Page 39.
Quot Graios Latia donasti veste, quot artem  Tuque salutarem partibus accumulus!

How many you have presented Greeks with Latin garment, how many the skill and you I might greet to the parts [accumulus]! 

Nil metuis fucos:

The nothing you fear the dyes: 

 veterum monumenta repurgans  Eruis tenebris, publica vota iuuas.

The memorials of the ancients recleansing with Eruas with the darknesses, you help the public vows. 


Page 763.
ARGUMENTUM MARSILII FICINI FLORENTIni in Critiam, uel Athlanticum.

The proof [marsilii] fig-derived [florentini] into Critia, even Athlanticum. 

Plato noster officiosi bimus patrie sue filius Laudauit eam in Menexeno ex rebus contra orientales,   laudat rursus in Critia ex rebus contra occidentales strenue gestis.

Two years old our Plato dutiful paternally you accustom! the son s/he/it has recommended her/it in Menexenus out of the things against the eastern, he recommends anew in Critia out of things borne against the westerly energetically. 

 Atque utrobique commendat ex   multis, tum dei, tum nature artisque muneribus:

And in both places s/he/it entrusts out of the much, then of the god, then O soon being born and with the close services: 

 simulque commonefacit omnes ne patrie sint ingrati:

And likewise s/he/it recalls the all not paternally are unpleasant: 

ac dum uirtutem Atticam tam orientem quam occidentem plagam superasse commemorat, interea docet et omnia do mart uirtute, et uiros uirtute praeditos, tu in occidentibus, id est rebus aduersis,   tum in orientibus, hoc est secundis recte feliciterque se gerere.

And while s/he/it recalls to have overcame the Attic manliness so Eastern lands as the west the snare, meanwhile s/he/it teaches and I give all March with the manliness, and the gifted men with the manliness, you in the wests, it is with the opposite things, then in Eastern landses, this is with the second rightly and happily with himself to bear. 

Nec iniuria post Timaeum de mundi generatione, legi uult Critiam de antiquitate mundi.

Nor the injury after Timaeus from the generation of the universe, is willing to be gathered Critia from the antiquity of the universe. 

Videtur autem neque huic historie finem imposuisse,   neque sequentem historiam sub Hormocatis titulo promissam composuisse.

But s/he/it is seen nor to this history the boundary to have imposed, nor the following flowing history under Hormocatas with the title to have composed. 

 Hanc autem non fictam quidem, sed ueram historiam  extitisse, constat.

But this indeed not feigned, but the true history to have stood out, s/he/it agrees. 

 Primo quidem, quia ubicumque fingit aliquid, solet fabulam nominare.

Indeed at first, because wherever s/he/it moulds some, s/he/it is accustomed to name the story. 

 Hic uero tanquam historiam audet asseuerare.

Truly this as intends to profess the history. 

 Deinde idem omnino asserit in Timaeo, appellans rem miram quidem, sed omnino ueram.

Then entirely s/he/it asserts same in Timaeus, indeed calling the wonderful thing, but entirely true. 

 Et a quibus accepta sit di  ligenter utrobique recenset, scilicet a maioribus suis atque gentilibus.

And from which the allotment s/he/it may be the gods more bind-ently in both places s/he/it reviews, of course from the more great with his/her/their and family-. 

Critias enim hic ab auo Critia, ille uero a Solone patruo  suo, qui literis quoque mandauit, Solo ab Aegyptius sacerdotibus.

Indeed Critias this from the grandfather with Critia, truly that one from Solon with his/her/their paternal uncle, which to the letters likewise has entrusted, I solace from Egyptian the priests. 

Praeterea Proclus Marcelli cui usda de rebus Aethiopum adducit historias, in quibus haec manifesti Bime confirmantur Aethiopum rebus gestis inferta.

Besides Proclus of Marcellus to which ~burned from the things of Ethiopians persuades the histories, in which these stuffed detected two years oldly are strengthened with the things borne of Ethiopians. 

 Et si Platonicorum nullus historiam  negat:

And if the nobody of Platonic denies the history: 

 Porphyrius tamen, Proclus, et ante hos Origines, allegoriam insuper uolunt physicam continere.

Yet Porphyrius, Proclus, and before these Origins, above they wish to hold the natural allegory. 

