Diagraph of Metaphysic or Ontology
Jacob Lorhard, trans. by Sara L. Uckelman∗
∗ Institute
for Logic, Language, and Computation, [email protected]
1
Introduction
This is translation of Book 8 of Jacob Lorhard’s Ogdoas scholastica, published
in Sangalli in 1606. The Ogdoas is a grammar school textbook, written in Latin,
whose interest stems from Lorhard’s use of diagrammatic trees throughout the
entire book.
Lorhard used Greek text primarily in two different ways. In one way, the
Greek text is given as a gloss of the Latin text; here, the Greek says nearly
exactly what the Latin says. In the other way, Greek words are used as if they
were Latin (with all of the required inflection for case, number, and gender).
This usage is a bit puzzling: Sometimes he does so when there is a Greek word
for which there is no natural Latin synonym, but sometimes he uses a somewhat
arcane Greek word instead of the expected, usual Latin term.
Because of the first way, as a gloss upon the Latin, one cannot just translate the Greek and Latin directly without giving any information about which
language the English translation is being created from, because it would give
nonsensical sentences. I have adopted the convention of putting translations
from Greek in bold, with one exception. The exception is the word lógoc
‘word’, which Lorhard uses in the general sense of ‘note’. To keep the broader
meaning of the Greek word, I have opted to simply transliterate it.
A final version will have the 1606 Latin text with the translation on facing
pages.
A number of acknowledgments need to be made: Brian M. Scott, Amy
Selman, and Ursula Whitcher for discussions on some of the tricky Latin, Stefan
Bold for his help with the German, Ulrik Petersen for his help with the Greek,
and Tikitu de Jager and Joel Uckelman for creating the LATEXpackage with
which this text is produced.
Further information on Lorhard’s conception of ontology and how this is
represented in his diagrammatic trees can be found in the following sources:
• Øhrstrøm, P., Andersen, J., & H. Schärfe. 2005. “What has happened
to ontology” in F. Dau, M.-L. Mugnier, & G. Stumme, eds., Conceptual
structures: common semantics for sharing knowledge LNAI 3596, pp. 425–
438.
• Øhrstrøm, P., Uckelman, S.L., & H. Schärfe. 2007. “Historical and con-
ceptual foundations of diagrammatical ontology”, in S. Polovina, R. Hill,
& U. Priss, Conceptual structures: knowledge architectures for smart applications LNAI 4604, pp. 374–386.
• Øhrstrøm, P., Schärfe, H., & S.L. Uckelman. in preparation. “Jacob
Lorhard’s ontology: a 17th century hypertext on the reality and temporality of the world of intelligibles”.

lógos: An Intelligible is said to be anything, which is




perceived and comprehended by the intellect.












By
most
general

The parts of meta



Nothing: This is simply not something.



distributions. How- 

physic (which is










ever
it
should

knowledge of an











be noted of an 

intelligible
by 

Essence. See A.
Distribution:
An



Positive, because


Universal,
which
Intelligible.

which it is intel- 
Being. See B.

Intelligible is either


consists of intelligi- 
it fixes or affirms





ligiblea , because 








bles and beings.

something.
It is





it is intelligible 


Something:
What







either




by man through

ever is simply not 



By most common attributes. See C.

nothing. It is either Negative. See RRR.a
the natural light 




of reason without 

 a This cross-reference is a printer’s error; the final section is






any conception of 


NNN, not RRR. The errata for the chapter say that NNN on




matter.) are two; Particular. See EE.
p. 58 should be changed to RRR, but it is rather the other way



Either
around, since the immediately preceding section is MMM, not
QQQ.
a Lorhard’s
original
text misspells the first
word as epishmh.
1

lógos: Essence is something productive, by which a Being is what it is. This foreign [word] is called by the Scholastics




by the word Entity or quidditas.












Real ; which






A. Of this 


is an actu-
 Simple, which belongs to a simple being.






it should be
1



ality of a



Composite, which belongs to a composite being.








observed




real
being,















because
it




Absolute, which is of an absolute being.








Distribution.



2

is of such a



Respective, which is of a respective being.








example kind.



For

Both are
essence is either
Generic, in so far as a being, by



Imaginary; 












its own genus, has [things] com


which is an













actuality of


Universal, which is of a universal mon with other species.










 
an rational





being. It is either




Specific, through which a being






being,

be

3


is placed in a certain species.




cause it is of





Singular, which belongs to any




such a kind.
singular and individual being.
2

lógos: Being













































B. Being Of 
this it should



be noted








































Distribution


in Being
is something productive, essence [something] endowed.


lógos: A Real Being is a being, which [is] in fact



through its own essence, and further is suited to exist



apart from cogitation of the mind.


















1. Being







either


















Real
of
this










it
should
be












2. Being


observed
First,
or
be















either




cause
the
same




















is
uncreated.



















On the one




















hand,
a
first




















Being
exists,



















Of
these
two

because
it
exists

3. Being




Distribution













varied
are

from
itself.






in
being
is
either






the
species,


either

Second,
or which in five 











sprung
from
the





classes
are 






first [being], or





distributed









created.
On
the
















other
hand,
a
















second
being








4. Being








exists
because








either







it exists from














another.


























Rational
or
of
reason.
It
is
a
Being
of
reason,
which
is








touched
by
the
cogitation
of
a
single
mind
according
to
the


5. Being





mode
of
a
real
Being,
and
apart
from
this
it
is
nothing.
It

either

is called a Being fictitious, & Imaginary.
3
is
is

Uncomplex, which is able to be




comprehend through itself by



one simple conception.


Complex, which is not able to be




comprehended through itself by


one simple conception.

Absolute, which has no respect to



something.


Respective, which exists in re

spect to something.

Universal, which is suited to ex




ist in many things through essen


tial communion.
is
Singular, which has an individual



essence, in other words accord



ing to nature not in fellowship



with anything.

Without matter Immaterial,




which is free from all compact



ing of matter either sensibile or


is intelligible




In matter Material, which is




composed of some compacting of


matter.

Permanent, which possesses its




whole essence simultaneously,





is without change and addition of
essential parts.




Successive, whose essence con



sists in continual change and ad

dition of essential parts.

lógos. For example Existence is an actuality, whereby a Being exists, pending





from its own essence.





Real



1. One is
Existence.
Of
this




Imaginary






Uncreated
it
should
be
noted





There are as many species as 





2. Another Created





there are the species of general 



Absolute
Simple [attributes],



Beings and Essences.


3. Another Respective


which
combine










Universal
absolutes of every 



C. Most common 






4. Another Singular

without Duration. See D.

attributes of intel- Being



Substantial
disjunction of op
ligibles and Beings 

5. Another


Accidental
posites,
are
either

are either






Conjunctive. See E.
4

lógos: For example duration is the abiding of a being in actual existence.


































Hyperphysical,




Absolute,
which
is
duration
infinite
simpliciter
and
of
an
immutable,




D. Duration. 

which
is






uncreated Being.



Of this it

properly
of




Eternity, which is a dura- Limited, which is duration infinite secundum quid of a created being,

should
be 

a substance











tion
by
which
a
being
is



noted

spiritual and





which has for instance an origin and a succession, but without depriva




named eternal. It is either tion, either in themselves, or in our regard.


incorporeal.




Substantial,













which is in 





Physical,











substantial





which
is




creatures.










properly
of


Intrinsic, which And either 







Distribution, 





a corporeal





is
duration,
by









It
is
for




substance.




which a created 







example



Accidental,
which
is in ac



Being in truth 

either


cidents.

endures in its








own existence.








