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Dist. 14, Part 1, Art. 2, Q. 2

Book II: On the Creation of Things · Distinction 14

Textus Latinus
p. 342

Quaestio II. Utrum in caelo sit ponere dextram et sinistram.

Secundo quaeritur, utrum in corpore caeli sit ponere dextram et sinistram. Et quod sic, videtur:

1. Fundamentum 1. Per illud quod dicit Philosophus in secundo de Caelo et mundo1: Ait enim sic: « Est orbi proculdubio virtus diversa, scilicet dextra et sinistra, quoniam sunt ei loca inceptionis et status ex opere factionis suae ».

2. Item, hoc ostenditur per rationem suam, p. 343ibidem2: Omnis motus finitus habet principium, a quo incipit; sed cuiuslibet caeli revolutio est finita: ergo habet aliquem situm, a quo incipit. Sed dextra dicitur in corporibus, unde est motus principium, sinistra, ad quam est motus finis: ergo cum caeli sint mobiles, caeli habent dextram et sinistram.

3. Item, dextrum et sinistrum sunt termini latitudinis, sicut sursum et deorsum termini longitudinis, et ante et retro termini profunditatis; sed omne corpus completum et terminatum habet tres dimensiones et terminos dimensionum3; corpus autem caeli est huiusmodi; ergo videtur, quod habeat dextram et sinistram.

4. Item, perfectiori motu moventur corpora caelestia quam inferiora; sed propter motus completionem animalia habent dextram et sinistram: ergo multo fortius corpora caelestia4.

*Ad oppositum. 1. Sicut dicit Philosophus in secundo de Caelo et mundo*: « In plantis nec est dextra nec sinistra »: sed multo magis plantae accedunt ad distinctionem organizationis quam caelum: ergo videtur, quod caelum non habeat dextram et sinistram.

2. Item, dextrum et sinistrum causantur in nobis, ut dicit Commentator super librum de Caelo et mundo5, a qualitatibus activis et passivis, scilicet ab abundantia caloris naturalis procedente a corde, et spirituum plus vigentium in parte dextera quam sinistra: si igitur hoc non est reperire in caelesti natura, videtur etc.

3. Item, dextrum et sinistrum praesupponunt sursum et deorsum, sicut latitudo praesupponit longitudinem et habet secum annexa ante et retro; in caelo autem non est ponere sursum et deorsum, cum haec sint contraria; non est etiam ponere ante et retro, cum « ante dicatur, ubi est sensus », sicut dicit Philosophus6: ergo videtur, quod non sit ibi dextra et sinistra.

4. Item, nihil quod habet extra se principium et finem sui motus, habet dextram et sinistram7; sed corpus caeli est huiusmodi, cum motor eius sit separatus: ergo non habet dextram et sinistram.

5. Item, « dextrum est, unde est principium <!-- page 343 R -->motus8 »; sed una parte circuli mota, moventur omnes: ergo non magis incipit motus ab una parte circuli quam ab alia; ergo in circulo vel quaelibet pars erit dextera, vel nulla: sed caelum est corpus circulare, quia movetur circulariter: ergo etc.

6. Item, si aliquod corpus habet dextram et sinistram, illa pars, quae semel est dextera, semper est dextera, qualitercumque corpus illud moveatur localiter: ergo si caelum habet dextram et sinistram, illa pars, quae semel est in ipso dextera, semper est dextera. Sed non est dare aliquam partem caeli, quae modo non sit in oriente, modo in occidente, modo in alio loco secundum regyrationem caeli; ergo dextra caeli aliquando esset oriens, aliquando occidens; quod nullo modo concedi potest9.

