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# Title: Leibniz-Handschriften zur Theologie LH 1, 1, 4
# Folio 106r, page id 00068281:0207
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54. Oromasdos et Arimanius peut estre des princesdes Ast ques et des Celtoscu fes
H.rosdes (eltoscythes Irmia on Herman
(140) rermumines Germni Hari deti erra.
sulus un Arminiqus plus aperem qua celuu des Crerusques eq Menes, Hermes on Egypte peut estre
 veruis des seltoscylhe setheode dis pater, rentates Laramis ara. Resus Ares, fiet Sicomutata
5s celles mastre de la Greces titans. Geans. midel. Phumoye
(144 Jo2oastre Cerdon, lanes. M
b. Perfictio apparet in completis, seu insalis. hamanu genest fragmenti
necesseafet possibile
confusio in ordinem redit, ut in perspectins, quae certo modo espiri idebent
8) Exumgeratio
in malis, multae domus pauci carceres. Mathriavullo panci valde mali. Hiistoriae usus in malis hefferendist vitentur
homi, hoisie pour le meilleur les haicas du soleil universel er relevent la beaute. Veux
57C
qui eu donne l’effect.
13
les frois primordialites descrmpcanella et leur rayport
in. Bagle demande communt se mut aves lo solt B aglius quaent
quomodo maluilicum summe bonos suncto, potente, spiente. omo in idat, ja vrrzi mari. Beiss Bariu
E Trinite psisat
si sapientia adimx esset junctilas supiemus gradu boni, ut crimen mali
foroastris systemalis exceslentia ee haenomenis consentire. Se. mulaconomeni explicat per pripeipium
caeintallius, utiae pponetara
sirretur a neutio nam simplex est, sed revera ad bontm vendit, per accidens admanm deseriora sequor.
Oprope
sealunt frigidu ext
l1
(53) Melissus dira que l’homrme joivant sordre estoit hemeux mhis qu’il
est rendo matheureux (Fropstre dit, quil fallort le rendre impeccable, hoc saciledictuincongnum facto
hoc est jucundum pro honesto
Hinc neraspla, abolitio hujus specili in qua guorantia eror, malitia se sequuntur
Sy Il doje de quon fai deux principes un faisant lediable auteur du pecte, MoBhecker contre
iutra ninian diaboli potestatem: Apocatastasis panteot contra victoriam diaboli, sed la ipsi
(157) de lapsu di glooti  ne pau
sasusam ex
158) vellat Baglius dici deus velle malum hn solum permittere tribut salvin
Persicius iigo peccati altior eximperse 
medium sed conditio est non abjicatum
quod posilius possit velle portem patris (pio crimer necfinit odem  combinad etecte
(160) jppelotus eddem fere, praestabat
rrectae voruntas: fiermittendum crimen, ne ipse pecces
rectum quin optima, ne ipse peccet, pontne point manque
medomnc (16i1) speciates Baili objectiones
Extupta principis
nuntios expedientis, quibus obstacula ipse parat per llecebras. A posse hoc fferict raivnes probandas
sarlisius ad primi Elihabetam
6e artescue ad puncipem Eersabetam comparat deu cum principe daellum prohibente uttamen
ut eos examinet, sib ipsisque autaliis ostendat
esse in eo duelli prohibendi voluntatem
(164) duri Cartesius
ess coi degina t ad inti
(63) Baylius nullam
eo in situl vol sialia fereeae succurr
deocnetum vorente
de Caligula cdncta alto loco s
ponente, de sathaina Medicea complice  de Sitia Tiberio et filia sejam
62 (166) objectionis quaedam odiosae. de ciudoli mescricordia
nis et motestiae non in de
Tur praedestinatus, objecti difficultes contre les supralapsacres a surle despotitine, et surmne
consideratio meta sysica contra causam moralem moralis mali. Ex eoquod solaom non omne possibile
vigation de se croire elu sans fondement
existat, confundunto prias necessitates Falsum deum semper melius potrissi
tium, spicure chuisoppes ciceron
(169) Epicurus ad contrad
er cogsippu ab proea gnagtinquo
amplus de 64 saglius ample de hac
d pitibi le non evemen
sirussippus non adeo pro necessitar
Abaclardi sententra (cristdiclefi et Hbbesii cujus ration respondetur
quam vulgo, putant de praeterii necessibite
1s non omnes Rgmanisci veri Baglius contrah anc opinionem eex stentia nus
66 regulua non implicante adpossibilitatem est hujus definitio sed ipse confundit impossibile cum eo
quod e non est eligendum. spincta nccessitutam facit melasysicam, ut angulus sermareuli rectus
necessitas bruta
vtrari quidam deumi facunt indifferentem. Telix necessita recte agendi in sapient
Eadiffeent
6)Ci postila deo arbitraria quae nostra ses aut certibudi; ne promissis quidem obligatur
(179) Tuia dogmata improbanda, jostitida arbitrariam esse, deum non esse ei astrictam, eam quam dens
tatis dens trannicus esse posset aut malum principium, et
(1.) De jure de absoluto in creataras male quidam supracapsarii, Apologia satomi
observat non esse nobis notam.
per Ainypagdie imledurabequ
easder
129) autus non recunit ad desposismum, sed ad sapientiam. cn
caglius contra detensores instataae ab arbitiopendentis Viitas ad perfectionem 
i oti ae u ri reia ate etie us te ie rta ata ati  106 3