Par.

  1 Pre|      the authority of Scripture itself, but that whatever the conclusion
  2 Pre|      the body of the meditation itself. For I believe that one
  3 1  |     which is also sufficient to itself in its eternal blessedness,
  4 1  |        be, then, a good through itself, since ever other good is
  5 1  |     being alone is good through itself. Hence, this alone is supremely
  6 1  |     which is alone good through itself. For it is supreme, in that
  7 2  |    being, which is good through itself; so it is necessarily inferred
  8 2  |          which is great through itself. But, I do not mean physically
  9 3  |        and which exists through itself, and is the highest of all
 10 3  |        separately, each through itself, or they exist mutually
 11 3  |        separately, each through itself, there is, at any rate,
 12 3  |      able to exist each through itself. But, there can be no doubt
 13 3  |     able to exist, each through itself. More truly, then, do all
 14 3  |        one being exists through itself. Whatever things there are
 15 3  |          and this alone through itself. But whatever exists through
 16 3  |      which alone exists through itself. Therefore, that which exists
 17 3  |       that which exists through itself exists in the greatest degree
 18 4  |     equally so great, either is itself what they are, that is,
 19 4  |         than their very essence itself, just as they have not more
 20 4  |        it is what it is through itself, and all existing beings
 21 4  |       that which exists through itself, and through which all other
 22 4  |      the highest exists through itself, and all others through
 23 4  |       Essence, which is through itself good and great, and through
 24 4  |     good and great, and through itself is what it is; and through
 25 5  |      this Nature exists through itself, and other beings through
 26 5  |       it derives existence from itself, and other beings from it. ~
 27 5  |      that Nature exists through itself, but other beings through
 28 5  |   Nature derives existence from itself, but other beings from it.~ ~
 29 6  |        For, what exists through itself, and what exists through
 30 6  |         whatever it is, through itself, and all other beings are
 31 6  |       how does it exist through itself? For, what is said to exist
 32 6  |     exists through another than itself, and is of later existence,
 33 6  |        is it later or less than itself or anything else. Therefore,
 34 6  |     could be created neither by itself, nor by another; nor could
 35 6  |       nor by another; nor could itself or an other be the matter
 36 6  |      created; nor did it assist itself in any way; nor did anything
 37 6  |     nothing, it does so through itself, or through another, or
 38 6  |       it does so either through itself or through another.~But
 39 6  |        But nothing can, through itself, derive existence from nothing,
 40 6  |     then, does not exist before itself, by no means does it derive
 41 6  |        it derive existence from itself.~But if it is supposed to
 42 6  |        is it what it is through itself, but through another.~Again:
 43 6  |       it does not exist through itself, or derive existence from
 44 6  |        or derive existence from itself, or else it is itself nothing.
 45 6  |      from itself, or else it is itself nothing. It is unnecessary
 46 6  |         nothing; since, through itself and from itself, it is whatever
 47 6  |         through itself and from itself, it is whatever it is.~Finally,
 48 6  |     understood to exist through itself, and to derive existence
 49 6  |        to derive existence from itself: it did not create itself,
 50 6  |       itself: it did not create itself, nor did it spring up as
 51 6  |        did it in any way assist itself to become what it was not
 52 6  |        lucent, through and from itself. For, as are the mutual
 53 7  |      the supreme Nature or from itself, or from some third being --
 54 7  |    beings, which exists through itself, and the universe of beings
 55 7  |         some sort exist through itself and so through another than
 56 7  |     since nothing is other than itself, or later than itself, it
 57 7  |      than itself, or later than itself, it follows that nothing
 58 7  |         material existence from itself.~But if, from the material
 59 7  |  material of the supreme Nature itself, any lesser being can derive
 60 7  |       through the supreme Being itself. Hence, the supreme Being,
 61 7  |         supreme Being, which is itself the supreme good, is by
 62 7  |       supreme Essence, nor from itself, nor from another, it is
 63 7  |    other instrument or aid than itself. But all that it has created,
 64 7  |      nothing, alone and through itself, the world of material things,
 65 8  |        was created from nothing itself (de nihilo ipso), that is,
 66 10 |     these things in his thought itself; just as when an artisan
 67 10 |     mind thinking of the object itself.~This last, then, should
 68 11 |   expressed, as it were, within itself the whole created world,
 69 11 |         either frame a model in itself, or make its creatures what
 70 11 |         through this expression itself.~ ~
 71 12 |      through nothing other than itself; and whatever.it created,
 72 13 |      being alone exists through itself, and others through another
 73 13 |       being alone lives through itself, and others through another
 74 13 |      been created lives through itself, necessarily, just as nothing
 75 14 |        is clear that this Being itself, is what supports and surpasses,
 76 15 |    exists through no other than itself, whatever there be that
 77 15 |      the term supreme, taken by itself, does not describe that
 78 15 |     since none of them taken by itself represents the essence of
 79 15 |         not just, yet, taken by itself, it is not better not to
 80 15 |         none of these, taken by itself, describes the substance
 81 16 |       Hence, the supreme Nature itself is not just, except through
 82 16 |        another, and not through itself. But this is contrary to
 83 16 |  whatever it is at all, through itself and not through another.
