 Like Avicebron, Bruno sometimes went as far as to elevate Universal Matter above Universal Form. Nothing was “constant, fixed, eternal and worthy of being esteemed a principle apart from [Universal] Matter” (BOI I, 686). Form, that is, the Universal Soul, was “under the constant control of [Universal] Matter” (BOI I, 722). Its stability, which contrasted so favorably with the flux of form, had led the heterodox scholastic philosopher David of Dinant (d. 1215) “who had been poorly understood by some” to call matter “divine” (BOI I, 601, 723; BOL III, 695–696). Divine though it might be, Bruno did not identify Universal Matter with God. Indeed, he criticized Avicebron, misrepresenting him on the by, for having held that matter alone was “stable”, “eternal” and hence “divine” and for vilifying all substantial form, including the Universal Soul, as “corruptible” and ephemeral (BOI I, 687, 696). For Bruno, the Universal Soul was “mutable”, rather than “corruptible”, in relation to Universal Matter and only in this sense inferior to it (ibid.).