Magic Giordanno Bruno Before The magic, as before wherever discuss the subject, the name is divided i n its

signified; are as many meanings of magic, magicians and how many. The firs t is taken for a magician, the wise, such as Trimegisti were among the Egyptians , Druids among the Gauls, GYMNOSOPHIST among the Indians, Cabalistae among the H ebrews, the Magi among the Persians (who Zoroastre), Sophia among the Greeks, th e wise men among the Latins. Secondly, a magician is taken only for the applicat ion of the wonders of the maker of active and passive, such as medicine and CHYL E as to the genus, and that is the general sense of the natural magic. Thirdly, with this kind of magic is added to the circumstances, which there appear to inc ite the admiration of the works of nature or by the appearance of a higher intel ligence, and it is a species which is called the sorcerers. Fourthly, when from the antipathies of things and the power of sympathy, as by the things that expel , and transform, through the draw, as are species of the magnet and the like, wh ose assistance was not to the active and passive qualities are reduced, but all things exist in things and are referred to the spirit or soul, and this is prope rly is called more natural. Fifth, with these words are added, the singing, the reasons of time and numbers, photos, figures, seals, or characters in the letter , and this is also midway between the natural and the magic extranaturalem or ab ove, which is properly mathemathica inscriberetur magic, and more in keeping wit h the name of the hidden philosophy inscriberetur. Worship or invocation of the Sixth accessat if these higher intelligences, efficient, or external, with praye rs, consecration of, fumigiis, sacrifices, certain habits and ceremonies to the gods, demons and heroes, and then even the spirit is made to contract to the end in itself, and which he may become a vessel an instrument, that it might appear a wise things, which, however, the spirit of wisdom together with the drugs can easily be empty, and this is more desperate, the vessels that are made of evil demons, which exaucupatur by means of magic: it is either to command and to comm and the demons to the end of the lower with the higher authority of the princes of the demons , and the cultivation of these, indeed, by the allurements, and th ose of the confederacy were adiurando, constringendo, and this is transnaturalis magic or metaphysics, and his own name is called qeourgia. Is either the sevent h or the invocation of an adjuration, not to the demons and heroes, but the soul s of the dead, we take these acciendas of the men, through their parts to the or acle of the dead bodies of some dead bodies or receive the divine, the absence o f knowledge of things and future, and this species from the end of the matter an d is called necromancy. But if the matter does not let him come near, but from t he bowels of incubantis energoumen * excantante made his invocation of the oracl e of the Spirit in the search, then it is a magician, which properly is called a pythonical, so consulting the Pythian For by Apollo in the temple that were won t to 'inspiritari', so to speak. However, taking the approach of the Eighth, or enchantments, parts, clothing, excrement, superfluities, some traces of communic ation and all that is conceived, they are believed to touch, and then these thin gs are done, or to pay, and invalidate the bind, which is called a magician, the n constitute the crime, if they tend to evil, if to good, be referred to the num ber of physicians, according to a certain appearance and way of medicine, or asp ire to the ultimate ruin and destruction, then the wise men call wizard. In the ninth the magicians of all those who are called to the divine things any way as set out accinguntur absent and future, and these generally are called from the e nd of the divine, whose species are either of the first four of its material: fi re, air, water and earth, wherefore they are called pyromantia, hydromancy, geom antia; or by the three objects of knowledge: the natural, mathematical and divin e, and then are various other kinds of divination. For the principles of natural divination, or an observation of Physics A augurs, the soothsayers and the rest of the like, from the objects of mathematics are to examination as to the genus geomantae, who by the numbers or letters or certain lines and figures, as well as aspects of radiation and positions of the planets and the like, that divine, from the use of the divine, as the sacred names, meeting places, some brief reas

ons, having observed the circumstances, and these last do not engrave the name o f our magicians, with whom the evil magician, for unworthy use of the expression is, but is said not to magic, but the prophecy. Finally, a magician and magic i s taken according to the meaning of unworthy, that among these are listed or not there is to be numbered, as a magician, wizard however it may be a fool, who ou t of relationships with the faculty to cacodaemone power of doing harm or for he lp in a certain way and is informed, and not before the wise men, according to t his argument sounds them or, indeed, the grammarians, but the name used by some magicians CLOAK, such as it was He who made the book with the hammer of the sorc erers, and so at this day used by all writers of this kind, as though to read in after that, catechisms and dreamers who ignore the presbyters. Hence, the magicians, when used, they may be taken before or with the distincti on is defined, or if absolutely is taken, then according to the precept of Arist otle in logic and especially V. Topics for the greatest