4、⑵神性之爱与神性智慧作为一体从主发出。这一点从《圣爱与圣智》一书所作的说明，尤其从那里论述的下列要点明显看出来：主里面的存在和显现是有区别的一体（14-17节）；主里面的无限事物是有区别的一体（17-22节）；神性之爱属于神性智慧，神性智慧属于神性之爱（34-39节）；爱若不与智慧结合，就无法做成任何事（401-403节）；爱若不与智慧结合，就什么也做不了（409-410节）；属灵之热和属灵之光从显为太阳的主发出时构成一体，正如神性之爱和神性智慧在主里面为一体（99-102 节）。这些要点的真实性可从这些章节的说明清楚看出来；然而，鉴于人们不知道这两样彼此不同的事物如何能行如一体，我要在此说明：
①没有形式的一体不存在；相反，是这形式本身构成一体。
②一个形式会随着构成它的部分彼此不同，却又结合在一起而越发完美地构成一体。
①没有形式的一体不存在；相反，是这形式本身构成一体。凡专心思考的人都能清楚看出，没有形式的一体不存在，一体若存在，就是一个形式。凡存在之物都从它的形式中获得我们所说的品质、属性、状态变化，关系等等。因此，凡不在某个形式中的事物都是无效的，凡无效的事物都没有实质意义，形式本身是所有这些品质的源头。此外，由于一个形式（如果这个形式是完美的）的所有组成部分就像一条链子上的环节与环节那样彼此联系在一起，所以可知，形式本身是构成一体，因而是我们能将品质、状态和效果所归给的那个对象，这一切取决于其形式的完美性。
我们用眼睛在这个世界上看到的每个事物都是这样的一体，我们用眼睛看不到的每个事物，无论在自然界的深处，还是在灵界，也是这样的一体。个人是这样的一体，人类社群也是这样的一体。此外，教会是这样的一体，整个天使天堂在主眼里也是这样的一体。总之，受造宇宙不仅总体上，而且每个细节上都是这样的一体。如果整体和每个部分要成为一种形式，那么创造它们的那一位是形式本身，并且在其具体形式中的一切受造物都要来自这形式本身，是有必要的。《圣爱与圣智》一书中的下列论点也说明了这一点：神性之爱与神性智慧是物质与形式（40-43节）；神性之爱与神性智慧是物质与形式本身，因而完全是自己，是独一无二者（44-46节）；神性之爱与神性智慧在主里面为一体（14-17，18-22节）；它们作为一体从主发出（99-102，125节）。
②一个形式会随着构成它的部分彼此不同，却又结合在一起而越发完美地构成一体。这一点很难理解，除非理解力被提升，因为表面上看，一个形式能构成一体的唯一方式，似乎是构成它的部分有一定的相似性。我经常和天使谈论这个话题。他们告诉我说，这是一个奥秘，他们当中的智者很清楚这个奥秘，但不那么智慧的人对此模糊不清。尽管如此，他们声称，这是一个真理，即：一个形式随着构成它的部分彼此不同，却又以某种特定方式结合在一起而越发完美。为证实这一点，天使提到了天上的社群。这些社群综合起来就构成天堂的形式。他们还提到每个社群的天使，并肯定说，个体天使越具有自己的独特个性，因而越自由地如同出于自己和自己的情感来爱其社群的其他成员，这个社群的形式就越完美。他们还通过良善与真理的结合来说明这一点，因为它们越是明显的两个，就越完美地构成一体。爱与智慧也一样；他们解释说，模糊的东西是混乱的，由此造成形式的所有瑕疵。
此外，天使还举了大量例子来说明完全不同的事物如何结合，从而构成一体。他们特别拿人里面的无数事物来说明，它们同样是不同的，却又结合在一起，即：因其膜而不同，因其韧带而结合。他们说，爱和属于它的一切，以及智慧和属于它的一切都是这样，因为爱和智慧若不作为一体，就不会被感知到。关于这些问题的详情，可参看《圣爱与圣智》（14-22节）和《天堂与地狱》（56，71，489节）。引证这一切是因为这属于天使的智慧。
4. (2) Divine love and Divine wisdom emanate from the Lord as one. This, too, is apparent from points we demonstrated in our treatise Divine Love and Wisdom, especially from the following there:
That being and expression in the Lord are, in a distinct combination, one, Divine Love and Wisdom 14-16.
