ISB19.对于这些事，我补充以下记事。写完这些东西后，我向主祈求能与亚里士多德的门徒，同时与笛卡尔的门徒和莱布尼茨的门徒交谈，以便获知他们的心智对于灵魂和身体的相互作用的观点。我祷告之后，有九个人出现了：三个亚里士多德学派的，三个笛卡尔学派的，三个莱布尼茨学派的；他们站在我周围，亚里士多德的崇拜者在左边，笛卡尔的追随者在右边，莱布尼茨的支持者在后边。在很远的地方，并且彼此间保持一定距离，只见有三个人仿佛戴着桂冠，凭所流入的一种感知我知道，他们就是那三个伟大领袖或导师本人。莱布尼茨身后站着一个人，抓着他的衣襟，我被告知，这是沃尔夫。这九人互相看了看，一开始彼此致敬，礼貌交谈
但很快就有一个灵人从下面上来，右手拿着一个火把；这个灵人在他们脸前摇了摇火把，于是他们就成了敌人，三个对三个，面色凶狠地彼此对视，因为他们充满争辩和讨论的欲望。亚里士多德学派的人，也就是经院学者，开始发言说：“谁看不到物体通过感官流入灵魂，就像一个人穿过门进入内室，灵魂照着这种流注思考呢？当一个恋人看见一个漂亮的处女，或他的新娘时，他的眼睛岂不闪闪发光，把对她的爱传给灵魂吗？当一个守财奴看见钱袋子时，他的一切感官岂不对着它们燃烧，由此将这种激情传给灵魂，激起占有它们的贪欲吗？当一个骄傲的人听见别人赞美他时，岂不竖起耳朵把这些赞美传给灵魂吗？身体感官不就像外院，唯有通过它才能进入灵魂吗？从这些和其它无数类似的事，除了这流注来自自然界，或是物质的外，谁还能得出其它结论？”
对于这些话，笛卡尔的追随者们把手指放在额头上，现在收回来，回答说：“唉，你们是从表象说话。难道你们不知道眼睛不是从自己，而是从灵魂在爱一位处女或新娘吗？同样，肉体感官不是从自己，而是从灵魂贪恋那些钱袋子吗？类似地，耳朵也不是以其它任何方式来抓取奉承者的赞美吗？不是感知引起感觉吗？感知属于灵魂，不属于肉体器官。你若能，请告诉我，除了思维，还有什么能使舌头和嘴唇说话呢？除了意愿，还有什么能使双手工作呢？思维和意愿属于灵魂，不属于肉体。这样，除了灵魂，有什么能使眼睛看见，耳朵听见，其它器官感觉呢？从这些和其它无数类似的事，凡智慧上升到肉体感官事物之上的人都能得出这个结论：身体进入灵魂的流注是不存在的，只有灵魂进入身体的流注，我们将这种流注称为偶然的，也称为属灵流注。”
听到这些话，站在前两个三人组后面的三个人，就是莱布尼茨的支持者，抬高嗓门说：“我们听了双方的辩论，并作了比较，觉得在许多细节上，后者比前者更强有力；而在其它许多细节上，前者又比后者更强有力；所以，若你们愿意，我们会解决这场争端。”当被问到如何解决时，他们回答说：“既没有灵魂进入身体的任何流注，也没有身体进入灵魂的任何流注，而是有两者共同的一致且即时的运作，一位著名作者给它取了一个优雅的名字，叫前定和谐或预定和谐。”
此后，手拿火把的那个灵人又出现了，但现在火把在他左手上；他在这些人的脑后摇了摇火把，于是他们对这一切的观念变得混乱起来，一起喊着说：“我们的灵魂和身体都不知道我们该站在哪一边，不如让我们抽签决定这场争端吧，我们都会赞成先出来的那个签。”于是，他们拿来三张纸，在其中一张纸上注明：“物质流注”，在另一张纸上注明：“属灵流注”，在第三张纸上注明：“前定和谐或预定和谐”；并把这三张纸放进一顶帽子里。然后，他们选出其中一员去抽签，这人把手伸进去，抓出一个签，上面写着：“属灵流注”；当看见并念出这个签时，虽然他们都说，我们赞成这个吧，因为它是先出来的；但有些人说这话清晰而流畅，有些人则声音微弱而压抑。
这时，有一位天使忽然站在旁边，说：“不要以为赞成属灵流注的那张纸是偶然出来的，这乃是出于天意。你们因陷入混乱的观念，所以看不见它的真理，而真理本身却将自己呈到那抽签人的手上，好叫你们赞成它。”
写了上面的内容后，我向主祈求，我是否可以蒙允许，同时与亚里士多德、笛卡尔和莱布尼茨的追随者交谈，以便我能从他们的心智中得出关于灵魂和身体相互作用的观点。在我祷告后，有九个人出现了：三个亚里士多德学派的，三个笛卡尔学派的，三个莱布尼茨学派的。他们站在我周围，亚里士多德的崇拜者在左边，笛卡尔的追随者在右边，后面是莱布尼茨的支持者。在相当远的地方，可以看到有三个人，彼此间隔一段距离，似乎还戴着桂冠，我从流入的感觉中知道，他们就是那些人的三位伟大领袖或导师。在莱布尼茨身后站着一个人，手里提着自己袍子的边，我被告知他是沃尔夫（Wolff）。那九个人一见面，首先相互致意，随后彬彬有礼地交谈。
【2】不一会儿，有一个灵人从下面上来，右手拿着火把，在他们面前摇动，他们马上就成了仇敌，三对三，面带凶色，彼此对视，因为他们被辩论和争吵的欲望所挟制。亚里士多德派的人，他们也是经院哲学家，开始说话：谁看不到客体流进感官并通过感官进入灵魂，就像人从门进入房间一样，而灵魂根据这种流注来思考呢？当恋人看到美丽的处女或新娘时，眼睛不是熠熠发光、把她的爱带入灵魂吗？当吝啬鬼看到钱袋时，不是贪婪之火焚身、并把这指令传递到灵魂中激发拥有它们的贪心吗？骄傲的人听见别人的赞美时，岂不竖起耳朵把赞美的话传给灵魂吗？身体的感官岂不像外面的庭院，唯有通过它才能进入灵魂吗？从这些和其他无数类似的事情中，所能得出的结论无非是：流注从自然而来，是物质的。
