 The high time for Arabic theories of miracles came in the Renaissance (Hasse 2007c, 121–125). Marsilio Ficino in his Platonic Theology (Theologia platonica XIII.4.8–9) explains long-distance effects such as the evil eye with an extramission model reminiscent of al-Kindī: The evil eye is explained with vapors being emitted from the sorcerer’s eyes which reach and afflict the victim. True miracles, however, cannot be achieved without God’s assistence. Andrea Cattani (d. 1506) explicitly adopts Avicenna’s theory that noble souls are able to influence the external world without mediation, but ties this extraordinary capacity to inspiration by the Holy Ghost. Such reservations do not appear in adoption of the theory by Pietro Bairo (d. 1558). Pietro Pomponazzi (d. 1525) discusses Avicenna’s position, but favours an extramission theory: He explains a contemporary miracle in the town of Aquila with the transmission of vapors which are issued from the eyes of the observers (in De naturalium effectuum causis sive de incantationibus, 237–8).