That the infinite elements in the Lord are, in a distinct combination, one, Divine Love and Wisdom 17-22.
That Divine love is a property of Divine wisdom, and Divine wisdom a property of Divine love, Divine Love and Wisdom 34-39.
That love cannot do anything without a marriage with wisdom, Divine Love and Wisdom 401-403.
That love does nothing except in conjunction with wisdom, Divine Love and Wisdom 409-410.
That spiritual heat and spiritual light as they emanate from the Lord as the sun are united, as Divine love and wisdom in the Lord are one, Divine Love and Wisdom 99-102.
From what we demonstrated in those places, the truth of the present assertion is apparent.
However, because people do not know how two things distinct from each other can operate as a unit, I would like to show here that a unit is impossible without a form, and that it is its very form that makes it a unit; and afterward, that the form makes something the more perfectly a unit as the constituents which enter into the form are distinctly different and yet united.
[2] That a unit is impossible without a form, the very form being that which makes it a unit: Everyone who focuses his mind's thinking on it can clearly see that a unit is impossible without a form, and that if it exists, it has a form. For whatever has existence takes from its form that which we call its character, and also what we call its attributes, and what we call its changes of state, as also what we call its relativeness, and other like things. Whatever does not have a form is consequently incapable of affecting anything, and what is incapable of affecting anything has no reality. Its very form is what gives it all these qualities.
Moreover, because all the constituents that exist in a form are - if the form is complete - interconnected, like the links in a chain, it follows therefore that it is the very form that makes them a unit, and so a subject of which can be predicated quality, state, and the power to affect, thus reality, according to the perfection of the form.
[3] Such a unit is everything that we see with our eyes in the world, and such a unit is everything also that we do not see with our eyes, whether within the inner world of nature or in the spiritual world. Such a unit is the human being, and such a unit is human society. Such a unit, too, is the church, and in the Lord's sight the entire angelic heaven. In short, such a unit is the created universe, not only in general, but also in every particular.
For each and all things to have forms, it is necessary that He who created all things be the essential form, and that it be from that essential form that all created things exist in forms. This is something we demonstrated therefore in our treatise Divine Love and Wisdom, as for instance:
That Divine love and wisdom are both substance and form, Divine Love and Wisdom 40-43.
That Divine love and wisdom are form in themselves, thus the one and only absolute, Divine Love and Wisdom 44-46.
That Divine love and wisdom in the Lord are one, Divine Love and Wisdom 14-17, 18-22.
And that they emanate from the Lord as one, Divine Love and Wisdom 99-102 and elsewhere.
[4] That the form makes something the more perfectly a unit as the constituents which enter into the form are distinctly different and yet united: Unless the intellect is elevated, this falls with difficulty within its scope, since it is an appearance that the form makes a unit only in consequence of the similarities and uniformity of the constituents which make up the form.
I have often spoken with angels about this, and they have said that it is a secret which the wise among them perceive clearly, but the less wise dimly. Still it is a truth, they have said, that a form is the more perfect as the constituents which compose it are distinctly different, but yet united in a unique way.
This they have confirmed by the example of societies in heaven, which taken together constitute the form of heaven, and by the example of the angels in each society, saying that the more distinctly each is his own person, thus free, and so loves his fellow angels as though of himself and out of his own affection, the more perfect the form of the society is. They have illustrated it also by the marriage of goodness and truth, saying that the more these are distinctly two, the more perfectly they can be united. Likewise in the case of love and wisdom. And they said that a lack of distinction means confusion, from which springs every imperfection of form.
[5] Moreover, how elements perfectly distinct are united and so constitute a unit, angels have illustrated as well by further examples - especially by the components found in the human body, which has in it countless constituents so distinct and yet united - kept distinct by integuments and united by ligaments.
The like is the case, too, they have said, with love and all of its constituents, and with wisdom and all of its constituents, constituents which are apprehended only as a unit.
More on this subject may be seen in our treatise Divine Love and Wisdom 14-22, and in the book Heaven and Hell 56, 405.
We have cited this because it is a matter of angelic wisdom.
4. 2. Divine love and wisdom radiate from the Lord as a single whole. We can see this from several things that I explained in Divine Love and Wisdom, especially the following.
In the Lord, reality and its manifestation are both distinguishable and united (14-17 [Divine Love and Wisdom 14-16]).
