Dist. 14, Part 2, Art. 2, Q. 2
Book II: On the Creation of Things · Distinction 14
Quaestio II. Utrum diversa luminaria diversas habeant impressiones super corporalia.
Secundo quaeritur, utrum diversa luminaria habeant diversas impressiones super corporalia. Et quod sic, videtur:
Fundamenta. 1. Primo auctoritate Augustini in quinto de Civitate Dei1: « Non usquequaque absurde potest dici, ad corporum differentias afflatus valere sidereos, sicut in solaribus accessibus et recessibus videmus ipsius anni tempora variari, et lunaribus incrementis et decrementis augeri et minui quaedam genera rerum, sicut mirabiles aestus oceani. »
2. Item, astronomi dicunt, quod quaedam stellae calefaciunt, quaedam infrigidant, quaedam humectant, et quaedam desiccant; et hoc ostendunt per sensus experientiam: ergo videtur, quod corpora caelestia impressiones diversas habeant super corpora.
3. Item, ad diversitatem formarum sequitur diversitas virtutum2, et ad diversitatem virtutum sequitur diversitas impressionum: ergo luminaria caelestia, differentia specie et natura, diversas efficiunt impressiones super haec inferiora.
4. Item, si diversas impressiones et virtutes non haberent, videtur, quod diversitas in eis frustra esset3; sed non est frustra: ergo etc.
Ad oppositum. Contra: 1. Obiicitur per Scripturam. Dicitur enim Genesis primo4, quod sint in signa et tem- p. 360 pora etc.; sed aliud est signum et aliud causa: si igitur luminaria nihil possunt, nisi secundum quod Deus instituit, videtur, quod nihil habeant in his inferioribus efficere, sed solum signare.
2. Item, Damascenus5: « Nos autem dicimus, quod ipsa non sunt causa alicuius eorum quae fiunt, neque corruptionis alicuius eorum quae corrumpuntur »: ergo videtur, quod non habeant in his inferioribus efficere aliquam impressionem.
3. Item, quod non habeant diversam impressionem, videtur, quia aut imprimunt formam, quam habent, aut formam, quam non habent. Formam, quam non habent, non possunt imprimere, quia agens debet esse in actu respectu passi. Si imprimunt formam, quam habent, aut ergo formam, in qua communicant, aut formas, in quibus differunt. Si formas, in quibus differunt: ergo videtur, quod luna generet lunam, et sol solem, et hoc est falsum. Si formam, in qua conveniunt: ergo videtur, quod omnia luminaria eandem habeant impressionem in his inferioribus.
4. Item, sol calefacit propter suum motum et emissionem radiorum, et ita mediante lumine6; sed omnia luminaria caelestia communicant in luce et in radiorum emissione et in motu: ergo videtur, quod omnia habeant calefacere: ergo nihil est illud dicere, quod quaedam calefaciunt, quaedam non.
5. Item, sol habet virtutem illuminandi et calefaciendi haec inferiora: si ergo sol plus communicat de virtute sua lunae quam alicui inferiori corpori, videtur, quod luna eandem habeat impressionem, licet minus intensam.
6. Item, ignis inter omnia elementa maxime accedit ad naturam caelestem: ergo omnia luminaria caelestia plus communicant cum igne quam cum aliquo elementorum: ergo videtur, quod maxime habeant effectum supra ignem et eius qualitatem: ergo videtur, quod omnia in sui actione et dominio qualitatem ignis intendant et fortificent; et ita videtur, quod omnia desiccent et calefaciant, et nulla infrigident.
### Conclusio. Luminaria caeli multimodam habent impressionem super elementa et corpora elementaria.
Respondeo: Dicendum, quod luminaria caelestia impressionem habent super elementa et elementaria corpora, impressionem, inquam, non unicam tantum, sed multimodam.