and most distinguished s ignified they may be taken. A is taken as the philosophers among the philosopher s, then it signifies a man wise in a magician with the power of acting. Stands, however, that simply is taken for the fact that the general word fitly spoken is signified, and then the other is the voice of the common with one person and an other kind of priests, but they have very cacodaemone philosophize it deals with something which is called the devil, otherwise according to the manners of diff erent nations, and the common belief. Local threefold distinction in general we receive this magic: divine, and mathe matical physics. First and of the second race of the stock of the good and the m agic is necessarily the best, and the third race, however, is good and evil, as the magicians of the same well and make a bad use. Although in many kinds of ope rations of these three things concur, principal, malice, however, idolatry, wick edness, and idolatry is found to a crime in the third kind, where one errs and b e deceived, and by the use of that according to the kind of good in itself is co nverted to evil. This mathematical named from the species of the genus is not co mmonly so called mathematics, as geometry, arithmetic, astronomy, optics, music, etc.., But from the family of similarity and of these, for it has a likeness to the figures and for the sake of Geometry CHARACTERIZATION, with enchantments fo r the sake of music, with numbers for the sake of Arithmetic who hold the place, for the sake of Astronomy with the movement of the seasons, and, because of the fascination with optics, mathematical and, in general, with the whole genus, on account or the fact that mediates between the operation of Divine or natural or participates in both, or to fall away from both, as a means for the sake of bot h extreme participation, the exclusion of others, indeed, for the sake of both, not only in this way means it can be said, as far as the third a kind of, not on ly between the two, as far as outside both. From these results, the species, how ever, it is clear how the divine, how physical, how is a species distinct from t hese. But that way come to the particulars, they have the axiom for the magicians, in every work to be held before the eyes, flow in the God of gods, the gods (or th e heavenly bodies) the stars, which are corporeal deities, demons in the stars, who are the worshipers of the stars and the inhabitants, whose one is the region , the demons into the elements, elements in a mixed, mingled with the senses, th e sense in mind, the soul in the whole animal, and this is the descent of the la dder, he immediately went up by an animal to the senses, the mind, mixed in thro ugh the senses, by mixed into the elements, by these things in the demons, throu gh those [in the elements, by these words] to the stars, by the gods in the ethe real or incorporeal substances or corporeity, through those in the soul of the w orld or spirit of the universe, in this great and good in the contemplation of i ncorporeal The most simple one, absolute, for themselves of sufficient . Thus th e descent is from God through the world to an animal, animal, however, is the ra ising up to God through the world; is the one in the top of a ladder, and active power of pure act, the light of the purest in the ladder, however, is the root

of matter, darkness, pure passive power, so all able to to be made from the dept hs of one, like him able to do all things from the above. Among the lowest and t he highest degree are species of moderate, the superior of which participate in the act and the power of the light, and active, and the lower the darkness rathe r, power, and the power of passive. Hence all the light, which is in the lower, by the higher reach to those with a higher mode is in the upper; all the darkness, which are in the higher, are str onger than in the lower. Nevertheless, the essence is not equal, and the efficac y of darkness and light, for the light is diffused and permeates to the lowest a nd the depths of darkness, darkness is not so, however, touch on the most pure w orld of light: the light, therefore, took hold of the darkness, overcomes and su rpasses over the boundless, they do not apprehend nor darkness, however, let alo ne surpasses exaequant nor light, but the wonderful fall short of the proportion of that. According to the above-mentioned three of the world meant the three degrees of magic: the archetype of, physical, and rational. In the original suit is friends hip and, in the physical fire and water, light and darkness in the mathematical. The light and the darkness descend from fire and water, fire and water from the concord and discord, so the first produces the third world by the second, refle cted by the second and the third to first. Passing over these, which to her, whi ch is considered superstitious, have regard to the principles of magic, which, s uch as they are, are unworthy of the common people, be converted to the contempl ation of those only, which make up the complement of wisdom to the helpful, and with better talent, may be enough, although there is no magic and knowledge of t he kind of cognition is out of place, since all knowledge belongs to the genus o f goods, as Aristotle says in the introduction of On the Soul, to whom Thomas wi th other contemplatives more astipulatur theologians, and yet of every profile a nd from the impious and the multitude of the common people ought to be given at a distance, since none is such is good, the wicked, and that by ILLEGAL sacrileg ious and per se rather than to the benefit of consort to the destruction of the race of men turned to