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Hec autem ars scilicet magicam olim extitit in valorem. Spiritualis mutatio est que attenditur in corpore et spiritu, scilicet quando corpus sanum efficitur morbidum, et inde vexatur spiritus et sic spiritus cum corpore pariter mutatur. Ut ap­ paret in illis qui habent febres acutas, in spiritu quidem tandem ut de sano fit infirmus, scilicet insanus sicut de horeste legitur et de agave que prop­ rium filium laceravit, sicut etiam quotidie videtur de patientibus frenesim qui mactarent patrem, matrem, et alios nisi libarentur.

Sic vere quando Samson, idest aliquis fortis et virtuosus homo mediante mala muliere, scilicet came propria, caesariem virtutum, et per consequens resistendi fortitudine [sic] perdit, statim a Philistaeis, idest a daemonibus per diversa peccata capitur, et oculis discretionis or­ batur, et sic excoecatus, obstinatus, et hebetatus in carcere malae con­ suetudinis includitur, et tandem molere, idest ad mundi labores et negotia circumire compellitur, et sic coram Philistaeis, idest demonibus ipsarum voluntati obediens, ludere et ludos diversorum peccatorum facere com­ probatur.

These principles tend to occur most explicitly in the commentary accessus which circulated with the Metamorphoses. Of these commentaries, the one by Arnulf of Orleans, with its variants, was the most influential. But substantial evidence also comes from incidental glosses, divisiones, and allegories on spe­ cific tales. From this evidence several generalizations are possible. First, the commentaries conventionally identify the material of the Metamorphoses as changes whose purpose is to exemplify the range of possibilities of moral action.

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