"mobile beings" and "things which depend on a matter not only for their existence but also for their definition." There was wide agreement among scholars in medieval times that natural science was about bodies in motion, although there was division about the inclusion of fields including medicine, music, and perspective. Philosophers pondered questions including the existence of a vacuum, whether motion could produce heat, the colors of rainbows, the motion of the earth, whether elemental chemicals exist, and were in the atmosphere rain is formed. In the centuries up through the end of the Middle Ages, natural science was often mingled with philosophies about magic and the occult. Natural philosophy appeared in a wide range of forms, from treatises to encyclopedias to commentaries on Aristotle. The interaction between natural philosophy and Christianity was complex during this period; some early theologians, including Tatian and Eusebius, considered natural philosophy an outcropping of pagan Greek science and were suspicious of it. Although some later Christian philosophers, including Aquinas, came to see natural science as a means of interpreting scripture, this suspicion persisted until the 12th and 13th centuries. The Condemnation of 1277, which forbade setting philosophy on a level equal with theology and the debate of religious constructs in a scientific context, showed the persistence with which Catholic leaders resisted the development of natural philosophy even from a theological perspective. Aquinas and Albertus Magnus, another Catholic theologian of the era, sought to distance theology from science in their works. "I don't see what one's interpretation of Aristotle has to do with the teaching of the faith," he wrote in 1271. Newton and the scientific revolution (1600–1800) By the 16th and 17th centuries, natural philosophy underwent an evolution beyond commentary on Aristotle as more early Greek philosophy was uncovered and translated. The invention of the printing press in the 15th century, the invention of the microscope and telescope, and the Protestant Reformation fundamentally altered the social context in which scientific inquiry evolved in the West. Christopher Columbus's discovery of a new world changed perceptions about the physical makeup of the world, while observations by Copernicus, Tyco Brahe and Galileo brought a more accurate picture of the solar system as heliocentric and proved many of Aristotle's theories about the heavenly bodies false. Several 17th-century philosophers, including Thomas Hobbes, John Locke and Francis Bacon made a break from the past by rejecting Aristotle and his medieval