds by the first, sec ond and of the proportions of demonstrations, signs and arguments, the third tim e from the neighboring and obliges astringat and necessary. Artic Vincibilis turning away. 9. Since the mind is overcome more to one object, the more abstracted from the oth er and release, therefore vincibile to one who wishes to define it is worth, and other things to put him in the matters of torpentem or more from their care wit hdrawn the render; iocundior pleasant it is for the operation of the other exclu des, and the mind ears remits intent eyes, looking attentively obsurdesclt, rejo icing because of the more strongly to one cause or another we do not very sad, s lothful or idle; thwart or from work, that is abstracted to be drawn, tenari, bo und. Hence rhetor by means of laughter, through envy and solves the passions fro m the love that overcomes hatred or contempt or indignation. Vincibilium number. Art. X. Contemplative aspect of the species from the species of sensible things are bou nd to the divine, the voluptuous sight to be touched by an abundance of go down, Ethics enjoyment are drawn in the converse; are the first heroic, of the second natural, rational of the third; higher than the first, the lower of the second, the third a mean: the first are said to be worthy of the sky, of the second lif e, of the third sense, the first ascend to God, adheres to the body of the secon d, the third fall away from the other of the extremes, the other approach. Vincibilis. movement. Art. 11. And variables in things composed, and entirely in all cases which undergo the n ovelty of the nature and disposition, as is this soul, and spirit who takes the place by various bodies and assume the motions of bodies (although both substanc es in its simplicity, is constant and eternal, from the privation has an appetit

e, from the appetite influenced, influenced from the movement, from the movement of the solution). It is therefore no bond is eternal, but the changes are the p rison and freedom, and the payment of the bond from the bond, or rather the bond EMIGRATION from one to another species. And this is that the natural and eterna l condition of things precedes, accompanies, and follows, so the nature of varie ty, and overcomes the motion, and the art of nature multiplies rival of bonds, a lter, diversify, directs and coordinates the successive a certain series. The st ate also from things abhorrent to such a degree, that sometimes even in a desire for the prohibition is let us strive more and more affected. A bonds to be paid for so it is natural to desire, even as a little before them to be bound by a k ind of spontaneous inclination of his own accord and have been able to. Vincibilis indefinitio. Art. 12. How much is evident from many vincibile, the less is determined for certain bon ds. Hence the pleasure of men is less determinate to one individual at that time then the time then sex, than of brute; mare of all the horses as well, perhaps, can bind, all the men of a woman but not so frequently. Indefinitio this degree and this, as it is by man on the brute, so there is a man from the truth to the brute animals, a more wise, who are also more affected, what is said in one of the bond to the more general, and the species referred to all kinds of bonds. [92r] Vincibilitatis foundation. Art. 13. Unumquoque vincibile which is the first reason, and partly from the fact that i s in him is what he is present to itself desires to be observed, according to hi m and to him, partly because most of it made. This is Self-love in general. Phil autiam Therefore if any man could extinguish in a subject, to the very manner ab le to be restored to the tied and exolvendum. Self-love also, inspired by natura l to him more easily bound by all kinds of bonds. Vincibilum relation. Art. 14. Animals to contemplate the friendship and enmity, sympathies and antipathies, a nd the diversity of thought, and of these circumstances, and in the human specie s undergoes particular and individual, individually, all other animals, one by o ne and through the whole first, then those of all other species in a certain ord er of things and analogy to relate, to bonds, and the diversity of the work for you is your conjecture. Vincibilium matter diversity. Art. 15. Even if vincibile every composite is in a certain way, and another simple, howe ver, it is said, and another manifold or compacted, and another more simple, ano ther more mixed. Hence it is that other things are bound purely IMPURELY other, other bonds and other things they are pure, impure, unclean and some others that are pure pleasures and pains, others mixed, as indicated in the impure Venus Ep icurus pleasure, because pain and their boundless desire (in which the body of t he whole into the whole strives to immigrare in vain) accompanies, and with sorr ow and weariness follows it. If, however, which were, in which the principles wi ll never fail, such as animals or, perhaps, are the stars of the world and a gre at divinities, which does not fatigue has {) is accidental, and in which effluxi o influxio and is equal to the substance and the same, with great success, in th emselves are bound itself. Therefore, one who concupiat bind the city, must fear the diversity of the comp osition or complexions, and the way in heroic, the way in which the ordinary, th

