▁of ▁various ▁theoretical ▁orient ations , ▁including ▁Arist ot eli ans , ▁Ne op lat on ists , ▁and ▁Herm etic ists . ▁ ▁Ad her ents ▁of ▁this ▁position ▁argued ▁that ▁mag ia ▁could ▁appear ▁in ▁both ▁good ▁and ▁bad ▁forms ; ▁in ▁ 1 6 2 5 , ▁the ▁French ▁li br arian ▁Gabriel ▁Na ud é ▁wrote ▁his ▁Ap ology ▁for ▁all ▁the ▁W ise ▁Men ▁F als ely ▁Sus pected ▁of ▁Magic , ▁in ▁which ▁he ▁distinguished ▁" M oso a ic all ▁Mag ick " — which ▁he ▁claimed ▁came ▁from ▁God ▁and ▁included ▁prop he cies , ▁m ira cles , ▁and ▁speaking ▁in ▁tong ues — from ▁" ge ot ick " ▁magic ▁caused ▁by ▁dem ons . ▁While ▁the ▁pro ponents ▁of ▁mag ia ▁natural is ▁ins isted ▁that ▁this ▁did ▁not ▁rely ▁on ▁the ▁actions ▁of ▁dem ons , ▁critics ▁disag re ed , ▁arg uing ▁that ▁the ▁dem ons ▁had ▁simply ▁dece ived ▁these ▁mag icians . ▁By ▁the ▁sevent e enth ▁century ▁the ▁concept ▁of ▁mag ia ▁natural is ▁had ▁moved ▁in ▁increasing ly ▁' natural istic ' ▁directions , ▁with ▁the ▁dist in ctions ▁between ▁it ▁and ▁science ▁becoming ▁bl ur red . ▁The ▁valid ity ▁of ▁mag ia ▁natural is ▁as ▁a ▁concept ▁for ▁understanding ▁the ▁universe ▁then ▁came ▁under ▁increasing ▁criticism ▁during ▁the ▁Age ▁of ▁En light en ment ▁in ▁the ▁eigh teenth ▁century . ▁ ▁Despite ▁the ▁attempt ▁to ▁rec laim ▁the ▁term ▁mag ia ▁for ▁use ▁in