【3】他们在说这些话时，笛卡尔的追随者们把手指放在额头上，现在又收回了，回答道，唉，你们是凭外表说话。难道你们不知道不是眼睛自身而是灵魂在爱一位处女或新娘吗？同样地，不是肉体感官自身而是灵魂贪图那些钱袋吗？除了灵魂，耳朵不会以任何其他方式攫取谄媚者的恭维。不是知觉（perception）引起感觉（sensation）吗？知觉属于灵魂，不属于身体器官。可以的话，请告诉我，除了思维，还有什么能让舌头和嘴唇说话呢？除了意志，还有什么能让双手工作呢？思维和意志属于灵魂，不属于肉体。这样，除了灵魂，还有什么能使眼睛看见，耳朵听见，其他器官能感觉？由此及无数类似事物，每一个智慧高于肉体感官的人都得出结论：没有流入灵魂的肉体流注，只有从灵魂流入肉体的流注，我们称之为临发的（occasional）也就是灵性的流注。
【4】站在这两组后面的三个人是莱布尼茨的支持者，听到这些，就提高了嗓门说道，我们听了双方的争论，并作了比较，觉得在一些方面，后者比前者更有说服力；在另一些方面，前者更有说服力。所以，如果允许的话，我们就调和争端。当被问到怎么调和时，他们回答说，没有灵魂的流注进入身体，也没有身体的流注进入灵魂，但身体和灵魂在一起同步即时的运作，一位著名的作家给取了一个美名，称之为“预定和谐”。
【5】这时，拿着火把的灵人又出现了，但这次火把是在左手中。他在这些人的脑后摇着火把，于是，他们对这一切的想法都变得混乱起来，一起喊着，我们的灵魂和身体都不知道该拿什么主意，让我们抽签决定这场争论吧，我们都赞同首先抽出的签。他们拿了三张纸条，在其中一张写上“物质流注”，另一张写上“灵性流注”，第三张写上“预设和谐”，然后放进帽子中。他们选了一个人去抓阄。他用手一抓，拿出来一看，上面写着“灵性流注”，既看见，就念出，大家都说——有些人的语气清楚流畅，有些人的语气微弱沉闷：“让我们都赞成这个吧，因为它最先被抽出来。”
【6】这时，忽然有一位天使站在旁边，说：“不要相信赞成灵性流注的纸条是偶然被抽出来的，此乃出于天意。你们看不见它的真理，是因为你们的思维混乱，而真理自身却呈现在那抓阄人的手中，好叫你们赞同它。”
19. To these observations I will add this memorable relation. After these pages were written, I prayed to the Lord that I might be permitted to converse with some disciples of Aristotle, and at the same time with some disciples of Descartes, and with some disciples of Leibnitz, in order that I might learn the opinions of their minds concerning the interaction of the soul and the body. After my prayer was ended there came nine men three Aristotelians, three Cartesians, and three Leibnitzians and stood around me; the admirers of Aristotle being on the left side, the followers of Descartes on the right, and the favourers of Leibnitz behind. At a considerable distance, and also at a distance from one another, I saw three persons crowned, as it were, with laurel, whom I knew, by an inflowing perception, to be those three great leaders or masters themselves. Behind Leibnitz stood a person holding the skirt of his garment, who, I was told, was Wolff. Those nine men, when they beheld one another, at first saluted one another with courteous speech, and talked together.
