ater of fountains must needs go upwards, the extrinsic air
succeeding into the vacuity and throwing the water out. In a close
house, that keeps in the air and wind, the floor sprinkled with water
causes an air or wind, because, as the sprinkled water falls, the air
gives way. For it is so provided by Nature that air and water force
one another and give way to one another; because there is no vacuity in
which one can be fixed without experiencing the change and alteration in
the other.

Concerning symphony, he shows how sounds harmonize. A quick sound is
acute, a slow is grave. Therefore acute sounds move the senses the
quicker; and these dying and grave sounds supervening, what arises from
the contemperation of one with the other causes pleasure to the ear,
which we call harmony. And by what has been said, it may easily be
understood that air is the instrument of these things. For sound is
the stroke upon the sense of the hearer, caused by the air; and the air
strikes as it is struck by the thing moving,--if violent, acutely,--if
languid, softly. The violent stroke comes quick to the ear; then the
circumambient air receiving a slower, it affects and carries the sense
along with it.

QUESTION VIII. WHAT MEANS TIMAEUS (See "Timaeus," p. 42 D.) WHEN HE
SAYS THAT SOULS ARE DISPERSED INTO THE EARTH, THE MOON, AND INTO OTHER
INSTRUMENTS OF TIME?

Does the earth move like the sun, moon, and five planets, which for
their motions he calls organs or instruments of time? Or is the earth
fixed to the axis of the universe; yet not so built as to remain
immovable, but to turn and wheel about, as Aristarchus and Seleucus
have shown since; Aristarchus only supposing it, Seleucus positively
asserting it? Theophrastus writes how that Plato, when he grew old,
repented him that he had placed the earth in the middle of the universe,
which was not its place.

Or is this contradictory to Plato's opinion elsewhere, and in the Greek
instead of [Greek omitted] should it be written [Greek omitted], taking
the dative case instead of the genitive, so that the stars will not
be said to be instruments, but the bodies of animals? So Aristotle has
defined the soul to be "the actualization of a natural organic body,
having the power of life." The sense then must be this, that souls are
dispersed into meet organical bodies in time. But this is far besides
his opinion. For it is not once, but several times, that he calls the
stars instruments of