Vat.gr.244

For that term is the demonstrative of these?, analytical? intention, but the complex is composed into the simple elements from which it is constructed. For if they are from exercises, into the head, hand?, and foot?. And these into flesh?, bones?, and veins?. And these into? phlegm, blood?, yellow bile, and black bile. And of these, the humors are into the four elements: fire, water, air, and earth. And the nutrients toward that which is taken, have a composition? from the four elements.
And from the nutrients, the humors are generated. From the inherent qualities, as in some spirit being constituted, the composite of these whole?. Into things useful for teaching, light, for there are the? physiological matters. And it divides the general into the rest
their nature

and into the orders of the question, which are most necessarily sought, and all may appear by nature? the things toward order, for the beginning of every philosophy is the beginning of principles.
These things then, being about to be placed into the book of another, are placed into the things of human mind
the hypothesis is various

tautology of man. Into the understanding, philosophy is necessary and evident of all things under philosophy. A logical part of philosophy it is. Which
the division

is the teaching concerning syllogisms. For example, into the theoretical and the practical.
The theoretical, into the theological; the practical and the logical, for therein the spirits of? the physiology.
And the theoretical leads back all things which do not concern the mind of the thing, nor courage.
But the practice is concerning the heavenly bodies and the things in the heavens, under which is the physiology. Not, however, of a city?, of nothing, and of fortune; for God is the creator of these.
The practical into three: ethical, political, economic

to it, the practical is divided into the ethical, the political, and the economic. For these are by nature of the syllogisms through virtues, to act, forcing the human, or of the rest of the knowledge for us. Whence to it concerning the things, about which the practice is by nature to help.
And the logical is to it, because it deals with syllogisms, the instrument, evidently.

when

Since the syllogism is in? the intellect and from? the same things they contribute, just as the things above are said concerning nature, for example, the breath toward it most useful?, and of these syllogisms, the truth according to the mind, and if the demonstrative, syllogistic philosophy, but all philosophy searches for the truth and for this reason not all is the demonstrative syllogism, since also to the philosopher and to Plato it seems to be useful.
And this is a terrible thing, and otherwise for all is useful to the dialectical art, but the demonstration toward the syllogism is as a form, and for this reason we say every proposal of philosophy is sacred to the demonstration and to the method and to all the didactic syllogisms of them. This demonstration exists of a human as I say, but this also is the use of the syllogism and not a part. Whence also not wrongly in the physiology, knowing that it is also necessary, we said such things into the syllogisms; for as the philosopher says that it is also proper and fitting to the syllogism. But to close the discourse is useful toward the end of the demonstration. Since therefore toward philosophy they exist as instruments, the logical science. The theoretical is pure, there, the practice being in the things, just as therefore the logical contributes also to all the parts of philosophy. Whence also many of the things are through the knowledge of them. And as we see in the arts that the designs are useful for the bakers and not the things themselves of philosophy, thus also the discourse; but for all, all the instruments, and the logical is useful to all, and toward nature and toward the intelligible.
The whole is said to be as the instrument of the craftsman, and the instrument is self-moving through its own intellect; but these must be sought whether it is a part of philosophy or an instrument.
For some, the Stoics, thought it was a part of philosophy; but those from the Peripatos thought it was an instrument. But those from the Academy say such things are both a part and an instrument of philosophy.
For it truly holds also the syllogism, and itself in itself; wherefore it is also a part of philosophy as in the syllogizing; but others say it is an instrument, such as that toward the knowledge of others, the method is most useful; and philosophy, and the philosopher is using all the logical and the syllogism.
And for this reason, the logical is nothing other than the instrument of philosophy. And these things are thus in the present discourses and syllogisms; but in so far as it makes the questions and demonstrations concerning the things, to it belongs the knowledge; since it contributes toward benefiting philosophy and is an instrument; and it contributes to the philosopher and to the truth.