By Petrus of Ferrara Bonus
A Treatise about the Treasure and most useful Stone of the Philosophers. Or the tactic and method of this Divine artwork; With Observations Drawn from the Works of Arnoldus, Raymondus, Rhasis, Albertus, and Michael Scotus, First released via Janus Lacinius, the Calabrian, with a Copious Index. Epigrams of Pierius Roseus and Hippolytus Fantolius Delphicus; The Greeting of Janus Lacinius, the Calabrian Minorite Friar; Nuncupatory Discourse; shape and approach to Perfecting Base Metals, by way of Janus Lacinius; the recent Pearl of serious fee; The Epistle of Bonus; Extracts made via Lacinius from the Works of Arnoldus De Villa Nova; Epitome of the paintings of Raymondus Lullius; Extracts from the sunshine of lighting fixtures via Rhasis; Extracts from Albertus Magnus, S. Thomas, and different Sages; Curious research about the Nature of the sunlight and Moon, from Michael Scotus.
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Extra resources for New Pearl of Great Price
Attempts were made to establish criteria for distinguishing the true message from the false, but these all proved unsatisfactory. Once the Exile had begun the prevailing mood changed from one of over-confidence to one of apathy and despair, and in Deutero-Isaiah's time it was the prophet with a message of hope who was suspect. Behind Deutero-Isaiah's oracles one constantly discerns his urgent need to establish his credibility and so to persuade his audience that Yahweh, who seemed to have abandoned them, was at last preparing once more to act as their redeemer.
F. Whitley, The Exilic Agey London: Longmans, 1957 36 THE ORACLES AND THE BOOK The mode of communication normally used by Israelite prophets was the spoken word Only occasionally in the prophetical books is there a reference to a prophet's using writing to convey his message; and in such cases the message was usually very brief a single word or phrase (Isa 8:1; Jer. 22:30; Ezek. 24:2; 37:16,20) or a single short oracle (Isa 30:8; Hab. 2:2) or, in one case, a set ofregulations (Ezek. 43:11). There is also one case of a prophet's sending a letter to a group of distant correspondents (Jer.
There is no direct evidence of a prophet's using the written word as his primary means of communication: when the means of communication is specified it is, except for the few cases already mentioned, that of direct speech: 'Go and sa/ (Isa 6:9; 22:15); ( Isaiah... came... and said* (Isa 38:1; 39:3); 'Go and proclaim in the hearing ofJerusalem' (Jer. 2:2); 'Stand in the gate... and proclaim there this word, saying... ' (Jer. 7:2); 'And you shall speak my words to them' (Ezek. 2:7). This does not mean that prophets never played any part in the process by which their oracles were subsequently recorded in writing and graduallyformedinto the prophetic books which we now possess.