 84 16 |         be just, except through itself, what can be more clear
 85 16 |        than that this Nature is itself justness? And, when it is
 86 16 |         that it is just through itself. And, when it is said to
 87 16 |         said to be just through itself, nothing else is understood
 88 16 |     which is in question, is in itself, what truer answer can be
 89 16 |        that the Nature which is itself justness is just. For, since
 90 17 |       no one of these, taken by itself, is the whole of what man
 91 18 |     this either from or through itself, or from or through another,
 92 18 |       inception from or through itself, although it exists from
 93 18 |         exists from and through itself. For it so exists from and
 94 18 |         exists from and through itself, that by no means is there
 95 18 |         exists from and through itself, and another through which,
 96 18 |      not begin through or from, itself.~Seeing, then, that it has
 97 18 |        neither through nor from itself, and neither through nor
 98 18 |     perishes. But this Being is itself the true and simple, unmixed
 99 18 |     supreme Nature, since it is itself the supreme Truth.~ ~
100 19 |        that Being which through itself brought into existence what
101 19 |        nothing, as an entity in itself, which signifies not anything,
102 20 |       without it; if this Being itself exists nowhere or never,
103 20 |        if it is said that it of itself exists finitely, at some
104 20 |      power is nothing else than itself, by no means does its power
105 21 |       in discussion directed on itself alone.~First, then, let
106 21 |   eternity is nothing else than itself. The supreme Being, then,
107 21 |     only that it exists through itself, and without beginning and
108 22 |         law of all things which itself created from nothing, is
109 22 |     contains and includes under itself all these things which it
110 22 |      time, and has not taken to itself distinctions of place or
111 24 |      which is nothing else than itself, is immutable and without
112 24 | eternity, which is never unlike itself, rather than a changing
113 24 |        ever in some sort unlike itself?~Hence, if this Being is
114 25 |    substantially identical with itself, sometimes exist as different
115 25 |         exist as different from itself, at any rate accidentally?
116 25 |       would be conceived of, as itself variable.~Whence this conclusion,
117 25 |    substantially identical with itself; and it is never in any
118 25 |       in any way different from itself, even accidentally. But,
119 26 |         Being, which is through itself whatever it is, and which
120 26 |       all natures, derives from itself, without the help of another
121 27 | included, which neither divides itself into more substances than
122 28 |   character, it is rightly said itself to exist simply, and absolutely,
123 29 |    could not be created through itself. For nothing can be created
124 29 |  nothing can be created through itself, since every creature exists
125 29 |       nothing exists later than itself.~The alternative remaining
126 29 |      Therefore, this expression itself can be conceived of as nothing
127 31 |         CHAPTER XXXI.~This Word itself is not the likeness of created
128 31 |       have been created through itself? For, if it is itself the
129 31 |   through itself? For, if it is itself the true likeness of mutable
130 31 |    supreme Truth, which is also itself supreme Truth, will experience
131 31 | attributes which, taken each by itself, reduce an essence to less
132 32 |         would the supreme Being itself, perhaps, which is the Word
133 32 |        Would it not conceive of itself? But how can it be even
134 32 |       time does not conceive of itself; since a rational mind can
135 32 |      mind can remember not only itself, but that supreme Wisdom,
136 32 |  conceive of that Wisdom and of itself? For, if the human mind
137 32 |    concept of that Wisdom or of itself, it would not distinguish
138 32 |        it would not distinguish itself at all from irrational creatures,
139 32 |         in silent meditation by itself, as my mind does now.~Hence,
140 33 |        supreme Wisdom expresses itself may most fitly be called
141 33 |      rational mind conceives of itself in meditation the image
142 33 |         meditation the image of itself arises in its thought, or
143 33 |      the thought of the mind is itself its image, after its likeness,
144 33 |     able, in the mental concept itself. And the more truly it succeeds
145 33 |     does it think of the object itself; and, indeed, this fact
146 33 |      then, when it conceives of itself in thought, has with itself
147 33 |     itself in thought, has with itself its image born of itself
148 33 |        itself its image born of itself that is, its thought in
149 33 |         thought alone, separate itself from its image, which image
150 33 |    Wisdom, when it conceives of itself by expressing itself, begets
151 33 |         of itself by expressing itself, begets a likeness of itself
152 33 |    itself, begets a likeness of itself consubstantial with it,
153 33 |       express the created world itself by a word corresponding
154 33 |         by a word, belonging to itself? For what he expresses,
155 34 |      especially since that Word itself is coeternal with him who
156 34 |    always in respect of the art itself nothing else than what that
157 35 |       or howsoever it exists in itself, is very life and truth
158 36 |        Creator, than it does in itself, in the same degree in which
159 37 |      his Word, did not the Word itself also create all things?
