The General Great Art

...begins with the beginning. Thus, it mediates with the middle. And also through the middle referring to the "middle of junction" mentioned on the previous page: it joins distinct beings into one composite or mixture. But through the middle of measurement: it measures acts / just as the intellect [measures] its own understanding, existing in the middle between the one who understands and that which is understood : and sight [measures] its own seeing. The generator [measures] its own generating / and the judge his own judging : and so on for other similar things.

¶ Through the middle of extremities: there are essences and continuations / just as goodness, which is a simple essence existing as the middle between greatness and duration / having within itself "good-ing" original: "bonificare." Llull creates verbs from nouns to describe the active expression of an essence / existing in the middle between the "good-er" the active principle and the "good-able" the passive principle / which join together in the act of "good-ing": and all three are one undivided goodness: though morally, not at all. These three species of the "middle" are indeed the ladder through which the intellect descends and ascends by investigating the middles of beings. And in a similar way, it follows concerning the "end" original: "fine" / with which the efficient cause brings beings to rest at the ultimate goal. But in the "privative end," it does not rest at all / because it is privative referring to the end of a thing's existence or its lack; a "negative" end: and in the "terminative end" / one being is indeed separated from another: one rest from another. Such an investigation is very useful and clear for the intellect to reach the beings of things.

The yellow triangle¶ By the yellow triangle is understood a universal majority majority: in Llull’s logic, this refers to the state of being greater or more universal to which all other majorities are subordinate. For with this majority / the agent "makes-greater" original: "maiorificat" just as it "begins" with the beginning. And this same logic applies to equality and also minority in its own way.

¶ Just as goodnesses and other substantial things are placed in the category of majority / so goodnesses and other accidental things accidental: qualities that are not essential to a thing's nature, like color or position are reduced to the genus of minority. And in innate substantial goodness, the "good-er," the "good-ed," and the act of "good-ing" are equal by essence. And so it can be said of the intellect and the will / "fire-ness" original: "igneitate" and similar things in their own way. And thus concerning the equality of causal and moral accidents. Indeed, through those three aforementioned species, the intellect shall ascend and descend / so that it may reach the realities of things / as they pertain to the genus of majority, equality, and minority / and also to the substantial and accidental genus. ¶ And this ascent and descent is highly methodical original: "artificialis," meaning "according to the rules of the Art" for acquiring the sciences.

Epilogue¶ We have spoken of the second figure, which is the instrument of the intellect with which it acts upon the first figure / because through "difference" it distinguishes between goodness and greatness and such things: and with "concordance" it finds harmony. And thus for others in its own way. Furthermore, it distinguishes with "difference" within the essence of goodness: through the "good-er" / the "good-ed" / and the act of "good-ing." And with "concordance" it indeed agrees that they are the same by essence naturally: but morally not so / because the difference is not innate but acquired, since they are principles by occasion.

Concerning the third figure, composed of the first and second.