(THESIS of MAGICK:)
Magic is taken in many ways: most commonly, commonly, properly speaking, and most proper sense. First, he kind of way, for everything of knowledge and wisdom, and second because of his knowledge the natural, or of natural things in the genus, thirdly, for the wisdom, which embraces a threefold genus of the sciences with a triple of real moral and a triple of rational; for the sum of the fourth out of all the habit of these, and the majority of cases, with the faculty wonderfully a knowledge or of operating; and this in two ways: either by itself, and / or through another thing, and this in three ways: either by the superior, and / or through equal to, or by means of lower, and this, according to the various circumstances noticed, and shut up in the symbolism of the ten whom it is said a magician. We, in the present we understand Of the Magic of the interpretation on which, according to the proper it is said.
By magic it is a triple: the divine and the physical and mathematical science. And so it is considered in two ways: either on the part of the subject, of knowledge or knowing, and thus absolutely and strictly speaking it is no good; or how far they came for the use of the knower, and thus may sometimes do good is, at times it is evil, an evil we do not understand, however, be under the reckoning of knowledge properly so called ( For the knowledge of science in so far as is always good and from all the and of itself), but under the reckoning of knowledge commonly so called, or "particular knowledge of, to the extent the matter for a definite or singular is contracted, to which end are accidental way, in the nature of the monsters not under the nature of an absolute nature and, in general, but under by reason of this or that, in this or in him.
All this superstition and wickedness, which may be either by themselves or by an accident is reduced to the magic and accompanies it, it belongs to the third species, which is the mathematical .... [1000 illeggibile parole; all. 100] For every error, and is concerned with the sin of especially by that, which by the divine and natural, as are another's property. This must be distinguished according to the reckoning of mathematics commonly so called, and this is divided into arithmetic mathematical astronomy, and optic nerves', music, etc.; By any other meanes according to the reckoning here in their own, which is according to the analogy to that common.
More mathematical is the mean between the divine magic and physics, just as mathematics, purely and simply is midway between the natural and the metaphysical.
Must distinguish between out of the midst.
The beginning of magic is to consider the order of, or the influx of a ladder of beings, by which God in the Gods, the Gods against the stars, the stars and at the demon, the demons in the elements, mixed with the elements in a putting in something we have discovered, etc.
Must distinguish between out of the influx. The influx of is of two kinds: the essential and the accidental, and here, within and without, and the influx of God dispenses it to be the first, the second mode of being of being or perfection. And here it must be noted that in the bound by the law in this order are more above lower, as the s mercy, defend, between the mover; bound by the lower parts of the superior, as compliance of the, the obedience of. Also he must make a distinction about the ascent of the ladder and the descent of this. Truly it is twofold: the contemplative in which things are known, and the active by which a thing come to be. And this is to be made is of two kinds, which, to wit the principal again, there are accidental, and as they are made to us or adapted to the applied line.
Likewise about the must distinguish between the progress of of light and darkness, which are in the ladder. For light and the darkness they are taken in two ways: in one way signify substantially, then it signifies an act of the light, the form, they signify the power of darkness and matter; or accidentally, and then the light of both the active and signifies power of the species to perfect it, but darkness is a passive power and the perfectible backgrounds.
In accord with the three degrees of the aforesaid three of the world of magic, etc. are understood.
This must be distinguished according to the signification of the world, the common, as their own for the most special. In the first way the world is the same as the universe, and in that case it is one only, that university is an absolutely one, according to which the meaning of said by Parmenides and Xenophanes of being "one. In the second way the world is distinguished, as already said, according to the three kinds of being, that link to one kind of return that were not can they be intelligible (for), the natural and the rational differ more than by his birth, that is, they differ, not in kind, but a difference are, in general. A third way the world is taken even as in the Democritus, who understood that without number, and an infinite number of, the single universe by accepting the earth, the moon another, each of another of the stars, of which there is a definite number.
Is also taken improperly and proportionately to the world or way of similitude, as a man, we say "world, because its parts represents parts of the universe, just as the individual and in their ways of animals and plants.