Ratio ad 1. membrum. Ratio autem, quare superiora in haec inferiora agunt et imprimunt et rerum qualitates intendunt, est, quia sunt corpora nobiliora et praecellentia in virtute, sicut praecellunt in situ; et ideo, cum ordo universitatis sit, ut potentiora et superiora influant in inferiora et minus potentia, ordini universitatis competit, ut luminaria caelestia influant in elementa et corpora elementaria7. Status etiam ordinis hoc requirit, quia, sicut in motu locali venitur ad unum movens immobile, ita in motu alterationis secundum qualitatem necesse est venire ad unum alterans non alterabile secundum easdem qualitates. Et ideo cum elementa et ex elementis commixta sint secundum primas qualitates alterantia et alterabilia, recte disposuit divina Sapientia corpora caelestia, utpote luminaria, quae inferiora alterarent sua influentia secundum qualitates primas, ita quod ipsa tam qualitatibus quam alterationibus illarum essent carentia.
Ratio aliorum ad 2. membrum. Ratio vero, quare diversa imprimunt, a quibusdam sumitur propter diversitatem qualitatum, sicut scribitur in libro de Substantia orbis8. Ibi enim dicitur secundum quorundam opinionem, quod luminaria caeli qualitates habent primas; sed non habent eas omnino univoce cum qualitatibus elementaribus, pro eo quod secundum illas agere possunt in haec inferiora, sed ad invicem pati non possunt. — Non probatur. Sed ista ratio non videtur conveniens; si enim essent aequivoce, tunc effectus eorum non concordaret qualitatibus elementaribus.
Ratio melior. Et ideo melior sumitur ratio ex parte diversitatis virtutum. Quia enim Conditor mundi corpora caelestia incorruptibilia posuit ad regulandum et regendum corruptibilia, quae sunt diversa et multiformia, dedit eis virtutes consequentes suas species, secundum quas diversa luminaria aspectum haberent ad diversa elementa et ad diversa corpora mineralia9. Unde quia luna ex virtute sibi indita cum adiutorio luminis aspectum habet super humorem; ideo per suam influentiam humidum augmentat, et ad eius praesentiam excrescunt maria et quasi exaestuant et effluunt, ad absentiam vero in sinum suum colliguntur et refluunt. Sic etiam intelligendum est et in aliis luminaribus.
Concedendae sunt igitur rationes ostendentes, quod luminaria in his inferioribus habent diversas impressiones.
Solutio oppositorum. 1. 2. Ad illud vero quod obiicitur, quod nullam habent impressionem, quia sunt signa tantum; dicendum, quod Scriptura non dicit, quod sint tan- p. 361 tum in significationem, quia et sunt in significationem et sunt in efficaciam. Magis tamen exprimit, quod sint signa, quam quod sint causae, pro eo quod nec causant sufficienter nec causant necessario; et ideo magis attribuit eis rationem signorum. — Et per hoc patet responsio ad illud Damasceni, cum dicit, quod non sunt causa in his inferioribus. Non vult enim negare, quin habeant influentiam, sed hoc vult dicere, quod nec sunt principia inferiorum sufficientia nec sunt necessaria. Operantur enim ut causae universales, quae per particulares indigent adiuvari et possunt impediri10.
3. Ad illud quod obiicitur tertio: aut imprimunt quod habent, aut quod non habent; dicendum, quod primo influunt virtutem suam, quam habent, et per illam generant et augmentant formam et speciem, quam non habent. Et cum dicitur, quod nihil dat formam, quam non habet; dicendum, quod habere dicitur duobus modis: vel virtualiter, vel formaliter; et ad hoc, quod impartiatur aliquid alicui, sufficit, quod habeat virtualiter, non oportet, quod habeat formaliter, sicut movens immobile dat motum11, quamvis ipsum non moveatur; sic intelligendum est in proposito. Praeterea, cum ponuntur corpora caelestia imprimere in haec inferiora et diversas qualitates aggenerare; hoc non est intelligendum, quod eis dent ex se, sed quod educunt illud quod est in potentia, in actum. Praeterea, non est intelligendum, quod dent per se solum, sed adiuvando virtutem naturae inferioris. Hoc autem faciunt tum per virtutem lucis, in qua communicant, tum etiam per virtutes proprias, secundum quas agunt in haec inferiora, non ut producant sibi similia, sed ut influendo conservent, regant et intendant rerum inferiorum qualitates et naturas.
