In an earlier discussion of the universe above and beneath the moon[17] Hugh had further emphasized the superiority of the heavenly bodies and their power over earthly life and nature. He distinguished three kinds of beings: God the Creator (_solus naturae genitor et artifex_) who alone is without beginning or end and truly eternal, the bodies of the superlunar world which have a beginning but no end and are called perpetual and divine, and sublunar and terrestrial things which have both a beginning and an end. The mathematicians call the superlunar world nature, and the sublunar world the work of nature, because all life and growth in it comes “through invisible channels from the superior bodies.” They also call the upper world time, because of the movements of the heavenly bodies in it determining time, and the lower world temporal, because it is moved according to the superior motions. They further call the superlunar world Elysium on account of its perpetual light and peace, while they call the other _Infernum_ because of its confusion and constant fluctuation. Hugh adds that he has touched upon these points in order to show man that, in so far as he shares in this world of change, he is like it, subject to necessity, while in so far as he is immortal he is related to the Godhead. [Sidenote: Discussion of magic.] Hugh’s brief, but clear and pithy, account of magic occurs in the closing chapter of his sixth and last book,[18] and seems to be rather in the nature of an _addendum_. It is, indeed, missing from the _Didascalicon_ in some of the earliest manuscripts[19] and is found separately in the same collection of manuscripts, so that possibly it is not by Hugh. At any rate, magic is treated by itself apart from his previous description and classification of the arts and sciences and listing of their founders. The definition of magic makes it clear why it is thus segregated: “Magic is not included in philosophy, but is a distinct subject, false in its professions, mistress of all iniquity and malice, deceiving concerning the truth and truly doing harm; it seduces souls from divine religion, promotes the worship of demons, engenders corruption of morals, and impels the minds of its followers to every crime and abomination.” Hugh had prefaced this definition by much the usual meager history of the origin of magic to be found in Isidore and other writers, but his definition proper seems rather original in its form and in a way admirable in its attitude. The ancient classical feeling that magic was evil and the Christian prejudice against it as the work of demons still play a large part in his summary of the subject, but to these two points that magic is hostile to Christianity or irreligious, and that it is improper, immoral, and criminal, he adds the other two points that it is not a part of philosophy--in other words, it is unscientific, and that it is more or less untrue and unreal. Or these four points may be reduced to