It is either




Momentary, which


Real, which







Time
which
is





separates
a
succes



in fact is 











duration
finite





sion
of
parts
ac


Extrinsic, which is duration certain 
Hour.

found
out










simpliciter
and
of






cording
to
prior
and
Day.
and
determinate,
fixed
by
will
and





side of the 












a
mutable,
created






posterior.
council,
partly
of
God,
partly
of




Month.

intellect. It 











being,
by
which
it






wise
men,
for
measuring
and
making




Year.

is either












Successive,
which
is
named
temporal.






known
intrinsic
time.
The
species
of

5 Years.




admits
a
succession
Both are
It is either
Age.
this
are






of parts accord-
either




likewise:











ing to prior and







Spring.










posterior. Of this
Summer.












the
differences
and



Autumn.












virtual
parts
are
Imaginary, which is formed by the cogitation





Fall. &c.






present,
past,
and




of a single mind, and without it it is nothing.
future.
5

Absolute, which in itself is able to




considered to be without respect

E.
Conjunctive
[at- 

anything. The species of this can

tributes] are what, of 

distributed in classes. I coin these:

all Beings, are not ex- 
isting simply but which


combine opposites with 



disjunction.
Of these 




some are:




Respective. See V.
6

1.









2.








3.








4.




be 5.

to 



be 

6.








7.








8.






9.
Classes are
Classes are
Classes are
Classes are
Classes are
Classes are
Classes are
Classes are
Classes are
Perfection. See F.
Imperfection. See f.
Simplicity. See G.
Composition. See g.
Unity. See H.
Multiplicity. See h.
Infinity. See I.
Finity. See i.
Illocality. See K.
Locality. See k.
Necessity. See L.
Contingency. See l.
Possibility. See M.
Impossibility. See m.
Truth. See N.
Falsity. See n.
Goodness. See O.
Badness. See o.

Uncreated which is in the sole first Being, excluding every imperfection and limitation. Whence it is also called, independent




perfection, whole and unlimited.







Created, which is 
Simple;






F.Perfection 


in a Being sprung 


through




Generic, which a being has in common



is an ac- 




from
the
first
being,


which
some






with another being of the same genus.


tuality
of always


including 


created
Be

Substantiality,
which
is
dis


perfection,

Specific, which whatever of a Being’s



ing in its
some imperfection 



cerned clearly or which is consti- 






because it is 




and
limitation.



own
genus

species is properly.



tuted
by
an
essential
Being,
or
is




perfect. It is 




Whence it is also 


or
species
is




attended
necessarily
and
insepa




either



called, dependent 






perfect.
rably by a constituted essence of









perfection
par






a being. It is








Comparative;




Innate,
ticipated in and 




through

In each this
limited. It is either


which is in a










which
a
cre
is
either





Being from a













ated
Being,






first origina-
Accidentality,












either
by








tion
of
itself.








which is in a being 




itself
or
with
Extensive, through which








It
is
called








contingently
and 
a Being according to





some
other









by
others









separably.
It is 
quantity is perfect.




connection,



Natural




Each is either
either


is
called




perfection. 






Intensive, through which a




greater
or















Being according to quality

Acquired,


smaller











is perfect.

which
perfection.

be-





gins to be





in a Being







after

its




origination.

f. Imperfection is [that] by which a Privative, which is a defect of perfection, of some being by nature possible to be in or withheld.
Being is denominated imperfect. It

Negative, which is a defect of perfection, of some being not adequate by Nature.
is either
7

Absolute, which is the immunity of a Being uncre



ated by any thoroughly real [thing] from diversities


G. Simplicity is an actuality of simplicity, be- in composition.
cause it is simple. It is either




Comparative, which is the immunity of a Being cre

ated by a certain composition of a real species.

Being
&

Essence

Genus univocal
&


Difference specified

General,




Subject


which
comes






&
3.
The
third
is
out
of

together in 






Adjunct
inhering


every
cre- 







Actuality


ated being in 





4. The fourth is out of
&

reality.
The


Potentiality common to many
Real, which species
of





is in fact in 
this are






some being, 




Special, which coincides in not every
g. Composite is 

apart from 




created being, but only in that, which 
an actuality of 


the cogita- 

1. One out of subjective parts, of what this kind are the
composition be- tion of a 
sustains the whole of reason. The 




species of a genus of a subject.
cause it is com- 

mind. It is species of this are foremost
2. Another is out of essential parts, as are Matter and Form.




posite. It is ei- 

either

3.
The Third is out of integral parts.


ther







Rational, which is assigned to some being according to our mode of comprehension, as and since it may
not be in reality.

1. One out of













2. Another out of



8

First, through which a Being uncreated by a mode




most simple and most perfect is one. This unity prin



ciple is not only of every inferior unity; but indeed of



every multitude, which is discerned in created things.

Essentiality,


Sprung from the first or second,


through
which 




through which every being created in 


a Being in itself is 



by a Universal.

itself is one. This is attributed of Be- 



one, without re- 






spect to anything. ings either



by a Singular, and called numer

It is either

ically one or individual.






Generic, through which a being with some genus or univoReal,
through Accidentality,










cal or analogy, either proximate or remote, is one.
which
a
Being

through which a 






1
is
Unity


really
is
one.
It
is

being with a certain 









Specific, through which a Being with some species is one:



either

manner and respect 









as in a single man with a man is a species.
is one. Many are 











Causal, through which a Being with some cause or other




the species of this, 






H. Unity is actual- 




is one, whether this is efficient, or material, or formal, or




which are reduced 



ity of a single thing,

2 is Unity limiting.
to three orders.
because it is one. It 






Effectival, through which a Being with some effect or an




is either










other is one.









Subjective, through which a Being with some subject is one,









whether that may be receiving or occupying.







3 is Unity






Adjunctive, through which a Being with some adjunct is


Rational, through which a being by reason is one.
one, whether that may be being received, or being occupied.

in




in




in


in
Real,
through
which
a
real
Being
is
manifold,






in

whether

h. Multiplicity is an actuality of a multiplex, because


in


it is multiplex. It is either



in



Rational, through which a rational Being is manifold.
9
Essence.
Cause.
Effect.
Subject.
Adjunct.
Parts.
some other manner.

Absolute, through which a Being simply is infinite. 1 It separates from a being, cui inest, as much




by passive potentiality as by every actuality of limitation, termination, and dimension. 2 And it




does not consist in some unbounded extension of a Being according to quantity, or in negation of


I. Infinity is an actuality of infiniteness a consumation of perfection: but capable in excellence of highest perfection.

because it is infinite. It is either



Restricted, through which a Being secundum quid is infinite. It is a single actuality of limitation,




termination, and dimension, ab Ente, cui inest excludit, not in fact in itself, but in respect of our


observation, or perception, or other circumstances.
i. Finity is an actuality of finiteness, because it is finite. It limits simply as much by passive potentiality as by an actuality of limitation, termination, and
dimension.
K. Illocality, is the immunity of the Being first and uncreated by anything of a place absolutely really and properly called, in which it must exist, by need and
necessity. It is also called by the name Ubiquity & Omnipresence, because through this the first Being is ubiquitous and omnipresent.
10

Spiritual in which a finite incor


poreal substance exists.

Substantial, which is a receptacle




Corporeal in which a corporal
k. Locality is through which a 
of a substance. It is either


substance exists.
Real
which
apart
from
cogitation
created Being is not only suited 



to be placed: but further in 

of the mind is discerned in fact in 

Accidental, which is a receptacle of an accident.
actuality always and necessarily Nature. It is either

exists in one spot somewhere. 



However the spot is located in a Imaginary, which is touched by our mind, and is attributed to some being.
receptacle of a genus. It is either
11

1 the essence itself of a Being. 



Matter.

2 some intrinsic cause of a being

Form.
Absolute, through which a Being



3
some
essential
property



simpliciter according to its na- 





4 some certain common and in
ture
is
immutable,
that
is,
follow

separable accident


ing every differentiation of time



it is not able to be constituted in

L. Necessity is an actuality of 

another fashion; excluding every

necessariness, because it is nec- 

contingency. This depends on ei
essary: or, as I may say more 
clearly, it is a quality, through ther


which a Being is not able to be 
or conditional,

Hypothetical

constituted in another fashion. 
through
which
a Being on the




It is either
supposition
of
a
certain condi




Efficient
tion
is
not
able
to
be
consituted


1 some extrinsic cause




Bounded
in another fashion, always in- 







cluding something contingent. 



2 a manifest absurdity and imThis depends on either

plication of contradiction, which





follows from a contrary affirmation or negation.
12

1. the essence itself of a Being. 



