MAGIC.--There were also Paracelsus and Agrippa. Paracelsus, like Cardan, believed in an intense light infinitely superior to bestial reasoning and calls to mind certain philosophy of intuition of the present day. He too believed himself a magician and physician, and effected cures by the application of astrology to therapeutics. Agrippa did the same with yet stranger phantasies, passing from absolute scepticism through mysticism to magi and demonology; in his own time and in subsequent centuries enjoying the reputation of a devil incarnate as man. CHAPTER IV THE SIXTEENTH CENTURY It Is Fairly Accurate to Consider that from the Point of View of Philosophy, the Middle Ages Lasted until Descartes. Free-thinkers More or Less Disguised. Partisans of Reason Apart from Faith, of Observation, and Of Experiment. THE FREEDOM OF PHILOSOPHY: POMPONAZZO.--The freedom and even the audacity of philosophy rapidly increased. Learned and convinced Aristotelians were bent, either from sheer love of truth or from a more secret purpose, on demonstrating to what extent Aristotle, accurately read, was opposed to the teaching of the Church. For instance, Pomponazzo revealed that nothing could be drawn from Aristotle in favour of the immortality of the soul, in which he himself believed fervently, but in which Aristotle did not believe, hence it was necessary to choose between the Church and Aristotle; that without the immortality of the soul there could be no rewards beyond the grave, which was entirely his own opinion, but whoever should desire to offer excuses for Aristotle could say it was precisely the existence of punishments and rewards which deprived virtue of existence, which did away with virtue, since the good that is done for the sake of reward or from fear of punishment is no longer good; that, still according to Aristotle, there could never be miracles; that he, Pomponazzo, believed in all the miracles recorded in the Scriptures; but that Aristotle would not have believed in them, and could not have believed in them, a fact which demanded consideration, not assuredly in order to reject belief in miracles, but in order not to bestow on Aristotle that confidence which for so long had been too readily placed in him.