-
Notifications
You must be signed in to change notification settings - Fork 2
/
ahsh-l1p1i1t2q2c1.xml
297 lines (297 loc) · 19.1 KB
/
ahsh-l1p1i1t2q2c1.xml
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
140
141
142
143
144
145
146
147
148
149
150
151
152
153
154
155
156
157
158
159
160
161
162
163
164
165
166
167
168
169
170
171
172
173
174
175
176
177
178
179
180
181
182
183
184
185
186
187
188
189
190
191
192
193
194
195
196
197
198
199
200
201
202
203
204
205
206
207
208
209
210
211
212
213
214
215
216
217
218
219
220
221
222
223
224
225
226
227
228
229
230
231
232
233
234
235
236
237
238
239
240
241
242
243
244
245
246
247
248
249
250
251
252
253
254
255
256
257
258
259
260
261
262
263
264
265
266
267
268
269
270
271
272
273
274
275
276
277
278
279
280
281
282
283
284
285
286
287
288
289
290
291
292
293
294
295
296
297
<?xml version="1.0" encoding="UTF-8"?>
<?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/develop/src/out/critical.rng" type="application/xml" schematypens="http://relaxng.org/ns/structure/1.0"?>
<?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/develop/src/out/critical.rng" type="application/xml" schematypens="http://purl.oclc.org/dsdl/schematron"?>
<TEI xmlns="http://www.tei-c.org/ns/1.0" xmlns:xi="http://www.w3.org/2001/XInclude">
<teiHeader>
<fileDesc>
<titleStmt>
<title>I, Pars 1, Inq. 1, Tract. 2, Q. 2, C. 1</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
<respStmt>
<name xml:id="JW">Jeffrey C. Witt</name>
<resp>TEI encoder</resp>
</respStmt>
</titleStmt>
<editionStmt>
<edition n="0.0.0-dev">
<date when="2017-02-13">February 13, 2017</date>
</edition>
</editionStmt>
<publicationStmt>
<authority><ref target="https://www.earlyfranciscans.com">ERC Project 714427: Authority and Innovation in Early Franciscan Thought</ref></authority>
<availability status="free">
<p>Published under a
<ref target="http://creativecommons.org/licenses/by-nc-nd/3.0/">Creative Commons Attribution-NonCommercial-NoDerivs 3.0 License</ref>
</p>
</availability>
</publicationStmt>
<sourceDesc>
<listWit> <witness xml:id="Q" n="quaracchi1924">Quaracchi 1924</witness> <witness xml:id="V" n="vatlat701">Vat lat 701</witness> <witness xml:id="B" n="borghlat359">Borgh. lat 359</witness> <witness xml:id="U" n="urblat123">Urb lat 123</witness> <witness xml:id="Pa" n="bnf15331">BnF 15331</witness> </listWit>
</sourceDesc>
</fileDesc>
<encodingDesc>
<schemaRef n="lbp-critical-1.0.0" url="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/develop/src/out/critical.rng"/>
<editorialDecl>
<p>Encoding of this text has followed the recommendations of the LombardPress 1.0.0
guidelines for a diplomatic edition.</p>
</editorialDecl>
</encodingDesc>
<revisionDesc status="draft">
<listChange>
<change when="2017-02-13" status="draft" n="0.0.0">
<p>Created file for the first time.</p>
</change>
</listChange>
</revisionDesc>
</teiHeader>
<text xml:lang="la">
<front>
<div xml:id="include-list">
<xi:include href="https://raw.githubusercontent.com/lombardpress/lombardpress-lists/master/workscited.xml" xpointer="worksCited"/>
<xi:include href="https://raw.githubusercontent.com/lombardpress/lombardpress-lists/master/Prosopography.xml" xpointer="prosopography"/>
</div>
<div xml:id="starts-on">
<pb ed="#Q" n="58"/><cb ed="#Q" n="a"/>
</div>
</front>
<body>
<div xml:id="ahsh-l1p1i1t2q2c1">
<head xml:id="ahsh-l1p1i1t2q2c1-Hd1e3729">I, Pars 1, Inq. 1, Tract. 2, Q. 2, C. 1</head>
<head xml:id="ahsh-l1p1i1t2q2c1-Hd1e3732" type="question-title">UTRUM DIVINA ESSENTIA SIT COMPREHENSIBILIS VEL INCOMPREHENSIBILIS<!--4--></head>
<p xml:id="ahsh-l1p1i1t2q2c1-d1e3735">
<lb ed="#Q"/>Quantum ad primum sic obicitur: a. <title>Ierem.</title>
<lb ed="#Q"/>32, 19: <quote>Magnus consilio, incomprehensibilis co<lb ed="#Q"/>gitatu</quote>,
et loquitur de Deo; sed dicendo <mentioned>Deum</mentioned>
<lb ed="#Q"/>dico divinam essentiam, quia dico ipsum sine no<cb ed="#Q" n="b"/><lb ed="#Q"/>tione
personali; et sic loquitur; ergo divina es<lb ed="#Q"/>sentia
est incomprehensibilis.