[2] But presently there arose from below a spirit with a torch in his right hand, which he shook before their faces, whereupon they became enemies, three against three, and looked fiercely at one another, for they were seized with the lust of altercation and dispute. Then the Aristotelians, who were also Schoolmen, began to speak, saying, "Who does not see that objects flow through the senses into the soul, as a man enters through the doors into a chamber, and that the soul thinks according to such influx? When a lover sees a beautiful virgin, or his bride, does not his eye sparkle, and transmit the love of her into the soul? When a miser sees bags of money, does he not burn towards them with every sense, and thence cause this ardour to enter the soul, and excite the desire of possessing them? When a proud man hears himself praised by another, does he not prick up his ears, and do not these transmit those praises to the soul? Are not the senses of the body like outer courts, through which alone entrance is obtained to the soul? From these considerations and innumerable others of similar nature, who can conclude otherwise than that influx proceeds from nature, or is physical?"
[3] While they were speaking thus, the followers of Descartes held their fingers on their foreheads; and now withdrawing them they replied, saying, "Ah, you speak from appearances. Do you not know that the eye does not love a virgin or bride from itself, but from the soul; and likewise that the senses of the body do not covet the bags of money from themselves, but from the soul; and also that the ears do not devour the praises of flatterers in any other manner? Is it not perception that causes sensation? And perception is of the soul, and not of the bodily organ. Say, if you can, what causes the tongue and lips to speak, but the thought; and what causes the hands to work, but the will? And thought and will are of the soul, and not of the body. Thus, what causes the eye to see, and the ears to hear, and the other organs to feel, but the soul? From these considerations, and innumerable others of a similar kind, everyone, whose wisdom rises above the things of the bodily senses, concludes that there is no influx of the body into the soul, but of the soul into the body; which influx we call Occasional, and also Spiritual Influx."
[4] When these had been heard, the three men who stood behind the former groups of three, and who were the favourers of Leibnitz, began to speak, saying, "We have heard the arguments on both sides, and have compared them; and we have perceived that in many particulars the latter are stronger than the former, and that in many others the former are stronger than the latter; wherefore, if you please, we will adjust the dispute." On being asked, "How?" they replied, "There is not any influx of the soul into the body, nor of the body into the soul; but there is a unanimous and instantaneous operation of both together, to which a celebrated author has assigned an elegant name, by calling it Pre-established Harmony."
[5] After this the spirit with a torch appeared again. Now, however, the torch was in his left hand, and he shook it behind their heads; whence the ideas of them all became confused, and they cried out at once, "Neither our soul nor our body knows which side we should take: wherefore let us settle this dispute by lot, and we will abide by the lot which comes out first." So they took three pieces of paper, and wrote on one of them, physical influx, on another; spiritual influx, and on the third, pre-established harmony; and they put them all into the crown of a hat. They then chose one of their number to draw, who, on putting in his hand, took out that on which was written spiritual influx. Having seen and read it, they all saidsome with a clear and flowing, some with a faint and indrawn voice"Let us abide by this, because it came out first."
[6] But then an angel suddenly stood by and said, "Do not imagine that the paper in favour of Spiritual Influx came out first by chance, for it was of Providence. Because you are in confused ideas, you do not see its truth; but the very truth presented itself to the hand of him that drew the lots, that you might yield it your assent."