Quos equidem uereor ne si conentur singula allegorie ad unguem accommodare, ab ipso Platone derideantur, in exordi Phaedri curiosas  nimium in huiusmodi rebus allegorias sub persona Socratis irridente.

Which truly I fear not if the one-each allegories towards the nail to adapt attempt, from him/her/itself Plato they may be mocked, in careful of the beginning of Phaedo excessively in of this kind with the things the allegories under person ridiculing of Socrates. 

 Verum ne Anagogicum sensum, quo prorsus neglecto  nemo sit Platonicus, omnino negligere uideamur, Pallas quidem sit numen intellectuali uitae presidens, Neptunus uero numen fouens generationem atque gubernans.

Truly not Anagogicum perceived, where forwards with the disregarded the nobody may be Platonic, entirely we may be seen to disregard, indeed Pallas may be the god presiding to the intellectual life, truly Neptune the god favouring the generation and steering.

Athenienses figurae sint animarum intellectu solo uiuentium, nominumque similium.

Athenian shapes may be with the only comprehension of the souls living, and of the like names. 

 Atlantici uero figurae numinum generationi fauentium, animarumque corporibus coniunctarum ad generationis  officium totiusque ornatum.

Truly of Atlanticus of the shape of the gods favouring to the generation, and with the bodies of the adjoining souls towards the duty of the generation and more whole equipping. 

Conuenienti bime uero per occidens, per mare, per insulas, per uarias locorum partitiones,   ipsa generationis materia mobilitasque diuersa significatur.

O two years old with the fitting truth through the sunset-, through the sea, through the islands, through the different distributions of the places, diverse themselves the matter and the mobility of the generation s/he/it is signified. 

 Bellum praeterea sit studiosa contentio, per quam superiora numina, inferiora assidue in se convertunt, et animas quasi ferro et igni a materia motuque segregant.

The war besides s/he/it may be the eager stretching, through which the more above gods, more below continually in himself they turn, and they remove the souls as if with the iron and with the fire from the matter and with the movement. 

 Proinde quod   Neptunus ex muliere filios procreauit, intellige uel ex terra genuisse, uel afflatu quodam ex priori uiuendi forma in alteram formam regenerasse.

Hence because Neptune out of the woman has begat the sons, you understand! even out of the land to have begat, even with blowing the certain out of the more previous form living into the one form to have reproduced. 

Quinque uero partus, quinque sunt forme corporum, quas in hoc materia mari perpetua  agitatione componit, scilicet lapides, metalla, plantae, animalia partim ratione carentia, partim praedita ratione.

With the five truth the births, five they are warmly of the bodies, which in this the continuous matter with the male with the brandishing composes, of course the stones, the metals, of the cutting, the animals missing partly with the account, partly with the gifted account. 

 Decem uero filius sunt, quolibet enim partu gemini concreantur.

Truly ten the son they are, indeed where you please with bearing the twins are created together. 

 Nempe in quouis composito elementalis coalescit uirtus,   simulque virtus quaedam coelestis infunditur, quam medici uirtutem nominant specialem.

Truly in any-you-please well-arranged the element-al manliness coalesces, and likewise the certain heavenly manliness is poured in, as the doctors name the specific manliness. 

Ex geminis autem quinque partubus decem fily computantur.

But out of the twins with the five births ten of the ~son they are reckoned. 

 At quinque zone siue ap irae arc em Neptueam circundantes, quinque sunt ap bae rarum  naturae, coelestis, ignea, aerea, aquea, terrea.

But five zones or if you fasten! the angers surrounding you protect! you buy! Neptuea, five are you fasten! with Baiae rare the natures, of the divinity, fiery, coppered, [aquea], earthly. 

 Partim uero terrenas ait, partim aqueas, ut statum in rebus significaret et motum.

Truly partly s/he/it says earthly, partly [aqueas], in order that s/he/it was signifying the position in the things and moving. 

 Communis uero per omnes meatus, mutuam inter sererum significat genituram.

Truly of the common property through the all movements, s/he/it signifies borrowed between [sererum] soon begetting. 

Commemorat et  metalla, ut per septem metalla, septem planetarum in fluxus intelligamus, generationem omnium moderantes.

S/he/it recalls and the metals, as through seven metals, of the seven planets into the flowings we may understand, the generation of the all guiding. 

 Auram  quidem Soli, Argentum Lunae, Plumbum Saturno, Electrum Ioui, Ferrum et aes Marti, Veneri orichalcum, Mercurio Stannum Platonici tribuunt.

