are in Logic: for Logic is less in substance than any other Science,
for it is perfectly compiled and terminated in so much text as is
found in the old Art and the new; and it is more concealed than any
other Science, inasmuch as it proceeds with more sophistical and
probable arguments than any other.

And the Heaven of Venus may be compared to Rhetoric because of two
properties: the one is the brightness of its aspect, which is most
sweet to behold, far more than any other star; the other is its
appearance, now in the morning, now in the evening. And these two
properties are in Rhetoric: for Rhetoric is the sweetest of all
Sciences, since it principally aims at sweetness. It appears in the
morning, when the Rhetorician speaks before the face of the hearer; it
appears in the evening, that is, afterwards, when it speaks by Letters
in distant parts.

And the Heaven of the Sun may be compared to Arithmetic because of two
properties: the one is, that with his light all the other stars are
informed; the other is that the eye cannot gaze at it. And these two
properties are in Arithmetic, which with its light illuminates all its
Sciences: for their subjects are all considered under some Number, and
with Number one always proceeds in the consideration of these; as in
Natural Science the movable body is the subject, which movable body
has in itself three reasons of continuity, and this has in itself
reason of infinite number. And of Natural Science its first and
chiefest consideration is to consider the principles of natural
objects, which are three, that is, matter, privation, and form; in
which this Number is seen, and not only in all together, but again in
each one, as he who considers subtly may perceive. Wherefore,
Pythagoras, according to what Aristotle says in the first book of the