19. To these observations I will add this MEMORABLE RELATION. After these pages were written, I prayed to the Lord that I might be permitted to converse with some disciples of ARISTOTLE, and at the same time with some disciples of DESCARTES, and with some disciples of LEIBNITZ, in order that I might learn the opinions of their minds concerning the interaction of the soul and the body. After my prayer was ended there came nine men - three Aristotelians, three Cartesians, and three Leibnitzians - and stood around me; the admirers of Aristotle being on the left side, the followers of Descartes on the right, and the favourers of Leibnitz behind. At a considerable distance, and also at a distance from one another, I saw three persons crowned, as it were, with laurel, whom I knew, by an inflowing perception, to be those three great leaders or masters themselves. Behind Leibnitz stood a person holding the skirt of his garment, who, I was told, was Wolff. Those nine men, when they beheld one another, at first saluted one another with courteous speech, and talked together.
[2] But presently there arose from below a spirit with a torch in his right hand, which he shook before their faces, whereupon they became enemies, three against three, and looked fiercely at one another, for they were seized with the lust of altercation and dispute. Then the Aristotelians, who were also Schoolmen, began to speak, saying, "Who does not see that objects flow through the senses into the soul, as a man enters through the doors into a chamber, and that the soul thinks according to such influx? When a lover sees a beautiful virgin, or his bride, does not his eye sparkle, and transmit the love of her into the soul? When a miser sees bags of money, does he not burn towards them with every sense, and thence cause this ardour to enter the soul, and excite the desire of possessing them? When a proud man hears himself praised by another, does he not prick up his ears, and do not these transmit those praises to the soul? Are not the senses of the body like outer courts, through which alone entrance is obtained to the soul? From these considerations and innumerable others of similar nature, who can conclude otherwise than that influx proceeds from nature, or is physical?"
[3] While they were speaking thus, the followers of Descartes held their fingers on their foreheads; and now withdrawing them they replied, saying, "Ah, you speak from appearances. Do you not know that the eye does not love a virgin or bride from itself, but from the soul; and likewise that the senses of the body do not covet the bags of money from themselves, but from the soul; and also that the ears do not devour the praises of flatterers in any other manner? Is it not perception that causes sensation? And perception is of the soul, and not of the bodily organ. Say, if you can, what causes the tongue and lips to speak, but the thought; and what causes the hands to work, but the will? And thought and will are of the soul, and not of the body. Thus, what causes the eye to see, and the ears to hear, and the other organs to feel, but the soul? From these considerations, and innumerable others of a similar kind, every one, whose wisdom rises above the things of the bodily senses, concludes that there is no influx of the body into the soul, but of the soul into the body; which influx we call Occasional, and also Spiritual Influx."
[4] When these had been heard, the three men who stood behind the former groups of three, and who were the favourers of Leibnitz, began to speak, saying, "We have heard the arguments on both sides, and have compared them; and we have perceived that in many particulars the latter are stronger than the former, and that in many others the former are stronger than the latter; wherefore, if you please, we will adjust the dispute." On being asked, "How?" they replied, "There is not any influx of the soul into the body, nor of the body into the soul; but there is a unanimous and instantaneous operation of both together, to which a celebrated author has assigned an elegant name, by calling it Pre-established Harmony."
[5] After this the spirit with a torch appeared again. Now, however, the torch was in his left hand, and he shook it behind their heads; whence the ideas of them all became confused, and they cried out at once, "Neither our soul nor our body knows which side we should take: wherefore let us settle this dispute by lot, and we will abide by the lot which comes out first." So they took three pieces of paper, and wrote on one of them, PHYSICAL INFLUX, on another, SPIRITUAL INFLUX, and on the third, PRE-ESTABLISHED HARMONY; and they put them all into the crown of a hat. They then chose one of their number to draw, who, on putting in his hand, took out that on which was written SPIRITUAL INFLUX. Having seen and read it, they all said - some with a clear and flowing, some with a faint and indrawn voice - "Let us abide by this, because it came out first."
[6] But then an angel suddenly stood by and said, "Do not imagine that the paper in favour of Spiritual Influx came out first by chance, for it was of Providence. Because you are in confused ideas, you do not see its truth; but the very truth presented itself to the hand of him that drew the lots, that you might yield it your assent."