In the Lord, infinite things are distinguishably one (Divine Love and Wisdom 17-22).
Divine love is a property of divine wisdom, and divine wisdom is a property of divine love (Divine Love and Wisdom 34-39).
Unless it is married to wisdom, love cannot accomplish anything (Divine Love and Wisdom 401-403).
Love or volition does not do anything without wisdom or discernment (Divine Love and Wisdom 409-410).
As spiritual warmth and light radiate from the Lord as the sun, they make a unity the way divine love and divine wisdom make a single whole in the Lord (99-132 [Divine Love and Wisdom 99-102]).
We can see the truth of the present proposition from what is explained in these passages. However, since people do not know how two things can act in unison if they are different from each other, I should like to show at this point that no unity occurs apart from a form. Rather, the form itself is what makes the whole. Then I should like to show that a form makes a whole more perfectly as its constituents are distinguishably different and yet united.
[2] No whole occurs apart from a form. Rather, the form itself is what makes the whole. Anyone who thinks with real mental focus will see clearly that no whole occurs apart from a form. If a whole occurs, it is a form. Whatever comes into being derives from its form what we refer to as its quality, attributes, changes of state, relationships, and the like. So anything that is not in some form is of no effect, and anything that is of no effect is of no substance. The form itself is the source of all these qualities. Further, since all the constituents of a form--if the form is complete--relate to each other like link to link in a chain, it follows that the form itself is what makes the whole and therefore is the object to which we can attribute quality, state, effect, and so on, all depending on the completeness of the form.
[3] Everything we see with our eyes in this world is this kind of whole, and so is everything we do not see with our eyes, either in the depths of nature or in the spiritual world. An individual is this kind of whole, and so is a human community. Further, the church is this kind of whole, and so is the whole angelic heaven in the Lord's sight. In short, the created universe is this kind of whole not only in its entirety but also in every detail.
If the whole and every part is to be a form, it is necessary that the one who created them all should be form itself and that all the things that have been created in their particular forms should come from that essential form. That is the reason for a number of statements in Divine Love and Wisdom; for example, the following: Divine love and wisdom is substance and is form (Divine Love and Wisdom 40-43). Divine love and wisdom are form in and of themselves, and are therefore wholly "itself" and unique (Divine Love and Wisdom 44-46). Divine love and divine wisdom are a single whole in the Lord (14-17 [Divine Love and Wisdom 14-16], 18-22 [Divine Love and Wisdom 17-22]). They emanate from the Lord as a single whole (Divine Love and Wisdom 99-102 and elsewhere [Divine Love and Wisdom 125]).
[4] A form makes a unity more perfectly as its constituents are distinguishably different, and yet united. It is hard for our discernment to accept this unless it is raised up, because it seems as though the only way a form can make a single whole is if its constituents have some regular similarity.
I have often talked with angels about this. They have told me that this is a mystery clearly grasped by the wise among them but dimly grasped by the less wise. Still, the truth is that a form is more perfect as its constituents are distinguishably different but still united in some particular way. In support of this, angels have cited the communities in the heavens. Taken all together, these communities make up the form of heaven. They have also cited the angels in each community, saying that the more clearly individual angels are on their own--are therefore free--and love the other members of their community on the basis of their own affection, in apparent freedom, the more perfect is the form of the community.
They have also referred by way of illustration to the marriage of what is good and what is true. The more clearly these are two, the more perfectly they can form a unity. It is the same with love and wisdom. Anything unclear is confused, and this is what gives rise to all imperfection of form.
[5] Angels have also offered abundant evidence of the way completely different things are united so that they form a single whole. They have called attention particularly to things within a person, where all the countless parts are similarly differentiated and yet are united--differentiated by membranes and united by ligaments. They have said that it is the same with love and all its components and with wisdom and all its components, which are perceived simply as unities.
There is more on this subject in Divine Love and Wisdom 14-22 and in Heaven and Hell 56, 489 [Heaven and Hell 56, 71, 418]. I include all this because it is a matter of angelic wisdom.