Indeed the breeze to Sun-god, Argentum Lunas, Plumbum with Saturn, Electrum with Jupiter, Ferrum and the money with Mars, to Venus the brass, with Mercury Platonic they divide Stannus. 

 Mensurae uero earumque numeri partim ex historia, partim ex architecture ratione ducantur.

Truly the measures and of them of the number partly out of the history, partly out of the account of the architecture they may be led. 

 Nonnihil tum operis, tum eloquy gratie decorique attribuendum.

In some measure then of the need, then of the ~eloquence to the gratitude and to the glory assigning. 

 Sed de allegoria ferme iam satis.

But from the allegory nearly now enough. 

 Iam  uero sic libri huius mysteria confirmemus.

Truly now thus we may strengthen the mysteries of the book this. 

Platonici deos quidem alios, ut eorum uerbis utar, supercaelestes, alios uero coelestes, et alios subcoelestes esse putant.

Indeed Platonic the others gods, in order that with the words of them I use, super-celestial, truly the others the divinities, and the others under-divinities they think to be. 

 Et primos quidem filios dei, sequentes uero omnes deorum filios nominant.

And indeed the first the sons the gods, truly they name all the following sons of the gods. 

 Rursus in primis ampli bimam prouidentiam, in secundis minus amplam, intertius ad angustiora redactam collocant, utpote qui iam certis terrae plagis rerumque generibus diuina distributione praesint, quem admodam et coelestes alit, alys coeli partibus stellisque preponuntur.

Anew in the firsts great the two years old foresight, in the successes less the opportunity, the in-third towards the more narrow they arrange reduced, as which now to the certainties the lands of Plagius and of the things to the species with the divine division may be present, which ~applied and it feeds the divinities, with the ~wings the skies with the parts and with the stars are placed in command. 


Hi ergo subcoelestes dius certo quodam ordine, alius gentes alias gubernandas ab inition susceperunt.

Under-heavenly these therefore by day with the reliable certain with the rank, they have undertaken the others tribes requiring-to-be-steered of the other from the beginning. 

 Ab initio inquam uel geniti mundi, uel generis humani regeniti.

From the beginning I say even of the begotten universe, even of the human specie begat again. 

 Siquidem post ingentes terreni orbis illuuiones, Plato homines arbitratur eiusmodi deorum opera ex ipsa terra ueluti matre diuinitus  generari.

Accordingly after the huge of the earthly circle [illuuiones], Plato observes the men of this sort the needs of the gods out of him/her/itself land just as with the mother divinely to be begat. 

 Posse enim illos gignere, per Ideam uidelicet humanam quasi semen.

Indeed to be able to beget those ones, through human Idea clearly as if the seed-germ. 

 Posse et terram parere, nouo abundanteque humore perfusam, et accedente calore foecundam, siue post aquarum colluuiones sequantur tepidi soles, siue post  uasta quaedam incendia pluuiae uberius affluant.

To be able and the land to bear, with the new and abundant with the moisture overspread, and with the approaching heat fertile, or if after the jumbles of the waters warm they may follow you become accustomed to, or if after the huge the certain fires of the rain more prolifically may abound. 

 Homines uero a dius e terra progenitos, Heroes nominant, qui a parentibus occulta quadam mentis ad mentem persuasione recti ab initio multa per secula fuerint.

Truly the men begat ah by day out of the land, Heros name, which from the parents the hidden certain of the mind towards the mind with the much persuasion right from the beginning through the worlds will have been. 

 Quoniam uero longo temporum tractu:

Because with the long truth of the times with drawing: 

 tam diuina uirtus ingenius insita, quam terrae foecunditas minuitur paulatim:

So the divine inserted manliness the in-guardian spirit, as the fertility of the land is lessened gradually: 

 unde et animi diuinitatis omnino expertes, et corpora antique foecunditatis uacua prorsus euaderent:

From where and the without intellects of the divinity entirely, and the empty bodies in the old way of the fertility forwards might evade: 

 deus iterum terram, uel diluit uel incendit, genusque nostrum in antiquam restituit dignitatem, coelestibus uidelicet motionibus sic a motore contemperatis, ut coeleste fatum semper cum prouidentia diuina concurrat.

The god again the land, either has diluted or has roused, and our specie into restores the old dignity, clearly with the heavenly motions moderated thus from the mover, in order that the astronomy spoken always with divine foresight assembles. 