19. To these things I will add this Relation. After these things were written, I prayed to the Lord that I might be permitted to converse with disciples of Aristotle, and at the same time with disciples of Descartes, and with disciples of Leibnitz, in order that I might draw forth the opinions of their minds concerning the interaction between the soul and the body. After my prayer, there were present nine men, three Aristotelians, three Cartesians, and three Leibnitzians; and they stood around me, the admirers of Aristotle on the left side, the followers of Descartes on the right, and the supporters of Leibnitz behind. Quite a distance away, and at intervals from each other, were seen three persons as it were crowned with laurel, and I knew from an inflowing perception that they were those three great leaders or teachers themselves. Behind Leibnitz stood one holding in his hand the skirt of his garment, and I was told that it was Wolff. Those nine men, when they beheld one another, at first saluted and spoke to one another in a courteous tone.
[2] But presently there arose from below a spirit with a torch in his right hand, which he shook before their faces, whereupon they became enemies, three against three, and looked at one another with a fierce countenance; for they were seized with the lust of disputing and discussing. Then the Aristotelians, who were also scholastics, began to speak, saying, Who does not see that objects flow in through the senses into the soul, as one enters through the doors into a chamber, and that the soul thinks according to such influx? When a lover sees a beautiful virgin or his bride, does not his eye sparkle and carry the love of her into the soul? When a miser sees bags of money, does he not burn for them with every sense, and thence convey this order into the soul, and excite the cupidity of possessing them? When a proud man hears his praises from another, does he not prick up his ears, and do not these transmit those praises to the soul? Are not the senses of the body like outer courts, through which alone there is entrance to the soul? From these things and innumerable others like them, who can conclude otherwise than that influx is from nature, or is physical?
[3] To these statements the followers of Descartes, who had held their fingers on their foreheads, and now withdrew them, replied, saying, Alas, you speak from appearances. Do you not know that the eye does not love a virgin or a bride from itself, but from the soul? Likewise that the senses of the body do not covet the bags of money from themselves, but from the soul? and similarly that the ears do not seize on the praises of flatterers in any other manner? Is it not perception that causes sensation? and perception is of the soul, and not of the organs. Tell, if you can, what else makes the tongue and lips to speak but the thought? and what else makes the hands to work but the will? and thought and will are of the soul, and not of the body. Thus what makes the eye to see, and the ears to hear, and the other organs to feel, but the soul? From these things, and innumerable others like them, everyone whose wisdom is above the sensual things of the body, concludes, that there is no influx of the body into the soul, but of the soul into the body, which we call occasional, and also spiritual influx.
[4] When these had been heard, the three men who stood behind the former triads, who were the supporters of Leibnitz, lifted up their voices, saying, We have heard the arguments on both sides, and have compared them, and we have perceived that in many particulars the latter are stronger than the former, and that in many others the former are stronger than the latter; wherefore if it is permitted, we will settle the dispute. And on being asked how, they said, There is not any influx of the soul into the body, nor of the body into the soul, but there is a unanimous and instantaneous operation of both together, which a celebrated author has distinguished by a beautiful name, calling it preestablished harmony.
[5] Hereupon there appeared again the spirit with the torch in his hand, but now in his left, and he shook it at the back of their heads, whence their ideas of everything became confused and they cried out together, Neither our soul nor body knows what part to take, wherefore let us decide this dispute by lot, and we will favor the lot which comes out first. And they took three pieces of paper, and wrote on one of them, physical influx, on another spiritual influx, and on the third, preestablished harmony; and they put these three pieces into a hat. Then they chose one of their number to draw, and he, putting in his hand, took hold of that on which was written spiritual influx; and when this was seen and read, they all said, yet some with a clear and flowing, some with a faint and smothered voice, Let us favor this because it came out first.
[6] But then an angel suddenly stood by, and said, Do not believe that the paper in favor of spiritual influx came out by chance, but from providence; for you do not see its truth because you are in confused ideas, but the truth itself presented itself to the hand of him that drew the lots, that you might favor it.