Matter
l. Contingency is an actuality of contingentness, be- 

2. some intrinsic cause of a Being


Form
cause it is contingent, or as I may say more clearly,
3.
some
essential
property.
it is a quality through which a Being is able to be


constituted in another fashion. This depends on ei- 




ther
4. an indifference and indetermination of an extrinsic
principle according to being a cause.
M. Possibility is an actuality of possibleness, because it is possible: or it is that through which something is possible, that is, such a thing as is able to be in an
act, without contradiction and implication in a contradictory fashion.

Absolute, through which something is simply impos

m. Impossibility is an actuality of impossibleness, be- 

sible, that is, such a thing as may be able to be pos

cause it is impossible, or it is that through which 
sible in no mode and respect.
something is impossible; that is, such a thing as is
Limited, through which something, which is posssible
not able to be an act, without contradiction and im- 


per se, nevertheless is said to be impossible secundum
plication in a contradictory fashion. It is either 


quid.
13





First
which
exists












from
eternity
in
the












Creator.












Incomplex,
through


Sprung
from
the





which an incomplex 
Each is either necOf
a
thing,
which
is
first,
which
ex







Being
is
called
true.
It




essary or contincongruence
of
that
ists in creatures 










is
either



gent.
with
its
Nature.
It
themselves.












is
either










Complex through which a Complex Being is







N. Truth is the conformity of a being
called true.
with its Archetype. It is either




Of a Sign, which is





Congruence of that Of conception, which is conformity of that with a thing, in





with a thing signi- 


so far as it represents.





fied.
The
species
of




this are truth either
Of a sermon, through



which a sermon is called

Of speech, which is congru- 





true.

ence of that with a thing in so 


far as it signfies: it is either

Of scripture,
through



which scripture is called



true.

 Of a thing
1






Of a sign



 Incomplex
n. Falsity is incongruity of a Being
2
with its Archetype. It is either




Complex



Necessary



3

Contingent
14

Apparent, which is an imaginary quality, through which a Being is seen to be good, but in truth is not good.















Infinite, or primary which is in the sole uncreated Being. It is the source
 of every finite good.





Universal, which is in a created


O. Goodness 









Being in [its] genus, because it is


Finite
or
is an actual- 









a Being.

secondary,
ity of good, 






Essential, which is in a Being cre


which
is
in
a
because it is 


Particular, which is in a created






ated necessarily and immutably. 





created Begood; or it 








Being in [its] species because it is

It
is
either



ing,
[which
is a quality,

Natural, which is



some such Being.



is good] as 


through

the agreement in a 










much
as 


which
a
being with the rule 


True, which Absolute,

Accidental, which is in a created being contingently and accidentally.


the
same


Being
is 

of creation, or of a
is a real qual- 






through




are 


denominated 
things
generating Nature.



ity, through 

which a Be- 





impressed


good. It is 

It is either

which
a
Be



ing in truth 




Habitual, or perma


in the im- 


either


ing
is
good
in





is good in it- 






nent, which is in the



age
of
the







self without 
reality, when 











first
good



perceiving creature
General,
which




respect
it is seen [to 

to 












through
par


itself, and which ex
indeed is found




be good]. It anything. It 











ticipation.
It


ecutes and disposes

in pagans, & is

is either
Moral which 



is either



In
nature







is
either
itself according to

called probity








is an agree- 
what must be done











ment of a By arbi- It is either
Each


well.
Special, which is




Being with 









trary ar-
is












found
in
Chris





Actual, or tran
either 


moral law: greement







tians, & and is





either


sient, which is in












called piety &







the moral actions of









sanctity.





a perceiving crea



Respective. See P.




ture, and renders







them laudible.



15




Artificial which is an agreement of a Be- Habitual, which is in a perceiving creature.


Actual, which is in the actions or works of a
ing with the rule of art. It is either
perceiving creature.

Honor, through which some Being is honorable.





P. Respective goodness is that through which some Being or other is truly good. It is either Utility through which some Being is useful and suitable.





Jocundity through which some being is jocund & delightful.

Apparent, through which a Being




is seen to be bad, but in truth is


not bad.


o. Malice is a defect of goodness 
Natural. See Q.


through which a Being is called bad. It







is either

True through which a Being 
Absolute, through which a Being Moral. See R.



truly
is
bad
in
itself
and
without




truly is bad in itself without re- 


respect to anything. It is either

Artificial. See S.
spect
to
anything.
It
is
either



Respective. See T.
Q. Natural, which is a discrepancy of a Being from the rules of Creation, or of natural generation.




by Nature 



General : that




R. Moral, which is 







Habitual : that is, a fault of Morality.
is, improbity 

ar-
a discrepancy of a by
Each is either
It is either
bitary
Being from the law 







Not general :
Actual : that is, that which consists in action.



agree


of Morality either 




that is, impiety
ment
16
S. Artificial, which is a discrepancy of a Being from the rules of art.

Turpitude, through which some Being is base, or indecorous.




T. Respective, through 
which some Being is truly Inutility, through which some Being is useless, or injurious.



Bad. It is either


Unpleasantness, through which some Being is unpleasant, or grievous.

Principle. See VV.

1.
Every
being
is
either






Principiate. See vv.



Cause. See X.




2.
Every
being
is
either






Of causes. See x.



Subject. See Y.




3.
Every
Being
is
either






Adjunct. See y.



Signifier. See Z.



4.
Every
Being
is
either
V. Conjunctive attributes are respective, 




which consist in relation it has & in habit conSignified. See z.
cerning something. The classes of this genus 
Whole. See AA.



5.
Every
Being
is
either
of species are:






Part. See aa.



The same. See BB.




6.
Every
Being
is
either






Diverse. See bb.



Ordered. See CC.




7.
Every
Being
is
either






Disordered. See cc.



Prior. See DD.



8. Every Being is either

Posterior. See dd.
17



First
simpliciter, 










which has in itself 














Imaginary,
which
doesn’t
belong
to
something
except
according
no
other
prior




Intrinsic.












principle.
to our conception.



1












First
whence





Extrinsic.







First
secundum

something
arises




Each
Of
being;
from




quid, which has in 

VV. Principle is 

from the first. 








is
which a principiate 
Transient.










itself
another
prior

that, from which



It is either






2
either
has
an
origin.
It
is





Real, which belongs
principle.

a principiate de- 



either




Permanent.






to
something
in
repends. It is either 


Through
itself,
which










Depending from a first, is that which

ality, apart from 




by its own characteris- 










subordinated by the first.

the
conception
of



tic
virtue
&
nature
is







our mind. It is ei- 
assigned to a principi- 




A principle of examining. See ξξ.
ther
ate.
It
is
either












Through an accident, which is assigned to a principiate through a certain extrinsic and accidental respect.
18

Incomplex, evidently a simple term not discharging a whole sentence.









Immediate, which does not have something in
ξξ. Principle of examin- 







the middle or first, through which à priori it is
ing, is that from which a Complex, without a doubt 







a
sound
proposition,
from


able
to
be
demonstrated
perspicuously.
Of
principiate is learned. It 
Common, of which great












which
a
conclusion
is
de



such
a
kind
is
this
single
thing:
It
is
impossible
is either
use the sciences claim for












duced
and
proved.
It
is
ei



that
something
both
be
and
not
be
simultanethemselves.

ther
ously, by all preserved principles contradic- Each is either



Proper, the use of which






torially.






pertains to one thing,











namely art.


Mediate,
which
has
something
in
the
middle








or
first,
through
which
à
priori
it
is
able
to
be




demonstrated perspicuously.
vv. A principiate is that which depends on a principle. It is either

 Imaginary.

1 


Real.




Uncomplex.



2

Complex.
19

Per se, which is caused by its own power.
 
1






Per accidens, which is caused by an extraneous power.



Ordinary, which is caused according to the common and usual order of nature.






And it is called natural.




2




Extraordinary, which is caused contrary to or byoned the common and usual







order of nature. And it is called preternatural or supernatural.



Necessary, which is caused necessarily or simpliciter.



