Giordano Bruno (Theses: Magic)

I. Magic is taken in many ways: most common, in general, properly and properly. In the first way for every kind of knowledge and wisdom, and secondly, for natural science, or of natural things in general; thirdly, for wisdom, which includes th e sciences there are three kinds of real kind of a triple with a triple of ratio nal and moral; habit fourthly, for an aggregate of all these things or more, wit h the faculty wonderfully of knowing or of operation, and this in two ways: eith er by itself or through another, and this in three ways: either by the higher, o r by equal, or by the inferior, and this according to the circumstances of diffe rent branded and shut up in the ten whom it is said the signs of a magician. Mag ic, according to the proper meaning of which is said to understand We are in pre sent. 2. Magic is threefold: by the divine, physics and mathematics. And so is considered in two ways: either as the subject, science or knowledge, is absolutely and sim ply, and it is no good, or is used in so far as the knower, and so he is good, s ometimes is bad, we do not understand, however, be an evil under the aspect of k nowledge properly so called ( and from all the knowledge in so far as knowledge is always good, and by itself), but under the aspect of knowledge or a particula r cognition commonly so called, as far as they defined the matter is contracted or singular, which also means not under consideration the nature of monsters in the nature of things happen to absolutely and universally, but under by reason o f this or that, in this or in him. All this superstition and dishonesty, which either personally or through an acc ident is reduced to the magic and accompanies it, it belongs to the third specie s, which is the objects of mathematics .... [Paroles illeggibile 1000; all. 100] For every error, and most of it is concerned with sin, which own property from the divine and natural. This distinction is commonly so called, according to the nature of the objects of mathematics, and this is distinguished by Arithmetic m athematical astronomy, optics, etc. Music.; A different way according to the nat ure of their own here, which is according to that common analogy. 3. Magic is midway between the Divine and physical magic of mathematics, as simply the objects of mathematics is midway between the natural and the metaphysical. Comma out of the midst. 4. The beginning of the ladder or the influx of magic, we may consider the order o f beings, as God gods, gods in the stars, the stars in the demons, the demons in to the elements, elements in a mixed, etc. We have learned something, he let loo se. Concerning the influx of comma. The influx is twofold: the essential and the ac cidental, and here within and without: the influx of grants to be the first, the second mode of being of being or perfection. And here are the higher the lower bound should be noted that in this order, as propitiantia protecting, move, lowe r bound, as compliance, obedience. Again, a distinction of this ladder is about the ascent and descent. There is however a double: contemplative which things ar e known, and which things are made active. And this be done is twofold: to wit, which are also the principal, whereby they are made and an accidental applied to

or adapted to us. In regard to the progress of light and darkness, comma, which are in the ladder . For the light and darkness are taken in two ways: in one way signify substanti ally, signifies an act of the light, form, signify the power of darkness and mat ter, or accidentally, and the light to perfect it signifies power and the active species, the darkness, however, are subject to a passive power and the perfecti ble. V. According to the above-mentioned three degrees of the three magic of the world, etc. are understood. Here we must distinguish the common meaning of the world according to their own and the most special. In the first way the world is the same as the universe, a nd in this way is one only, as the university is an absolutely together, accordi ng to which Parmenides and Xenophanes said the meaning of being one. In a second way the world is distinguished, as already said, according to three kinds of be ing, which can not be reduced to one type; intelligible (for), differ more than a kind of natural and rational, that is kind of does not differ, but the differe nce they are separate kinds. Thirdly, the world is taken as with Democritus, who understood that innumerable and infinite, one of the world by taking the earth, another moon, another of the stars each, of which there is no definite number. Proportionately to the world and also is taken improperly or metaphorically, as a man we say world, because its parts represents parts of the universe, just as each in its own animals and plants. The world according to this distinction signified three things mentioned above prove the truth of nature, reason and divine revelation: first, because there is nothing in the sensible world, which does not depend on the original, according to because nothing is in the intention, that it is not fundamentally in things; Comma really and fundamentally, fundamentally the second intentions, are really the first. The second intentions are founded in the first, second intentions lo gic of the circumstances is the first. Avicenna in the L. The sufficiency. the third because the truth does not contradict the truth and many times the bo oks of this distinction is found in God. 6. In general, there are two kinds is the efficient cause. There the heads of this distinction, according to the agent or efficient cause of the comma. Also according to the same reason comma. 7. Is one element of all things correctly and properly, next two, the next four: o ne matter, two opposing, the four simple bodies which I have put the first and E mpedocles. The reason. Because there is but one material principle, namely that is subject to two contrary, also the first four bodies, which are changeable with one anot her, it is necessary that a certain agree as to matter in general, which changed for one another, the subject must agree. First, therefore, is one subject, as i t were, contrary to the second into two distinct subjects, such as fire and wate r, or the sun and the earth, the third time in four things, two of which are act ive, the two and the passive.