19. His subjungam hoc Memorabile. Postquam haec Scripta sunt, precatus sum ad Dominum, ut daretur loqui cum discipulis Aristotelis, et simul cum discipulis Cartesii, et cum discipulis Leibnitzii, propter finem, ut opiniones mentis eorum de Commercio Animae et Corporis haurirem: post precationem aderant: novem Viri, tres Aristotelici, tres Cartesiani, et tres Leibnitziani, et steterunt circum me, a latere sinistro adoratores Aristotelis, ad dextrum sectatores Cartesii, et a tergo fautores Leibnitzii; e longinquo ad distantiam, et per intervalla inter se, visi sunt tres sicut Laureati, et ex influa perceptione Cognovi quod essent ipsi Antesignani seu Archididascali; post Leibnitzium stabat unus manu tenens alam vestis ejus, et dicebatur quod esset Wolfius. Novem illi Viri, cum intuerentur se mutuo, faceta voce se primum salutabant, et affabantur. Sed mox tunc ex inferis exsurgebat Spiritus cum facula in manu dextra, et vibrabat illam ante facies illorum, inde facti sunt inimici, tres contra tres, et torvo vultu se aspiciebant; invasit enim libido altercandi et litigandi; et tunc exorsi sunt Aristotelici, qui quoque erant Scholastici, dicentes quis non videt, quod objecta per sensus influant in animam, sicut quis per fores intrat in conclave, et quod Anima cogitet secundum influxum; nonne dum Amator videt pulchram Virginem aut sponsam, oculus ejus scintillat, et fert amorem ejus ad animam; nonne Avarus cum videt Crumenas in quibus nummi, ad illas ardet omni sensu, et inde hoc infert in animam, et excitat cupidinem possidendi illas; nonne cum aliquis Superbus audit laudes de se ab altero, arrigit aures, et hae perferunt illas ad animam; suntne Sensus corporis sicut atria, per quae ad animam unice fit ingressus; quis ex his et innumeris similibus aliter potest concludere, quam quod Influxus e natura seu physicus sit. Ad haec dicta, sectatores Cartesii tenentes digitos sub fronte, et nunc retrahentes illos, respondebant, dicendo; heu, loquimini ex apparentiis; nonne scitis, quod non oculus amet virginem aut sponsam ex se sed ex anima; pariter quod nec sensus corporis cupiat nummos in crumena ex se sed ex anima; similiter quod nec aures arripiant laudes assentantium aliter; nonne perceptio est quae facit sentire, et perceptio est animae et non organi; dicite si potestis, quid aliud facit linguam et labia loqui quam cogitatio, et quid aliud facit manus operari quam voluntas, ac cogitatio et voluntas sunt animae et non corporis; ita quid facit oculum videre, et aures audire, et reliqua organa sentire, nisi quam anima; ex his et ex innumeris similibus aliis unusquisque qui supra sensualia corporis sapit, concludit, quod non sit influxus corporis in animam, sed animae in corpus, quem nos vocamus Influxum occasionalem, et quoque spiritualem. His auditis tres Viri, qui post triades priores steterunt, qui erant fautores Leibnitzii, extulerunt vocem, dicentes, audivimus argumenta ab utraque parte, et contulimus illa, et percepimus, quod in multis praevaleant haec illis, et in multis his illa, quare, si licet, componemus lites; et ad interrogationem quomodo, dixerunt, Non est aliquis Influxus animae in corpus, nec corporis in animam, sed est unanima et instantanea operatio utriusque simul, quam celebris Auctor pulchro nomine insignivit, vocando Harmoniam praestabilitam. His peractis rursus apparuit Spiritus cum facula in manu sed nunc sinistra, et vibravit illam ad occipitia illorum, inde confusae factae sunt ideae omnium, et conclamabant, non scit anima nostra nec corpus, in quam partem transeamus, quare dirimamus has lites per sortem, et sorti quae primum exit favebimus; et sumserunt tres schedulas, et uni illarum inscripserunt, Influxus Physicus, alteri Influxus Spiritualis, et tertiae Harmonia Praestabilita; et miserunt tres illas in cavum pilei; et elegerunt unum qui expromeret, et hic immissa manu apprehendit illam, super qua scriptus fuit Influxus Spiritualis; qua visa et lecta, dixerunt omnes, quidam tamen claro et fluente sono, quidam obscuro et intracto, faveamus huic, quia primum exivit. At subito tunc adstitit Angelus et dixit, ne credatis, quod chartula pro Influxu spirituali exiverit fortuito, sed ex proviso; Vos enim quia in confusis ideis estis, non videtis veritatem ejus, sed ipsa Veritas obtulit se illam manui, ut ei faveatis.