### Conclusio. In caelis mobilibus aliquo modo est dextra et sinistra.

Respondeo: Dicendum, quod quamvis dextrum et sinistrum dicant terminos latitudinis, et sursum et deorsum longitudinis, et ante et retro profunditatis; non tamen nominant terminos illos simpliciter, sed per comparationem ad motum. Unde in nullo corpore ponitur proprie dextra et sinistra, nisi quod diversimode suscipit motoris influentiam, ita quod primo in una parte quam in alia. Unde dextrum et sinistrum non ponitur esse nec in lapide nec in planta, nec etiam in statua ponuntur nisi similitudine10, quia non habent moveri localiter a motore sufficiente. In eis vero corporibus, quae moventur ad locum, et magis in una parte suscipiunt motoris influentiam quam in alia, proprie ponitur dextra et sinistra, sicut in animalibus, quae moventur motu progressivo, et in quibus virtus cordis et motoris magis viget in parte dextera; cuius signum est maior fortitudo animalium in parte illa, propter quod et illam partem primo movent, quando incipiunt ambulare11. — Applicatio. Secundum hoc intelligendum est, quod cum corpus caeleste quoddam habeat moveri ab oriente in occidentem, vel e converso p. 344sicut firmamentum et orbes planetarum, quoddam vero minime, sicut empyreum, quod dextra et sinistra caelis competant satis proprie, non tamen universaliter; Conclusio. conveniunt enim orbibus mobilibus, sed non orbi immobili.

Explicatur. Attendendum autem est, quod cum in animalibus et in caelo ponatur12 dextra et sinistra secundum rationem cuiusdam conformitatis, scilicet propter influentiam motoris; differenter tamen accipiuntur propter diversam comparationem mobilis ad motorem. Quia enim animalia moventur a motore sibi unito, ideo dextrum et sinistrum dicit distinctionem in partibus animalium, ita quod illa pars, quae modo est dextera, nunquam est sinistra, quia uniformiter comparatur ad ipsius motoris influentiam, pro eo quod ipsum habet sibi unitum, et nunquam ab eo magis elongatur. Corpus vero caeleste motorem habet separatum, cum non sit corpus animatum, sicut postea videbitur; et ideo motor secundum Dei dispositionem principaliter influit ex aliqua caeli parte; et creditur probabiliter, quod in ea parte, ex qua motus corporum caelestium primo nobis apparent, utpote in oriente13, cum omnia corpora facta sint propter hominem. Et quia motor semper ex illa parte influit uniformiter, quaecumque pars ibi veniat, immediatius et propinquius suscipit motoris influentiam. Et ideo semper est ibi dextra nec mutatur cum partibus mobilis, pro eo quod non est dispositio absoluta, sed relata ad motoris influentiam, quae semper manet fixa. Et per hunc modum locus cuiuslibet rei dicitur esse immobilis, propter hoc quod dicit situm relatum ad centrum et circumferentiam mundi, quae nunquam possunt moveri14.

Ex praedictis patet quaestio proposita, patet etiam responsio ad obiecta. Concedendum est enim, quod in caelo sit dextra et sinistra: et rationes ad hoc inductae similiter concedendae sunt, quia verum concludunt, licet tertia ratio, sumta a dimensionibus, Ad 3. fundam. procedat ab insufficienti.

Ad argumenta in oppositum:

Ad 1. Solutio oppositorum. Ad illud vero quod obiicitur in contrarium, quo planta non habet dextram et sinistram, quamvis sit organizata15; dicendum, quod dextram et sinistram non facit principaliter membrorum distinctio; hoc enim accidit et frequenter contingit, quod eiusdem dispositionis est animal in parte dextra et sinistra; sed hoc facit influentiae motoris principalior et minus principalis susceptio, secundum quam attenditur inchoatio motus et terminatio; et sic reperitur in caelo.

Ad 2. Ad illud quod obiicitur, quod dextrum et sinistrum in nobis est a qualitatibus activis et passivis; iam patet responsio ex praedictis, quia dextrum et sinistrum in animalibus concernunt partes determinatas, propter unionem motoris ad mobile, non solum per modum motoris, sed etiam per modum perfectionis; et ideo ad hoc, quod una pars magis suscipiat motoris influentiam, requiritur dispositio alia et alia, quae quidem fit per qualitates activas et passivas. In caelo autem non sic est, sicut ostensum est supra.