When we put the two elements, accidents should not say hot and cold, but the fu lfillment of the substances and substances. Thus we say the sun and the earth or the principles of all substances of particular species, as does the Hesiod, Ver gil, and Parmenides. 8. It is foolish to all the operations and the effect of natural things to relate only to the active and passive qualities, for they are the effect of the soul an d spirit, who recognize these qualities. The distinction is in 8. For the virtues, which are carried from subject to sub ject, they are different sensible or by active and passive qualities, which are the external senses of goats; other more hidden, which are included under the ac t of thought and imagination, as those things that touch on the concupiscible, a nd the irascible faculty. Exuscitantur qualities by the contact of the first kin d is a certain per se, of the second, however, neither per se nor always. Compos ite bodies can enter the race from both set out and in the same, for the sake of unity of the spirit and the soul, but not for the sake of both corporeal qualit ies, namely, those which are principally from the elements, but from the qualiti es, which are in the substance of the soul and the spirit (which if bodies are, another kind must be from them), went, since such qualities do not require a sub ject to approach the subject of a perpetual, but also the imagination exuscitant ur alone in a subject. Hence the soul as well as internal, as well as external, with some assurrexerit to meditation or the thought, his body changes it; though no one says that it is to do by contact, since its substance is an individual, and his powers are not bodies, nor more bodies are present in whole and in parts . 9. Whatever is immaterial in some places, is a whole, not only an immaterial subst ance, as the soul, the whole in the whole and whole in every part, but even the immaterial qualities, as the voice, and the species had been carried into the ey es of sensible things and images in the mirrors and the portion of mirrors. Spir itual and therefore the spirits are not bound by place and subject. Distinguished. The soul is the whole in the whole, that is in essence and power , but is not totally in the whole, that is according to the working and act, bec ause not in all respects he sees, hears on all sides, wherever they are because they do not see and hear the organs, and then we is not altogether, this is in a ll things. Again, we must distinguish potency, into the power of the first and t he next. The power of the first is where is the essence of the soul, the power i n the middle of the organs and is close to where they are. The first is entirely in the power of the whole and in each part, but the second is defined, and in c ertain parts. X. No production, no generation is without the idea and, without knowledge, namely , efficient, who produces something in accordance with the proposed ideas. But t he idea by which man generates a man a lion and the lion, it is not separated, b ut united to the man himself and a lion; efficient is partly separated themselve s, and partly connected; the matter nor the separated nor connected. Knowledge] be distinguished. What is the sensible sensitive, intellectual intel ligible. Next, efficient, who joined me, and the proper nature of the soul; it is separa ted, the sun, the star, air. The matter of] What was the one afterwards is either, but not in one which was afterwards in another, and to whom the form because it is very united, not the t

