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physical things … that is； from real entities； proceeding； as far as may be；
according to the series of causes； from one real entity to another real entity；
never passing to universals and abstractions； either for the purpose of
deducing some real entity from them； or deducing them from some real
entity。 （4） Either of these processes interrupts the true progress of the
understanding。
＇100＇ （1） But it must be observed that； by the series of causes and
real entities； I do not here mean the series of particular and mutable things；
but only the series of fixed and eternal things。 （2） It would be impossible
for human infirmity to follow up the series of particular mutable things；
both on account their multitude； surpassing all calculation； and on account
of the infinitely diverse circumstances surrounding one and the same thing；
any one of which may be the cause of its existence or non…existence。 （3）
Indeed； their existence has no connection with their essence； or （as we
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have said already） is not an eternal truth。
＇101＇ （1） Neither is there any need that we should understand their
series； for the essences of particular mutable things are not to be gathered
from their series or order of existence； which would furnish us with
nothing beyond their extrinsic denominations； their relations； or； at most；
their circumstances； all of which are very different from their inmost
essence。 （101：2） This inmost essence must be sought solely from fixed and
eternal things； and from the laws； inscribed （so to speak） in those things as
in their true codes； according to which all particular things take place and
are arranged； nay； these mutable particular things depend so intimately and
essentially （so to phrase it） upon the fixed things； that they cannot either
be conceived without them。
＇102＇ （1） But； though this be so； there seems to be no small difficulty
in arriving at the knowledge of these particular things； for to conceive
them all at once would far surpass the powers of the human understanding。
（2） The arrangement whereby one thing is understood； before another； as
we have stated； should not be sought from their series of existence； nor
from eternal things。 （3） For the latter are all by nature simultaneous。 （4）
Other aids are therefore needed besides those employed for understanding
eternal things and their laws。 （5） However； this is not the place to
recount such aids； nor is there any need to do so； until we have acquired a
sufficient knowledge of eternal things and their infallible laws； and until
the nature of our senses has become plain to us。
＇103＇ （1） Before betaking ourselves to seek knowledge of particular
things； it will be seasonable to speak of such aids； as all tend to teach us
the mode of employing our senses； and to make certain experiments under
fixed rules and arrangements which may suffice to determine the object of
our inquiry； so that we may therefrom infer what laws of eternal things it
has been produced under； and may gain an insight into its inmost nature；
as I will duly show。 （2） Here； to return to my purpose； I will only
endeavor to set forth what seems necessary for enabling us to attain to
knowledge of eternal things； and to define them under the conditions laid
down above。
＇104＇ （1） With this end； we must bear in mind what has already been
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stated； namely； that when the mind devotes itself to any thought； so as to
examine it； and to deduce therefrom in due order all the legitimate
conclusions possible； any falsehood which may lurk in the thought will be
detected； but if the thought be true； the mind will readily proceed without
interruption to deduce truths from it。 （104：2） This； I say； is necessary for
our purpose； for our thoughts may be brought to a close by the absence of
a foundation。
＇105＇ （1） If； therefore； we wish to investigate the first thing of all； it
will be necessary to supply some foundation which may direct our
thoughts thither。 （2） Further； since method is reflective knowledge； the
foundation which must direct our thoughts can be nothing else than the
knowledge of that which constitutes the reality of truth； and the knowledge
of the understanding； its properties； and powers。 （3） When this has been
acquired we shall possess a foundation wherefrom we can deduce our
thoughts； and a path whereby the intellect； according to its capacity； may
attain the knowledge of eternal things； allowance being made for the
extent of the intellectual powers。
＇106＇ （1） If； as I stated in the first part； it belongs to the nature of
thought to form true ideas； we must here inquire what is meant by the
faculties and power of the understanding。 （2） The chief part of our
method is to understand as well as possible the powers of the intellect； and
its nature； we are； therefore； compelled （by the considerations advanced in
the second part of the method） necessarily to draw these conclusions from
the definition itself of thought and understanding。
＇107＇ （1） But； so far as we have not got any rules for finding
definitions； and； as we cannot set forth such rules without a previous
knowledge of nature； that is without a definition of the understanding and
its power； it follows either that the definition of the understanding must be
clear in itself； or that we can understand nothing。 （2） Nevertheless this
definition is not absolutely clear in itself； however； since its properties；
like all things that we possess through the understanding； cannot be known
clearly and distinctly； unless its nature be known previously；
understanding makes itself manifest； if we pay attention to its properties；
which we know clearly and distinctly。 （3） Let us； then； enumerate here
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the properties of the understanding； let us e