3


1. By mode of cau
Contingent, which is caused contingently.






sation. And in this 



Natural, which is caused out of the power of nature alone and by instanct.

 


way some are












4


Proairetic, which is caused with planning, or out of free and vol- Moral










untary constition and arrangement. It is either









Artificial





General distinc

Common,
which
is
responsible
for
the
influence
of
general
causation.
It
is called

 







tions. These are 




general
or
universal.







obtained out of 


5




Proper, which is responsible for the influence of special causation. It is called



either









special or particular.


X. A cause is a principle 





from which an effect de2.
By
the
order
of
causation.
pp.




pends. Of this it should 
3.
By
the
nature
&
condition
of its causes. See rr.



be considered














Species. See ww.
20

Simpliciter, which entirely has no other cause prior




and superior to itself: or, which is completely inde


pendent in having to be caused by something.

First, which obtains in the first causa

Secundum quid, which is really independent of cause


tion and highest place. The first is ei- 







from genus and order merely in consideration or in
ther


1.
either


fact.














Second, which depends from a first in causation.











Immediate or proximate







2. or


Remote, which causes by intervention of many things.







Mediate the same either




Near, which causes without many things, or of one cause alone.




pp. Of the order of 

causing. And thus a
Solitary, which is caused without some cause of the same genus or order.







cause is








Through itself



3. or


1











 Through accidence

 Sharing, which is caused with some cause of Coordinated 








the same genus or order. It is either
either







 Necessarily

Subordinated







2





Contingently





Total,
which
is
sufficient
for
causing
without
the
help
of
another.




4. or

Partial, which is insufficient for causing without the help of another.
21

Principal, which holds in the first cause.

1.
either



rr. By nature 


Not principal, which holds in a second cause.


& condition 
Univocal, which is of the same species as the cause.

of the cause 2. either

itself. In this 


Equivocal, which is not of the same species as the cause.


way a cause 
Substantial, which according to its absolute essence is a substance.




is
3. either
Simpliciter, which has no other limit to which it is




Accidental, which is an accident.

referred.

Ultimate, to which the rest


Secundum quid, which is such only in a certain re

of the limits are referred. 



spect.
A
limit
is
an
extrin
It
is
ultimate
either





sic cause, of which, 





Subordinated by an ultimate, whereby an intermediate is referred to an ultimate.
for
example,
some



thing
is
finite.
It
is




either









Extrinsic,
which






exists beyond the 





essence of its own 







Principal

An
efficient
cause


causing.
It
is
either









is
an
extrinsic 












External, fully sufficient in advance

cause,
from
which











ww. Species. In- 



an
effect
is.
It
is




which exists apart from the principal ef

deed it is some
either

Impulsive, which over- fect.





cause







comes an efficient prin- 




Internal, inducing which exists within












ciple
[and]
results
in
an



a principal effect.







effect. It is either



Not principal, it 







being either

Instrumental, which is


Intrinsic,
which
constitute
a
causal





attached to principal Active, which moves by itself in causa

essence. See dd.

causes, [and] is taken 


tion, and it is called in assistance work





up
from
the
same
to

ing together.


the effect. It is either


Passive, which in causation it is moved




or considered by itself only: a cause ex

emplar pertains to this.
22

Transient, which does not re



main in a material embodiment



except by force.
dd.

Sensitive & corpo

Permanent,


which actually
real is composed 








abides
in
a
material
embodi

from a corporeal 

ment.
Matter, which is an intrinsic material embodi

ment. It is either


cause from which a material em- 








bodiment exists. It is either


Intelligible & incorporeal is composed from an incorpo






real material embodiment.
Moreover it is

either







Form is an intrinsic cause, Generic, which a formation has from its own genus.







through which a formation is. It 
Specific, through which a formation is established in a
is either.



certain species, & is distinguished essentially from another.







 Through itself.



1








Of efficiency, Effect. 


Through an accident.









Ordinary.








2








Extraordinary.




Of
matter,
Material



x.
Effect is a 

 
Necessary.
embodiment.
principiate deriving And it is called by
It is either 3





 Contingent.



from a cause.
reason






Of form, Formation. 

 Natural.







4









 By choice.









Of finality, finite.

 Moral.


5


Artificial.




23



Absolute, by which an
Universal, which is equal











adjunct belongs with


to its adjunct and recipro-







out any limitation.





cates with the same.

Of inherence, which re- Particular which is con- Each is either Limited, by which an









ceives an adjunct in it- 



fined to its adjunct or is



adjunct belongs not









self,
or
in
what
an
adjunct




beyond
what
the
adjunct



simply but secundum



proves to be. It is either 




extends.
quid.
Receiving, which re




Y. Subject is what 


ceives an adjunct. 

Of adherence, which re- 
is attached to some- 

It
is
either





ceives an adjunct to itself Of a connection, which receives an extrinsic adjunct to itself.

thing other than an

or near itself. It is either
essence: or what is 



Of a circumstance, which receives an adjunct near itself.

subjected to an ad- 



junct. It is either 

Occupying. See yy.
24

First, which is primarily



opposed to its adjunct.


Common,
which






dwells simultane-




ously near many






adjuncts.




1. either





Second, which is secondar





ily
opposed to its adjunct.





Each is
Per se,
which



Immediate, which is op







Proper,
which

dwells
near
the











posed
to its adjunct with





dwells near no

adjunct
through 



yy. Occupying, which is 





out a medium.







more than one
occupied near an adjunct. itself. It is either 


2. or
adjunct.

It is called object. It is ei- 
Mediate, which is opposed








ther
to its adjunct by means of







something.


Through an accident, which dwells near an adjunt through an accident.
25
Inherent, which is
received by a subject in itself, or
what exists in a
subject. It is either





















Simpliciter, which essentially & unend-










ingly in obligation connects with its sub-










ject. It is called adjunct substantial or






Necessary, which is indivisible.











 in a subject by ne- 


Secundum
quid,
which
is
in
its
subject
im
See ΦΦ.
cessity. And either 





mutably in a certain respect.
necessary














Contingent,
which
is
in
its
own
subject
contingently
or
mutably,








or
which
is
able
to
be
in
and
to
not
be
in.
It
is
called
separable






accident, divisible.

Being
received,





which
is
received 




Adherent which is

by a subject. and 


y. An adjunct is something 

received by a sub




either
subjected to something, or 

ject or near it or 



what is adjoined to a sub
around it. It is ei- A connection, which is conjoined externally with the receiving.




ject beyond the essence. It 
ther





is either
Circumstance, which externally surrounds the receiving subject.






Being occupied, which is occupied or dwells all around an object.
26

Simpliciter, which through nature is thus in one thing, that is able to be com


mon in many subjects in no mode or respect.

Proper, which is in only one sub

Secundum quid, which in truth it belongs, in a respect, to only one subject and


ject & beyond that is not suffi- 





cient for any other. It is called not to many.

1. either an idiom or property. A prop






erty is either












Common, which by nature is able to be in many subjects.
FF. Each is 









Native, which is in the subject itself from the first origination.


2. either

Adventive, which begins to be in the subject itself only after origination.
27

A phantasm, which is a likeness of a perceptible thing,





through itself an object of fantasy.








First, which is outside of






Internal,
which
designates
somethe soul [and] represents a









thing
internal
through
acquain
thing to the understand
N
óhma
is a likeness of an intelli- 








tance,
&
is
called
a
concept.
It
is

ing immediately and fore
gible thing, through itself an ob- 








either

most.

ject for the intellect. It is called 




Natural, which by reason of the
in Latin knowledge. It is either

Second, which is outside







order
of
nature
has
the
ability
of








the soul [and] represents a
signifying something. This signi- 






Z. A sign is a sensitive 

fies the same thing in the pres- 
thing to the understand



External,
which
signifies
something
external
to
the
awareness.
See

ing secondarily & of a

being, signifying a sign



ence
of
all
people.
It
is
either

bb
.

through acquaintaince. It 

mediating first intelli


gible.

is either.







Arbitrary. See gg.
28
bb

Present.






1. It signifies a thing either Past.













Future.