</p>
<p xml:id="ahsh-l1p1i1t2q2c1-d1e3751">
<lb ed="#Q"/>b. Item, <name>Damescenus</name><!--5-->: <quote xml:id="ahsh-l1p1i1t2q2c1-Qd1e3758">Infinitus est Deus
<lb ed="#Q"/>et incomprehensibilis</quote>.
</p>
<p xml:id="ahsh-l1p1i1t2q2c1-d1e3764">
<pb ed="#Q" n="59"/>
<cb ed="#Q" n="a"/>
<lb ed="#Q"/>c. Item, <name ref="#Augustine">Augustinus</name>, in libro <title>De videndo
Deo</title><!--1-->, ponit auctoritatem <name>Ambrosii</name><!--2--> dicens:
<quote>Plenitudinem divinitatis eius nemo aspexit, nemo
<lb ed="#Q"/>mente aut oculis comprehendit</quote>.
</p>
<p xml:id="ahsh-l1p1i1t2q2c1-d1e3776">
<lb ed="#Q"/>d. Item, communis animi conceptio<!--3--> est quod
<lb ed="#Q"/>finitum non potest comprehendere infinitum. Ergo,
<lb ed="#Q"/>cum<!--a--> intellectus humanus sit finitus, divina es<lb ed="#Q"/>sentia
infinita, ut visum est<!--4-->, est ergo incompre<lb ed="#Q"/>hensibilis
ab intellectu humano.
</p>
<p xml:id="ahsh-l1p1i1t2q2c1-d1e3789">
<lb ed="#Q"/>Contra: 1. Multiplex est cognitio de Deo: est
<lb ed="#Q"/>enim<!--b--> cognoscere de Deo <mentioned>quia est</mentioned>, <mentioned>quid est</mentioned>,
<mentioned>sicut est</mentioned>, <mentioned>quantus est</mentioned><!--5-->. Cognitio prima, se<lb ed="#Q"/>cunda
et tertia non ponunt comprehensibilitatem,
<lb ed="#Q"/>sed quarta<!--c-->, scilicet qua cognoscitur quantus est,
<lb ed="#Q"/>ponit comprehensibilitatem; sed creatura potest
<lb ed="#Q"/>cognoscere quantus est; ergo potest ipsum com<lb ed="#Q"/>prehendere;
ergo est comprehensibilis. — Minor
<lb ed="#Q"/>patet, <title>Rom.</title> l,20: <title>Invisibilia Dei</title><!--d-->. <title>Glossa</title><!--6-->:
<quote>Tam pulcra astra condidit, ut ex magnitudine
<lb ed="#Q"/>eorum quantus esset posset cognosci</quote><!--e-->.
</p>
<p xml:id="ahsh-l1p1i1t2q2c1-d1e3811">
<lb ed="#Q"/>2. Item, <title>Philipp.</title> 3,12: <quote>Sequor<!--f-->, si quo modo
<lb ed="#Q"/>comprehendam, in quo et comprehensus sum</quote>.
