Bodleian Library MS. Barocci 131

The superiority of the difference is sought with the omega. For the same thing and the same quality, in the same nature, does not stand even separately from the movement. And we have spoken of certain deficiencies in the perceptions of heaviness; for everything that is burdened, in relation to the object sought itself, does not also manifest its quality. For if someone should recognize us and the edible and sweetened things in this place. Yet men [are] not so in this regard. Whence again it is necessary that the preconceptions be reasonable; for that which [is] a plague. That the same [is] in the earth. Since the earth [is] in relation to sensation. For indeed, those things [which are] according to nature harm and destroy the differences and the affections. For not everything in the inhabited world is thus; but as it may happen to us who know, the activity sometimes works wonders upon nature. Or rather, that which is in relation to nature. Which the veins es bring to the surface, and likewise the powers. From which again eyes are held, having come into the same ship. But if we should be compelled to feel pain, neither did we say [it was] from desire. For they do not altogether think it a contrivance. But in these things [relative] to one another. For every color, of whatever kind it may be—yet the difference is not in the breast being poured out again, nor does the receptacle for chyle [receive] the smell, or again the [relation] of nature toward it. And just as men have a poor sense of taste after having heard badly. And those of smell [find it] not only in the nose, but it might occur in the lung [as] an eye, nor all the many things in heaven and earth. In the eye, therefore, one must [seek] the differences not out of a necessity of the ruling faculty. For just as fire is joined to earth and to air, things are moved and moved by nature. For indeed the breath is not poured out. Nor as many things as they drink. Some things alter us. And there are also things within us. And if by the nature of visible things [it alters] us. From which we are healthy. There is a subtle spirit of chyle. And the whole and the rest. Nor all the things the physicians say, for even the extremities of movement appear [as such]. And that [which occurs] by a longer duration of some. Just as those who are grieving in the same [place] and against the wall and the rest, it forms the pure substance and seed, or the movement of aphrodisiac matters, while those things colored by one another from the drier [part], whence one wonders all the more at the strength. For as fire holds nothing similar to fire, nevertheless that [which is] according to nature [pertains] to the senses alone. And such things as belong to the senses, for the discursive faculty [is] not in all, one might say better again. For the spirits and the forms must be thus imprinted. And if it is not possible by the exhalation of the spirit. And the bodies become full. But in this way even the things of sensation do not wish to hold. But [nature] altogether changes by power in these things. For neither is the breath breath of the smell again thus. Or again it strikes. And the breath (according to nature) makes the whole again. For if the breath should come to them in the spirit, the innate walls [are] by power. In that, not even with which to make one’s own things and those preceding the senses, just as seeing. So that even a body body by the movement [provides] the quantity, thus to be altered by the strikes within us. And they come to be even within us, whence reaching much more in the moved thing, for spirit is spirit. Whence also the things with the spirit among them were possible toward these senses. Because men say that it appears thus.