e way in which to consult the genius of the more irrational, to define and estab lish the second. Vincibilium degrees. Art. 16. As to natural affection, still less bound boys, in them, rest upon the manner i n which the nature of growth, driven and a major alteration, and nourishment for the increase, the whole constitution of the individual converted. Also sent to the 14 year begin to well-bound, although the increase for that age tend to the still, however, would not by auction, as well as quick and as much as in childre n. In consisting of the men of the age, as they have greater seed GENITAL force, bound to this time rather they deem themselves. Moreover, those young men and y oung men seem to be salaciores reason, and because the novelty of burn much more pleasure, and because the seed passes through whom the passages are narrower an d humidity resistance of the springs with the sweeter, and so comes to pass that sexual itching, who from such a conflict arises, delight and be discharged more . In elders, however, HALF-DEAD and organs and passages in which the forces are not so, and the seed surpasses effoeti, chains are more difficult. Proportionate ly to the case at all in other affections, who analogy with Venus, acknowledge a certain opposition and the consequence. Vincibilium moderation. Art. 17. To indignation, sorrow, pleasure and love are bound from the merit of temperatu rae more melancholic; for it is because they are more apprehensive, and more str ongly imagine pleasure. [92v] Hence, they are also more fit for contemplation an d watched, more and more is tossed and agitated by the passions in the universe. Hence that regard to the Venus, more properly speaking constitute the end of pl easure, than of the species propagation. Are related by affinity to these fierce , whom no blood-pruriunt. Phlegmatici are less lustful than the rest, but rather helluones. Stands, however, that each have their own, to attend the nature's pa rts, bound for the melancholic imagination greater force, greater spermatizandi facility's blood-heat and temperature, the moisture of phleginatici greater abun dance, the spirit of the fierce heat of greater and sharper with the itch and st ing. Vincibilium signs. Art. 18. It has also physiognomia in this consideration of their parts. For having slend er legs and sinews, and GOATISH, who are referred to the satyrs, having a concav e nose and obrotundum, WINDED sent back to look more intently and love, about se x by species and permission to strive more. Are the same in the acceptable easy, nor have any long affection. Vincibilium duration. Art. 19. Old men are also hard to bonds, as well as ineptiores; instabiliores and more f it young men; the middle, however, suitably in a stable manner and art are bound . Vincibilium reaction. Art. 20. The mutual bonds of mutual grace gives birth; scommatibus are in bonds, in the players, and in the BRILLIANT; by these ugly at times for everybody, and otherwi se overcomes the art of this kind towards those who are affected. Add to this th at we have experienced in the opinion of membrositatis and salacitatis; For part of the imagination, boy or girl threw bewitchment, whence it. I admit to be without me beautiful form; Furthermore, he would rather me, which God the former ones, If the maid that is the bottom of which there is no fool.

Are proportionately bonds, which are bound base from the opinion of high spirit s, energy, and also of eloquence, shrewdness, and so forth, as also by another k ind of affection from one kind of power they can bind. It is not a rare experien ce, for what act of virtue or of eloquence are more shameful than optinione vira gines are bound to the Venus. Vincibilium heterogeneitas. Art. 21. Add to this that the species has, which is from the differing specifically boun d, by love, hatred, admiration, piety, compatentiam, and other similar things, s o that for the sparrow of Lesbia, Corinne for PUPPY, for the hind cypres, Arione bound for the dolphin are celebrated. In short, in the allurements of all speci es are to the rest of the seeds. Restart of sympathy between man and lion, I kno w that I pass over between the dragon and the boy by the custom of a marvelous c reation. Vincibilium change. Art. 22. Vincibile from one species of the bond also is not difficult to change it to a contrary, as is vinciens and changeable, or whether in reality or in the opinion , it makes no difference.

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