<lb ed="#Q"/><title>Glossa interlinearis</title><!--g--><!--7-->:<quote>Si aliquo modo
<lb ed="#Q"/>potero perfecte cognoscere Christum<!--h-->, qui est
<lb ed="#Q"/>summa beatitudo</quote>. Intendebat ergo <name ref="#Paul">Apostolus</name>
<lb ed="#Q"/>quod posset Christum comprehendere; sed non
<lb ed="#Q"/>sequeretur, nisi esset possibile; non esset autem<!--i-->
<lb ed="#Q"/>hoc possibile, nisi totam divinitatem comprehen<lb ed="#Q"/>deret;
ergo est comprehensibilis. — Item, ibidem
<lb ed="#Q"/>super illud: <quote>In quo et comprehensus sum</quote>, <title>Glos<lb ed="#Q"/>sa</title><!--8-->:
<quote>Ut scilicet videam eum sicut est, sicut
<lb ed="#Q"/>ipse me videt sicut sum</quote>; sed constat quod ipse<!--k-->
<lb ed="#Q"/>Christus videbat <name>Apostolum</name> per comprehensio<lb ed="#Q"/>nem;
ergo <name ref="#Paul">Apostolus</name> intendebat ipsum compre<lb ed="#Q"/>hendere.
</p>
<p xml:id="ahsh-l1p1i1t2q2c1-d1e3846">
<lb ed="#Q"/>3. Item, <title>Eph.</title> 3,18: <quote>Ut possitis comprehendere
<lb ed="#Q"/>cum omnibus sanctis, quae sit longitudo, latitudo,
<lb ed="#Q"/>sublimitas et profundum</quote>, scilicet Dei longitudo,
<lb ed="#Q"/>scilicet aeternitatis; latitudo, scilicet caritatis; su<lb ed="#Q"/>blimitas,
scilicet maiestatis; profundum, scilicet
<lb ed="#Q"/>sapientiae Dei<!--9-->. Et sequitur<!--10-->: <quote>Ut impleamini
in omnem plenitudinem Dei</quote>. Ergo vult quod<!--l--> sit
<lb ed="#Q"/>comprehensibilis.
</p>
<p xml:id="ahsh-l1p1i1t2q2c1-d1e3864">
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>4. Item, <title>I Cor.</title> 2,10: <quote>Spiritus scrutatur omnia,
<lb ed="#Q"/>etiam profunda Dei</quote>, id est <quote>facit nos scrutari</quote><!--11-->;
<lb ed="#Q"/>sed quod facit nos scrutari<!--m--> cognoscemus in pa<lb ed="#Q"/>tria;
sed si omnia et etiam profunda Dei cogno<lb ed="#Q"/>scemus,
ergo comprehendemus.
</p>
<p xml:id="ahsh-l1p1i1t2q2c1-d1e3880">
<lb ed="#Q"/>5. Item, <name ref="#Augustine">Augustinus</name>, in libro <title>De anima et
<lb ed="#Q"/>spiritu</title><!--12-->: <quote>Anima, ad similitudinem "totius sa<lb ed="#Q"/>pientiae
facta, omnium similitudines in se gerit</quote><!--n-->.
<lb ed="#Q"/>Anima autem, quia est similitudo Dei, se utitur
<lb ed="#Q"/>ut similitudine ad Deum cognoscendum; sed ipsa
<lb ed="#Q"/>est similitudo totius sapientiae divinae, quae est
<lb ed="#Q"/>ipse Deus; ergo potest se uti ut similitudine ad
<lb ed="#Q"/>cognoscendam totam sapientiam, quae est Deus;
<lb ed="#Q"/>ergo potest ipsum comprehendere.
</p>
<p xml:id="ahsh-l1p1i1t2q2c1-d1e3903">
<lb ed="#Q"/>Solutio: Dicendum quod potest appellari com<lb ed="#Q"/>prehensio
cognitio intellectus apprehendentis sive
<lb ed="#Q"/>adhaerentis veritati<!--13--><!--o-->, vel potest appellari com<lb ed="#Q"/>prehensio
cognitio intellectus includentis. Su<lb ed="#Q"/>mendo
comprehensionem primo modo, dicendum
<lb ed="#Q"/>quod Deus est comprehensibilis, quia intellectus
<lb ed="#Q"/>noster adhaeret veritati quae Deus est; unde
<lb ed="#Q"/><name>Sponsa</name> in <title>Canticis</title><!--14-->: <quote>Tenui eum, non dimittam</quote>.