hings which is joined to forms, which is not the very approaches and recedes, bu t to which something is added and from which anything recedes accidentally or su bstances, directly or indirectly, it is an individual substance before the quant ity, and of the whole before the notion of a part, so that in the compound accor ding to the nature of this matter, which is the first and the subject of the sub stantial form, there is no this and that part which is in the composite itself t o receive, and that this hand, and that this part of the head, and this arm conn ected to this shoulder. Distinguished. of the idea. Idea is taken in three ways: before the affair, and after in a matter of reality; most properly the first way, the second way, prop erly speaking, a third way commonly speaking. Before the affair, which is the ca use of the thing and the idea of ??being the principle of the production before it, as the form of a dog which is meant here is the principle of neighbor dogges bread is changed into the seed, and the form of man is the cause of which the s ame is converted into the bread there, and produces the human semen of a man, an d this form before the the matter is twofold: the universal, which is in the pow er of the producer of universal nature, by which man generates a man simply, and in general generates an animal an animal, and particular, which is the singular subject of this and that in the power of natural, which generates this man this man, this here dog a dog. Idea is found in things themselves in a matter which is drawn out, and is considered a part of composition. After the idea of ??the m atter is that which is found in the sense of intention or the reason or intellec t or species of withdrawing from things. 11. Regularly speaking, ideas are metaphysical beings, physical beings are the trac es of ideas, ideas of the shadow of beings of reason; seals are in proportion to the first imprint, the second forms printed, laying hands on the third eye or t he senses. Universally according to the idea of ??universal reason, in which there is no p lace, movement and time (for it is outside the subject of the form), as of this exemplifies the form is connected with the matter, he does physical or produces the form, as something abstract and separate matter, however, according to the a ct of knowledge is a species of sensitive or rational, so perfected the ideas of the third kind, which is caused from natural things, which depends on according to the kind of away from them like from the first. From experience it is clear that every soul and the spirit of the universe and to have continuity with the spirit of the soul, and not be comprehended from the body, but rather by the body, comprehended, as in general should not the matter of form, but the form made up of matter. The term of the form and contains the matter, because the same is to define it, since it gives and him then describes both the size of the figure, so that is a figure, like other ants as a dog, so also is the greatness of another. The reason. The soul is not in some places as it were in place, but as in the s ubject, and not as an integral part of (quantitative) as a part of the body is i n the body, but as an essential part of (substantial) as the soul and the body c onstitute the be animated. Likewise, in some places is not (as in the body that gives life) terminabiliter, but terminative, it is because the term, does not te rminate; 3. And so also is a circumscribed, but definitively; 4. so also they, a dhering to, but standing. Properly speaking, which make the integral parts are greater, and the things th at are, properly speaking, of quantitative parts (in the present case is taken t o integrate according to the conditions for the category of quantity), the parti es are, however, which fill the essential greatness, he was not alone.

12. And immediately the soul in itself is not physically confined to the body, but through the medium of spirit, that is the subtlest of a kind of corporeal substa nce, which in a way, is midway between the animal and the elementary substance; but the virtue of this connection is, because it is not altogether an immaterial substance. Distinguished. The material is taken in common in one way for everything that i s sensible, as is commonly call them the senses of the material which is being t aught. According to the common as well as for the elements, and also the nature in the elements, as well as in those things which are concocted from the element s. Properly speaking, the third material is said to matter as everything which h as a part in it. Fourthly, reductive (for the above-mentioned three ways princip ally is called) has contact with whatever material is said to matter, NOT all co rporeal accidents which are about the bodies, and the corporal, are something ma terial, not because they are bodies and matter, but for about the body and matte r. In this manner also are all substantial forms of physical material, and the s oul and the material is necessarily corporeal form, so as not to deny even Perip atetics. But that to matter, to regard the substance of his intrinsic, is not in the present dispute. All things that have form and matter in themselves, are material things, all th ings are arranged or simple physical, are material. 13. Not only the substance of these which is the soul, but for the most part and ac cidents, where are they, are the whole, and per se is not bound to any place, if indeed it is the whole body only afterwards to the nature of a circumscribed or should be in one place, and according to innumerable parts (in) innumerable pla ces, and should be found therein. The reason. Are constant for these conditions of continuous quantity, that has a position of parts, and their terms, namely, line, the surface, the body of a p oint is. All the coast is a line somewhere, a point is in any place. 14. Immaterial substances, as where they are, they wholly are, so even in one and t he same should be the same way as can be, in the whole and whole in each part of that whole, just as accidents, which are not inherent in the term of bodies, in the same space can be without the mutual penetration of all the innumerable, wh ich is identified with another necessary to yield. Moreover, all the whole the w hole, and of the whole inhabit all parts of the whole. See reason in * * *. - The same as it is in the voice of a whole should be hear d, if it also innumerable innumerable voices are heard. 15. For this reason, every soul is in the whole horizon, and the influx of the hori zon from the whole take from you, especially the horizon and for all, so that pl ace is magical operations, which none the less physical, in which the subject of a spiritual power in the very distant subject to certain passions is able to lo ve and especially far-fetched. On the other hand would seem to be that every action is by contact. Where a dis tinction is of contact, as is stated in the chapters on in the book On the Gener ation of touch, and is distinguished in the Real or the natural or physical stri king the commonly so called, and the potential or virtual, that even the words o f a kind of reproaches, as it were, which is nothing, attaining the sounds are n othing but an ear, by the power of a kind of touch on the significative and repr