Each is
It is either






Contingent, which signifies something
It precedes, & it is called an antecedent.















uncertain: as in milk in breasts birth:











redness of the evening heavens, the fair
2. It signifies a thing as either It is followed, & it is called a consequent.









weather following day: laughter happi-







ness.
It is united with it, & it is called a conjunction.


Necessary which signifies something






certain: as in, smoke fire, a sole foot,







an image in a mirror a face, it is called








positive proof in Greek.








29
(
Typilegales.1

Sacred
or
mystical,
which
signi
Old.


The
sacred
testaments

fies something from divine insti
New.





tution, which types are

Artificial, which is devised from art or is known well

1.
By reason


to be signifying something: as in stature, a picture,







of effect, and ei- 

stylus insciaterio a , &c.
Profane or political, which sig- 







ther



nifies something from human or 




a I also cannot identify insciaterio.


diabolic institution. It is either



Inartificial,
which has the power of signifying with






out
art
and
from
only habit and common usage: such

Real, which





gg. Arbitrary, is what, 
as,
ivy
in
a
respect
[signifies] marketable wine, fasces





is found in 


by reason of volun- 
in
some
respect
[signifies]
command etc.




things. And 


tary institution, has 


1. Making known, which leads us in notice of a thing, things made known, Judgment,



it is diverse, 



the ability to signify 

either

sennzeichen, merckzeichen, merckinal.



2. By reason of 2. Remembering, which renews in us the memory of some thing: it is called something
something. And for
goal, it is either


remembered, memorial, advice, denckzeichen, denckmal.
this reason it does not 



3. Sealing which certifies and confirms to us concerning something. seal or seals, seal,


signfiy the same thing 





Waarzeichen.

in the presence of all 



people. It is either

Verbal. See ll.
30
ll.
Verbal is what
is founded in words.
It is either


Spoken, which sig-






nifies a thing by an-








nouncing
a
concept








in
the
intellect.
It








is
called
produced








word
:
by
Aristotle








a
symbol
of
an








affectation
of
the







soul.
The
distribu

Written,
which


tions
of
either






signifies
a
thing


are
selected





through
writing




 either out of



a concept in the






intellect. It called






written word : by






Aristotle a symbol






of an affectation




in speech.

Of the first intention.

A
categoreme,
which
is
a
vocal




ization of some thing correctly Of the second intention.




without signifying another thing.





It is either
Adverbs.




1. a thing signified, & it is either




A syncategoreme, which is a vo- Prepositions.




Conjunctions.




calization of some thing cor- 





Interjections.




rectly
while
signifying
some





thing: which are















Abstract, signifying a single thing separately as in,








candor, whiteness, humanity.





1.
either









Concrete, signifying a thing with some conjunction:












as in candid, human.






Proper, signifying a thing without a trope.






2.
either
2. In mode of signification & are


Improper, signifying a thing with a trope.






Certain, signifying a single thing fixedly and dis







tinctly.






3. either Ambiguous, signifying many and diverse things in



distinctly and confusedly. It is called equivocal. See


mm.
31
mm. Ambiguity is either of

By chance, whereby a thing by Nature in all things signifies diverse things by chance & without a certain




rationale, of which kind is the speech of the French, the law, the evil people, &c.


Counsel, which a thing signifies diverse things by Na- 




ture because of a certain reason, without doubt be- Indigence of designations for earlier things.


cause of either

Things lent mutually between analogy, association or affection.

 Incomplex
1






Complex



Corporeal




2






Incorporeal



Natural




3


 Supernatural

z. Signified, is that which is signified in understanding by a signifier. It is either
Terrestrial




4






Celestial



Substance




5





Accident






Present


6 Past

Future
32

Chief, has has nothing superior to it.


Subaltern, which is


able to be a species

Perfect,
which
by


of superiority and a 


reason of its like 


Remote, by which species are




genus of inferiority. subjects mediately.

species
is
common,


It is either

Proximal, by which species


& it is called genus




are subjects immediately.
Genus, is a uni- synonymous, uni



vocal, according

versal whole, which 






to one. It is either


sustains
species
unImperfect,

which unequally, that is according to prior and posterior, imparts






der
it.
It
is
either


itself
to
its
species. It is called a genus in relation to one or of one, or







analogous.
Universal,
which







has
parts
adjacent


Subaltern, which is therefore a species, in order that




Species, is a univer



to
themselves,
in



a genus is a able to be in some respect, or which


sal whole, contain- 



Perfect,
which
reall
of
which
its


shares itself with individuals immediately.




ing beneath it indi- 





Infime, which has an individual beneath it immedi
ceives
itself
out
of
essence
is
shared.








viduals. It is either its like individuals. ately.
universally
a





It is either
whole. It is either.

Through

Imperfect, which imparts itself to its individuals unequally.





itself,







which has 







parts prop- 






Essential, which is constituted out of essential parts.

erly called. 








Homogeneous & similar, which is constituted out of homoIt is either 
AA. A whole 

Integral, which is constituted out of integral parts. It is 






geneous parts.
is what has 
either
Heterogeneous & dissimilar, which is constituted out of het
parts.
A


erogeneous
parts.

whole is ei- 




ther














1. Effects, by reason of causes.







2. Causes, by reason of effects.
Through an accident, which is constituted out of parts improperly called. They are of such kinds
3. Subjects, by reason of adjuncts.



4. Adjuncts, by reason of subjects.
33

Species, which part subjected by genus.

Of
a
subject,
which
is
subordinated
by
a
Universal
whole.
It
is
either





Individual, which is a part subjected by species.





Matter






1









Form





Essential,
which
constitutes
an
essential
whole.
It
is
either







Genus.



Through
itself,




2
because they are affects concerning the whole.


which is ascribed 









Difference

Homogeneous
&

to a whole through 













similar
to
it
with
a

itself.
It
is
either













Whole of name &









Principal which for the saving of a whole is








ousia.











simply necessary.


aa. A part is what 

It
is
either
Integral, which con- Heterogeneus
&
is limited under a
Less principal, which is able to be removed




stitutes an integral 




dissimilar,
of
di



whole. It is either 




from a whole without regard to its destruction.

whole.
It
is
either



verse
name
and












from
a



ousia





Whole.








1. Of a cause by reason of being caused.

Through
an
accident,
which
is
ascribed
to
a



2. Caused by reason of causes.
whole through an accident, of which kind are
3. Adjunct by reason of subjects.



4. Subject by reason of adjuncts.
34

Rational, through which One Being with another is by reason, that is according to a conception of our mind, the same.







Numeric, which exists between them which, by num






BB. Identity is agreement of 


ber, that is, share One & the same singular essence.


Specific, which is between them which share between

one being with another, aris- 

1. Identity is either themselves the lowest species.
ing from unity of some third, Real, through which one Being 





Generic, which is between them which share





which brings together each. 



with
another
by
reason
of
some


between themselves a genus.





It is either


Of effect.
third [thing] is in reality the 









Of matter.

same. Three are the classes of 

Causal, which is the agreement of Beings by

species of this.

Of form.







reason of some cause, either

Of limit.



2. Identity is either










Effective, which is agreement of Beings by rea

son of some effect.



3. Identity by subject & by adjunct. See pt.
35
pt. Identity


By subject, which is agree-







Equality, which is identity of Beings, arising from unity of
ment of Beings by reason











[which] may be
of a subject or that [which]











may be receiving or occu-




Similitude which is



pying.
This concerns
Primary,
which is

identity
of
Beings,














agreement of Beings





By
adjunct,
which
is
by
which
they
are















according
to
a
quality.





agreement
of
Beings
with
called
similar.
It
is










respect to an adjunct, or

either

Secondary, which iseach is either





being occupied.



agreement of Beings








according
to
motion
&




relation.
36
quantity, or that

Extensive.

Intensive.

Simple, established be



tween two only two terms.


Composite, dwelling be



tween four terms: called


analogy, or proportion.

Rational, which comes about according to our mode of conception.











Numerical, between them which differ mutu-












ally in number, that is by a unique essence. 







