Dissertatio Posterior pt 1

Part 2: Dissertatio Posterior Philosoptica Argumentum

In altera dissertationis tam philosophicis maturetur.

contentus Dissertatio medica huius: Dissertatio medica ingressum ad hanc.

* §. I. post mortem corporis non habitabitur. Apud hominem mors Zweyerley.
* §. II. Corpus est nihil substitui potest.
* §. III.Caspar Rejes est. Johannes Mabillon.
* §. IV. De Iudaeis. Fabulam sanctorum. de salute Spiridionis inevitabilitatis.
* §. V. Exempla corpora et inhabitabilis erit. Homerus. Plutarchus. Burius. Caspar Rejes est. Bartholini.
* §. VI. METALLICUS Ehrenfriedersdorff est, ut non mersum necatur.
* §. VII Ad septimum dicendum Hungarica miraculum. Venerabilis Beda. Burrhus.
* §. VIII. prima materia. G. Miiller p.
* §. IX Praeterea, materia prima proprietas vita.
* §. X. Quod vita propria. Incrementum sensuque carentibus dicendum fuit.

Part 2: The second The main argument

On the other dissertation The answer to both these philosophical.

content of this dissertation: I reply by an entry into the evidence of this to the nearest medical treatment.

* §. 1. With the death of the body, it cannot continue on.
* §. 2. The body has no substitute.
* §. 3. Are all undecayed bodies saints or devils; Johannes MabiUon.
* §. 4. The story of the Jewish holy Spiridon; safety in inevitability.
* §. 5. Examples of uninhabited bodies in Homer and Plutarch; Surius, Caspar, Bartholin must discard this.
* §. 6. Undecayed bodies found in Ehrenfriedersdorf, Germany and why they might be preserved.
* §. 7. A Hungarian miracle that ends in fire and misery
* §. 8. raw material. G. Miller p.
* §. 9 Further, the forces of life and it's primary properties.
* §.10. The life of their own. Growth and sensation.

## §. I.

Non tamen sunt duo phaenomena explicare cum primo clausae Dissertatio: In vegetatione corpus et animam ejus de nocivis expressio. Nos autem vis hoc in manu Dei sunt, et non explicare possunt quam quod bene fit.

There were still two phenomena to explain when we closed the first dissertation: The vegetation of the body and its harmful expression in the living. We now want to take this in hand with God, and explain it as well as can be done.

## §. II.

Ut ostenderet corpora herbam sapientes (Vegetantiam cadaveris masticantis) potissimum esse necessaria ad hoc respondendum quaestio: si corpora manent extruetur usque non potest post mortem? Si fas est exemplum sanctissimi Heylandes, respondendum fuit. Nam ut corpus mortuum nec cariem sentit signo testatur. Scilicet scribit. Inde certus esse audeat dicere non possumus, cum hoc maxime si exemplum non posse ad se concludunt circa corpora humana. Saltem hoc sequitur quod ipsa sit separatio a corpore separatio animae morte, sed ipsa mors ipsa est mors corporis. Sed hoc videtur esse inconveniens multa fundatur in veritate. Sicut notum est, homo est constitutus de Duabus partibus absolvitur, corpus et animam. Pars abit cum persona exstinguitur personae corpore anima remanet anima corpori. Si ergo anima separatur a corpore moritur Quod autem corpus corpore dum retro per putrefactionem resolvitur in elementa prima ex quibus componitur, quorum cum autem dicta. Craanen etiam corporis morte dici.

To show the vegetation of the smacking bodies (Vegetantiam cadaveris masticantis) is above all necessary to answer this question: whether the bodies can still remain uninhabited after death? If it is permitted to make the most holy example of our Heylandes, we must answer yes. For the fact that his body did not feel the slightest sign of decay after death is testified. Writes clearly. We cannot say with any certainty whether this particular example can be used to draw conclusions about other human bodies. But at least this much follows from the fact that the separation and separation of souls from the body actually constitutes the death of man, but which death itself is very different from the death of the body. Although this opinion seems to be very inconsistent to many, it is founded in truth. As is known, man consists of two essential parts, body and soul. If a part of it goes away, the person ceases to be a person, but the soul remains soul and the body body. Now, when the soul separates from the body, it is said that man dies, but the backward body remains a body as long as it is resolved by the putrefaction into its first elementa, of which it is composed: which one we with the theod. Craanen can even call the death of the body.