esentative powers of the soul, namely, the cognitive and the appetitive, from wh ich result from anger, contempt and other affections. In like manner it was carr ied from the eye and species of a kind of beauty even to the inmost powers of th e soul, from which rises the love, pleasure, laeticia, and by physical contact o f the common people whom he calls not to proceed, without contact, however, they are not. 16. Hence it is not inconceivable against reason, but in harmony with the very natu re of the thing, that the physician is able to cure the wounds in his absence, f urther, not only the use of certain parties, which gained some communion with hi s bodily material, and instruments, but also, if the efficacy of power, and will be deeper, immediately by the spirit of all the universe will be able to accomp lish. The reason of this distinction from the preceding. 17. Most active bodies are insensible, which Lucretius 'blind bodies' calls, and se nsible how much the body is, the less is more active and passive. And like this is the spirit, which we say the same air and the same soul said most of the phil osophers, from whom the fire, as defined by Aristotle, seems to differ only in a certain accident. It is therefore better three elements seem to be named instea d of fire will be added to the light, as he did to Moses, the Chaldeans, and Orp heus Trimegista Mercury. Beyond those things which are in the article 18 , it should be noted that Aristo tle fire nothing else and he said that, than the air cut off nor destroyed, and from the air attrition to be begotten say, which attrition is from the rapidity of the current movement of the heavens, and therefore the fire by the air in the way of that does not differ more than the vapor of the water, namely, that this alone is more rarefactum. Moreover, as with respect to water vapor of a new spe cies of * * * element, so neither will have to produce air with respect to that fire. Accordingly, the cause of the fire seems to be light, which, without a sudden m ovement should be continuous succession from the immense heat and fire, which we call exuscitat ingignit, and the light seems to be the element, and the princip le of fire, on the contrary, proceeding from the fires of an accident. And this is manifest in the mirrors of having received the rays of the sun, whom the chan nel is deep and full of darkness against sending, through the medium of warm lig ht of the power of impressing, and adurunt calefaciunt bodies. Where there is no probable impression of light by the heat, but heat by means of light, nor heat with the light, but heat from the light; of heat is not as elementary for the re ason of a sudden to occupy themselves in the body, but with time and succession. Therefore He has a preliminary light, but not the previous, he is the light; as yet by itself is manifest, because their bodies are enlightened than warm at fi rst, and earlier the fire is a participation of light than heat. 18. Natural movement is twofold: a right angle and circular. The first is not ally constituted of natural things, the second of natural things naturally ituted the first is also the desiring of natural things better, the second having the first flee and persecutors of the parties, the second and those of the whole only in the whole. natur const well parts

The reason. Because all natural things are moved in a circular, or in its place , or at rest, and whole body, to the region, the moon, by a direct movement is n ot moved, but only parts of these bodies, when they were outside his own seat, a s often as or better appellunt to the place of preservation. That the parts of a

circular moved in him the whole, is manifest in local rivers, and the successio n or change, when to move from the mountains and the valleys in the plain, eithe r in the mountains, as well as the sea into the container and the continent into the sea. All the parties are arcuales the case, and the water went up and came down from the bowels of arcualiter and to the vitals. 19. Circle also this, which is made from one point to the same point conversion, to wit, from whose center to the periphery of all the rays they are equal, is not natural, nor any subject is found in the natural, whether you consider the size of bodies or mass, or motion and change: no one has ever experience or sense of the circle can not test the eiusce kind of approval. Circle of things, then, wit h a specific change of the series, which may be made to similar return, but not to the same, understood. Is a distinction from round about, which is twofold: physical and geometrical, and artificial or natural, and rational. The first is in natural things, the sec ond is only the work of contemplation; nor the sun for a day or a year's motion, as well as no stars, which seem to be moved, nor ever returned to the same poin t remeabit. 20. In addition to these two species published by the Peripatetics movement, is the third which neither is nor about the center of the center, but from the center, namely, which flows forth from all natural bodies, and to the center, namely th e bodies of all natural things in which something flows. And here is not only th e radiation of bodies, but also by a certain accidents, which in the bodies from bodies and to their bodies, which according to the said circular movement of th e species, nor right, nor call, because it is not in a straight line from all si des but one continuous, but we call SPHERICAL; sensibly as sound and light from the midst of the body is poured forth from all sides, and likewise the odors, co lors and other accidents, which, not without advance parts of the body as to its proper subject, as it is clear as to the genus in the magnet. 21. And it is manifest not only in these powers of his body has been poured out fro m their bodies, but also such a matter than the matter of the sensible, or any s ensible to relate something he could scarcely an accident, since in general rath er convict and comprised of accidents of the soul. And the defense seems to be no need to be demonstrated that, in addition to the example of the very fact that it bears witness to the spreading of virtue, the subject of which does not seem to be a body, but either the soul or animate the composite for the soul, as laeticia, fear, love, and the like, there are certain accidents. 22. The reason, according to which kind of magnet attracts, is the consent of the p arties some of the formal and the radiation of a certain material, which is from all bodies to all. The reason of this consists in the examples which are in the article 22 . 23. The attraction of the magnet from the pole, however, are various of the sentenc e. We, nevertheless, all these things, that the nature of the thing we prove it, which is not from the attraction of like species, namely, the magnet and there are mountains (it was not the cause of the effect, for on this presently), but c