4. Notandum. Ad illud quod obiicitur, quod omnium sit calefacere; responderi potest, quod motus et lumen non est sufficiens causa caloris, sed motus cum velocitate, et lumen cum radiorum multiplicatione. Et quia haec non concurrunt in omnibus luminaribus, ideo non possunt omnia calefacere. — Alia ratio. Posset etiam ad hoc reddi alia ratio, quia hoc non tantum facit motus et luminositas, sed etiam ad hoc facit virtus propria, secundum quam stella vel planeta calefaciens aspectum habet super naturam igneam principaliter.
5. Ad illud quod obiicitur, quod sol magis communicat virtutem suam lunae quam alicui inferiori; dicendum, quod, sicut dicit Philosophus12, « actus activorum est in patiente et disposito »; et Boethius: « Omne quod recipitur est in recipiente per modum recipientis, non recepti »13. Quoniam igitur haec inferiora sunt susceptibilia luminis pariter et caloris; hinc est, quod sol non tantum ea illuminat, sed etiam inflammat. Quia vero luna nata est illuminari, sed non est nata calefieri; hinc est, quod a sole lumen recipit et refundit, calorem vero non recipit nec refundit.
6. Distinctio. Ad illud quod obiicitur, quod natura ignis plus convenit cum natura caelesti; dicendum, quod de luminaribus caelestibus est loqui dupliciter, scilicet quantum ad naturam, in qua conveniunt, videlicet quantum ad naturam lucis; et quantum ad hanc verum est dicere, quod universaliter magis conformantur igni quam elemento alii. Est etiam nihilominus loqui quantum ad virtutes sibi specialiter datas, secundum quod deputantur ad regimen inferiorum; et quia non tantummodo14 habent regere ignem, sed etiam alia corpora; hinc est, quod ex sua institutione primaria aliqua ex eis magis quam ignem aspiciunt elementa alia. Et quia omnis actio attenditur secundum aspectum virtutis agentis ad patiens, sicut dicunt medici et astronomi; hinc est, quod quaedam luminaria magis cum igne in effectu communicant, quaedam vero discordant, dum principaliter aspiciunt elementa alia. Aspectus autem ipsorum determinare alterius est scientiae15.
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Question II. Whether the various luminaries have diverse impressions upon bodily things.
Secondly it is asked, whether diverse luminaries have diverse impressions upon bodily things. And that they do, is shown as follows:
Affirmative arguments. 1. First, by the authority of Augustine in the fifth book of the City of God1: "It can be said not altogether absurdly that the breaths of the stars avail for the differences of bodies, just as in the approaches and recessions of the sun we see the seasons of the year vary, and by the waxings and wanings of the moon certain kinds of things are increased and diminished, like the wondrous tides of the ocean."
2. Likewise, the astronomers say that certain stars warm, certain cool, certain moisten, and certain dry; and they show this through the experience of the senses: therefore it seems that the heavenly bodies have diverse impressions upon bodies.
3. Likewise, upon diversity of forms there follows diversity of powers2, and upon diversity of powers there follows diversity of impressions: therefore the heavenly luminaries, differing in species and nature, produce diverse impressions upon these lower things.
4. Likewise, if they did not have diverse impressions and powers, it seems that the diversity in them would be in vain3; but it is not in vain: therefore etc.
On the opposite side. Contra: 1. It is objected from Scripture. For it is said in Genesis 14 that they be for signs and seasons etc.; but a sign is one thing and a cause is another: if therefore the luminaries can do nothing except according as God has instituted, it seems that they have nothing to effect in these lower things, but only to signify.
2. Likewise, Damascene5: "We however say that they are not the cause of any of the things which come to be, nor of the corruption of any of the things which are corrupted": therefore it seems that they do not effect any impression in these lower things.