Ad 3. Ad illud quod obiicitur, quod dextrum et sinistrum praesupponunt sursum et deorsum; responderi potest, quod verum est, prout sursum et deorsum dicunt terminos dimensionis16; Distinctio. non autem est verum, prout dicunt inchoationem et terminum alicuius transmutationis. Secundum enim sursum et deorsum proprie attenditur augmentum sive motus ad locum, sed secundum dextrum et sinistrum attenditur motus in loco. Ideo, etsi in caelo ponatur dextrum et sinistrum, non tamen oportet sic poni sursum et deorsum. — Alia solutio. Aliter tamen potest responderi magis secundum opinionem Philosophi17, quod in caelo est ponere sursum et deorsum, et ante et retro, sicut ponitur dextrum et sinistrum, non quia dicant terminos diversorum motuum, sed quia in eodem motu considerantur ultima trium dimensionum, licet magis proprie dextrum et sinistrum. Et hoc patet. Notandum. Ad hoc enim, quod caelum revolvatur, necesse est ponere duos polos, quorum unus habet rationem sursum, et alter rationem deorsum. Est etiam ponere duo hemisphaeria, quorum unum habet rationem ante, et alterum habet rationem retro. Necesse est etiam ponere, quod in hemisphaerio una pars sit, ex qua caelestia corpora primo apparere incipiant; altera vero pars, ex qua desinant. Et hoc totum de facili est imaginari, si quis imaginatur hominem, qui pedes habeat in polo arctico, et caput in polo antarctico, et habeat faciem versam ad nostrum hemisphaerium, statim imaginabitur differentias harum positionum18.

Ad 4. Ad illud quod obiicitur, quod caelum habet extra se principium sui motus, et ita non habet dextrum et sinistrum; dicendum, quod illud verum est, quando dextrum et sinistrum nominant partes determinatas; sed quando nominant ordinem mobilis ad motoris influentiam, non habet veritatem; nihil enim facit ad hoc, utrum sit motor intra, vel extra.

Ad 5. Ad illud quod obiicitur, quod una parte circuli mota, moventur omnes; dicendum, quod verum est; sed tamen ex hoc non sequitur, quod aeque primo recipiant motoris influentiam; quod patet, cum aqua movet rotam, primo movet illam partem, quam contingit.

Ad 6. Ad ultimum quod obiicitur, quod pars dexp. 345tera semper est dextera; iam patet responsio, quia hoc intelligitur de illo dextro et sinistro, quod dicit dispositionem partium in comparatione ad motorem coniunctum, sicut est in animalibus; hoc autem modo non ponitur in corporibus caelestibus, sicut prius tactum est19.

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English Translation

Question II. Whether right and left are to be posited in heaven.

Secondly it is asked whether in the body of heaven right and left are to be posited. And that it is so, it seems:

1. Fundamental argument 1. From what the Philosopher says in the second book On the Heavens1. For he speaks thus: « There is in the orb beyond doubt a diverse power, namely right and left, since it has places of beginning and stopping from the work of its making ».

2. Likewise, this is shown by his reasoning p. 343in the same place2: Every finite motion has a beginning from which it starts; but the revolution of any heaven is finite: therefore it has some position from which it starts. But right is said in bodies of that whence motion is its beginning, and left of that toward which motion is its end: therefore since the heavens are mobile, the heavens have right and left.

3. Likewise, right and left are termini of breadth, just as up and down are termini of length, and before and behind termini of depth; but every complete and bounded body has three dimensions and termini of dimensions3; but the body of heaven is of this kind; therefore it seems that it has right and left.

4. Likewise, the celestial bodies are moved by a more perfect motion than the lower [bodies]; but on account of the completeness of motion animals have right and left: therefore much more strongly the celestial bodies4.

*On the contrary. 1. As the Philosopher says in the second book On the Heavens*: « In plants there is neither right nor left »: but plants approach much more to a distinction of organization than the heaven: therefore it seems that the heaven does not have right and left.

2. Likewise, right and left are caused in us, as the Commentator says on the book On the Heavens5, from active and passive qualities, namely from the abundance of natural heat proceeding from the heart, and from spirits more vigorous in the right part than in the left: if therefore this is not to be found in the celestial nature, it seems, etc.

3. Likewise, right and left presuppose up and down, just as breadth presupposes length and has annexed to itself before and behind; but in heaven up and down are not to be posited, since these are contraries; nor again are before and behind to be posited, since « before is said where the sense is », as the Philosopher says6: therefore it seems that there is no right and left there.

4. Likewise, nothing which has the beginning and end of its motion outside itself has right and left7; but the body of heaven is of this kind, since its mover is separate: therefore it does not have right and left.