The distinction of this world to be signified, according to the aforesaid three things, verify the truth of nature, the reason and the divine revelation: first, because there is nothing in the sensible world, that does not depend on from the original of the, according to because there is nothing in the intention, that it is not fundamentally in things;
Must distinguish between fundamentally and really fundamentally second intentions, really, that at first. Second intentions were fixed in the first place, logic is about second intentions of the circumstances of the first place. Avicenna, in L. About the sufficiency of.
the third because the truth does not contradict the truth and many times, this distinction is found in the divine books.
In general, there is a twofold efficient cause.
There distinguish the senses of an efficiency or the agent, according to the heads of the distinction. Also, according to the cause of distinguish the senses of the same.
The element of correctly and of all things, properly speaking, is one thing, next to the two, but had almost four: one matter, contrary to the two, and simple things are the first four bodies which he put Empedocles.
The reason. For the principle of the material is only one, as for example that is subject to the two adverse parties, the four Likewise the first bodies, such as with one another in the things changeable, it is necessary that in the matter of a certain common agree, for what transmuted into one another, being in subjection agree it is opportune. First, then, but one subject, according to distinct in the two contraries, as it were a subject, as fire and water, and / or the sun and the earth, the third time in four things, of which two are active, because two of the passive.
When it is placed two elements, it must be said there is no hot and cold accidents, but the substances and having ended the substances. Thus, we say that the sun and the earth the principles of all of the species of particular substances or, as it is that Hesiod, Virgil and by Parmenides.
It is foolish to all the operations, and the effect of natural things to refer only to the active and passive qualities, for they are the effect of the soul and the spirit of things, who know full of these qualities.
Distinction is in § 8. For the Powers of that relates to the subject into a subject, are reported, some are sensitive or by active and passive qualities, which the outward senses are accessible and others are concealed in hidden, which under the act of thought and of imagination, are included, as those things which the concupiscible, and the faculty of the irascible attain it. Of the first kind by the contact of the qualities of a certain exuscitantur per se, but the second either directly or always. Both of these kind of bodies from the composite set out for and in the same flows into the spirit, and for the sake of the communion of the soul, not of a corporeal quality, however, for the sake of both of these, namely, those which are given to the basic principles are principally, but from the qualities that are in the substance of the soul and the spirit of (which if the bodies are, and another from them that he was of it is necessary), set out for; since they do not require such qualities of a subject to a perpetual approximation the subject, but even merely with the imagination exuscitantur in a subject. Hence, the internal state of mind, then the external one, with some to meditation or shall rise up to the thought, his own body changes, which, however no one says what to do by the contact of it, since the substance of his "individual" is, to His power, and they are not bodies, nor after the manner of bodies are present in the whole and in parts.
Whatever immaterially that in other places, is a whole, not only an immaterial substance, as the soul, which rests entirely in the whole, and whole in every part of the, but also and immaterial qualities, just as the voice of, and the form of sensible things was accused, into the eyes, and the mirrors of the pictures in and the portion of mirrors. And so the spirit of the place of both spiritual and the subject they are not bound to them.
Be distinguished. In the whole soul is in a "whole," this is according to the essence and the power, not in, however, is in the whole existing at all, that is, and act according to the operation, he sees on every side, because it does not, on all sides he heareth, because not everywhere are the organs of seeing, hearing, and so it is not existing at all, this is in all things. Also he must be distinguished from the power, in the power of the first and the next. The power of the first is where is the essence of the soul, the power of however, is very near, where are they the middle of the organs and the. The first is the whole of the power in the whole and in every part of, but the second is in certain parts of the and the other limited.
There is no production, no generation is without the idea of, and without the knowledge of, namely, an efficient, who for the in accordance with the ideas of the proposed lead to something. An idea, however, by which man generates a man, and the lion the lion, it is not separated, but united to the with a lion and to man himself; while the efficient cause was set aside to partly, and partly linked to; the matter, without separation, nor joined to it.
The Cognition of] be distinguished. What is the sensible things, the sensitive, the intelligible is the intellectual soul.
Item, from the efficient, which hath affinity is, the soul and the nature of a proper one; was set aside to, the sun, the stars, the air is.
