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# Title: The True Intellectual System Of The Universe (shelfmarks Leibn. Marg. 137, Stück 1; Leibn. Marg. 137)
# Folio 464, page id 1066509719:0484
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# Model: FoNDUE-GD_v2_ft_Leibniz, run 74, 2026-09-06T16:05:13Z — 56 lines, status machine
# Lines: 56 recognised, mean confidence 0.86
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De noria not CuE OA
BOOKI.
But neither cher, who held the Supreme Deier to be au Tmmor
able Mind or intellect, Superiour to the Mundane Soul (25 Aristot
and Xenocrates) did suxpose thac Mundane Soul and the mhole Woridu
co hare depended uxon mang such Immorable incellects Self exilt.
ent, as their First Cause, buc ouly uxon One: nor cher, Wrho admIC
fins a Trinity of Divine Hypostases, made the Supreme Deity prOPer
lr, cobc a Monad abore Mind or Intellect, did conceirethat intellec
cohare depended uxon Many suct Monads, a5 F irst Principles Co.
ordinate, Dutuxon one onty. From whence it plainly appears, thal
the Pasan Theologers, did almays reduce chines under a Monarchy
and acknom ledse not Many Independent Deities, Dut one 2 niversat 
men (Whether called Soul, Or Mind, Or Monad) as the Fead ot al
Thoush ic hach been already declared, chac thole Pasans, wrtic
ere Trinitarians, especially the Platonists, d0 otten talse chole Htict
Three Fypostases subordinate (a Monad, Mind and Sonl) all tosethe
COx the ro Deior, Or One Supreme Numen; as suppolins au extraordinals
Lind OE Unity, in that Frinity OE Hypostases, and (0 a5 it Wete, a ce
tain Latitude and Gradation, in theDeity.
Whereby chemay Tuo chines may be observed, concernine che
Pasan Theologers; First, that accordins eo them generally it
irtiole Corporeal Syltem, was noc a Dead Thine, like a Machin 
Automaton Arcificially made by men, BuE chac Lise aud sout na
mineled wich and diftuscd choroush it AII: infomuch chat ariscota
himsclE, taxes those, wrho made thC World tO cOnSt OE noctins Ou
Monads or atoms altozettex Dead and Tnanimate, as beine cherelo
a kindot atheists. Secondly, Thac hon much soever some ot theu
supposed che supreme Deity and First Cause, 1o be Elerated abore
Hcaren and Corporeal Worid, yet didchey noc cheretore concett
cicher che Worid to be quite Cut osftrom chat, Ox thatsrom che Worte
Coas co have no commeree wich it nor insuence upon ic; but as 
proceeded trom this First Cause, (0 did they suppole thatto be clo
ly and intimately united ith all those Emanations trom il letus
(chouxh wictiout Wixcure and Contusion) and all 10 sublitt in ic, anc 
P. 100. Par. pervaded by ic. Plutarch in hiis Placonicte Oveltions, propouuc
ehis amons ( therest, Ti d nOTE  arcorel rco Dedv naig dvrcv u, non
ud regocire; Why Plato called the Fiehest Cod, the Father and a
ber os al3 T0 Wwhich heantvers in the First place thus,  utr, dec
vse ies  aerbeconcov nae rre 631, rourru5 3  cencoycor n,  à uqu
That perhapshemas called the Father of all the Crenerated Cods, and
men, but the Mlaker of the Trrational and Tnanimate thines os ibe Woric
Buc asterward he adds, Thac chis Highest Ood, mistit cheretore 
Ayled che Father oF the whole Corporeal Worid allo, a5 Wel a
ehe Matcer, becaule ic is no Dead and lnanimace chins, but enduca
ithLite; Eu lix ge enoi5 n givrol5 3. u, no1 58 pti 0105 oinod d uo5
ipertus, n AvegC dupusejoc n aevse cartos, ae mMhanlat rd 3c o éexor. à no 3
Pertiocertos aezu n, derajus eyneneata 22 Tenrco deot1, n, ovvéxd rud qul
ae no na Cua nai pbe cor ZORV ZS relvevore vo5. Erei roivv S X NaC, Werdts
26o 105, 5dl ovnex cos paLioIS nomjuaco EoImEV, ces esu ar coieu nonin
ures ual desruros, no o dees ernarto decr aiae icuro rin vanis narepuses, c
all
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