3. Likewise, that they do not have diverse impression seems true, because either they impress a form which they have, or a form which they do not have. The form which they do not have they cannot impress, because the agent must be in act with respect to the patient. If they impress a form which they have, then either a form in which they agree, or forms in which they differ. If the forms in which they differ: then it seems that the moon would generate moon, and the sun sun, and this is false. If a form in which they agree: then it seems that all luminaries have the same impression in these lower things.
4. Likewise, the sun warms on account of its motion and the emission of its rays, and thus by means of its light6; but all the heavenly luminaries share in light and in the emission of rays and in motion: therefore it seems that all should warm: therefore it is nothing to say that some warm and some do not.
5. Likewise, the sun has the power of illuminating and warming these lower things: if therefore the sun communicates more of its power to the moon than to any inferior body, it seems that the moon should have the same impression, though less intense.
6. Likewise, fire among all elements most approaches the heavenly nature: therefore all the heavenly luminaries share more with fire than with any other element: therefore it seems that they have the greatest effect upon fire and its quality: therefore it seems that all, in their action and dominion, intensify and strengthen the quality of fire; and so it seems that all dry and warm, and none cool.
### Conclusion. The luminaries of heaven have a manifold impression upon the elements and elemental bodies.
I respond: It must be said that the heavenly luminaries have an impression upon the elements and elemental bodies, an impression, I say, not single only, but manifold.
Reason for the first member. The reason why the higher things act upon these lower and impress upon them and intensify the qualities of things is that they are nobler bodies and excel in power, just as they excel in position; and therefore, since it belongs to the order of the universe that the more powerful and the higher should flow into the lower and the less powerful, it pertains to the order of the universe that the heavenly luminaries should flow into the elements and elemental bodies7. The status of the order also requires this, because, just as in local motion one comes to one immobile mover, so in the motion of alteration according to quality it is necessary to come to one alterer not alterable according to the same qualities. And therefore, since the elements and what is mixed from the elements are altering and alterable according to the first qualities, divine Wisdom rightly arranged the heavenly bodies, namely the luminaries, to alter the lower things by their influence according to the first qualities, in such a way that they themselves should be without those qualities and alterations.
Reason of others for the second member. But the reason why they impress diverse things is taken by some on account of diversity of qualities, as is written in the book on the Substance of the Orb8. For there it is said according to the opinion of some that the luminaries of heaven have the first qualities; but they do not have them altogether univocally with the elemental qualities, because by them they can act upon these lower things, but they cannot suffer mutually. — Not approved. But this reason does not seem fitting; for if they were equivocally, then their effect would not agree with the elemental qualities.
A better reason. And therefore a better reason is taken from the side of diversity of powers. For because the Creator of the world placed the incorruptible heavenly bodies to regulate and govern the corruptible, which are diverse and multiform, He gave them powers consequent upon their species, according to which the various luminaries should have an aspect toward diverse elements and toward diverse mineral bodies9. Whence, because the moon, by the power given to it together with the help of light, has an aspect upon moisture; therefore by its influence it increases the moist, and at its presence the seas swell and as it were boil up and flow forth, while at its absence they gather back into their bosom and flow back. So also is it to be understood in the other luminaries.
The reasons proving that the luminaries have diverse impressions in these lower things are therefore to be conceded.
Solution of the opposing arguments. 1. 2. To what is objected, that they have no impression because they are signs only; it must be said that Scripture does not say that they are only for signification, because they are both for signification and for efficacy. Yet it expresses rather that they are signs than that they are causes, because they cause neither sufficiently nor necessarily; and therefore it attributes to them rather the character of signs. — And by this is plain the response to that of Damascene, when he says that they are not a cause in these lower things. For he does not wish to deny that they have influence, but he wishes to say this, that they are neither sufficient principles of the lower things nor necessary. For they operate as universal causes, which need to be aided by particular ones, and can be impeded10.