* Metalla Planetis dicata.

* The dedicated metals with Planetas. 


Page 764.

Profecto quem admodam medici quolibet humano corpore, ita Platonici de toto genere iudicant.

Surely which ~applied of the doctor where you please with the human body, thus Platonic from the whole specie they judge. 

 Medici enim aiunt, uitam in naturali quodam humore, et tali  consistere, posseque perpetuo prorogari, si modo et quantus ille restauretur et qualis:

Indeed the doctors say, the life in certain physicist with the moisture, and with the such to stand, and to be able to be prolonged constantly, if with the manner and the how great that one may be restored and such: 

 non prorogari uero, ubi non talis  refluit, qualis effluxerat, et si tantus.

Truly not to be prolonged, where not the such flows back, the such had disappeared, and if so great. 

Perinde ac si quis ex dolio uini pleno impleret quotidie pateram, statimque dolio, aquae tantundem infunderet.

Likewise and if which out of the full earthenware vessel of the wine was satisfying daily the bowl, and at once with the earthenware vessel, of the water just as much s/he/it might pour in. 

Sic enim continue aequalis in dolio esset humor, set non similis, dissimiliorque quotidie, donec   tandem ex mero iam non aqueum uinum tantum, sed aqua prorsus euaserit.

Indeed thus continuously the comrade in the earthenware vessel s/he/it might be the moisture, but not of the comparison, and more unlike daily, while finally out of the wine now not [aqueum] the so great wine, but the water forwards will have evaded. 

Similiter Platonici diuinam foecundam que  qualitatem et ingenio a dius humano, et corpori a coelo quondam infusam, paulatim putant in qualitatem humanant  uerti, humano hoc subiecto eam naturaliter ita trahente, donec sensim ad ferinam usque degeneret, sed degeneratione tantam non posse a deo rerum ordinatore perpetuo tolerari.

Similarly Platonic which fertile divine character and with the nature from by day the human affair, and to the body from the sky formerly poured in, gradually they think into the character they make human to be turned, with the human affair lying near this drawing I may go naturally thus, while slowly towards the game all the way s/he/it may deteriorate, but is it not that the degeneration so great not to be able to be borne from the god of the things with the continuous ordainer.

Quod autem Plato deos diuersas sortes fuisse nactos, et hic et  alibi saepe ait, intellige illos uni summo sortes distribuenti parere, atque necessario assignatam prouinciam gubernare, Sed  necessitatem in diuinis esse penitus uoluntariam.

Because but O Plato the gods the diverse fates to have been obtained, and this and elsewhere often says, you understand! the fates to bear those ones to the one top distributing, and unavoidably the assigned province to steer, but the need in the prophets to be inside willing. 

 Siquidem apud eos una est patris summi filiorumque uoluntas.

Accordingly at them one s/he/it is the will of the father of the top and of the sons. 

Atqui sicut elementorum partes ea necessitate ad loca propria perferuntur, quae et uoluntas futura est, si modo cognouerit:

But so as those with the need towards the own places are borne the parts of the elements, which and the will s/he/it is the future, if with the manner it has recognised: 

 sic  apud superos ipsa gubernationis assignatae naturalisque effectae necessitas idem est atque uoluntas.

Thus at the those above with him/her/itself of the steering assigned and effected the natural need same s/he/it is and the will. 

 Praeterea quod et hic, et  in Timaeo et Menexeno Atticam regionem esse ingenius inquit in primis accommodatam, meminisse oportet in rationibus hac dere assignandis inter se Platonicos dissidere.

Besides which and this, and into to Timaeus and to Menexenus Attic area to be the in-guardian spirit has said in the firsts fit, ought to disagree to remember in accounts requiring-to-be-assigned with this you may be given between Platonic himself. 

Panaetius enim temperiem aeris inter aestum atque gelu causam arbitratur:

Indeed Panaetius observes the proper mixture of the money between the agitation and the frost the cause: 

 idque ex ipsis Platonicis uerbis in quinto Legum, et Epinomide probat.

And it out of Platonic themselves with the words in the fifth Legum, and with Epinomid approves. 

 Panaetium Longinus arguit, quia regio  illa saepe gelu atque aestu pulsetur;

Longinus has proved Panaetius, because that area often with the frost and with the agitation may be beaten; 

 assignatque in causa qualitatem loci commixtam ex multis atque occultam.