race. In general, the efficient cause is twofold: the nature and the will. As soon as the will is threefold: man, human, demon and the Divine. Nature in the present case is twofold: it is an intrinsic and extrinsic. Is still an intrinsic twofold : the matter or subject, and form with the power of the natural. Extrinsic also twofold: it is said things which have more images of nature, a sign, or light an d shadow, and those which on the surface of the subject and remains in a thing, as the light and the heat of hot in the sun and in the other, and those that ema nates and flows from the subject, as the light which poured out from the sun and is found in things enlightened, with the light and heat which warmed in the sun and is found in things. From the contemplation of the number of these causes we can spread it to go down to the production of power or cause in the middle, eve n to the neighboring effect from the first and low, limiting the universal cause , which does not regard this subject, more than that, to the effect of a particu lar subject and is disposed by disposing a greater, since standing immutable cau se and power of the same cause, for different submission and administration of a contrary matter (not only different) to produce their effects, and so from the principle of efficient and simple one is enough for it as it one sun, one heat a nd one light, conversion and aversion, and independent approach , mediately and immediately makes the winter, summer, and orders of storms and contrary differen t dispositions. From this same matter, if we may believe them that we wish each other changeable elements commonly named suspect, whose prince was Plato, who al l had been produced to the content with once in a matter and one is efficient. B ut whatever it is from a comparison with the first operation of operatoris and u niversal, to assume the material principles, or one or more, whoever is in the g enus of secondary causes, or man, or is a demon, that is their great number and variety of species according to practical matters and recognize the many, and ha

ve a the act or form, from the which can shed the subject of something external to themselves. Or powers or forms of accidents, which are carried from subject to subject, the y are different manifest, as in the genus of which are the active and passive qu alities, and those which immediately follow them, as are the frigefacere heat, d ry up the moisture, mollificare harden, to gather disgregare; there are other ac cording to the even more hidden, concealed in effect, as sorrowful delight, appe tite or the tedium of putting in fear and daring, as are the reasons for the spe cies from the extrinsic cogitative by the work of the estimative in brute in man , and call, in which an infant or child when they saw the serpent when they saw the wolf and the sheep, without any further experience conceives enmity of his i mage or the fear of death or destruction, of which reason is referred to the int ernal sense, who, indeed, from the species foreign to rouse himself, however, me diately. For nature has given that to be the species, and also for each one of p reserving themselves in the present state and appetite, so also the spirit of im printed on a certain internal, or the sense of you prefer to be called, all thin gs, from a sense of where he mostly hostile superscriptione know and let them fl ee, that exemplifies not only in the species to be we see, but also in all the t hings, seem to be dead and maimed, in which nevertheless there is a desire to pr eserve the spirit of the present species for strength in very falling in drops, which, do not let them fall, heaped together, and in those things fell, which, a nd not flow away scattered, parts of itself with its strengthened the ball to th e center and to strive to adnituntur; item in the mote that is in or set fire to straw and skins, or membranes, and in a manner which subsultant shrink from the corruption of his own. This sense is a kind of innate and indeed in all things life, whom they regarded as more of the common people we do not say the animal, particular adaptations to the soul, since these animals nor the parties can be c alled, however, in the order of the universe, which the spirit of one spread on all sides, and the sense of everywhere and on all sides for Understanding the ef fect of such a thing feels and passions, although in all things to contemplate. For just as the whole body of our soul and, in general the whole work of life pr oduces the first, but soon afterwards, however, although the whole is in the who le and whole in every part, but not so, all he does from the whole and every par t of a whole consists of, but in the eye causes him to see, to hear in the ear , to taste in the mouth (that if the eye was everywhere, on all sides saw that, i f the organs were everywhere all the senses, on all sides should feel at all), s o also the soul of the world in the whole world, wherever such is obtained, the material produces such and hence the subject of such edit operations. Although, therefore, is everywhere equally, are not equally everywhere acts, for it is man aged on the matter are not equally disposed to him everywhere. Thus, therefore, as the soul is wholly in the whole body, and in the bones and veins and in the h eart, than to one more present to the other party, and no less than all present to one than to one and all, but here he does to be the stocks, the stocks, there to be vein vein is, there is blood to be blood, there to be the heart of the he art. And these happened to be changed either by intrinsic or extrinsic efficient by the passive principle, so also is