The matter of] one of which was afterwards becomes something else, but not those which it was in the later one is in another, and the same because it is the shape of which are united, not the things which forms joined to another, is not the very things which occurred, and the recedes, but which it occurred, and the something from which anything recedes accidentally or substantially, directly or indirectly, the same is an individual substance, before the quantity, before the notion of a part and of the whole: hence, in the composite in accord with this the nature of the matter, which is the first and the subject of the substantial form, there is no this and that part of the, than in the composite there is to accept, and out his hand to this, this and that part of the head, and this is the arm of the shoulder should be linked to to this.
Be distinguished. concerning the idea of. An idea is taken in three ways before the affair, in a thing and, after the matter; most properly in the first way, in the second way properly, in a third manner fortified with speaking. The idea of him before it comes, is one which is the cause of thing to be produced before the existing and the beginning of it, just as the form of a dog, the neighbor is the principle of which here there is the seed of the bread is transformed into a dog, "and the form of man is the cause of which the same thing there, the bread is transformed into the human semen, and brings forth the man, and this is the form of before the the thing is a twofold: a universal one, which is in the virtue of the nature of the universal one producing, which 'without qualification man generates man, and in general that the animal is generated an animal, "and" particular, which is in by virtue of this, and to the singular thing of the subject of the natural, by which this man is a man generates a man this, this, this dog his dog. An idea is in the thing which is found in the very things produced, and is considered part of a compound. An idea is, after the matter which is found in the sense of or by reason of or with the intention or thought that is in things abstract species drawn from things.
Speaking regularly, they are beings of the ideas of metaphysics, the steps of the physical things have their existence of ideas, the shadows of beings of reason of ideas; in proportion to the seals of impressing the first, the second forms of printed, laying hands on the third eye or the senses.
The idea of universal reason, which according to universally, in which there is no place, he was moved, and a time (for it is the form of outside the subject), so that however, of this of form is exemplified is connected with the matter, he does or produces the form of a physical; But that is a species of matter being drawn off and separated according to the act of cognition the sensitive or rational, it is thus perfected the third kind of ideas, which is caused from natural things, which depends on to them as from the second class of from the first.
From experience in affairs it is clear that every soul and the spirit of when to have the continuity of the spirit of all and the soul, and not to be comprehended by the body, but rather, from the be comprehended itself material, just as in general should not matter when the form, but the form of matter embraces.
Terminates and the form of matter it contains, because the same is to define it, since to him it gives and then he describes the greatness of the figure then, and so just as the other is the shape of a dog than ants, so and the other is size.
The reason. The soul is not that in other places as it were in place, but as in the subject, and not as an integral part of (quantitative) as a part of the body is in the body, but as an essential part of (substantial) as the soul and body is animated, that there. Likewise it is not that in other places (that in the very body that gives life to) terminabiliter, but terminatively, that is, since they are termed, is not terminated; 3. is also, and not a circumscribed fashion, but definitively; 4. also, and not inherent, but which stood near him.
The parts are integral, properly speaking, which make the greater, and those things which are, properly speaking, parts of quantity (for in the proposed to integrate in those conditions is taken of the category of quantity), the parts that are essential but which complement, thought it not only in the size.
The soul of the per se and it is not immediately under an obligation is to the body, but by means of the spirit, this is the most subtle a kind of corporeal substance, related in some way the middle of the natural, and between a substance and an elementary; the idea of "a bond is a of this, because it itself is not entirely an immaterial substance.
Be distinguished. The material is taken in one way commonly on behalf of everything that is at all sensible, as it is commonly called the material things which are exposed to the senses themselves. According to the common elements for them, then, as much because of the nature of the elements in them, then in those things which are melted down to make out of the elements. Strictly speaking, the third time the material is said to everything which has a of matter as a part of itself. Fourthly, reductively, (because it principally three in the aforesaid modes it is said) has called the material whatever trade with the matter, by setting the accidents of all corporeal things, which are about the bodies, the material and the corporal, they are something, not because they are the bodies, and matter, but because around the body and the matter. In this manner also all the substantial forms of physical they are material, and the soul of necessity as it is corporeal and the material, form, will refuse to acknowledge that they may not even the Sec. But as respects the matter, that link to his substance, an intrinsic part, in the present, not investigation.