3. To what is objected in the third place: either they impress what they have, or what they do not have; it must be said that they first pour in their own power, which they have, and through it generate and increase the form and species, which they do not have. And when it is said that nothing gives a form which it does not have; it must be said that to have is said in two ways: either virtually, or formally; and for this, that something be imparted to another, it suffices that it have it virtually, it is not required that it have it formally, just as the immobile mover gives motion11, although it itself is not moved; so it is to be understood in the present case. Moreover, when the heavenly bodies are said to impress upon these lower things and to engender diverse qualities; this is not to be understood as if they give them from themselves, but that they draw forth into act what is in potency. Moreover, it is not to be understood that they give by themselves alone, but by aiding the power of the inferior nature. They do this both through the power of light, in which they share, and also through their proper powers, according to which they act upon these lower things, not to produce things like themselves, but by their influence to conserve, govern, and intensify the qualities and natures of inferior things.
4. Note. To what is objected, that it would belong to all of them to warm; it can be replied that motion and light are not a sufficient cause of heat, but motion with velocity, and light with the multiplication of rays. And because these do not concur in all luminaries, therefore not all can warm. — Another reason. Another reason can also be given for this: that this is not done only by motion and luminosity, but to this also contributes the proper power, according to which a warming star or planet has its aspect chiefly upon the fiery nature.
5. To what is objected, that the sun communicates its power more to the moon than to any lower thing; it must be said that, as the Philosopher says12, "the act of agents is in the patient and one disposed"; and Boethius: "Everything which is received is in the receiver according to the mode of the receiver, not of the thing received"13. Since therefore these lower things are susceptible alike of light and of heat; hence it is that the sun not only illuminates them, but also enkindles. But because the moon is by nature fit to be illuminated, yet is not by nature fit to be heated; hence it is that from the sun it receives light and pours it back, but does not receive heat nor pour it back.
6. Distinction. To what is objected, that the nature of fire agrees more with the heavenly nature; it must be said that of the heavenly luminaries one can speak in two ways, namely as to the nature in which they agree, that is, as to the nature of light; and as to this it is true to say that universally they are more conformed to fire than to any other element. There is also nonetheless to speak as to the powers specially given to them, according as they are deputed to the governance of lower things; and because they have to govern not only14 fire, but also other bodies; hence it is that, from their primary institution, some of them look more upon other elements than upon fire. And because every action is judged according to the aspect of the power of the agent to the patient, as the physicians and astronomers say; hence it is that some luminaries agree more with fire in effect, while some disagree, while they look chiefly upon other elements. But to determine their aspects belongs to another science15.
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- Cap. 6, ubi textus originalis: Non usquequaque absurde dici posset ad solas corporum differentias... sicut echinos et conchas et mirabiles aestus oceani. — Multi codd. absurdum pro absurde.Chapter 6, where the original text reads: It could not be said altogether absurdly with reference to the differences of bodies alone... like sea-urchins and shells and the wondrous tides of the ocean. — Many codices read absurdum for absurde.
- Cfr. tom. I. pag. 51, nota 11, et pag. 84, nota 7.Cf. volume I, p. 51, note 11, and p. 84, note 7.
- Vide supra pag. 197, nota 5.See above, p. 197, note 5.
- Vers. 14. — Paulo inferius plures codd. et Vat. post causa subnectunt signi.Verse 14. — A little further down, several codices and the Vatican edition add signi after causa.
- Libr. II. de Fide orthod. c. 7, ubi textus originalis post quae fiunt addit neque generationis eorum quae fiunt. — Vat. omittit eorum quae fiunt neque corruptionis alicuius.Book II of On the Orthodox Faith, c. 7, where the original text after quae fiunt adds neque generationis eorum quae fiunt. — The Vatican edition omits eorum quae fiunt neque corruptionis alicuius.
- Cfr. Aristot., II. de Caelo et mundo, text. 42. (c. 7.); et I. Meteor. c. 4. (c. 3.). — Vat. paulo ante ex emissione pro et emissionem.Cf. Aristotle, On the Heavens and the World II, text 42 (c. 7); and Meteorology I, c. 4 (c. 3). — A little before, the Vatican edition reads ex emissione for et emissionem.