<lb ed="#Q"/>Et haec comprehensio nihil aliud est quam quae<lb ed="#Q"/>dam
apprehensio. Hoc modo loquitur <name ref="#Paul">Apostolus</name>,
<lb ed="#Q"/>cum dicit<!--15-->: <quote>Sequor, si quo modo comprehendam</quote>,
<lb ed="#Q"/>id est <quote>si quo modo perfecte<!--p--> potero cognoscere
<lb ed="#Q"/>Christum</quote><!--16-->, et istud <mentioned>perfecte</mentioned> attenditur in ad<lb ed="#Q"/>haesione
ad Deum. — Si dicatur comprehensio co<lb ed="#Q"/>gnitio
intellectus includentis: hoc modo facit <name>Au<lb ed="#Q"/>gustinus</name>,
in libro <title>De videndo Deo</title>, <title>Ad Pauli<lb ed="#Q"/>nam</title><!--17-->,
differentiam inter <mentioned>comprehendere</mentioned> et <mentioned>vi<lb ed="#Q"/>dere</mentioned>
dicens quod <mentioned>videre</mentioned> non ponit nisi prae<lb ed="#Q"/>sentiam
rei<!--q-->, <mentioned>comprehendere</mentioned> vero ponit totum
<lb ed="#Q"/>in videndo includere, ita quod de re nihil lateat.
<lb ed="#Q"/>Hoc modo impossibile est Deum comprehendi,
<lb ed="#Q"/>quia impossibile est quod intellectus includat di<lb ed="#Q"/>vinam
essentiam; secundum enim <name>Augusti<lb ed="#Q"/>num</name><!--18-->,
illud solum comprehendere possumus
<quote>cuius fines circumspici possunt</quote>; illud autem
<lb ed="#Q"/>impossibile est in Deo.
</p>
<p xml:id="ahsh-l1p1i1t2q2c1-d1e3960">
<lb ed="#Q"/>Sed obicitur: <quote>Omne simplex, cum non ha<lb ed="#Q"/>beat
partem, cum attingitur, attingitur totum</quote><!--19-->;
<lb ed="#Q"/>cum vero attingitur totum, comprehenditur; cum
<pb ed="#Q" n="60"/>
<cb ed="#Q"/>
<lb ed="#Q"/>ergo divina essentia intellectu humano attingatur
<lb ed="#Q"/>aliquo modo, cum ipsa sit simplex, comprehende<lb ed="#Q"/>tur;
ergo, si cognoscetur cognitione visionis, cogno<lb ed="#Q"/>scetur
cognitione comprehensionis. - Respondeo
<lb ed="#Q"/>quod non sequitur: <mentioned>attingitur totum, ergo com<lb ed="#Q"/>prehenditur</mentioned>.
<mentioned>Comprehendere</mentioned> enim est secun<lb ed="#Q"/>dum
totam substantiam et virtutem et respectum
<lb ed="#Q"/>rem comprehensam includere; <mentioned>attingere</mentioned> vero est
<lb ed="#Q"/>totum ad totum coniungi, quamvis non secundum
<lb ed="#Q"/>totum fiat inclusio<!--1-->. Verbi gratia: linea ducta ad
<lb ed="#Q"/>centrum attingit ipsum centrum, nec tamen compre<lb ed="#Q"/>hendit,
quia non omnem virtutem et respectum
<lb ed="#Q"/>centri respicit; immo infiniti sunt respectus ipsius
<lb ed="#Q"/>centri et virtus infinita ad lineas, quae possunt duci
<lb ed="#Q"/>ab ipso et ad ipsum praeter respectum huius li<lb ed="#Q"/>neae,
sed circumferentia sola ipsum centrum com<lb ed="#Q"/>prehendit.