Specific, between them which differ in the
1.
Distinction
is
either


Distinction;
which
bb. Diversity is 













lowest
species.



is
diversity
without

disagreement of 











Generic,
between
them
which
differ
in
genus.




conflict.
It
is
either

one Being from 
















another, arising 

Causal,
of
them
which
differ
in
cause.

See '.
Real, which in reality are
from three, in





2. Distinction is either
distinguish
without
regard



which [they] are 








Effective, of them which differ in effect.
to cogitation of the mind 



compared
by 









by
belonging
to
what
has



pluralities. It is 








Subjective,
of
them
which
differ
in
subject.

location.
The
classes
of


Opposition. See ''.
either






3.
Distinction
is
either
these species are three.





Adjunctive, of them which differ in adjunct.

Inequality, which is a diversity of Be





ings, according to quantity.
Primary, evidently of Beings according to quality.


'. Here these pertain to

Dissimiltude, which is a diversity of Be



Secundary, evidently a diversity of Beings according

ings from which it is called dissimilar. to movement and relation.
It is either
37

1. It is required : to be able to agree assuredly of oppositions neither one to the other nor the other to one, and the same to a third




following the same, by the same, and in the same time.














''. Opposition is 



difference, includ- 

ing a dispute. Of

Division, namely between them, of which one is equally opposed to many.



this it must be 








noted

















Adversative of them, of which one thing does





2.
Distribution.
In






not depend on another, but which will perpet




deed opposition is 


ually be separated.


either
Positive of them which are affir



Respective of them, of which one thing de



matively opposed to themselves 












pends on another on a account of mutual rein turns. It is either



Contrariety
between







spect between them.

them, of which one is 







opposed to only one. It is 




either



Contradiction of them, of which one thing sim






ply and immediately negates and excludes the







other: such are Being & non-Being.


Negative
of
them
which
are
neg







atively
opposed
one
to
another.

Privation of them, of which one thing negates


It is either.
and excludes another only secundum quid, in



deed in the same subject, which brought forth




for the reception of either, with a determina



tion of a certain time. Of this type are: habit


& privation.
38

Of origin, of them, of which one is prior in



origin to the other. It is called order of nature,

Primary is either or order of being.





Of time, of them, of which one is prior to the






other in time.





Of position, which is of them of which one

Real, which without regard to an opera







through itself maintains superior position over


tion
of
the
mind
exists
between
diverse










the over.


beings.
It
is
either




Of dignity, which is of them of which one






Secondary is either through itself is more deserving and more exCC. Order Order is the 





cellent than the other.

disposition of diverse be
Of natural enumeration, which is of them of



ings accoring to prior and 

which one through itself is in enumeration





posterior. It is either

prior to the other.







Rational, which depends on the correct Artificial, which art in our cognizing and acting directs. See X.







judgment and institution of the mind. 
Arbitrary, which something without regard to the prescription of
It is either

art establishes out of consideration of reason and circumstances.


Indeed it is called order of prudence.
39
X. It is either

Of invention, which directs our mind in studying and investigating unknown




things, by leading us from secundum quid basics to simpliciter basics.





Theoretical, which has for a boundary Of instruction, which directs our mind in learning and receiving the same






only cognition of things. It is either
things, which are made known to us, to be perceived easier and better by







the same thing than by another, by leading us from basic simpliciter to basics




secundum quid.








Practical, which has for a boundary ac

tion, or achievement. It is either


Of intention, which is observed in con-







Concerning both is Axiom; What is



sultation.
first in intention is last in execution, &
Of execution, which is observed in la-on the contrary; what is last in inten




boring and executing after consulta-



tion is first in execution.
tion.
cc. Disorder disorder, is lack of order between diverse beings.
40

1.




2.



3.
DD. dd. The modes of prior & posterior are
4.




5.



6.
according
according
according
according
according
according
to
to
to
to
to
to
nature, according to nature or origin.
time, according to time.
location, according to location.
worth, according to dignity.
arithmetic, according to number.
knowledge, according to knowledge.

Uncreated. See FF.


One is concerning substance. Moreover, a substance 
EE. A Particular part of metaphysics, governs 
is an incomplex Being subsisting through itself. It is Created. See GG.
concerning a Being incomplex in species. The either


parts of this are two.


The other is concerning accident. See AAA.
41

It is to be not universal, either by genus or one species,

Essence,
which
is
a
pure
act,


FF. Uncreated, which exists from 
through which God is that which But singular, that is by one number.

itself and through itself: as in the 

he is, and is distinguished from

sole God, who is a Being first, 


most simple and most perfect, every other Being. The condition
of this is

the foundation of all good in Na- 


Supreme simplicity. See ggg.


ture. Of him we come examining 


Properties
of
God
which
are



according to our mode of concep- 




Supreme perfection. See ddd.

tion either
Divine attributes, which are either



Actions of God. See ZZZ.
42
ggg. Supreme simplicity is a property of God, according to which he is most simple, having no part in any real composition.

1.
























2.
















ddd. Supreme per- 



fection, is a prop- 



erty of God accord- 



ing to which he is 
most perfect having


no part in any de- 



fect. The classes of 

3.

species of this are 




five.




























4.










5.
Supreme

Infinity, which is a perfection of God, according to which he is absolutely infinite, having no part in any




determination, limitation, and random measurement.


Ubiquity, which is a perfection of God, according to



which he is omnipresent, having no part in any loca- Absolute necessity, according to which God simpliciter




tion of existence.

in his essence is not able to have it in another way.

Immutability, which is a perfection of God, according


Absolute immortality, is according to which God at no


to which he absolutely is immutable, having no part in 




any passive potential for receiving change in himself. times is dead, and also is not subject to death.
Supreme

The species as it were of this are





 of God, according to which he is free from beginning, succession, and ending.
Eternity, which is a perfection
Absolute, according to which God in himself is good, without respect to creatures.




This is called natural good.






General, which God administers to all his



Respective,
according
to
which

Goodness,
which
is
a
per

creatures; which kinds are: love and general

God is good towards his crea- 




fection of God, according 





benignity.
tures. This is called moral good. 




to which he is best having 


It is either


no
part
in
anything
bad.


Special which God administers 


Veracity.

Supreme This is either

to creatures endowed with 


Fidelity.








reason,
particularly
to
the
hu




Mercy.


man
genus.
Which
kinds
are:


Justice.






Blessedness, which is a perfection of God, through which he


Mercy.




himself is bound together in himself, needing no other good.
& c.
Supreme
See
pl.

Wisdom or omniscience, which is a perfection of God, according to which he is perfectly wise, subject to no



error of ignorance.


Power or omnipotence, which is a perfection of God, according to which he is able to will and do all things,


which are not opposed to his nature & do not involve a contradiction.
43

Dominion, which is an absolute property of God, which he has in creatures in his own universe.


pl. 5. Supreme Liberty, is an absolute want of distinction of God with respect to doing & not doing such as this rather than that, divided from every

necessity of external violence.

Internal or immanent, which are limited by God, & not produced in some object other than God; of such a kind are these, in which




God himself cognizes, wills, loves.








Preordination, which is an external action, by which he from eternity has deter






mined, for his liberty and good will, what, in his time, might be future, and




indeed he has ordained a fixed means because of it.

Eternal,
&
either














Precognition, is an external act of God, by which he foreknows from eternity all











future things which may exist.









ZZZ. Actions of




God are either 
Creation, which is an external act of God, by which in the beginning of time he had

General,










External or 
produced the world and all species of things sustained in him by a hyperphysical

these












transeunt
mode, & to this point in his time he does not produce an indivisible out of no

either













which
are 
things.














produced in 









Management of things, is an




some
object


Temporal
;
as
in



external action of God by



outside
of 









which the world is made in it- Ordinary, by which God according to usual and




God.
These







self, [and by which] he admin- 

common arrangement and course of nature by


are either






isters
and
conserves
wisely

his own sanctification, administers and conserves










and competently all things 
worldly things.






which are in it. It is either





Extraordinary, is that by which God contrary to




Special, which belongs



the common and usual order of nature and by


to
understanding 







his own sanctification administers and conserves


Redemption 




creatures, particularly 



certain things in the world.



the genus ‘man’: The Regeneration



Justification of which kind the doctrine of sacred theology is.
modes of these are



Salvation & 
 44




others,

In reason.

