Bodleian Library MS. Barocci 131

...they effect. For this motion is not peculiar to change, just as walking is not, nor indeed is similarity, because of its own and proper nature. The same reasoning applies also to the other affections, such as heat and cold. Since the affections do not have reciprocals, nor do those who produce the motions, neither do these motions themselves [stand] in relation to generation and corruption; for corruption is not at one time motion and at another time not, but is always so. And if someone were to say that cessation is motion, even if quite absurdly, nevertheless even so it will not have a name.

The perception of alterations, prior to corruption, does not exist in all bodies, nor even in all natural things, but in those that possess perceptible alterations. This is most evident in animals, because of the activity of the senses and the analogy of the affections; for instance, as the most evident affection in the animal is the effusion of bitter bile, so it is with the blood, the phlegm, and the bile. The forms in the body are not always the same. For just as with the veins, so too the nerves, the muscles, the bones, and the rest of the parts; all these, so to speak—muscle, cartilage, nail, hair, and such things—both the hard and the soft. Hence [come] length, breadth, depth, and such things.

The cause of change is natural, and it is that which is applied within the substrate. For just as with fire, so also with the constitution, sometimes being in the substrate, and sometimes being produced from external things. Corruption, and likewise in the case of contraries, is no less [so], sometimes being affected, and sometimes becoming unaffected. Every motion, whether existing or coming to be, is not without place; in this way, both generation and corruption are applied to it unceasingly, and toward every part of the being. So it is also with other things: the power prior to respiration, through the alteration of the supplied nourishment, and that which is supplied to us, whether sweetness or bitterness, or some other such thing.

Nature is nothing else than the nature in the substrate, or the same cause of change, growth, and diminution. Motion is nothing else than the nature in the body of the animal, and the motion within it, which is the cause of life and of sensation. For without natural motion, there is no use of respiration, nor of the power of nourishment. The nature of breath, through the heat in the body and the corruption resulting from it, is the necessity of life. The natural impact from without upon the body, or that of breath, is nothing else than that of nourishment, or of certain other affections, whose nature is nothing else than the power of the body, which is the cause of life.

The use of nourishment and that of breath is nothing else than the cause of life and of sensation. The cause of life is nothing else than the power of nature and the use of nourishment and breath. The use of nourishment is nothing else than the cause of life and sensation. The use of breath is nothing else than the cause of life. Since nourishment and breath are nothing else than the cause of life and sensation, the power of nature is nothing else than the cause of life. The cause of life is nothing else than the power of nature and the use of nourishment and breath. The use of nourishment is nothing else than the cause of life and sensation. The use of breath is nothing else than the cause of life. Since nourishment and breath are nothing else than the cause of life and sensation, the power of nature is nothing else than the cause of life.