## §. III.

Sed quaeritur utrum corpus sic post separationem animae a vitiis diu stare? Quodsi sustinent papistarum respondebit, credo sine dubio quod ad istam quaestionem et qui dat omnibus rejecta naturam linquere solam naturae aliqualiter exire. Constat autem quod habeant corpora substitui miraculo confirmare conantur, quo fides vera religio. Quia remanet inhabitabilis credere vi corpora sanctorum est. Qui dedit hoc vix capiet multitudinem sanctorum mille hostias ductus ad propriam memoriam si eadem die plures. Quia sicut corpus humanum totaliter a non invenimus palam, et inhabitabilis, quia privata, ut palam quoque credunt ipsi ignotus inventus sanctus est.

Now the question arises as to whether the body in this way, after separation of the soul, could remain free from decay for a while? If we are to allow those papists to answer it, they will answer this question with no doubt without a doubt, and with the rejection of all the causes that the people who are denouncing nature can only get out of nature in some way. Because it is known that they hold the indispensability of the bodies before a miracle, by which they try to reaffirm the truth of their belief and religion. Because they believe that the bodies of the saints remain uninhabited by force from above. This has given them such a large number of saints that it would hardly take a thousand years to commemorate them if their particular sacrifice was brought on to the same day more than one. Because as they openly find a human body completely and uninhabited, they openly believe they have also found an unknown saint.

## §. IV.

Quis non videre potest quod facilius haeretici et Heyden substitui posse cum tanta corporis sui? Cognoverunt multi Papistae falsissima est incertum habens sanctitatis innocentia ac virtus. Sic Caspar a Rejes expressis verbis testatur, inter alia, quia 'in patientia autem corpora post mortem non potest quantum ad ipsam signum sanctitas et innocentia vitae, in quo unum non simul agnoscis ex se nuntium et antea nota res iustas lacessit vitae : quod est esse misericordem, si putrescit ejus corpus, et sanctorum, non naturae, sed quodam odore fetor et unice in Christo peccatis. "Nam licet putrefacto corpore, possit quis Ste quoque gratus Deo esse, sed naturae sancti enim non foetorm in vexationem adflictionemque culpa. Didici haec quoque concordia ex Patre Johannes de Cultu Sanctorum Ignotorum Epistel in Mabillon, sub tegumento editis nominibus, quorum in favorem est explicandum orthodoxiam ecclesiae suae non erat data a M. Antonio capta gravissime Boldetti.

But who should not easily be able to see from this that the Heyden and the heretics too could make themselves so great with the indispensability of their bodies? Many of the papists have recognized that this is a very false and highly uncertain sign of holiness, innocence and virtue. So Caspar a Rejes expressly testifies, among other things, that “the endurance of the bodies after death is not to be regarded as an actual sign of the sacredness and innocence of life, where one does not at the same time recognize from other news and previously known things the correctness and impunity of life : Because it can be gracious to one, even if his body rots right away: the saints do not detest the stench of nature but the stench of sins. ”In fact, although the body is putrefied, Who shall be able to be grateful, too, are nearest to God: O ye holy, but the nature of the offense, for they do not hate their stench. This is also the agreement of the learned Father Johannes Mabillon in his Epistel de Cultu Sanctorum Ignotorum, published under covert names, whose explanation of the advantage of the orthodoxy of his church was to be taken very seriously by Marcus Antonius Boldetti.

## §. V.

Theologicis disputationibus confligere noluerit nunc. Sed in eo redire permittimus physica mi. Hoc tantum lucri voluerit addere is, qui adhuc sumus Iudaeorum cum pontificiis; succendam in hac materia secundum Pontificios. R. Quia Garmannus cogitat quæ Manasses scripsit: «Tu non credere potest quod corpora eorum, qui habitabat recte honesteque faciendum, quod quidam vermes habent potestatem super eos, ut non citius quam pulvis vertitur in saltem unus horae quidem ante resurrectionem ex mortuis. "in cadaveribus corum, qui recte & honeste vixerunt, nihil juris habituri sunt vermes, & in pulverem convertentur non prius, quam una hora ante resurrectionem mortuorum.

