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The heritage of antiquity, like nature itself, is a massive space,appealing to the interpretation; both here and there need to detect signs andlittle by little, get them talking. In other words, Divinatio and Eruditio --it is one and the same hermeneutic. However, it takes place on two differentlevels, although according to similar figures: in the first case, it moves fromdumb marks to of the thing itself (and makes nature speak); the secondcase it moves from the fixed faces to the clear word (returnslife dormant languages). But as natural signs of depthattitude similarity related to the fact that they specify, and itancient corresponds to what they point, so it's ancientcorresponds to what it expresses; if it matters to usthe most important sign, it is because its very essence and because of the light,constantly pervading her since her appearance, this speech is adapted to amost things, being their mirror and rival; it relates to the eternaltruth as the characters -- with the secrets of nature (it is a mark of thiswords to be deciphered), with things that appear in her, sheis ancestral kinship. It is useless, therefore, to demand itmotivation its decisive role; it -- is a treasure trove of characters associateda likeness with what they can denote. The only difference isthat this refers to the Treasury of the signs of the second degree,referring to the signs of nature, which then contain vague instructionspure gold of things themselves. The truth of all these marks, like thosepermeate nature, and those that line up on parchments andin libraries, everywhere the same, as original, asthe assertion of the existence of God. Between tags and words there is no such difference as that betweenobservation and accepted authority, or between true and traditional.Everywhere deploy the same interaction sign, and the like, andthat's why nature and the word can be crossed endlessly, as ifforming for those who can read great and one text.
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