"All things which has the form of and matter in themselves, are material things, of all physical they are simple or composite, there are material things.
And not only the substance of the things also which is the soul, but for the most part, and accidents, where are they, and the whole are, and through itself is not bound to any place, if indeed afterward, from a body only by reason of the whole was a circumscribed fashion in one or in place of the space of, and according to countless number of parts (in the) countless spaces, places, and be found.
The reason. For these are the conditions of continuous quantity remains unchanged, the position of having the out of parts, and the limits of those, namely, line, surface, body, and a point. All the terminus of a line that in other places, the point that in other places.
Immaterial substance, as, where are they, are the whole, so also in the space of one and the same, in the way of its existence, they can, whole in the whole and whole in any part of that, just as the accidents, which are not adhering to the border of bodies, in the same space can be an innumerable multitude of the absence of mutual penetration of the whole, by which one object to another it is necessary that they did before. Moreover, the whole of all things "whole," and of the whole all the parts of the whole inhabits.
See the rationale of the * * *. - Just as in the same space of the voice of the whole is heard of some, if they are heard countless voices and also countless.
For this reason, that every soul is in the whole plane of the horizon, and the influx of the horizon from the whole take from you, and for all the horizon of yore, and so there is room the operations of magic, which likewise is a physical them, in which the subject of a very distant a kind of spiritual power in the affected and the subject of remote is able to some of the sufferings of that of yore.
On the other hand that to be it would seem that every action is by contact. Where it must be distinguished at a touch, as is stated in the chapter concerning his work On the touch in a generation; and is distinguished touched on in the real or natural, or the commonly so called, a physical object, and the potential or virtual, in which also the words of a certain one, as it were, with reproaches, which is nothing if he has not with regard to sound reaching the ear, by the power of the representative of a certain significatively and touch upon the powers of the soul, namely, the cognitive and the appetitive, from which result from anger, despised, and the others of their affections. In like manner and the form of a kind of beauty from the eye as far as it is offered to the powers of the depths of the soul, and so got up the love, pleasure, Laeticia, and by the contact of the common people whom he set out for an appeal is not a physical object, without contact, however, they are not.
Hence it is not surprising, contrary to the nature, but was much in harmony with the nature of the thing, the wounds of which the physicians can be too far in his absence to take care, not only the use of certain parts of it which since its the matter of the communion of some of the body are obtained, and the instruments, but also, if it will be of a deeper power, and of the effectiveness of, immediately by means of the spirit of the universe the things will be able to accomplish. "
The reason of this from what has previously distinction.
The bodies of most of all active are insensible, which Lucretius 'unseen bodies of' that name before; how much more sensible and the body is, the more it is less active and more passive. And like this is the spirit which we say the same and the same they said the air most of them the soul of the philosophers, of whom is the fire, insofar as it is defined by Aristotle, is not without the accident it seems that it differs. It is therefore better three elements seem to be named, the place of fire Adding the light, as he did to Moses, the Chaldeans, Mercury Trimegista and Orpheus.
Beyond those things which are in the article 18 º, it must be noted that Aristotle fire nothing else said that the, than the air by friction, and out of the air attrition has been the Begotten he said, which attrition is from the rapidity of the current motion of the heavenly, and therefore of fire: from the air in the way of that does not differ more than the vapor from the water, namely, this alone, that is more rarefied. Moreover, just as with respect to the vapor of the water of the elements, a new species of * * *, so the latter did not with respect to the fire of the air will have to be to produce.
Accordingly, the cause of the fire seems to be light, What has suddenly come without a movement of a continuous succession from the immense space of the heat of exuscitat, and fire, which we call "ingignit, and the light seems to be the element, and the principle of the fire, not the other proceeding from the fire against a kind of an accident. And yet on this on the watch and is it clear to him that receiveth the rays of the sun, such as are for the depth of the channel and dark in there against that send forth, by means of the power of the light of the impression of a warm, and warm bodies The following are caustics. Where there is no impression of a likely one of the light through the heat, but is of heat by means of light, nor with the light of heat, but heat from the light; for the nature of the element of heat is not that all at once involve himself in the body, but simultaneously with time and the same time. Himself, therefore, the light has a prior, but not he is the forerunner of the grove, as was also by itself it is manifest, because the bodies of enlightened than before they are heated, and the prior is a participation in the fire of light than that of heat.