Si enim, ut vere dicam, nullam habuerint oblivionem autem negant esse privilegio data est homini ex Deo, coram aliis; Sed concedamus interdum uno nutarent diversis corporibus naturalibus causis exercendis reservemur dum adhuc viveret causis earn non cessant. Habemus exempla Garmanno copiosissimum in c. l. invenias unum, quod confirmare expleri. Nos non vis ad hic quod fidem consule sanctorum in historia non bene condita est. Scribens in Valle Petri de la Ave, ut unum modo exempli in dare ei. Ita Spiridionis "In corpore Corcyra sanctorum venerantur. Spiridions quorum carnes sunt adhuc vivi recens cum tetigerit crassum caro Schenckel, cedit aliquantulus digitis cito redit ad priorem. "Sed non meminisse ejus doctissimus L. Siberi in libro vitae sanctorum. Legit his Spiridionis.

We are now not willing to engage in theological disputes. Rather, we leave them in their place and return to our physical comments. Only this we are still willing to add that the Jews blow with a papist in this matter with the Papists. Because Garmannus thinks that R. Manasse wrote: “You cannot believe that their bodies, which lived rightly and honestly, that the worms have some power over them, they are not turned into dust sooner than at least one Hour before the resurrection of the dead.” In the of them, even dead bodies, and they lived, and who are rightly and honestly, not any right to the worms shall have them, and not till then in the dust, they will live, than an hour, an hour before the resurrection of the dead.

If we are to tell the truth, we deny that the privilege of being unforgettable has been given to a man of God before others; however, we admit that from time to time one and the other body may be spared from decay for various natural causes and may still be spared as long as the causes that spoil it do not cease. The examples that we have in large quantities with the Garmanno c. l. find together, confirm this satiated. We do not want to consult the history of the saints here because their credibility is not well founded. Petrus de la Valle writes of the Heil that we can only give one example of it. Spiridion thus: “In Corfu the body of the holy is venerated. Spiridions, whose flesh is still so lively and fresh that when you touch the thick flesh on the Schenckel, it gives way a bit to the fingers and soon returns to its previous position.” However, we cannot remember anything of it in the learned gentleman L. Siberi Book of the life of the holy. Having read Spiridionis.

## §. VI.

Sed hoc esse vellent, ut sunt exempla ex bonis mortui sunt corpora esse inhabitabilis, quia privata domi per multos annos. Ad Homerum modo audiunt quod scriptum est: ab Hectore, qui mortuus est in bello Troiano:

Οὔπω τὸν δὲ κύνες φάγον, οὐδ’ ὀιωνοὶ,

Ἀλλ’ ἔτι κεῖνος κεῖται Ἀχιλλῆος παρὰ νηὶ.

Ἄυτως ἐν κλισίησι δυωδεκάτη δὲ ἡ ἠὼς

Κειμένῳ, οὐδἑ τοι ὁ χρὼς σήπεται οὐδὲ μὶν σύλαι

Ἐσθοὺς·, αἳ ρα τε φῶτας ἀρηϊφάτους κατεσθίουσι.

D. i.

"Et tamen canum non comedi eum, nec aves, sed etiam Achilles in navem; et quando iacet in eodem loco, ut iam undecima mensis factum ex quo doloris sensu quaedam animi est aliquid quod non putrescit super cutem suam, aut quis post biduum comederit, a vermiculis, qui heroibus ad aliud manere in contactum cum. "Audi Fit etiam apud Plutarchum. Alex. M. p. m. Qui Alexandro M. 593. narrat Corpore defossum Mesopotamiam dies calida et signo dato nondum corrupta puram integramque suscepit. Unus audit Burium Wilhelmum, qui Bonifacio VIII et Papa refert quod a 300th ad annum post eius mortem in 11th Sept. 1605. invenerunt corpus eius integrum non erat omnino in toto corpore, ita ut nemo posset videre aliqua injuria in vestibus suis. Et publicum instrumentum, quae in eo sita esse potest, ut supra in Bzovio. Nemo enim audit Rejes Casparum, utpote cum in Hispaniam regis. 1656. in regiis Mirum in sepulturam corpus Escurial dicitur Pantheon iuxta Caroli V. consimili causarum, quae integra inventa macula haud ullo signo laeduntur. Denique audire Thomam Bartholinum in Respons. de Experim. Bils. p. 535, ex quibus Theop. Raynaudo de antequam incipiat corruptio. Cadav. c. 2. feminam narrat a corpore effossus apud A. MDCXLII in Carpentoras dicebatur, et inhabitabilis, quia privata iacentem in secula. Ita describit: "sollers omnia membra in ordine; Sed caro et cutis quam exaruit aliquantum extra et conversus brunneis et nigrum. Adhuc propriis uberibus mollitudinis et levitatis collum; Erat in coxis iubet pedis dextri vitulus quo se integros et scapulas retro. Summa cute capillum risus aures constantia lingua sicca et cartilagine recentibus sanus palati; Tamen, eius faciem tuam absque cute et carne: quia vehemens, et eruendi neglegentia erat, quae accidere tale damnum causa. Quod etiam solitum erat, in humorem oculi adolevit igni, et extraxerunt vulnus medico cylindro Bley pila infectum est, glutinosum humorem, qui erat plenus, a quo factum fuerat in capite iaculat. Generatio membra recepit. Medicus vulnus aperto pectore fixa digitum dextrum vulneris invenitur cum carne amet album humidus nec ullus putor dant."

