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Barely hearing the word, they, notwithstanding their nature and their spirit remainimmobile and poison no one with their venomous bite". And let notthey say that this is due only to the noise uttered the words:"Iffavorable time you write these words on Velin, on parchment, onpaper and stretch them to the ground, it will stay no less motionless than ifwish you spoke up". The idea of "Natural magic", which occupies a prominentplace at the end of the XVI century and advanced until the mid-seventeenth century, notis a residual phenomenon in the European consciousness; it was revived asclearly says Campanella(1), and for good for the age reasonsbecause the fundamental configuration of knowledge pushed signs of similarity.The magical form was inseparable from the way of knowledge. It's the same thing affects of erudition: ina treasure bequeathed to us by antiquity, language has value as a signthings. Between visible signs, which God marked out the Groundso we may know its inner secrets, and the legible words,which Scripture or ancient sages, enlightened by the divine light,inscribed in the tradition of these rescued books, there is no difference. The ratio oftexts and the relationship with things-one of nature: and here and there peoplefind the signs. But God, in order to develop our wisdom, filled with nature onlythe figures that require interpretation (and it is in this sensethe knowledge must be p R o p e a n and e m-divinatio), whilethe ancients already gave the interpretation, which we can only perceive. Wecould be satisfied with this perception, if not neededto learn their language, learn to read their lyrics to understand what they said.
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