Secundum hunc modum est dicere
<lb ed="#Q"/>quod intellectus creatus est velut quaedam linea
<lb ed="#Q"/>ducta ad centrum, hoc est simplicitatem divinae
<lb ed="#Q"/>substantiae, quae, secundum esse quod habet in
<lb ed="#Q"/>creatura, intelligitur velut centrum habens vir<lb ed="#Q"/>tualem
positionem in creatura<!--a--> et simplicem;
<lb ed="#Q"/>sed id quod habet esse in se, habet esse velut
<lb ed="#Q"/>in circumferentia infinita, quae non habet princi<lb ed="#Q"/>pium
nec finem, sed in infinitum excedens es<lb ed="#Q"/>sendi<!--b-->
modum in creatura, sicut circumferentia
<lb ed="#Q"/>centrum<!--2-->. Propter quod dicit <name>Trismegistus</name><!--3-->:
<quote>Deus est sphaera intelligibilis,cuius centrum
<lb ed="#Q"/>est ubique, circumferentia nusquam</quote>.
</p>
<p xml:id="ahsh-l1p1i1t2q2c1-d1e4034">
<lb ed="#Q"/>[Ad obiecta]: Ad alias rationes respondendum.
</p>
<p xml:id="ahsh-l1p1i1t2q2c1-d1e4039">
<lb ed="#Q"/>1. Ad primum dicendum quod est cognitio de
<lb ed="#Q"/>Deo per<!--c--> positionem, sicut cognitio de ipso <mentioned>quia
<lb ed="#Q"/>est</mentioned>, et cognitio<!--d--> per privationem, sicut cognitio
<lb ed="#Q"/>de Deo <mentioned>quid non est</mentioned><!--4-->, sicut dicit <name ref="#Dionysius">Dionysius</name><!--5-->:
<quote>Contingit de Deo cognoscere non<!--e--> quid est, sed
<lb ed="#Q"/>quid non est</quote>. Cognitione ergo qua cognoscitur
<lb ed="#Q"/>de Deo <mentioned>quid est</mentioned> non potest cognosci<!--f--> quantus
<lb ed="#Q"/>est Deus; sed cognitione qua cognoscitur per pri<lb ed="#Q"/>vationem
et abnegationem aliorum bene cogno<lb ed="#Q"/>scitur<!--g-->
<mentioned>quantus est</mentioned>: bene enim cognoscimus
<lb ed="#Q"/>quod maior est<!--h--> quam quaelibet creatura et quam
<lb ed="#Q"/>omnes simul, sicut supra dictum est in Quaestione
<lb ed="#Q"/>de cognitione Dei, an cognoscatur quantus sit<!--6-->.
</p>
<p xml:id="ahsh-l1p1i1t2q2c1-d1e4068">
<lb ed="#Q"/>2. Ad secundum dicendum quod loquitur
<lb ed="#Q"/><name>Apostolus</name> de comprehensione quae est<!--i--> secun<lb ed="#Q"/>dum
adhaesionem<!--k--> sive quae est idem quod
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>apprehensio, et non de comprehensione quae
<lb ed="#Q"/>est intellectus includentis. Et prima<!--l--> appellatur
<lb ed="#Q"/>velut comprehensio manu, quia comprehensio
<lb ed="#Q"/>manu non includit necessario totam rem; sic<!--m-->
<lb ed="#Q"/>loquitur <name ref="#Paul">Apostolus</name>: <quote>Ut comprehendam</quote>, id est
<lb ed="#Q"/>ut apprehendam et adhaeream etc. Secunda ap<lb ed="#Q"/>pellatur
comprehensio visu, quia comprehensio
<lb ed="#Q"/>visu non est nisi<!--o--> totam rem includat; unde ipsa
<lb ed="#Q"/>est comprehensio per inclusionem, et non prima.