5. Likewise, « right is that whence is the beginning <!-- page 343 R -->of motion8 »; but with one part of the circle moved, all are moved: therefore motion does not begin from one part of the circle any more than from another; therefore in a circle either every part will be right, or none: but the heaven is a circular body, since it is moved circularly: therefore etc.

6. Likewise, if any body has right and left, that part which is once right is always right, in whatever way that body is locally moved: therefore if heaven has right and left, that part which is once right in it is always right. But it cannot be granted that there is any part of heaven which is not now in the east, now in the west, now in another place according to the rotation of the heaven; therefore the right of heaven would sometimes be east, sometimes west; which in no way can be conceded9.

### Conclusion. In the mobile heavens there is in some way right and left.

I respond: It must be said that although right and left signify termini of breadth, and up and down of length, and before and behind of depth; nevertheless they do not name those termini simply, but by comparison to motion. Hence in no body is right and left properly posited, except in that which receives the influence of a mover diversely, so that first in one part rather than in another. Hence right and left are not posited as existing in a stone or in a plant, nor are they even posited in a statue except by likeness10, because they do not have the property of being moved locally by a sufficient mover. But in those bodies which are moved toward a place, and which receive the influence of the mover more in one part than in another, right and left are properly posited, as in animals, which are moved by progressive motion, and in which the power of the heart and the mover is more vigorous in the right part; whose sign is the greater strength of animals in that part, on account of which they also first move that part when they begin to walk11. — Application. According to this it must be understood that, since one celestial body is moved from east to west, or conversely p. 344such as the firmament and the orbs of the planets, while another is not at all so moved, such as the empyrean, right and left are attributed to the heavens quite properly, yet not universally; Conclusion. for they belong to the mobile orbs, but not to the immobile orb.

It is explained. But it must be noted that, since in animals and in heaven right and left are posited12 according to the account of a certain conformity, namely on account of the influence of the mover; nevertheless they are taken differently on account of the diverse comparison of the mobile to the mover. For since animals are moved by a mover united to themselves, right and left signify a distinction in the parts of animals, in such a way that that part which is now right is never left, because it is uniformly compared to the influence of its mover, by reason that it has it united to itself, and is never further removed from it. But the celestial body has a separate mover, since it is not an animate body, as will be seen later; and therefore the mover, according to God's disposition, principally exerts its influence from some part of the heaven; and it is probably believed that [it does so] in that part from which the motions of the celestial bodies first appear to us, namely in the east13, since all bodies are made for the sake of man. And because the mover always exerts its influence uniformly from that part, whatever part comes there receives the influence of the mover more immediately and closely. And therefore right is always there nor does it change with the parts of the mobile, by reason that it is not an absolute disposition, but one related to the influence of the mover, which always remains fixed. And in this way the place of anything is said to be immobile, because it signifies the position related to the center and circumference of the world, which can never be moved14.

From what has been said, the proposed question is clear, and the response to the objections is also clear. For it must be conceded that in heaven there is right and left: and the reasons adduced to this end are likewise to be conceded, because they conclude truly, although the third reason, drawn from the dimensions, To the 3rd fundamental. proceeds from an insufficient ground.

To the arguments to the contrary:

Ad 1. Solution of the opposing [arguments]. To that which is objected in opposition, that a plant does not have right and left, although it is organized15; it must be said that right and left are not principally produced by a distinction of members; for this happens and frequently occurs, that an animal is of the same disposition in the right and left part; but this is produced by the more principal and less principal reception of the mover's influence, according to which the inception of motion and its termination are noted; and so it is found in heaven.

Ad 2. To that which is objected, that right and left in us are from active and passive qualities; the response is already clear from what has been said, because right and left in animals concern determinate parts, on account of the union of the mover to the mobile, not only after the manner of mover, but also after the manner of perfection; and therefore for this — that one part may more receive the influence of the mover — there is required one disposition or another, which indeed comes about through active and passive qualities. But in heaven it is not so, as has been shown above.