ontrary to all reason and steadfast from the flight and assert a certain antipat hies which it has to the place of opposites. 23 o The reasons are in the article. 24. In every action or physical or magic of any kind or that is, three things are r equired: an active power, passive and debts of another application to the other. And all these things happened due to the lack of an impediment as a whole or pa rtly, absolutely or relatively, in the reproduction of all. Here is a distinction from the power and of the action, as that of others is an immanent, etc. passing through the other. Again, there is a distinction of all of the defect of considering either absolutely or relatively; simply for one of those three on the part of an impediment in those things which require these thr ee, it follows the impediment of all, according to what truth, that is on the pa rt of its own principles, can not be an impediment on the part of of one or two. 25. Every action and every change is to the contrary of the contrary; in like for l ike is not change, nor the same to the same thing. Be noted that the change is of things that the same matter, or is the subject o f whose common, so that the common proposition that 'contrary to the same subjec t are naturally apt to. " For this is the function of contraries, in order to dr ive each other from the same place or subject, and succeed one another in the sa me subject or place and hence have the same hot and cold composite itself, as sw eet and bitter about the taste, sight, etc. about the light and darkness. To thi s 1 looks that doctrine which is in the Physics, which is concerned with the gen eration of contraries. 26. Does not prevent certain affections, passions, or you prefer to say, to be simi lar from similar, with similar and dissimilar with similar or dissimilar, and ev en when contrary to the contrary, as the mixture of, compositions and apprehensi ons. Other than it is of those is a trial of the actions and passions. Better than w ater is mixed with wine and water, and the wine or water adiposum something bett er than the oil, because it is more like it is, and concur in the composition of the clay, water and dust, oxymelle in the honey and vinegar. And also the appre hension of a sensitive species by the images of the intellectual is abstracted f rom the objects with those things which are in their surface. Also to be noted i s the distinction of similitude. For there is a certain likeness between equalit y, a kind of analogy, some of proportion, some properly: the first which a man i s like a man, a man similar to God which is the second, the third as the senses are to which it is thus sensible to the intelligible as the intellect, and the f ourth in the imagination of Socrates as a species like is the subject of the spe cies which is in the natural physical. 27. Due to the application of both agent and patient, and likewise miscibilium, com ponibilium apprehended and to those things which is mixed, with whom he composed and by whom they are apprehended, especially requires a reference to the parts of the parties, namely, that there may be consideration in the operator, which t he local bodies are the differences or permeabilia can penetrate. The reason for this is 27 o in the examples which are in the article. 28.