There are two kinds of natural motion is: The right and the circle. The first is of natural things which is not naturally was agreed upon, but the second of natural things naturally constituted by the first of natural things is also a better thing to have to it, that are at the second shall well; the first to flee, and of the persecutors, of the parts, the second of the whole of parts in the very least its whole.
The reason. Because all things natural endowments of the in its proper place, or remain at rest, or they are moved in a circular direction, and whole body, so that the earth, the moon, in its vertical motion is not moved, but parts of the bodies' only, when they have been outside his own seat, and / or as often as to the place of a better appellunt of preservation. That the portions of a circular direction are they moved in that whole, it is manifest in the rivers, and the same time or change of the places, when it is transferred from the smoothness of the mountains and the valleys, and these to the mountains, and also on the continent, the sea, and contain these into the sea.
All the cases of the parts are arcuales, and the water went up, and he went down arcualiter from the bowels of and to the viscera.
Also that the circle, in which from one point to the same point the conversion is made, to wit, from whose the center to the periphery of all the radii are equal, is not natural, nor any in the natural subject is found, either the magnitude of the mass of bodies or you look at, or movement and change, and let none has ever sensations or the circle of experience established by the kind of eiusce, neither can they be confirmed by. The circle, therefore, with a specific chain of events, fashion changed, by which it is made like to the COMEBACK, but not to the same, is understood.
One must distinguish from round about, which there are two: a natural philosopher, and the geometric, or natural and the rational and the artificial. The first is in the things of nature, the second is only the work of contemplation; nor the motion of the sun for a day, nor the year, as arises without any of the stars which seem to be moving, on the same point, nor at any time he returned in remeabit.
Addition to these two by the Peripatetics, with the kinds of motion, there is a third which neither it nor did he is of the center of the center, but from the center, and precisely with what by all natural bodies flows out, and at the center, and precisely with what the bodies of all natural things in the flows in an entity. And this flow is not only to bodies, but even more certain of accidents, which in their bodies, from bodily substances and to their bodies, whom motion nor right nor a circular according to the statements the species of the term, because it is not along a straight line but round about, on every side, one continuous, but we call spherical; sensibly as the sound and a light from the midst of the body on all sides around the spend it on, and odors are in like manner, in the color and the other accidents, which are not parts of the body without a subject as its own proper proceed to some, as it is manifest in the magnet according to the genus.
And in these manifest not only from the bodies of bodily strength pour it out, but also for the matter of such than any sensible the sensible or the materials used to refer an accident scarcely any man could be, since I continued in the genus of accidents prove to them comprised in the soul.
To which to be demonstrated and defend against all seems to be no need for, in addition to the example of the very fact that it bears witness to the power of the diffusion of, the subject of which it does not seem to be a body, or the soul, but a living, or a compound for the sake of his soul, as Laeticia, the fear of, the love of accidents and the like there are a certain.
The reason, according to the kind of which he is great draws, is the formal and the consent of a certain flow is some of the parts of the material, which is from all bodies for all things.
The reason for this consists in the examples of which are on the point of 22 º.
But the idea that the attraction of the magnet from the pole of the various are the views. We, nevertheless, all these three passing over the others to say that it do we prove that his reason for this, which is not from the idea that the attraction of the species is like, namely, that they are there, the mountains of the magnet (For by this the cause of the effect it does not follow this), but the whole and firm, the nature of flight from being on the contrary, we are asserting that a certain antipathy and to the places of which it has the opposite side.
The reasons are in the 23 º to the article.
In all his magic, in an action or a physical or of whatever kind or is it, that three things are required: an active power, passive, and duly made the application of the one toward the other also. And from the deficiency of the impediment of all these things happened according to the whole or in part, simply and / or a qualified sense, in all of production.