Ad 3. To that which is objected, that right and left presuppose up and down; it can be answered that it is true, insofar as up and down signify termini of dimension16; Distinction. but it is not true insofar as they signify the inception and term of some change. For according to up and down growth or motion toward a place is properly observed, but according to right and left motion in place is observed. Therefore, even if right and left are posited in heaven, it is not necessary that up and down be so posited. — Another solution. Yet otherwise it can be answered more in accord with the opinion of the Philosopher17, that in heaven up and down are to be posited, and before and behind, just as right and left are posited, not because they signify termini of diverse motions, but because in the same motion the extremes of the three dimensions are considered, although more properly right and left. And this is clear. To be noted. For in order that the heaven may revolve, it is necessary to posit two poles, of which one has the character of up, and the other the character of down. It is also necessary to posit two hemispheres, of which one has the character of before, and the other has the character of behind. It is also necessary to posit that in the hemisphere there is one part from which the celestial bodies first begin to appear; and another part from which they cease [to appear]. And all this is easily imagined, if one imagines a man who has his feet at the arctic pole, and his head at the antarctic pole, and has his face turned toward our hemisphere — he will at once imagine the differences of these positions18.

Ad 4. To that which is objected, that the heaven has the beginning of its motion outside itself, and so it does not have right and left; it must be said that this is true when right and left name determinate parts; but when they name the order of the mobile to the mover's influence, it has no truth; for it makes no difference to this whether the mover is within or outside.

Ad 5. To that which is objected, that with one part of the circle moved, all are moved; it must be said that this is true; but nevertheless from this it does not follow that they receive the mover's influence equally first; which is clear when water moves a wheel — it first moves that part which it touches.

Ad 6. To the last [argument] which is objected, that the right part is always right; the response is already clear, because this is to be understood of that right and left which signifies the disposition of parts in comparison to a conjoined mover, as is the case in animals; this however is not posited in this way in the celestial bodies, p. 345as was touched on before19.