4. II. THE DIVINE LOVE AND WISDOM PROCEED FROM THE LORD AS ONE. This proposition also is evident from what was shown in the treatise THE DIVINE LOVE AND WISDOM, especially from these matters treated there: Being (Esse) and Existing (Existere) in the Lord are distinctly one (n. 14-17). In the Lord infinite things are distinctly one (n. 17-22). The Divine Love is of the Divine Wisdom, and the Divine Wisdom is of the Divine Love (n. 34-39). Love apart from union with wisdom cannot do anything (n. 401-403). Love does nothing unless in conjunction with wisdom (n. 409-410). Spiritual heat and spiritual light, in proceeding from the Lord as a Sun, form one, as the Divine Love and the Divine Wisdom in the Lord are one (n. 99-102). The truth of this proposition is evident from what has been shown in these passages; but as it is not known how two things distinct from one another can act as one, I will here show
1. that one without form does not exist, but that form itself makes one; and then
2. that form makes one more perfectly in proportion as those things which enter into it are distinct from one another and yet are united.
[2] 1. A one without form does not exist, but form itself makes one. Everyone who thinks intently may see clearly that one without form does not exist, and if one does exist that it is a form; for whatever exists derives from its form what is called quality, also what may be predicated, and change of state, relation in sequence, and the like. Therefore whatever is not in a form is not capable of any affinity (affectio), and what is not capable of affinity is capable of nothing, the form itself giving all these. As all things which are in form, if the form is perfect, mutually regard each other as one link in a chain regards another, therefore it follows that form itself makes one, and consequently a subject of which may be predicated quality, state and affection (affectio), thus something, according to the perfection of its form.
[3] Such a one is everything which is visible to the eye in the world; and such a one is everything which is not visible to the eye, whether it is in the interior parts of nature or in the spiritual world. Such a one is man, and such a one is a society of men. Such a one is the Church, and also the universal angelic heaven before the Lord; in a word, such a one is the created universe, not only in general but also in every particular. In order that all things in general and in particular should be subject to form, it is essential that He who created all things should be Form itself, and also that from Form itself all created things should be in forms. This also was shown in the treatise THE DIVINE LOVE AND WISDOM in the following propositions: The Divine Love and the Divine Wisdom are substance and form (n. 40-43). The Divine Love and the Divine Wisdom are [Substance and] Form in themselves, and consequently the Self and the one only subsisting Essence (n. 44-46). The Divine Love and the Divine Wisdom in the Lord are one (n. 14-17, 18-22); and they proceed as one from the Lord (n. 99-102 1and elsewhere).
[4] 2. Form makes one more perfectly in proportion as those things which enter into it are distinct from one another and yet are united. This is difficult of comprehension unless the understanding is elevated, since there is an appearance that form can only make one through like things being equal in those factors which constitute form. On this subject I have very frequently conversed with angels. They said that this is an arcanum 2which the wise among them perceive clearly, but the less wise dimly. Nevertheless it is a truth, they declared, that the form is more perfect in proportion as those things which constitute it are distinct from one another but yet are united in a particular manner. They confirmed this by reference to societies in the heavens which, taken together, constitute a form of heaven; and also by reference to the angels of each society, for, they affirmed, the more every individual has a distinct character of his own, and so in freedom loves his associates as from himself and from his own affection, the more perfect is the form of the society.
They also illustrated this proposition by the union of good and truth, because the more distinctly they are two, the more perfectly can they constitute one. It is similar with love and wisdom; and they explained that what is indistinct is confused, whence results all imperfection of form.
[5] Moreover, they confirmed by many examples how things perfectly distinct are united, and so constitute one. They especially took as illustrations innumerable things in man which are distinct yet united, such as things distinct by their outer coverings and united by their ligaments. They said it is the same with love and all things pertaining to it, and with wisdom and all things pertaining to it, for love and wisdom are not perceived, except as one. More may be seen on these matters in the treatise THE DIVINE LOVE AND WISDOM (n. 14-22); and in the work HEAVEN AND HELL (n. 56 and 489). This is adduced because it pertains to angelic wisdom.
Footnotes:
1. Original Edition has "132."
2. By arcanum is meant a truth hitherto unknown, from arceo, to shut up or conceal.
4. (2) Divine love and Divine wisdom go forth from the Lord as a one. This, too, is clear from what has been shown in the work on The Divine Love and the Divine Wisdom, especially from the following:
In the Lord Esse and Existere are one distinctly (Divine Love and Wisdom 14-16).
In the Lord infinite things are one distinctly (Divine Love and Wisdom 17-22).
Divine love is of Divine wisdom, and Divine wisdom is of Divine love (Divine Love and Wisdom 34-39).