</p>
<p xml:id="ahsh-l1p1i1t2q2c1-d1e4099">
<lb ed="#Q"/>3. Ad tertium dicendum, secundum <name>Augu<lb ed="#Q"/>stinum</name><!--7-->,
quod illud quod dicit <name ref="#Paul">Apostolus</name> non
<lb ed="#Q"/>intelligitur quod simus <quote>plenus Deus</quote>, sed quod
<lb ed="#Q"/>simus <quote>pleni Deo</quote>; et dicimur<!--p--> <quote>pleni Deo</quote>,
<lb ed="#Q"/>quia intellectus noster secundum suam capacitatem
<lb ed="#Q"/>impletur divinitate. Sed si ipsum comprehende<lb ed="#Q"/>remus
totum, aequaremur ei — quod est impossi<lb ed="#Q"/>bile<!--q-->,
quia cum sit infinitus, nihil ipsum com<lb ed="#Q"/>prehendit
nisi ipse — ex<!--r--> hoc sequeretur, si ei ae<lb ed="#Q"/>quaremur,
quod<!--s--> essemus plenus Deus et quod
<lb ed="#Q"/>in nos verteretur; quod est impossibile. Et propter
<lb ed="#Q"/>hoc dicit <name>Augustinus</name><!--8--> super illud: <quote>Hanc ple<lb ed="#Q"/>nitudinem
Dei quidam in iis verbis sic<!--t--> intellexe<lb ed="#Q"/>runt,
ut putarent nos hoc idem futuros quod
<lb ed="#Q"/>Deus est, dicentes: si aliquid minus quam Deus
<lb ed="#Q"/>habebimus et minores erimus, quomodo <quote>imple<lb ed="#Q"/>bimur
in omnem plenitudinem Dei</quote>? Sed quoniam
<lb ed="#Q"/>implebimur, profecto erimus aequales</quote>. Et certe
<lb ed="#Q"/>ex hoc sequeretur quod essemus Deus, quia nihil
<lb ed="#Q"/>aequale Deo<!--u--> nisi Deus. Et propter hoc dicit<!--9-->:
<lb ed="#Q"/>Detestandus est error iste: non enim sic imple<lb ed="#Q"/>buntur,
<quote>ut sint plenus Deus, sed ut perfecte</quote><!--v-->
<lb ed="#Q"/>sint pleni Deo.
</p>
<p xml:id="ahsh-l1p1i1t2q2c1-d1e4152">
<lb ed="#Q"/>4. Ad quartum dicendum quod verum est
<lb ed="#Q"/>quod Spiritus facit nos scrutari omnia, sed non
<lb ed="#Q"/>secundum omnem virtutem; ideo non est com<lb ed="#Q"/>prehensio.
</p>
<p xml:id="ahsh-l1p1i1t2q2c1-d1e4163">
<lb ed="#Q"/>5. Ad quintum dicendum quod anima est ad
<lb ed="#Q"/>imaginem<!--x--> totius sapientiae, hoc est perfecte et in
<lb ed="#Q"/>genere; unde debet ibi sumi <mentioned>totius</mentioned> pro <mentioned>per<lb ed="#Q"/>fecte</mentioned>.
— Ad aliud dicendum quod anima ad co<lb ed="#Q"/>gnoscendum
Deum utitur se ipsa ut similitudine,
<lb ed="#Q"/>sed non sequitur quod comprehendat, quia totalitas
<lb ed="#Q"/>similitudinis non attenditur quantum ad aequalita<lb ed="#Q"/>tem,
sed quantum ad repraesentationem<!--y-->. Unde
<lb ed="#Q"/><name>Augustinus</name>, in libro <title>83 Quaestionum</title><!--10-->: <quote>Ubi
<lb ed="#Q"/>imago et similitudo<!--z-->, non continuo est aequa<pb ed="#Q" n="61"/><lb ed="#Q" n="a"/><lb ed="#Q"/>litas:
ut in speculo est imago [hominis], quia de
<lb ed="#Q"/>illo<!--a--> expressa est; est etiam necessario simili<lb ed="#Q"/>tudo,
non tamen aequalitas, quia multa desunt
<lb ed="#Q"/>imagini, quae insunt illi rei<!--b--> de qua expressa
<cb ed="#Q" n="b"/>
<lb ed="#Q"/>est</quote>. Vel dicendum quod licet possit uti se ut
<lb ed="#Q"/>similitudine ad cognoscendam divinam sapientiam
<lb ed="#Q"/>totam, non tamen secundum totum, sicut superius<!--1-->
<lb ed="#Q"/>dictum est de puncto et linea.
</p>
</div>
</body>
</text>
</TEI>