However, be that as he likes, there are good examples of dead bodies that have remained uninhabited for many years. Just hear from the poem by Homer, which is written by Hector, who died in the Trojan War:

Ἀλλ’ ἔτι κεῖνος κεῖται Ἀχιλλῆος παρὰ νηὶ.
Ἄυτως ἐν κλισίησι δυωδεκάτη δὲ ἡ ἠὼς
Κειμένῳ, οὐδἑ τοι ὁ χρὼς σήπεται οὐδὲ μὶν σύλαι
Ἐσθοὺς·, αἳ ρα τε φῶτας ἀρηϊφάτους κατεσθίουσι.
D. i.
and birds, but also Achilles into a ship,
and when it lies in the same place,
so now the twelfth day since sensation of
something that will not rot on the skin,
or it is eaten; the worms,

Listen, even among Plutarchum. Alex. M. p. m. 593. He who tells the story of Alexander, M. Mesopotamia, the days are too hot and that the signal was given and the place dug out had not yet been corrupted by the body of a pure and integral received. One hears Buri William, who reports that Pope Boniface 8 and the 300th year after his death on the 11th Sept 1605. His body was whole, it was in all only in the whole of the body, they found, to his clothes, so that the injury is in fact no one was able to see some scenes. The public document to which it can be located, as shown in Bzovík in Slovakia. No one understands reje Casper, such as when the King of Spain. In 1656, royal wonderful to bury the body near the Pantheon Escurial said Caroli is a similar reason, the perfect spot not found any sign of cedar. Finally, to Thomas Bartholinum in the response. the Experim. Bils. p. 535, out of which Theop. Raynaud de incorrupt. Carcass. c. 2. tells the female body was excavated at 1642 A. In Carpentras, the uninhabited lying there forever. In this way, he describes the: "be cunning, all the members in the order of; But the flesh also and skin that has dried up in some measure the outside world and, turning brown and the black. Yet again to her bosom traced back to softness and lightness neck in water; He was on his hips and ordered the great toe of the right foot and the calf which they themselves whole and the shoulders back. The sum of the skin hair, the laughter of ears consistency tongue is dry and cartilage fresh, healthy palate; However, his face without the skin and flesh was fierce, and the use carelessness that happened to a loss of this case. That is customary, the moisture eyes burned and pulled wound doctor roller Bley ball wet with the viscous humor, and it was full, shot in the head, from whom it had come to pass. There is a generation of members who are in good condition. the doctor fixed his right finger of the wound, the wound of the chest was opened, nor will any one be found with the moist, the stink of the flesh, they give the songs a lot. "

## §. VII.

Insignis ut merito dicere quod datur in nomine subiit Barthel Oswaldi, qui effossus ex LX annorum metalla situm oppidum haud procul urbe Misnensem Ehrenfriedersdorff integre sine ulla Rotting . Andreas Mollerus historia haec narrat: "A. 1568 Septembris die 20. ad Ehrenfriedersdorff Oswaldum Barthels, in METALLICUS qui ceciderunt in montibus vitiumve faciunt annos A. LXI 1507. Seuberg dicitur inhabitabilis, quia privata, et tamen totaliter in monte sumpsit et corium vestimenta sua cum pit - Axibus, et lapides sacculi unsmeared Zscherper accidens inventa est iterum buried in terram Ordinarius ceremoniis iungerentur. 'M. Georgii Ruta, qui eo tempore erat excogitari selecti, parocho in oppidum, mox in parvo labore liberemini praeerat habet funus in sermone est, quod ad hoc tenebatur subiit et ad Freyberg typis A. 1588., et haec praecipue et a bogus vacua cultoribus simulque exemplum humani corporis audire eam: "mirabilis Dominus in operibus suis: et erit mirum et incredibile dicere audistis, et inde in in locis externis, hoc est humanæ animæ morticinum METALLICUS confirmata est super terram et factum est autem sermo iste humanæ animæ morticinum, et mortuus est ante LX annos ante debita esset, quod Nunc ego gratias ago Deo! Ego XXXI annos natus sum. "See GARMANNUM de Mirac. Rec. L. III. Tit. II. C. 954. Magnus Anshelm et. ZIEGLERUM in historicis Verbi uiam temporis, n. 619. p. 1175. Qui non vultis credere, ergo, corpora, quae sunt hominis, qui non remanebit liberum et integrum e interitus et exitium, nisi in perpetuum, sed ad aliquam tempus. Sic Papistae habent in divina rerum rationem quae mirabilia numerare, quia tunc manifestavit autem integritatem fidei.