Essence,
which
is
the
first
act
of
a
created
substance,
through
which
it





In reality.
is what it is. It is distinct from a created substance









Composition, which is a property according to which a created







substance
is composite.

1.










Properties idioms, which are Created perfection, wich is a property, according to which a cre















ated substance is in its own genus and order perfect. The species
GG. Created substance, 











Accidents
of
a
created


of this are see ♂.
is that which has its 


 substance are either
origin from God in



Motions, which are actions, according to which a 
time. In it generally 








created substance is said to move or experience. Actions 
are selected considera- 



Indeed every created substance ei

These are either

tions

2.
Distribution.
Inther moves something or is moved.





Passions


Spirit.
See
HH.
deed
every
created



substance is either

Body. See LL.


Finitude 

1.
Indeed every created substance is finite and local.






Locality






Mutability 


Indeed every created substance is mutable & in time.
♂ The species of cre- 2.


ated perfection are 
Time






Natural 









 goodness 
Indeed every created substance is good naturally and suited for moving.
3.



Power of




movement
45

1. lógos. Indeed a spirit is a created substance, having no part in corporeal form.







1. To be produced immediately out of nothing.








2. To be without matter and form, having no part in matter or form.



2.
Affections, 3. To be without magnitude and parts, having no part in magnitude or pieces.





which are






4. To be imperceptible through itself.



Of perceiving.

5.
To
be
in
a
place
without
occupying
or
filling
up
a
spatial
location.




Of willing.
Innate,
which
is
a
faculty









Of moving location.








Natural, de











pending on a












natural rele










vation.




1. Quality: which is ei





HH. Spirits may




ther



Intellectual, which is Supernatural,




be considered 




depending







the knowledge of an 
















on a su



Angel
which
it
has
con















pernatural

cerning things. It is ei- 










relevation of



Adventitious,
it
[is]
either

ther











God.




















Moral, which is a habit, through which

An Angel, which is












is disposed to moral actions.

an Angel

a
perceiving
spirit,







Internal.
Natural.






immortal,
through







Moral.
Each
is
either
Action,





itself free from 











External.
Artificial.
either
3.
Species.
In2.
Movement,
which
is



union with any 








deed
a
Spirit
is
either





body, established 



Passion.
either
in service of God 








and man.
Con- 




siderations of this 3. An Ethical Distinc- Good angels, concerning which [see] the holy Theology.


Bad


[are]
tion in







46
Substantial Form, see KK.

Nature, which is an incorporeal substance determined by the fashion
 of an inanimate body.

KK. Substantial form, 

Vegetative, which is determined by the





which is spirit created by 


information of a living body, because it



God in this land, that a

Spirit, which is an incorporeal Irrational which is a blessed is living.
natural body united with 
Sentient, which is determined by the in

substance determined by the 

spirit, which without an organic 




matter is formed. It is 
formation of an animal, because it is




information of a natural ani- 

body
cannot
subsist
separately.


either
animal.
mate body. It is either
The foresmost species of this are




Rational, which is an understanding spirit able to subsist without a human



body, [but which] naturally survives with one.
47

Length

Width
1.
To
be
of
some
size
through
itself,
&
extended
in





Depth




2.
to
be
mensurable.




3. to be terminated in surface.




4. To have a figure through itself.


5. To have position, order & remote parts.
1.
Affections
which
are






6. to occupy & fill a certain spatial location.








7. to be divisible through itself into corporeal parts.








8. to support a reason of bounding of place, from beginning, to end.








9. to be perceptible through itself.







10. [sic] to be continuous or continguous with another body.




LL Body, is a cre- 

Most ample.





ated substance, fit- 


Most capacious.



ted through itself

Most brilliant
The Supreme heavens, which is the body

by dimension. Of 


In the highest location of the world





created by God immediately out of noth- 


this it should be ob- 





above the remaining visible heavens as
ing, that it may be the home of spirits, 


served


sembled & established



men, and created things. The proper ad
Immaterial,
which





junct of this is to be


is produced out of 












no
matter.
The






First matter which is the body created by God immediately out of nothing, that it
2.
Distribution,
In





species
of
this
are




may be the primary material principle of natural bodies.
deed
every
body
is




either




Material, which is




produced out of 




mate- Natural, is treated in natural philosophy.

something
rial. It is either

Artificial, which is treated in the arts present in mechanics.
48

1. To inhere in something or to be in a subject of inherence.




2. To be a more imperfect body.




3. To be a nature following from its subject.



4. And consequently not to constitute an absolute essence of its subject, but to comprehend


1. Affections, which are it constituted either necessarily or contingently.






5. To be predicated of its subject derivatively, that is, not in abstract, but in concrete.






6. To characterise its subject.

AAA. An accident is an 





7. To not be able to be transformed from one subject into another.

uncomplex being, existing 


8. To produce either through motion or without motion through simple emanation or reverberation.
in some subject of inher


ence. Of this these should 

Quantity. See BBB.




be observed

Quality. See EEE.
Absolute,
which
has
an
absolute
essence.
The
species
of
this
are








Movement. See GGG.
2. Distribution. It is either



Respective. See MMM.
49


Longitude, which is a simple magnitude


according to which something is long.



Latitude which is a simple magnitude

Simple, which con- according to which something is wide.


Profundity, which is a simple magni

sists in one dimen- 






tude according to which something is


sion
and
is
either





deep.



Extensive, accord





ing to which some- 

Composite, which Surface, which is a magnitude com







thing is extended 
consists in many di- 


posed out of longitude and latitude.




Corpus of Mathematics, which is mag


and measurable. It 
mensions. It is ei- 






nitude composed out of longitude, latiMagnitude, which is is called quantity of ther






tude, and profundity. It is called Mass
Mass.
It
is
either



an absolute quan- 








or
triple dimension, Greek three di


tity, by which some- 






mensions.

thing is called large 



Intensive, according to which something accepts in itself grades of perfection. It is

in itself. It is either 



called of amount of perfection, of virtue, of degree.




Absolute,





Number is an abby
which 








solute quantity, acsomething






First which is of its origin, as a unity [is] while [it




cording
to
which
is
called
of








is] numbered by itself.



such a size 
something is called



Active,
by
which
something
[is]



Abstract,
numerable. It is ei- 
itself, 





in
numbered. It is either



Proceeding from the first, which derives its origin

such
as 

ther
without



from a first [thing].





size, is an 

comparison
Passive, [which] is the numeration of a multitude of diverse things.






accident,
BBB.
Of 




to anything.

these
ac- from which 

It is either
cidents
it something is Comparative. See CCC.


designated of
should
be 



such a size.
considered 




It is either





Concrete, as in size. See DDD.
50

 Magnitude.
1


 


Smallness.



Length.




2





 Shortness.
CCC. Comparative, from which some- 


 Width.
thing is said to be great not simpliciter,
3
but in comparison to something. The 
 
Narrownes.


species of these are
 

Height.





4


 


Lowness.



Gravity.



5

Levity.

 Through itself, by which a quantity inheres per se.
1


 

Through an accident, which, because of something by which it is adjoined, it is called so great.








DDD. Concrete or of such 

Extensive, which is mensurable and a real thing divisible in parts of which it consists.



a size, which is a disposi
Absolutely such a size, be
tion in quantity. It is ei- 


Intensive, which is large in position, & is able to be divided in the cogitation of the




cause the disposition is 


ther


mind.




absolute quantity, & ei





ther



2

Comparatively such a size,




because the disposition Equality or parity, through which the compared things have between themselves one




is comparative quantity. 

and the same quantity.


The property of this is


Inequality, imparity, through which the compared things do not have between them

selves one and the same quantity.
51

Visible. 





Audible. 