And s/he/it assigns the character intermingled of the place out of the much in the cause and hidden. 

 Quem reprobat Porphyrius quod propriam ingeny causam esse putet corpoream.

Which s/he/it condemns Porphyrius which s/he/it may think the own cause of the ~nature to be corporeal. 

Origenes in comentarius in Timaeum coelestes aspectus influxusque assignat, id ipsum ex octauo de Republica asserens, ubi dicitur, coelestes quosdam circuitus esse causas sterilitatis ac sterilitatis, tum corporum, tum tiam animarum.

Heavenly Origens in the notebook into Timaeus the observed and flowed assigns, it him/her/itself asserting out of the eighth from Republica, where is said, the heavenly certain of the patrol to be the causes of the barrenness and of the barrenness, then of the bodies, then I will move of the souls. 

 At Origenem Proclus ibidem ait ueram quidem ex parte causam assignasse, sed nondum integram perfecisse.

But indeed Origen Proclus in that place says true out of the part the cause to have assigned, but not yet whole to have completed. 

 Ipse uero unam cum Porphyrio rem altius repetens ait:

Truly himself repeating more high says one with Porphyrius the thing: 

 intellectum opificem mundi intellectualem esse mundum, ideoque quasi multiplicem.

The understood intellectual workman of the universe to be the universe, and therefore as if I may multiply. 

 Animam uero mundi esse animalem rationalemque mundum magisque multiplicem:

Truly the soul of the universe to be the animal and rational the universe and more I may multiply: 

 atque proxime adesse uniuerso mundi spacio continuo prorsus atque immobili, ex materia prima et dimensione constanti.

And most near to aid with the incessant whole world of the universe with the space forwards and with the immovable, out of first matter and with the constant measuring. 

 Rursus in ipso spacio ante omnes que generande sunt formas, animam ex rationibus suis ideas sequentibus, alibi alias uires imprimere, quasi anime menti plenae uestigia, ac peculiaria quaedam receptacula formas alibi alias familiariter susceptura.

Anew in him/her/itself space before the all which are O requiring-to-be-begat you form, the soul out of his/her/their following accounts the ideas, elsewhere the others strengths to impress, as if of the full soul to the mind the steps, and the personal certain the receptacles the others forms elsewhere on friendly terms soon undertaking. 

 Tum deos uarios uarias sortitos prouincias, eiusmodi hospitis illustrare, alia quidem alios, atque formare.

Then the different assigned gods the different provinces, of this sort of the host to illuminate, indeed by another way other, and to form.

Animas ergo rationales, postquam elementalem uitam, propriamque elegerint, si forte reuolutione coelesti ad ea loca prae caeteris dirigantur, quae electae iam uiuendi formae potissime congruant, uitae ipsius officium prorsus implere.

The rational souls therefore, after the element-al life, and they will have selected own, if with the strong heavenly revolution towards those places before the others they are directed, chosen which now the forms living O most drunk may agree, the duty of the life him/her/itself forwards to satisfy. 

 Itaque quando ad martiam uel Apollineam uergentes uitam, mox plagam a Marte uel Apolline illustratam  nanciscantur, perfectae uel fortitudinis, uel uaticanis opus absoluere.

Therefore when towards March even Apollinea inclining the life, soon they may obtain the snare from Mars or with Apollo illuminated, perfect even of the strength, even with Vatican- they have freed the need. 

 Quae uero philosophicam uitam elegerint, si regionem afflatam Pallade, Sapientia magnanimitateque simul excellere.

Truly which will have selected the philosophical life, if the area blown with Pallad, with Sapientia and with the magnanimity likewise to excel. 

 Itaque hic et in Timaeuo inquit, Atticam rectionem rectam  a Pallade Sapientiae atque militiae conuenire:

Therefore this and in Timaeuus has said, Attic right government from Pallad to Sapientia and to the campaign to convene: 

 et in quinto Legum ait inspirationem localium deorum atque daemonum circa loca, maximi ad ingenis et mores esse momenti.

And in the fifth Legum says the inspiration of the local gods and of the demons around the places, of the most great about you engender and the customs to be of the moment. 

Requirit uero nonnullam aeris temperantiam, non ut causam, set ne  cause ipsius opus impediatur.