The most remarkable example, which deserves to be mentioned here, is given by a miner with the name of Oswald Barthel, who after 60 years was excavated from a mining site not far from the German town of Ehrenfriedersdorff and intact without the slightest rotting. Andreas Mollerus tells the following story: "A. 1568. on September 20th to Ehrenfriedersdorff Oswaldum Barthels, a miner who fell into disrepair in the mountains called Seuberg 61 years ago A. 1507. still completely and uninhabited in his leather mountain cap and clothes with the pit - Axes, unsmeared bag and sharpener accidentally found again and buried to earth with ordinary ceremonies.” M. Georgius Ruta, who was at that time pastor in the imagined town, but afterwards was superintendent at Chemnitz, has in the funeral sermon, the it was held to this miner, and the A. 1588. printed to Freyberg, so let this particularly bogus example of an uninhabited human body hear it: "Wonderful in his works: and will be wonderful and incredible to say and hear from there on in foreign places, that a corpse of a miner is confirmed on earth, also that a corpse sermon was done, which died 60 years before before the preacher was due, because I now thank God! I am 31 years old.” See GARMANNUM de Mirac. Mort. L. III. Tit. II. P. 954. and ANSHELM. ZIEGLERUM in the historical labyrinth of time n. 619. p. 1175. Who does not want to believe, therefore, that there are human bodies which can remain free and intact from decay and destruction, if not permanently, but for some time. So the Papists have no reason to count such things among the divine miracles, thereby showing the correctness of their faith.

## §. VIII.

Miraculum si de nostris reversi sumus ita quod amplius non miraris sapientes mortui adhuc caro in monumentis illustrare ex superioribus iam bene quod oportet esse in aliqua natura, et quae docuit, quod est secundum cursum naturae, bene potest contingere quod aliqui homines, etiam post mortem, adhuc habere aliquid recens caro. Est dignum quod conatus explicare causas ejus rei rationes ad primam naturae initial. Sed antequam id fiat Beda Venerabilis aperire animum suum necessitatem humanis corporibus. Sed audiri "tres dies et tres noctes quotannis scilicet et Ianuario 30 January 27th February 13th. Qui natus diebus minimo eorum usque ad diem necessaria. 'quis negare potest, solum bonum est, ut prodit Beda, quod non fuerit in scrutandis infelix nimis causas rerum naturalium; Franciscus Iosephus vero Burrhum posita pulli gallinacei arbitratus vere in die illa erit idem semper fore. Set solum, verum est hanc rem, qui vult concludere ex eo, Ergo vident etiam ea corpora, quae creata sunt, in quadam anni dierum, et corrumpuntur. Est digna est uel legere super hoc et aliquot menses in disputationibus Tentzel Dominus.

If we come again to speak of our miracle sign, then we no longer have any reason to be so amazed that the flesh of the smacking dead is still fresh in the graves, since the examples mentioned above already illuminate well, that there must be something in nature, we are taught, that according to the course of nature, it could well happen that some human beings could still live in the flesh, even after death. It is worth the effort to explain the causes of this phenomenon for the first initial reasons of nature. But before we do this, the Venerable Beda may appear and open his thoughts to the inevitability of those human bodies. But he can be heard: “There are three days and three nights every year, namely January 27th and 30th and February 13th. Those who are born on these days, their bodies remain indispensable until the youngest day. “Who alone can deny that the good Beda should not have been very unhappy in examining the causes of natural things? Franciscus Josephus Burrhus certainly imagined that the chickens laid by the chickens on the day when spring and day are the same would never become lazy. Set alone, this thing is true, who wants to conclude from it, Ergo also see those bodies that are created on certain days of the year, the decomposition. It deserves to be read about this with several Mr. Tentzel in his monthly discussions.