Without a marriage with wisdom love is unable to effect any thing (Divine Love and Wisdom 401-403).
Love does nothing except in conjunction with wisdom (Divine Love and Wisdom 409, 410).
Spiritual heat and spiritual light in their going forth from the Lord as a Sun make one, just as Divine love and Divine wisdom in the Lord are one (Divine Love and Wisdom 99-102).
From what has been shown in these places, the truth of this proposition is evident. But as it is not known how two things distinct from each other can act as a one, I wish to show here that a one is impossible apart from a form, the form itself making the one; and next, that the form makes a one the more perfectly as the things entering into the form are distinctly different and yet united.
[2] A one is impossible apart from a form, the form itself making the one. Any one who thinks intently can see clearly that a one is impossible apart from a form, and if it exists it is a form; for whatever has existence derives from form that which is called quality, and that which is called predicate, also that which is called change of state, also that which is called relativity, and the like; consequently that which is not in a form has no power to affect; and what has no power to affect has no reality. It is the form that gives all these things; and as all the things that are in a form, when the form is perfect, have a mutual regard for each other, as link has to link in a chain, therefore it follows that it is the form that makes the one, and thus the subject, of which quality, state, power to affect, and anything that accords with the perfection of the form, can be predicated.
[3] Every object seen by the eyes in the world is such a one; also every object not seen by the eyes, whether in interior nature or in the spiritual world. Man is such a one, human society is such a one, the church is such a one, also the whole angelic heaven before the Lord; in a word, the created universe, not only in general but also in every particular, is such a one. But in order that each thing and all things may be forms, it is necessary that He who created all things should be Form itself, and that all things that are created in forms should be from Form itself. This, therefore, is what has been shown in the work on The Divine Love and the Divine Wisdom, as follows:
Divine love and Divine wisdom are substance and are form (Divine Love and Wisdom 40-43).
Divine love and Divine wisdom are form in itself, thus the Very and the Only (Divine Love and Wisdom 44-46).
In the Lord Divine love and Divine wisdom are one (14-22). They go forth from the Lord as a one (Divine Love and Wisdom 99-102, and elsewhere).
[4] The form makes a one the more perfectly as the things entering into the form, are distinctly different and yet united. Unless the understanding is raised up it can scarcely comprehend this, since the appearance is that a form can make a one only through likenesses of uniformity in the things that make up the form. On this subject I have often talked with angels, who said that this is an arcanum their wiser ones perceive clearly, and the less wise obscurely; yet it is a truth that a form is the more perfect as the things that constitute it are distinctly different, and yet have become united each in its own way. This they showed by the societies in the heavens, which taken together constitute the form of heaven; also by the angels of each society, in that the form of the society is more perfect in proportion as each angel is more distinctly his own, and therefore free, and thus loves his companions as if from himself and from his own affection. They illustrated it also by the marriage of good and truth, in that the more distinctly these are two, the more perfectly they can make a one; and the same is true of love and wisdom; while what is not distinct is mixed up, giving rise to every imperfection of form.
[5] Furthermore, how perfectly distinct things are united and thus make a one, they showed by many things, especially by the things that are in the human body, where innumerable parts are thus distinct and yet united, distinct by their coverings and united by their ligaments, showing that it is the same with love and all things of it, and with wisdom and all things of it, which are perceived only as a one. More respecting this can be seen in the work on The Divine Love and the Divine Wisdom 14-22, and Heaven and Hell 56, 489). This has been adduced because it is of angelic wisdom.
4. II. Quod Divinus Amor et Divina Sapientia ut unum procedant a Domino; hoc patet quoque ex illis, quae 1in Transactione DE DIVINO AMORE ET DIVINA SAPIENTIA, demonstrata sunt, imprimis ex his ibi, Quod Esse et Existere in Domino distincte unum sint, 14-16. 2
Quod in Domino infinita distincte unum sint, 17-22.
Quod Divinus 3Amor sit Divinae Sapientiae, et Divina Sapientia Divini Amoris, 34-39.
Quod Amor absque conjugio cum Sapientia non possit aliquid facere, 401-403.
Quod Amor nihil agat nisi in conjunctione cum sapientia, 409, 410.