Truly s/he/it requires the several moderation of the money, not as the cause, but not the need of the cause him/her/itself is hindered. 

 Quamobrem loci huius diuersitas non tam efficit diuersitatem ingenius apud Platonicos,   quam suscipit et declarat.

Why the difference of the place this not so s/he/it effects the difference the in-genius at Platonic, as he undertakes and he declares. 

 Tria enim esse putant ad id potiora elementali loco, scilicet tum animae ipsius affectionem siue  naturalem siue electam, tum inspirationem numinum propriorum, tum coelestes influxus:

Indeed three to be towards it more good think with the element-al place, of course then the affection of the soul him/her/itself whether the physicist or if chosen, then the inspiration of the own gods, then the divinities flowed: 

 posse uero id impediri, uel elementali mixtione, uel planetarum noua coniunctione, uel ab ipsis hominibus illata calamitate:

Truly to be able to be hindered it, even with the element-al mixture, even with the new union of the planets, even from themselves men with the inflicted loss: 

 et quae bona desuper infunduntur, inferiorum obstaculo reddi bona.

And which from above are poured in the good, of the more below to the obstacle to be returned the good. 

Qua de re in Legibus disputauimus.

Where from the thing in Legs we have discussed. 

 Sed de his iam fatis.

But from these spoken now. 

 Ex omnibus autem  huius libri mysterios collige una cum prouidentis concurrere humani arbitrium libertatem.

But out of the all one you collect! mysterious of this book when to assemble the arbitration of the foreseeing human affair the freedom. 

 Collige et sententiam Mosaico mysterio similem, homines quondam quan diu in eis diuina quaedam gratia iustitiaque innata uigebat, beatos in quodam, ut aiunt, delitiarum paradiso uixisse.

You collect! and the like opinion with the of Moses mystery, the divine certain the gratitude and the natural cessation of laws was thriving the men formerly as by day in them, the fortunate persons in the certain, as they say, with Paradise of the pleasures to have lived. 

 Postquam uero per intemperantiam et superbiam gratia illa euanuit, in scelera simul et calamitates grauissimas incidisse.

After truly through the extravagance and the arrogance that gratitude has vanished, into the crimes likewise and the most heavy losses to have inscribed. 

 Deum autem aquarum diluuio peccata hominum diluisse.

But God the flood sinned of the waters of the men to have diluted. 

 Quod uero  huic historiae deest, potest summatim ex Timaei prooemio resarciri.

Which to the true this history lacks, s/he/it is able to be restored summarily out of the preface of Timaeus. 

 Est autem historia de rebus gestis ante diluuium.

But is the history from things borne before the inundation. 

Post uero diluuium narraturus, ut arbitror, erat Hermocrates.

Truly after the inundation soon telling, as I observe, s/he/it was being Hermocrats. 

Neque te turbabunt nouem illa annorum milia, si Eudoxum   audieris dicentem annos illos Aegyptiorum non solares fuisse, sed lunares.

Nor yourself the thousands of the years will disturb nine that one, if Eudoxus saying you have heard the those years of Egyptians not solar to have been, but you might make crescent-shaped. 

 Vltima tandem huius libri sententia docet, iouem, id est, deum architectum mundi e sus sede, id est ex sui ipsius intuitu remotissima quaeque minimaque prospicere, atque  ad candem sedem, id est diuinam contemplationem deos omnes subditos sibi conuertere, unde instructi inferiora gubernent.

Finally the most far opinion of this book teaches, Jupiter, it is, the god architect the universes out of the pig the seat, it s/he is out of with considering of his/her/their him/her/itself the most remote each and most small to foresee, and about I may ~sing the seat, it is the divine view the all subordinate gods to himself to turn, from where more below of the equipment they steer. 

 Neque uicissim duo hec illos agere, imo uero assidue contemplando diuina, per illa simul teporalia di  a pensare.

Nor in turn two these those ones to conduct, with the most deep truth requiring-to-be-observed continually you divine!, through warmth-al those ones likewise the gods ah to weigh. 

 Hancipsam sedem ideo medium mundi appellat thronum, quia et inde tamquam  a centro effluunt omnis, et illuc refluunt, et illinc facile cuncta circumspiciuntur atque reuoluuntur.

S/he/it calls Hancipsa the seat therefore of the universe the middle throne, because and thence as from the centre they disappear all, and there they flow back, and there with the easy all they are inspected and they are rolled back.