another act of the soul, and another must be done. This is the chief principle and root of all the principles, to render t he cause of all the wonderful things that are in nature, namely, that on the par t of the active principle, and the spirit or soul of the universal, nothing is s o begun, maimed and imperfect, and at length to the eyes of neglectissimum opini on, that it can not great to be the principle of operations; on the contrary of this kind ought to be given based on the most part, to the new world, as it were generated from them. HOWEVER for gold is more like brass than ashes of brass, a nd the perfection of that than like ashes from the air, yet the air closer to as hes in change here is of the form of gold than brass, so that even we see the se eds of all things, which are next to the production of the species, that they ma y be nearer to approach this species themselves, than the other species and the adjacent and cognate SIMILAR however. And someone who believes otherwise is equa l in thinking to be able to more easily formed an ape into man, than of the seed

was infused into the womb, which was very near or nourishment of bread. Neverth eless, it is necessary for the production of likeness and of the same species pr esent in every form, as in the artificial from the copy, which is in the mind of the artist, a house is made and garment, in the production of a copy from the n atural, which is closely the form of matter are produced by the species of thing s are defined and, as we see the same species of food, water and domicile are to be converted into the substance of heaven and the same, a dog, into a dog, a ma n in man, cat felis, and generates a dog a dog by the same thing, man, where it is open, that the whole idea of ??the difference is the cause wherefore, which e verywhere and this is presented is limited to that species of nature in general, and afterwards, so that this or that is nearer. So whoever wants to accomplish and a magician, works similar to nature, especially know that the ideal is the b eginning, indeed from the specific species, to the number of numerical soon, or individual to the individual. Hence it was that the manufacturer of images, and so formed a portion of matter, and not without a clear cause and the effect of c onfirming the power of the magicians, and philosophy, many evil deeds by the exe rcise and medicine intended for certain parties with certain figures, something in common, or those which participation in the Church have with the thing or of remedy, maleficianda , and thus work is contracted and limited to a certain indi vidual. And from the experience of these things, pratermissis other reasons, it is clea r that every soul and spirit to have a certain continuity with the spirit of the universe, as not only is here meant to be included and, where he feels, where i t gives life, but also in its very essence and substance is spread through the i mmense, felt that many of the Platonists and Pythagoreans. Hence it is that the species of a sudden he took hold of sight distantissimas without motion, to wit, that without this, or something to advance the eyes of a sudden the eye to the stars, hastily got together by the stars or to the eye. Moreover, he and his min d is present in a way, the power of the universe, since such a substance, which is not included to the body through the living itself, although bound to the sam e, is obliged by. Therefore, the removal of certain impediments, the species has the remotest present immediately a sudden, they are united by the movement of w hich it is not, that no one inficiabitur; and, therefore, by the presence of a c ertain. Him and experience teaches in them, who cut off the flesh of another man 's nose grows up they have done to themselves from a new member, since the day o beunte Him whose flesh was, according to the manner in which stinketh his body, he also borrowed a nose stinketh. Hence it is manifest themselves more to spread the soul out of the body, throughout the whole horizon of its nature. Hence it happened that not only its members know, but also all with whom he contracted an d communion and participation of some use. Nor is the argument that they bring a stupid, lacking the beginning of philosophy, that in another does not feel the touch of another, which in one way, indeed, is true, by distinguishing the speci es from the species, individual by individual, on the part of part of a distinct ion being made, however, is false. For just as a finger or a needle pupugerit pe rstrinxerit if any one part of the body, the whole shall be disturbed from time to time according to the body, all the members, not part only, according to it, although that part alone; (14 Thess.) So when the mind of one of each has contin uity with the soul of the universe, does not it follows that impossibility, whic h is brought in bodies, which do not penetrate each other, since in the other is the reason this kind of spiritual substances, as a number of lamps are lighted, which concur in the power of one light, the light of the other does not happen that others may hinder or exclude or blunted. The same is at the same time throu gh the same air of many voices have been spread among the rays of sight and also of many, as we speak after the manner of the common people, because the whole b e conceived by the visible to the same are set forth, where all at the same cree p into the middle, and others indirectly, and rightly, and not for that reason o btundunt one another, so innumerable soul and the spirit spread through the same space do not hinder one, so that hinders the diffusion of one of the other infi nite diffusion.