Smellable.
Of
a
single
sense














Tastable.
proper,
which
is















possible
to
be
Feelable.












present
before
only










one
sense.
It
[is]




Perceptible
through



either

itself,
which is 
Each is. See FFF







able
to
be
appre





Of many features, which




through 


hended
is able to be presented by








observation.
It
is


many senses.






either














Imperceptible
through
itself,
which
is
not
able
to
be




apprehended through the sense itself.

Abstract, which is




a Quality, which




is an absolute ac



cident, from which





a Being is denominated of a certain
EEE. Of this acci- 
dent it should be sort. It is either



considered.






Concrete, which is a quale. This is




called it, which is an affect in quality. 


Similar. Moreover, these are properly similar which are affected by one and the same quality.


Since by this it is compared with some- 



thing, it turns out to be

Dissimilar. Moreover, these are properly dissimilar which are not affected by one and the same
quality.
52
FFF. Each is either


Absolute, through which a Being is disposed to agency simply, without deter
Active, through which mination.







a Being is suited for Determined, through which a Being is disposed to either good or bad agency.

natural
agency.
It
is
eiInnate, which is in a


ther


Being from the first 







beginning of its or- Passive, through which a Being is suited for patiency.




der. It is either




Foreign,
which 



Infused, which from God is communicated immediately to some being out of a singular grace.

comes
to
a
being 








from outside. It is 


Acquired, which is ac

either
quired by virute of the Natural, which is established in virtue of a single nature.






creation of a being. It 

Habitual, which is acquired by 
is either

Intellectual, which regulates and informs


the zeal and industry of intelli- the intellect.
gent creatures. It is either


Moral, which regulates and informs the will.
53

Immanent, which some agent provides for and brings about an object, not

Action,
which
is
an
act
of
an
something outside the agent.

 agent because it is efficient. It Transient, which is brought from some object, outside the agent.
1




is either



Passion, is an act of a patient because it is suffering.












Absolute, which is indifferent in its nature, for diverse or opposed objects.













Natural, which in virtue of nature is determined for natural

1.
From
a
mode


Determinate,
which
is
a











or badness.

of
moment
one



limitation for one certain goodness






Voluntary, which




thing
is

object. It is either





consists in a certain 




Moral, which is a determination for



purpose.
It is 

Momentaneus,
which

2. or 2. From a mode 
Simple



moral goodness or badness.





happens in a moment. either


which is not 
Artificial, which is a determination for




of
duration
another












composed
artificial goodness or badness.


thing is





Successive which may be in succession.




out
of
other





motions. It 
3. From a limit to which. See HHH.



GGG. Motion is an 






is either
accident according 
Necessary, which happens necessarily.


3 or


to which a Being is


Contingent, which happens contingently.




said to act or en- 
Spontaneous which is of its own free will.




4 or




dure. it is either



Violent, which happens by virtue of a certain something.





Physical, which happens in a natural mode.



5 or


Hypherphysical, which happens in a supernatural mode.






Composite. See LLL.
54

Immediate, which is the hyperphysical




production of a substance of out noth


Creation which is the hyperphysical production of a ing.


Mediate which is the hyperphysical pro
substance by virtue of an infinite act of God alone, 





duction of a substance out of some
without coorpe a by reason of a second cause. It is thing.




either

Productive,
by
a This appears to be a typographical error in the original.





which a substance 

I
cannot
determine what this word was supposed to be.



of something new 

Generation is the production of a sub




stance by virtue of an act of a second 
begins to be. It is 


Substantial,
Natural, which produces a natural body.


cause. It is either

iether



which is ter- 
Artificial, by which an artificial body is produced.






minated by a 



HHH. From a 

substance. It is Destruction. See III.
limit to which

either


another







Accidental. See KKK.

Immediate, which is the hyperphysical destruction of a substance



nothingness.
Annihilation, which is the hyperphysi- into


Mediate, which is the hyperphysical destruction of a substance



cal destruction of a substance by virtue into something.



of an infinite act of God alone. It is
III Destruction is a mode in which a
either

substance ceases to be. It is either
Corruption, which is the destruction of




a substance by virtue of an act of a sec- 

Natural, where a natural body is corrupted.

ond cause. It is either
Artificial, where an artificial body is corrupted.
55

Augmentation, where a larger quantity is acquired.





KKK. Accidental motion is what Diminution, where a smaller quantity is acquired. is bounded by an accident. The Alteration, where some quantity is acquired either Simpliciter.

Secundum
quid.

species of this are



Simpliciter.

Local motion, where some location is acquired either
Secundum quid.

1. In order that both the starting point as well as the lim



iting point may be a substance.




2. In order for the starting point to cease to be, nevertheless

still in its remaining material.
1.
Conditions


3. In order for the limiting point of something new to begin








to be.




4. In order to be near the efficient, and indeed substantial,







principle, from which the conversion is created.



Substantial
which
is
the
con


Annihilation.



version
of
one
substance
into





Hyperphysics,
which
exists
by
virtue
of

LLL. Composite motion 





another. It is called in for- 





is what is composed out 



eign
speech
TranssubstantiaGod alone, & is composed out of medi- Creation.




of simple movements. tion, change of substance. 2. Distribution in ate


It is called composite Of this it should be noted




Physics, which happens in virtue of na- Corruption.


change,
mutation or 



ture and is composed out of natural

transmutation.
It is 



Generation.


either


Accidental, which is the conversion of one ac

cident into another.
56

1. Subject of a relation, which is an absolute Being, [which] formally adheres to the denominate by the




relation
to itself, whether it may be substance or accident.





Quantity.




Quality.
2.
Foundation
of
a
relation,
which
is
an
absolute
Being,
the
relation
of
which
[is]
by
right





Movement.






3. Terminus of a relation, which is an absolute Nature




1.
Conditions
sub
Being, by which the subject (of the relation)
Of God 
Substance.






stantialities which 


Will
whether
it
be
is
regulated
whether
by








according to the 

Of man
Accident.






nature and con- 


4.
The
thing
related,
which
has







1 To be moved back and forth between them.

struction of the 
 a consideration according to the





2 To exist by nature simultaneously, and





relation
are
neces







 thing correlated.


sary.
Which by 

The properties of these are therefore to put down and to raise up in their



selves.



5. The thing correlated, which
number are five

mutual
3 One to be specified and recognized by the



MMM. Respective, 





has
a
consideration
according
to


other.


which is a Relation, 

the thing related.


which is an acci- 



Of reason, which whole consists only in conception of the mind and in fiction, & apart from that is nothing.
dent, according to




which one being is 




2. Species. In an- 




related to another. 

Perfect or per se,






Natural, which is in an absolute
which has nothing




Of this considera- 



other relation is ei- 









Being through nature.




tions come



of absolute essence
ther











mixed with it.




Each is either Voluntary, which is in
Real which is really in an abso




Imperfect,
which




an absolute Being from 
lute
Being
without
regard
to
cog











has
something
of




agreement or voluntary in- Of God.
3.
Concrete,
such
as
itation
of
the
mind.
It
is
either










absolute
essence



stitution either
the
thing
Related,








mixed with it.

Of man.
which
is
considered




from
the
nature
of


the relation.
57


Perfect, which ex-






cludes simpliciter a








Substantial, which is negation of a substantial habit in a Being,
habit from that be-











which through nature is able or bound to be.
ing in which it is.











It is called total, or








Accidental, which is



absolute privation. 



negation of an ac



Each is either cidental habit in a
True,
which in Imperfect,

Quantity.


which





NNN. Something 





truth
is
a
habit
in






Being which is able Of inherence, through Quality.
excludes a habit




negative is nothing 





a
capable
being.
Movement of






or bound to be. Of 

which an inhering ad- 
relation.


merely secundum


other than a pri- 




It is called real 







an adjunct it is ei- junct is removed from
quid. It is called



privation.
vation which is a 



It is 


ther
particular
priva-
a Being. It is either


negative habit in either









tion,
or
secundum





a being, of which 






Of adherence, through which an adherent
quid.



then it is either 


adjunct is removed from a Being.

able or required to 


Fictional, which in truth is not in any Being, but is attributed solely through a fashioning on the mind. It is called rational or

be in. It is either 
imaginary.
END OF THE ONTOLOGY. With God.
58