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Apparatus Criticus
  1. Loco cit. — Latina sic habet: Quapropter ille orbis habebit virtutem et diversam necessario, dextrum scilicet et sinistrum, quia habet loca principii et finis ex operatione sui agentis. — In hac quaest. scribimus dextram, si est substantivum, dexteram, si est adiectivum.
    [Aristotle], the place cited. — The Latin runs thus: Wherefore that orb will have a diverse power necessarily, namely right and left, since it has places of beginning and of end from the operation of its agent. — In this question we write dextram if it is a substantive, dexteram if it is an adjective.
  2. Text. 13. (c. 2.), qui secundum versionem Arabico-latinam infra col. 1. et plurimi codd. omittunt: sinistra, ad quam est motus finis.
    Text 13 (c. 2), which according to the Arabic-Latin version [given in the column] below, and most codices, omit: the left, toward which is the end of motion.
  3. Aristot., loc. cit. text. 8. Cfr. supra pag. 324, nota 1.
    Aristotle, the place cited, text 8. Cf. above, p. 324, note 1.
  4. Aristot., loc. cit. text. 9. seqq. (c. 2.).
    Aristotle, the place cited, text 9 ff. (c. 2).
  5. Text. 12. (c. 2.). Cfr. etiam ibid. text. 7.
    Text 12 (c. 2). Cf. also ibid. text 7.
  6. Libr. II. text. 8-12, ubi docet, quod motus essentialiter sit in dextro, et quod dextrum a sinistro per virtutem tantum distinguatur, et quod dextrum sit exitus motionis, quia principium motus animalium est a corde, sicut declaratum est in libro de Motu animalium. In expositione III. de Part. animal. c. 4, ubi agit Aristoteles de corde animalium, Averroes ait: Aristoteles vero putat, cor habere duplicem ventriculum, cum huiusmodi duplicatio et geminatio conveniat duplici parti animalium, scil. dexterae et sinistrae. Et hanc divisionem cordis diversamque naturam eius existimat esse causam diversitatis lateris dexteri et sinistri animalium; quare imaginatur ipse Aristoteles, ventriculum dextrum esse calidiorem, quemadmodum pars dextera est calidior.
    Book II, texts 8–12, where he teaches that motion is essentially in the right, and that right is distinguished from left only by power, and that right is the issuing-forth of motion, because the beginning of animal motion is from the heart, as was declared in the book On the Motion of Animals. In his exposition of the third book On the Parts of Animals, c. 4, where Aristotle treats of the heart of animals, Averroes says: Aristotle indeed holds that the heart has a double ventricle, since this duplication and twinning corresponds to the double part of animals, namely right and left. And he reckons this division of the heart and its diverse nature to be the cause of the diversity of the right and left sides of animals; whence Aristotle himself imagines that the right ventricle is hotter, just as the right part [of the body] is hotter.
  7. Libr. II. de Caelo et mundo, text. 8; III. de Partib. animal. c. 3; de Incessu animal. c. 4. — Maior arg. insinuatur ab Aristot., II. de Caelo et mundo, text. 12; et prima pars minoris ibid. text. 14.
    Book II On the Heavens, text 8; III On the Parts of Animals, c. 3; On the Progression of Animals, c. 4. — The major of the argument is suggested by Aristotle, II On the Heavens, text 12; and the first part of the minor, ibid. text 14.
  8. Aristot., II. de Caelo et mundo, text. 9.
    Aristotle, II On the Heavens, text 9.
  9. Aristot., loc. cit. text. 15. — Altera pars arg. indicatur ibid. text. 13.
    Aristotle, the place cited, text 15. — The other part of the argument is indicated ibid. text 13.
  10. Aristot., loc. cit. text. 15. — Paulo superius nonnulli codd. in alio ubi pro in alio loco.
    Aristotle, the place cited, text 15. — A little above, some codices read in alio ubi for in alio loco.
  11. Ita antiquiores codd. Vat. cum nonnullis codd. similitudinarie; Aristot., II. de Caelo et mundo, text. 10. (c. 2.): Secundum similitudinem nostri, quemadmodum ea quae sunt statuae.
    Thus the older codices of the Vatican edition, with several codices, similitudinarie; Aristotle, II On the Heavens, text 10 (c. 2): According to a likeness to ourselves, just as those things which are statues.
  12. Averroes, in II. de Caelo et mundo, text. 8: Primo movet animal dextrum pedem, deinde sinistrum, ut super hoc sustentetur. Cfr. Aristot., de Incessu animal. c. 4: Quod autem a dextris motionis est initium, indicium est, omnes ferre onera sinistris etc.
    Averroes, on II On the Heavens, text 8: The animal first moves the right foot, then the left, so that it may be supported thereon. Cf. Aristotle, On the Progression of Animals, c. 4: Now that the beginning of motion is from the right is shown by the fact that all carry their burdens on the left, etc.
  13. Cod. cc et edd. 1 ponitur; cod. aa ponantur.
    Codex cc and the first editions read ponitur; codex aa reads ponantur.
  14. Seq. art. q. 2. — Aliquanto superius Vat. operatur pro comparatur.
    The following article, q. 2. — Somewhat earlier the Vatican edition reads operatur for comparatur.
  15. Cfr. Aristot., VIII. Phys. text. 84. (c. 10.); Averroes, in II. de Caelo et mundo, text. 15.
    Cf. Aristotle, VIII Physics, text 84 (c. 10); Averroes, on II On the Heavens, text 15.
  16. Aristot., IV. Phys. text. 41. (c. 4.) locum definit, quod sit « continentis terminus immobilis, primus ».
    Aristotle, IV Physics, text 41 (c. 4), defines place as « the first immobile terminus of the container ».
  17. Vat. cum pluribus mss. et ed. 1 organica.
    The Vatican edition with several manuscripts and the first edition reads organica.
  18. Nam sicut linea est prior superficie et corpore, ita sursum prius est quam anterius et dextrum. — Paulo inferius post transmutationis cod. cc et ed. 1 subiungunt secundum quae dicitur esse dextrum et sinistrum.
    For as a line is prior to a surface and to a body, so up is prior to before and right. — A little below, after transmutationis, codex cc and the first edition add according to which it is said to be right and left.
  19. Libr. II. de Caelo et mundo, text. 13. seqq. (c. 2.) et IV. text. 4. seq. (c. 1.). — Et: Aristot., II. de Caelo et mundo, text. 13. (c. 2.) eandem adhibet imaginationem. — Cfr. p. 345 nota 1: Vide scholion ad praecedentem quaest.
    Book II On the Heavens, text 13 ff. (c. 2) and IV, text 4 f. (c. 1). — And: Aristotle, II On the Heavens, text 13 (c. 2), employs the same imagination. — Cf. p. 345 note 1: See the scholion on the preceding question (i.e. the article-level Scholion III of a2-q1, which serves this question per the Vol II convention).
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