Beyond the parties, and the quality of the site operator must also understand i t, which makes their affections to the apprehension or accidents by which things should be changed, so that they are naturally apt to be received from such subj ects, for this is, is specially all the provisions of the proposed operation fro m the end, as may be seen which suffer from whom , and change according to which species are affected. The reason of these examples from the 28 . 29. This is referred to the notion of miracles, which are accidental from the fires of the thunder; their differences, however, active accidents, which respond to certain dispositions in the active, no justice, and the art can be defined. This is sufficiently established, because no one can meet the adversary to the place or reason in these matters to which he is able to open the cause: such is the reason there must be for the reason that he who is able to produce these eff ects. In addition, Aristotle's authority is proved then the community of the phi losophers, who say that the differences of the last things to be hidden and unna meable, to wit, nor the name nor the definition of which we may be able to relat e. Also defended enumerating the effects which are 29 o in the article, of which no reason can be brought. 30. Becomes evident, it is said that even in the food, and an antidote to poisons, which belong to other others, some are and some poisons, which are other nourish ment; another whose nature no one can be opposed to each other or to bring in ad dition to the diversity of temperamenti and complexion, in what consists, howeve r, that contrariety and diversity not easy to be able to pronunciari. If ARGUER, supply, we gladly docebimur from Him. 31. But they do not happen, without doubt, this difference from the intrinsic diffe rences specificisque of things, but some from accidents transcendentals. For the privilege of nature, by which certain plants are immune from the fires of the heavenly places, even in individuals of certain species of animals, such as in certain men and to the beasts, comperiuntur. Accordingly, the bite of serp ents, who generally kills a cause of intense men in haste, some people read out the entire Psyllis * * * as of Lucan, whose played the children, asp, from which many a sudden the Roman army were slain, as was in fact is a combination of the elements of that nation, and among even our comperiuntur family of Europe, whic h are given the same privilege without any other art or industry, and others can take care of his own spittle. Add to this that and this habit can be renewed or newly ingenitari, since assuescebant and the Romans to make use of poison hemlo ck, and most of all, to prevent his propinatione harmed. And so nutrivisse refer ence Averrhom adolevisse and girl, or a kiss would have been able to force a man to destruction, Avicenna to the enemy than with the gift of charge, or that he w as seen at a distance business, she felt that approach than to the fire when he commanded, on a sudden broken to pieces. And in the books of the Physics promio A verrhos says the custom of the greatest reason, as poisons which are not only tur ned into an antidote, but also in food. 32. They err that not a little reason and the flow of greater and of lesser penetra bilitatis pororum reference to anguish, since the most powerful and with these, which seem to penetrativissima, sometimes due to the actions and the act of pene tration in the things that are harder and more easily than spissiora frequent.

Him it is evident by the things that are said in the article 32 , namely, the ex ample of fire and the blood to the GOATISH adamant, and also because the oil pen etrates into the water just as wood is not so even a very thick, so that it is c lear laxiores pores in the water and lay down stricter on a tree which is not th e cause less penetration. And that of the oil is clear, as have any parts more b ound to one another, as if one loves one another complicated connection, which, however, creep into the tree of no less than the water. Accordingly, there is no ne that can be due to the greater penetrativitatem to think, which is from the m ore delicate parts, which he did not penetrate the blood penetrates him GOATISH of fire. 33. A multiple is the kind of bonds, in which spirits and bodies are physically bou nd, the first of the genus is not from the nature of the matter, but from the po sition we set, and by the voice of song. But they not only set before him or mat hematical harmonious song, but also a certain secret, which is nothing to the le g to the lyre or who are not from the consent of the soul in a certain action, b ut sometimes from the violence of a kind of hidden. It is clear from those things which are possessed in the 33 o article. 34. The voice and songs comperiuntur bind not only heard, but also far from the bin d and from afar, though not without some reason, however, was heard by others or by the charmer, having stirred up the spirit of the power they receive. From 34 o article. 35. The number of the voice of one of the voice of another number of HOLD, or even takes away the confounds. By 35 o the things in the article. 36. Again, the voice of one of the numbers to move from one subject to the numbers in another subject comproportionaliter itself has not actually raise or in the s ame temperature, at the one thing to another may be made if a sufficient approxi mation. It is clear from the article 36 . 27. Like them that not only bring out the voice of the species or exuscitent, but a lso in different species. It is clear, the example of some dogs, who is one of the trumpets, and the hors es, sometimes to the sound of military trumpets dauncing, which happens in certa in temperament for certain. And this no one can deny the bond by the voice to be sort of a kind. 38. Fight the power to take away the poison, also discover that even the voice and harmony, and that certain experiments be approved by a sufficient reason. Phalangio of the proof. The reason is taken from the intercourse with the sense and spirit, who are so driven by it, the poison is in the excessive, as to the same by means of such harmony can be recalled to the contemperamentum. From the care of the wind follows the care of the body, however, not only in this, but al

so in other evidence; for many diseases are contracted from the opinion or imagi nation, and by a contrary opinion and imagination, or of that opinion abactionem , treated. 39. Madness also hands also, and which are in the energumens who are enthusiasts, a nd singing and harmony of reason and experience proved to be cured. The proof is in Saul, which when they seize on the evil spirit, strength, David knocked at the harp. The reason is that music or the one maketh a cheerful and he leads the impressi on of exuscitat or spirit, which are contrary spirits, who is one of melancholia or black bile or proceed in the same humor and incubate consist, who are referr ed to. It should be noted-not any harmony to be appropriate to each, but certain numbe rs are each defined, for he can be bound to be a certain all of which, certain t hings which many, certain things which fewer, nor always under the guise of .... . but under some other ....... Finis