Such a power since it is not only the soul, but of some accidents and, as of th e voice, of light, sight, for the same reason by which the soul is the whole in the whole and every part of the body, and all around him his whole species out o f the body must put aside, and far different take hold of it is a sign that, acc ording to the first act is not included and the substance of the body; not forso oth is a circumscribed in the body, but only to definitively explain the second act in him, and according to him. Behold, the principle by which innumerable for those effects in the admiration they do, the cause is brought, the reason and t he power is sought, nor ought to be made in the worse condition the soul and thi s divine substance, and accidents, which proceed from these as its effects, vest iges and shadows. If I say the voice of works outside the body in which there ar ises, and is entirely in the ears of innumerable round about, why does not the w hole person must be in different places and parts of the voice of the substance that produces them, and bound to certain members? To this it is also to be observed, not for all the idioms that the secret intel ligence study the ears, or intelligence; for words, which are instituted by men, not so are referred to as natural expressions. For this reason, the singing, es pecially of these tragic (as Plotinus notes), in the doubts of the soul have the greatest efficacy. In like manner, and all of Scripture are not its importance, of which they are characters in those who under the leadership of a certain fig ure indicate the things themselves, and so a kind of signs in one another bowed together, and, related to each other, embracing, to the love of constringentia; contradictory, however, turning aside, being dispersed to the hatred and divorce ; make a broken, maimed, broken, to their destruction; knot to bonds, explained to the dissolution of the characters. And these are not a fixed and defined in a certain form, but every one, or the fierceness of his attack for the dictates o f their own spirit, in the patrationem of the work itself, as something he desir es, or curse, so the matter however much they may attack a certain knots, design ating them for themselves and as a divinity present the experience of certain po wers , which worked out and no word, prayer or scripture criticism. Such were de fined more conveniently with the Egyptians of the letter, which called hieroglyp hica or sacred characters, each of these topics have for the appointment of cert ain photos were taken from the real beings or their parts; such scripture, and t he use of such words came, there was exequutionem captabant wonders meetings to which the gods the Egyptians, but when the Teutum or another, according to the l etter of this kind were found by which we use to us today with another kind of i ndustry, then the greatest loss of memory, then the divine knowledge and magic w as made. In order to this day wrought some likeness of their images, characters and describing the ceremonies, which consist in a certain gesture and some kind of worship, as it were by certain signs which are meant the Magi explain their p etitions, and this is that the language of the gods, which changed a thousand ti mes every day and all the other always remains the same as a species of nature r emains the same. The same manner as the gods addressed us by visions, by dreams, which are called lawful for us to riddles [however,] because of disuse and of o ur ignorance and dullness of capacity, yet they are the voices and the very very representable terms of things, but, as these words are related to our comprehen sion, so, too, are related [themselves] the voices of our Latin, Greek, Italy, t o be heard and understood by the deities, sometimes higher and aeviternal things , who differ from us in the species, so that there can be easier for us, trade w ith them, eagles, rather than with men. And just as men of the same genus there is no communion with men of another type without languages ??nor contraction of the conversation, except by the nod, so certain of the gods to us with the gener al, not defined except by certain signs, seals, figures, characters, gestures an d other ceremonies, there can to be participation in it. He that magic, therefor e, especially those species, which is theurgica, no such words and in the writin gs scarcely a magician will be able to do any thing to promote. The partnership of or with respect to the communion of things.

Hence it is permissible to believe and to consider the cause, by which not only near to the action is, but also to the remote according to the sense, for in re ality, as was said above, by the universal unity of the spirit, who is all in th e whole and every part of the world. Hence the fact that the different lights at the same time as they run should be in the same, so also to differ in power or an act, according to the number of the soul in the universe finite or infinite a ccording to the associated together, so bodies do not, whose being is defined as a circumscribed circumference or from their own surface, and which differ for d ifferent parts and innumerable innumerable and also in different places consist (where we understand the place of space). Hence the body by no means can act on the body, no timber in the matter, nor of the same parts of matter and body in o ther parts of the body can do, but every action comes from quality, from the for m and at length from the soul. This is the first change the dispositions, such a s dispositions and then change their bodies. Thus the body acts into the body an d in the near and distant in their own consent by the parties, a certain interco urse and union, which is from the form, and because all parts of a certain parts of the body from the soul or spirit is governed by the connectente, as in the c ase everywhere, and one soul into the other to act close to him on all sides, so , too, happens necessarily, that he should into the body, wherever it is that th ose supplies, and is subject to the