Quod spiritualis Calor et spiritualis Lux in procedendo a Domino ut Sole unum faciant, sicut Divinus Amor et Divina Sapientia in Domino unum sunt, 99-102; 4ex illis quae in istis locis demonstrata sunt, patet veritas hujus rei. Sed quia nescitur, quomodo duo inter se distincta possunt unum agere, velim hic ostendere, quod unum absque forma non detur, sed quod ipsa forma faciat unum; dein, quod forma eo perfectius unum faciat, quo illa quae ingrediuntur formam, distincte alia sunt, et tamen unita.
[2] Quod unum absque forma non detur, sed quod ipsa forma faciat unum: omnis qui in intensione mentis cogitat, potest clare videre, quod unum absque forma non detur, et si datur quod sit forma; quicquid enim existit, ex forma trahit id quod vocatur quale, et quoque id quod vocatur praedicatum, tum id quod vocatur status mutatio, ut et id quod vocatur relativum, et similia alia; quare id quod non in forma est, non est alicujus affectionis, et quod non est alicujus affectionis, est etiam nullius rei; ipsa forma dat omnia illa: et quia omnia quae in forma sunt, si forma perfecta est, spectant se mutuo, sicut uncus uncum in catena, ideo sequitur quod ipsa forma faciat unum, et sic subjectum, de quo praedicari potest qualitas, status, affectio, ita aliquid, secundum formae perfectionem.
[3] Tale unum est omne quod spectatur oculis in mundo, ac tale unum est quoque omne quod non oculis spectatur, sive in interiore natura sit, sive in mundo spirituali; tale unum est homo, et tale unum est societas humana; et tale unum est Ecclesia, tum universum Coelum Angelicum coram Domino; verbo, tale unum est universum creatum non modo in communi, sed etiam in omni particulari. Ut omnia et singula formae sint, necessum est ut Ipse qui creavit omnia sit ipsa Forma, et quod ex ipsa Forma sint omnia quae creata sunt in formis: hoc itaque est, quod in Transactione de DIVINO AMORE ET DIVINA SAPIENTIA, demonstratum est, ut, Quod Divinus Amor et Divina Sapientia sit substantia et quod sit forma, 40-43.
Quod Divinus Amor et Divina Sapientia sit forma in se, ita ipsum et unicum, 44-46.
Quod Divinus Amor et Divina Sapientia in Domino unum sint, 14-17, 18-22. Et quod ut unum procedant a Domino, 99-102, et alibi.
[4] Quod forma eo perfectius unum faciat, 5quo illa quae ingrediuntur formam, distincte alia sunt, et tamen unita: hoc aegre cadit in intellectum nisi elevatum, quoniam apparentia est, quod forma non aliter possit unum facere, quam per similitudines aequalitatis illorum quae formam constituunt: de hac re saepius cum Angelis loquutus sum; qui dixerunt quod hoc sit arcanum, quod sapientes illorum percipiunt clare, at minus sapientes obscure; at quod veritas sit, quod forma eo perfectior sit, quo illa quae faciunt illam, distincte alia sunt, sed usque singulari modo unita: confirmaverunt id per societates in coelis, quae simul sumtae formam coeli constituunt; perque Angelos cujusvis societatis, quod quo quilibet distinctius suus est, ita liber, et sic sicut ex se et ex sua affectione amat consocios, societatis forma perfectior sit; illustrarunt etiam id per conjugium boni et veri, quod quo distinctius duo sunt, eo perfectius unum possint facere; similiter amor et sapientia; et quod indistinctum sit confusum, ex quo omnis imperfectio formae resultat.
[5] Quomodo autem perfecte distincta uniuntur, et sic unum faciunt, etiam per plura confirmaverunt; imprimis per illa quae in homine sunt, ubi innumerabilia ita distincta sunt, et tamen unita, distincta per velamenta, ac unita per ligamenta: et quod simile sit cum amore et omnibus ejus, ac cum sapientia et omnibus ejus, quae non aliter percipiuntur quam ut unum. Plura de his videantur in Transactione de DIVINO AMORE ET DIVINA SAPIENTIA, 14-22, et in Opere de COELO ET INFERNO 56, 405. 6Hoc allatum est, quia est Sapientiae Angelicae.
Footnotes:
1 Prima editio: qoae
2 Prima editio: 17.
3 Prima editio: Divinns
4 Prima editio: 132;
5 Prima editio: faciant,
6 Prima editio: 489.