 In 1520, Pomponazzi finished On Incantations, a work that expanded many themes of his psychological writings. The book undermines the use of demonic and supernatural explanations for sublunary phenomena. The work is presented as a response to the question: How would Aristotelians explain what “seems to be beyond the order of nature” (praeter naturae ordinem) or, in other words, what seems preternatural? The category of preternatual, which included diseases and strange, seemingly irregular phenomena, formed the subject matter of numerous early modern philosophical inquiries (see Daston 2000). With respect to On Incantations, Pomponazzi’s friend, Ludovico Panizza, asked him to explain the extraordinary recoveries of three boys from a skin disease, burns, and a sword that physicians could not remove (Praefatio.1). The actions of demons could explain these recoveries; Pomponazzi stated that these demonic acts are justified in accordance with ecclesiastical law (ex decreto Ecclesiae) and are capable of “saving many experiences”. Yet, Pomponazzi contended that Aristotelians should not use demons to explain these wondrous events. In Pomponazzi’s view even if demons exist, a premise that Aristotle did not admit according to Pomponazzi’s interpretation of Metaphysics Lambda, they would not be able to affect the sublunary world because they would not have adequate knowledge of its particulars. Demons’ knowledge of sublunary particulars must derive either through essences or from sensation and phantasmata (i.e., mental images). Knowledge through essences, however, does not provide knowledge of singulars but only universals and species. Moreover, knowledge from sensation and phantasmata entails generation, corruption, and corporeality, properties which cannot belong to demons (1.1).