## §. IX.

Quod unius rei generatim philosophiae tendunt ad magis indicant quam causam. Semper nobis visa est quae credenda quorum omnium causas et aliquid possit esse totum unum reducuntur in unum principium. Itaque si quis doleat in praesenti nobis causae tota Garmannus c. l. per necessitatem naturae corporum omnium regnorum sede latere unam primam causam dicere incipiam prima naturae, scilicet materia prima. Quia non est iustus non est de bono. Scribit, sed etiam notum est de Principiis saecularia vias, ut Deum in principio rerum omnium duo sola rerum ex nihilo duxit in quadam spirituum, et onus informal, indigestam molem aliquam, quam Cicero Libr. I. Metamorph. rude chao dicitur. Chaos hoc indecorum primus talpis et massa totius naturae rationem materiae primae elementum corpora formata ex quo caelum terramque festis. D. Gottfr. Polycarpum. Quae est inter Graecorum et originem trahunt a mundo ex animo hanc rem: sed et tu non vis investigate quam recte whitishly quo factum est. Iam non dico vobis quia si hoc fiat, haud cunctanter insecuti habuimus gressus philosophorum, sed tantummodo quibusdam ita.

The philosophies of one thing in general tend to indicate more than one cause. It has always seemed to us most credible when the causes of a thing can all be brought together under one single principle. Nobody would therefore resent it if, in our treatise, we stock all the causes of which Garmannus c. l. led by the inevitability of the bodies from all realms of nature, sit on the side and begin to speak of the first and only one initial reason of nature, namely the first materia. Because it is not just from salvation. Writes, but also known from the principles of the worldly ways, that God in the beginning of all things brought only two things out of nothing, the spirits and a certain informal burden, a disorganized mass, which Ovidius Libr. I. Metamorph. rude chaos called. This chaos, this misshapen moles and massa was the first reason and the first matter of all nature and all elements, from which all bodies were formed at the feasts of heaven and on earth. Mr. Gottfr. Polyc. Müller has agreed to derive the origin of the spirit world from this matter, but we do not want to investigate how correctly and whitishly this happened. We now assure you that if he had not done this, we would have had no hesitation in following his philosophical footsteps firmly, but we will only do so in such a way in certain circumstances.

## §. X.

Itaque principio creavit Deus certo loco (principium universale) et praeter ingentem illis vehementer ut omnia secundum ordinem corporum ex institutione divina potuisset. Haec prima vocatur materia, nos principle (materiam primam): sed non minoris potes negare quod sit extensio termini non fuit solum secundum quod expansion. Extensio quale latiusque tantum affectus entis, quod sine re nec esse nec concipi nulla res extensa extensa). Nos hanc rem pertinet mallem in essentia vitae et inevitabile officium nempe crescere sentio. Quod liber vitae in Deo infinita creationis non potuerunt aliter esse vividam et fortem, ab eo potuit igitur carens mortis. Hoc est primum ens aut est vivum vivum, tamen finis habebant innumerabiles causas, ut in ea quae consequuntur eam. Innumeros vero hoc Ens apud se habuit primum multas idque vivum, qui exinde evolvi debebant. Sic potentiam ad producendum plantae plantae coram eis cuncta abscondita in eodem sibi praesto essent. Cum primum probaverunt Deum dicens: Non erit plantis! Itaque cum hanc vim fecit vigilias suas.

Accordingly, God created a certain general starting ground (Principium universale) besides those spirits and so vividly and vigorously that all kinds of their bodies according to the order determined by God could have come from it. We have called this principle the first matter (materiam primam), but we cheaply deny that it should have existed only in terms of extension and expansion. For the extension and extension is merely an affection and quality of the being, which can neither exist nor be conceived without the extended thing to allow). We do much better if we assign this first matter as an essential property to life that in indispensable to grow and feel. Because God as the independent infinite life in the work of creation could not prove anything other than alive and strong, therefore no death and suffering from lacking things could be produced by him. This first living thing or this living being, however, had innumerable end-causes in it that should result from it. And this is the first time a number of the living being, however, he had the limits of this in himself, who from that time he rolled out of that they ought to have. So the power to produce plants was hidden in them before the plants themselves were available. As soon as God liked to say: There will be plants! So soon this force did its waking.