- Cfr. Dionys., de Div. Nom. c. 4. § 1. et 4. et supra pag. 204, nota 1. et pag. 277, nota 7.Cf. Pseudo-Dionysius, On the Divine Names c. 4 §§ 1 and 4, and above p. 204 note 1 and p. 277 note 7.
- Vide Aristot., I. de Caelo et mundo, text. 20. seqq. (c. 3.); II. text. 42. (c. 7.); et supra pag. 339, nota 11. Averroes, de Substantia orbis, c. 2, etiam hanc rationem affert. Codd. V W illorum pro illarum.See Aristotle, On the Heavens and the World I, text 20ff (c. 3); II, text 42 (c. 7); and above, p. 339, note 11. Averroes, On the Substance of the Orb, c. 2, also offers this reason. Codices V W read illorum for illarum.
- Cap. 2. — Plures codd. qualitates habent proprias pro qualitates habent primas, scil. caliditatem, frigiditatem, humiditatem et siccitatem.Chapter 2. — Several codices read qualitates habent proprias for qualitates habent primas, namely heat, cold, moisture, and dryness.
- Cod. cc naturalia.Codex cc reads naturalia.
- Cfr. I. Sent. d. 40. dub. 7. et d. 43. a. 2. q. 2. in corp., ubi proprietates causarum universalium et particularium explicantur. Aristot., IV. de Generat. animal. c. 10. et de Divinat. per somnium, c. 2. dicit, impressiones corporum caelestium non causare necessario; ibid. c. 1. occurrit etiam distinctio inter signum et causam.Cf. I Sent. d. 40 dub. 7 and d. 43 a. 2 q. 2 in the body, where the properties of universal and particular causes are explained. Aristotle, On the Generation of Animals IV, c. 10, and On Divination through Sleep, c. 2, says that the impressions of heavenly bodies do not cause necessarily; ibid. c. 1 the distinction between sign and cause also occurs.
- Cod. aa moveri, quo alluditur ad illud Boethii, III. de Consol. metro 9: Stabilisque manens das cuncta moveri.Codex aa reads moveri, by which there is allusion to that of Boethius, Consolation III, metre 9: Steadfast remaining, you cause all things to be moved.
- Libr. III. de Anima, text. 24. (c. 2.), in quo textu non pauci codd. cum ed. 1 et disponente, Vat. praedisposito pro et disposito (καὶ διατιθεμένῳ). Verba Boethii, V. de Consol. prosa 4, sunt: « Omne enim quod cognoscitur, non secundum sui vim, sed secundum cognoscentium potius comprehenditur facultatem ». Ad quae verba respiciens sola Vat. legit: Omne quod cognoscitur vel recipitur secundum cognoscentium vel recipientium facultatem comprehenditur vel recipitur. Sententia, de qua hic agitur, si verba attendas, potius invenitur in Libro de Causis, prop. 10. 20. et 24. — Paulo inferius complurior lectio codd. et ed. 1 habet susceptibilia, pro quo, receptiva, et codd. F aa susceptiva.Book III On the Soul, text 24 (c. 2), in which text not a few codices with the first edition read et disponente, the Vatican edition praedisposito, for et disposito (καὶ διατιθεμένῳ). The words of Boethius, Consolation V, prose 4, are: "For everything that is known is grasped not according to its own power but rather according to the faculty of those knowing." Looking back to these words, the Vatican alone reads: Everything which is known or received is grasped or received according to the faculty of those knowing or receiving. The thought here treated, if you attend to the words, is rather found in the Book on Causes, propositions 10, 20, and 24. — A little further on, the fuller reading of the codices and the first edition has susceptibilia, for which, receptiva, and codices F and aa read susceptiva.
- Codd. bb cc et ed. 1 tantum.Codices bb cc and the first edition read tantum.
- Scilicet astrologiae sive astronomiae. — Vide scholion ad praecedentem quaest.Namely, of astrology or astronomy. — See the scholion to the preceding question. ---