One must distinguish here of power and out of the action, as that of others is an immanent, and another of passing etc.. Likewise there is a distinction must be considered concerning a deficiency of either by way of or in accordance with; simply For to one of those three on the part of hindrance, in those things which require these three things, it follows the baggage of all, according to, and what is, that is, on the part of its own principles, can be not an impediment on the part of of one or of two.
Every action and every change is a from contrary to contrary; for in a like in the You can not imagine is a change, nor of the same to the same thing.
Be noted that the change is those things which share in the matter, or of which is the subject of the common, and so the Vulgate that proposition 'the contrary are naturally apt to come to be about the same'. For this is the gift of contraries, as one of the mutually drive the from the same place or subject to, and one another in the same subject in succession to or in place of; hot and cold on this side are about the same composite itself, as about the sweet and the bitter taste, the light and darkness etc. stimulating sight. Have regard to this that the doctrine of which is in the book of the Physics 1, which concerns the generation of contrary things.
It does not thwart some of the affections, or passions of the you prefer to say, that, like the others like them, or the like with like and unlike, dissimilar with, or rather of contrary with the opposite, as an admixture of, and sensations of the compositions.
For of them it is one thing about the actions of the judgment than passions, and,. "The waters of water is mixed with the wine of better than, and the wine is better than the water the oil of fatty layer or something, because there is more similar to it; over the clay, and in the composition of the water and the dust are face to face, in the oxymelle honey and the vinegar. Also the sensitive and the apprehension is the intellectual by the images of a specifying form abstracted from objects, with them which are in Their surface. To be noted also there is no distinction of similarity. For there is a certain similitude of equiparancy, a kind of analogy, such a kind of proportion, that certain things properly: the first by which a man is similar to the man, the second by which a man is similar to God, the third so as that by which the sense is related to the sensible as the intellect to the intelligible, and the fourth as a species of Socrates in the imagination like is a species, which is the subject of the natural in the physical one.
To the debt of the application of the agent and of the patient, and also mixables, and united with the things of which to the apprehensibility of interspersed, with which it is composed and by whom he is apprehended through, most of all requires a reference to its parts to the parts, namely, that it may be the consideration of in the operator, which bodies are the differences of the place or permeabilia can penetrate.
The reason for this is in the examples of which are in the 27 º to the article.
From beyond the position of the parties, and the quality of the maker of it ought to be in addition to understand, that makes their disposition and desire to the apprehension of accidents by which things are or ought to be altered, that they may be naturally apt to be received from such subjects, for this dialectic is the best all of the proposed the provision of operations from the end, that they may be seen which are from the which they undergo a , and according to the species of the transformation which may affect.
The reason of these examples from the 28 º.
To this reason it is referred of miracles, phenomena which occur from the fires of lightning bolts; but differences of those active accidents, by which the dispositions of a certain answer in the active, without trial and the art of can be defined.
That is enough for is proven, because no man is able to meet the adversary or the rationale of the place, by which He can open the causes of these matters to: for of such is also necessary for he who is to be able to produce these effects to produce the same reason. Here is the proof then in addition the authority of Aristotle 's then commonly philosophers, who say that the differences of the outermost of things to be hidden and unnameable, of which the wit, nor the name of the definition of, nor we may be able to refer. He enumerated also defended the effect, which are in the article 29 º, of which there is no reason to be brought can be.
It becomes manifest that which is to say even in the feeding, of poison and antidote, which by other other things concur, and the creation, some things are poisons, which some of them are nourishment; no one explanation of which it can be brought forward another addition to temperament and complexion of the contrariety of the diversity of or, in the opposition of those things, in what it consists and diversity we can not easily be able to be declared.
Suppose that some effect upon ARGUER, how gladly we'll we will be taught with the same.
And in this, without doubt the difference can not produce a specificisque from the intrinsic differences of things, but from certain accidents the transcendentals.