soul. And, therefore, this indissoluble cont inuity of the soul that knoweth how to bound it by a certain necessity to the bo dy, shall have the principle of no small and trivial, and also to work, and also about the more truly to the contemplation of the nature of things. And hence th e argument on which it is not given prompt will be empty, namely, the space with out the body, nor for the body is one withdraws from one place, unless succeedin g the other. For the soul is abandoned in the life of his own body, the whole bo dy can not even to desert, or if you prefer to say deprived of by the whole body ; leaving for one simple or a composite, or a composite or simple present be bro ught into another, or from one minister to the left or preceded by another body . Indissoluble, therefore, has a connection to the universal matter, and therefo re when very nature is everywhere whole and continuous, consisting of corporeal matter everywhere acknowledges. From this it follows that it is as the conclusio n that there is no empty space of the body, thought to be as empty space in whic h different bodies and moved him succeed. Hence it is also a continuous motion i s toward the parts of the body of one of the other parts of the body, namely, by the continuous space and not interrupted as it were, through the medium of a va cuum between the full and full, unless we wish to call empty space in which no b ody is sensible. (18 Thess.) Truly continuous body is a body incapable of sensing, namely, the s pirit of the aerial or ethereal, and this is the most effective and activissimum , as being intimately connected because of the likeness of the soul, which decli nes from the grossness hebetioris more sensible substance composite things. Bein g insensible bodies and spiritual efficacy of the aforesaid, and a truth from wh ich all sensible bodies themselves is a virtue, and indicates the brazen spirit himself, who shakes the universe and discusses the sea, the impetuosity of the w inds and invincible, who most existing air purissimoque shakes the earth, breaks trees, demolished buildings . To the best notes Lucretius, the spiritual body i s what all this works in the very sensible, and so did not believe very many phi losophers differ from the soul itself, whence the poet that 'as far as fires are able to soul, that is air. Fire also, who are not in gross matter consists, as coals, and wherefore they are called fiery bodies, unless an accident is meant b y the air did not differ from it. Indeed, the true fire is the true spirit, whic h is ignited in the consistent, torpid; outside the fiery exist, vegetans; in a flame is in the midst of a certain disposition, as it were, a certain movement. In this spirit bodies are formed in different ways and different animals. If it is not all the bodies of animals are composed, yet all must understand living be ings, namely, the soul in all of the same genus, although not one and the same a ct, and for other ideas and other exposed material dispositions. Hence it happen ed that, when they are diverse and contrary to the form, nor and not by reason o

f the difference, other things to these concur with others, so, too, contrary to the places they are influenced and attacks, and other things they flee by other s and other other things, that the whole composition from the condition he start ed. And as all things in their own desire to be preserved, so unwilling and from th e place of their own incompatible with the preservation and upkeep of tear asund er and not without strong resistance, which is so strong, that they may not appl y to themselves through the air space of the water before the sun or fire, air a ssimilaverit than that, namely, consistency of vapor in the turns, which was whe re this was done, then that substance which was no water to be drawn against, bu t by the same which influenced seduce him, as it were, by consenting to, he hims elf is also contends, and so little by little, more and more to the likeness of fire drew near, and at length he is made of fire. On the other hand the body, wh ich is contained by a spirit in the most subtle form of fire, or order the other hand, concrescens crassescens remigrabit of water species. So therefore from th e water to vapor, from the steam into the air, and by the air into very small ch ange is made penetrativissimum ethereal body of the same substance and matter, t he Egyptians, Moses, Diogenes of Apollonia call the spirit, but they differ in t hat no distinction from the soul the spirit of Moses (from the published words a bout the meaning of judge not, for her), while the former distinguished. The oth er substance is dry or atoms, which are the bodies imperishable, the most solid, nor divisibilitatem have per se no continuity, and therefore are not convertibl e into another body, the substance of the spirit, or for water or air, which is the same, never dried or atoms into the substance of commigrabit , nor vice vers a. The sum of the divine and the true, as being most in harmony with nature, philo sophy is, the principles of things which he put water, or Styx or the deep, as w ell as the dry land or the land or atoms (not the earth, I say), as well as air or spirit or soul, and the fourth light, for this so distinct from each other, s o that one can not ever be transformed into another nature, but rather well asso ciated with these things, and they run in, it may more, where not, where all thi ngs, where a certain. Of the motion of things and a double attraction. Movement of things is twofold: the natural and praeternaturalis; which is natur al from an intrinsic principle, that is from an extrinsic principle praeternatur alis and again which is natural in keeping with nature, or the upkeep of this ge neration, who do not praeternaturalis. And here is twofold: a violent, which is against nature, and coordinabilis or ordained, who is not incompatible with natu re. Generally speaking, is considered according to the natural movement of all k inds of or all the categories, not between the severing movement and change. FINIS