DE ANIMA ET DAEMONE.uniformi intellectuali ītellectualia oīa coniugatæ cognoſcere. notitiauero ſcientifica, atqꝫ cogitatiua. ſpecieꝝ euolutione atqꝫ cōpoſitione ra-tiones reꝝ medias contemplari. Tertia rurſum a ueritate potētia ſenſuali ꝑ inſtrumēta cognobilia propria cōtingente ſenſibilia iudicare. ima-ginali tandē potētia imagīes ſenſibiliū apprehendere. Iā uero Timæuscognitiones proportione quadā ad cognoſcēda diſtinguēs, iubet nog entia quidē intelligētia rationeqꝫ iudicare, opinione uero, ſenſuq̄: illa quæentia quidē non ſūt, ſed fiunt iugiter, atqꝫ pereunt. atqꝫ eorū quæ uereꝰſunt rationes ratas & in cōiunctas exiſtere. reꝝ uero in generatione fluē-tium imaginarias atqꝫ contīgentes. ubiqꝫ .n. rationes ſermonesqꝫ imitantur illa quæ explicāt. Atqui Socrates in Cratylo ait circa res ſempiternas.noīa naturā rei magis attingere, circa uero mutabiles noīa quoqꝫ ſæpe-mutari & magis in poſitiōe uerſari. Alioꝝ ubiqꝫ deoꝝ aliæ proprie-tates exiſtunt, nā aliæ quidē ſunt opifices uniuerſoꝝ, atqꝫ ſpeciei entiūornatuſqꝫ ſubſtantificæ aliæ uero propagantes uitā, ac uarios uitæ uigo-res progenerātes, aliæ aūt reꝝ ordinē ſeruant īcōmutabilem, cōnexio-nemqꝫ cuſtodiunt inſolubilē. Aliæ deniqꝫ aliā ſortitæ potentiā oīa ſua-quadā beneficentia ſeruant. Similiter & oīs amatorius ordo cauſa cōuerſionis eſt rebus oībus ad diuinā pulchritudinē, atqꝫ formā, reducensquidem ſequentia ad illam oīa eiqꝫ coniungens, & coniūcta cōfirmans.atqꝫ mox inde ſequentia replens, diuiniqꝫ ſuminis procedentes inde dotes per oīa radians. Hāc igitur ob cauſam in Sympoſio traditur, amorem magnū exiſtere dæmonem, quippe cū amor primus oīum eiuſmodi medii uim in ſe ipſo demonſtret, ſitqꝫ medius inter ipſum appetibileatqꝫ appetens & cauſa conuerſionis ſequentiū in priora. uniuerſa igituramatoria cohors in ueſtibulo cauſæ pulchritudinis cōſtituta ad illā oīa-conuocat mediumqꝫ proceſſum facit inter amabile, atqꝫ illa quæ reuo-cantur amore. Quapropter totius dæmonici ordinis in ſe declarat ex-emplar. hanc in diuinis medietatē obtinens, quam dæmones inter diuina tenent atqꝫ mortaſia. Cū igitur omnis amatoria cohors hanc īterdeos proprietatē habeat, ſumitatem eius quidem unicā & occultā exco-gitamus primæ & intelligibili pulchritudini copulatam, penes ſupremos deos, mediū uero proceſſū eius penes ſuꝑ mūdanos deos ītellectuali cōditiōe fulgentē. Tertiū uero progreſſū eius circa mūdū multifariādiſtributum, multoſqꝫ ordines atqꝫ uires ex ſe producentē, atqꝫ eiuſmo-di munera partibus mundi diuerſis diſtribuentem. Poſtenī unicumprimūq̄ꝫ amoris principium atqꝫ poſttri partitā ſubſtantiam inde per-f ii