For the nature of privilege, of a plant which certain passages from the fire and the heavenly places they are completely free, even in individuals of the species of certain animals, such as in certain men and the beasts, are found to. Accordingly, serpents' bites, who wonderfully generally kill the men in haste, and some people, which was * * * that I may out of the Psyllis recites Lucan, of which the infants were playing with the asp, from which many of the Romans were the army of the dead a sudden, as was in fact is from the complexion of that nation, and amongst even our of Europe are found to the family which apart from any other industry or by the art of the same thing are given to the privilege of, and other his own saliva, to take care they can. Add to this that, this habit is, and can be renewed or newly ingenitari, since assuescebant and the Romans, to use poison hemlock, and most of all, propinatione it harder for him harm. And bring back the Averrhoëm nutrivisse so the maid, and maturity, so that either could have been a man with a kiss to the destruction of the drives, than when I Avicenna in the gift of an enemy he had put it, he seemed to those things, whether at a distance; the business he has received, than when he had commanded at the fire to approach it, his body broke in on a sudden. And in the Preface he says Averrhoës from the Physics to the custom of the greatest, cause to be, as what are "poisons, not only in the antidotes they may be turned, but also in food.
Err in no small degree to which the account of the mayor and of the minor penetrabilitatis have relation to the pores, and the anguish of a way, since from the most powerful and the things that seem to penetrativissima, at times the actions come in the penetration and the act of those things which are harder and more readily than the thicker are comparatively rare.
Him it is clear by the things that are said in the 32 º to the article, namely, the example of the fire, and the blood to the goat as hard as flint, and also because the oil of the water as it not so, it penetrates even the tree of thick; thus it is apparent the pores of the more lax in the water and narrow, in the timber was not to be the cause of the lesser penetrated. Of the oil and that is perfectly evident that, just as it has parts bound them up more from one another, whom he is fond complicated to be coupled together in one another, which, however, of no less than penetrate the piece of wood than through water. Accordingly, there is none that can be an opinion because of the greater penetrativitatem, which is from parts of the more subtle ones, to break through the blood of a goat which it does not penetrate the fire.
Multifold is the bond of the genus, which with all its bodies, and are bound up in a physical sense, of which the first kind is not from the nature of the thing, but we set from the first position, by the voice, and by song. But they not only Crow to prefer harmonious or of mathematics, but also a certain secret, who have not a pipe or to the to the lyre, who does not, by consent, that the souls of worked, but sometimes due to the hidden things of a certain violence.
It is clear, from the things that are had in the 33 º to the article.
The voice of, and songs of not only heard of are found to bind, but also far from the bind, and from a distance, but not without any reason, and by others, however, was heard and / or by the power of having stirred up the spirit of the charmer which they receive.
From 34 º to the article.
The number of the one expression of the voice of the other the number of the check, is confounding and / or even away with them.
By the things that in the 35 º to the article.
Also, the one expression of the number to remove a subject from a single to raise the numbers actually in another subject comproportionaliter holding itself or in the same the temperature of the appointed, if a sufficient number of one to the latter is an approach of the.
This is evident from 36 º to the article.
And not only the voice of the species as "similar" or bring out the exuscitent, but also in various species.
It is clear, by the example of dogs of some people, Who, by the trumpets, and of horses, which are sometimes to the sound of the trumpets of war they dance, that happens in certain for a certain complexion. And this no one can deny that to be sort of a kind from an utterance of the bond.
More certain knowledge even the voice of and harmony of the convinced to take away the power of the most deadly poison, and this surely experiments and sufficient by reason of it is proved.
Of the proof of the phalangium. The reason is taken from the touch of sense and spirit, which so by the poison of it driven by the weather, is in the, as to the same by means of such harmony of contemperamentum may be able to be recalled. Truly the spirit out of the care it follows care of my body not only in this, but also in the other is abundantly plain that, for many diseases are contracted from the belief of the imagination or, and by the contrary opinion and the phantasy, or abactionem of that opinion, which cures.
Their madness is also
Is the test of in Saul, whom when his seize on the evil spirit, in strength, the striking thing David a harp.
The reason is that maketh a cheerful music of the Sun and Venus are the leads or the impression of the spirit of or exuscitat, who are contrary to the Spirit that is of melancholy or black bile, and set out in the same or they stay and they sit for the humor, who are referred to Saturn.