which Alphorabius[49] in his book on the division of the _scientiæ_ puts last among the parts of _logica_, and which in his book on the origin of the _scientiæ_ he describes thus: “_Poetica_ is the lore of ordering meters according to the proportion of words (dictiones) and the times of feet and of their rhythms (numeri).” Again he says in the former book: “It belongs to _poetica_ to make the hearer through its locutions image something as fair or foul which is not so,[50] that he may believe and shun or desire it. Although certainly it is not so in truth, nevertheless, the minds of hearers are roused to shun or desire what they image.” Moreover poetry has seven species: _comedia_, _tragedia_, _invectio_, _satyra_, _fabula_, _historia_, _argumentum_.[51] _Comedia_ is poetry reversing a sad beginning by a glad end; but _tragedia_ is poetry lapsing from a glad beginning to a sad end (109). The function, then, of the poet is in this, that with a certain beauty he converts actual events into other species by his slanting figures (end of 110). Except meter, which belongs under _grammatica_, and the two forms of drama, which are not thought of as forms of composition, there is nothing to distinguish this poetic from rhetoric. 3. St. Bonaventure _de Reductione Artium ad Theologiam_ St. Bonaventure[52] distinguishes four “lights”: (1) the exterior light of a manual art, illuminating with regard to artistic form; (2) the inferior light of knowledge through the senses, illuminating with regard to the patterns of nature; (3) the interior light of philosophical knowledge, illuminating with regard to truth comprehended intellectually; (4) the superior light of grace and revelation, illuminating with regard to truth as a means of salvation.[53] For (3), the “interior light,” his division is stated first in its commonest form. _Philosophia_ is: (a) _rationalis_ (i.e., _sermonum_), (b) _naturalis_ (i.e., _rerum_), (c) _moralis_ (i.e., _morum_). This division[54] he then repeats in another form and order: (a) _physica_, for knowing the causes of being; (b) _logica_, for knowing the theory of understanding; (c) _practica_, for knowing the conduct of living. Finally he considers it in a third aspect. The domain of _moralis_ is motive; of _physica_ is self-limited and self-sufficient; of _sermocinalis_ is interpretation. The last item he subdivides into: _grammatica_, for expression, regarding reason as apprehension, seeking the appropriate; _logica_, for instruction, regarding reason as judgment, seeking the true; _rhetorica_, for persuasion, regarding reason as motive, seeking the ornate.[55]