160 37 |  Essence, through no other than itself, alone created all things
161 44 |     Wisdom is ever wise through itself, so the supreme Essence
162 44 |     Essence ever exists through itself. But, the perfectly supreme
163 44 |       it be wise except through itself.~Much more, then, the eternal
164 44 |       could not subsist through itself, but must subsist through
165 48 |        supreme Wisdom remembers itself, nothing can be more consistent
166 48 |       is not always thinking of itself, though it ever remembers
167 48 |        though it ever remembers itself, it is clear that, when
168 48 |         that, when it thinks of itself, the word corresponding
169 48 |         if it always thought of itself, its word would be always
170 48 |       the object is the thought itself, formed after the likeness
171 48 |          which always thinks of itself, just as it remembers itself,
172 48 |    itself, just as it remembers itself, that, of the eternal remembrance
173 48 |        without being the memory itself; but he so remembers himself
174 49 | convinced that it can love both itself and him, because it can
175 49 |         because it can remember itself and him, and can conceive
176 49 |        him, and can conceive of itself and of him; for idle and
177 49 |     reason requires, the object itself is loved or condemned. The
178 53 |   supreme Spirit, and yet it is itself with the Father and the
179 54 |          but from their essence itself, which does not admit of
180 55 |        it is examined, declares itself to be the offspring of him
181 57 |    things through no other than itself; since this is true, necessarily,
182 57 |           So that, though it is itself essentially spirit, as are
183 57 |    should have a name proper to itself. And, indeed, if this love
184 62 |       is not born of the object itself, since that is absent from
185 62 |         from the present object itself.~But in the supreme Being,
186 63 |       it appears that this Word itself can in no wise be called
187 63 |      either the image or son of itself, or of the Spirit proceeding
188 63 |        from it. For, neither of itself nor of a being proceeding
189 63 |        in its existence imitate itself or a being proceeding from
190 63 |         a being proceeding from itself. For it does not imitate
191 63 |         For it does not imitate itself, or take on a like existence
192 63 |     take on a like existence to itself, because imitation and likeness
193 64 |      how it knows and expresses itself, of which nothing or scarcely
194 65 |       not precisely as it is in itself, but through a likeness
195 65 |     Nature, and yet this Nature itself remains not the less ineffable,
196 65 |     conception of which my mind itself attempts to achieve through
197 66 | correctly what opinion the mind itself ought to form regarding
198 66 |          through which the mind itself can most successfully achieve
199 66 |       the rational mind devotes itself to learning its own nature,
200 66 |      carelessly it contemplates itself, the farther does it descend
201 67 |         CHAPTER LXVII.~The mind itself is the mirror and image
202 67 |       to face. For, if the mind itself alone among all created
203 67 |        conceiving of and loving itself, I do not see why it should
204 67 |          at any rate, it proves itself to be the more truly the
205 68 |        creature ought to devote itself to nothing so earnestly
206 68 |         goods, as this Being is itself the supreme good; nay, that
207 68 |      that Being is good through itself, and nothing else is good
208 68 |    Being, unless it has devoted itself to remembering and conceiving
209 69 |     life, if it forever devotes itself to loving the supreme life.~
210 69 |         truly secure from death itself and from every other trouble.~
211 70 |   CHAPTER LXX.~This Being gives itself in return to the creature
212 70 |   creature, which is useless to itself without this love, is with
213 70 |        demands such love toward itself, also requires that it be
214 70 |    loves and desires it, except itself? For, whatever else it grants,
215 70 |       does not wish to be loved itself, but wishes another to be
216 70 |    should, it earnestly devotes itself through love to longing
217 71 |        since it does not employ itself to the end for which it
218 74 |       no means be able to train itself in this purpose, if it despairs
219 77 |    offers, but rather exercises itself in an abundance of works,
220 79 |     CHAPTER LXXIX.~This Essence itself is God, who alone is lord