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S. Bonaventurae Bagnoregis |
St. Bonaventure of Bagnoregio |
Commentaria in Quatuor Libros Sententiarum |
Commentaries on the Four Books of Sentences |
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Magistri Petri Lombardi, Episc. Parisiensis |
of Master Peter Lombard, Archbishop of Paris |
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SECUNDI LIBRI |
BOOK TWO |
COMMENTARIUS IN DISTINCTIONEM II. |
COMMENTARY ON DISTINCTION II |
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PARS II. |
PART II |
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ARTICULUS I.
Quaestio II. |
ARTICLE I
Question 2 |
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Opera Omnia S. Bonaventurae,
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Latin
text taken from Opera Omnia S. Bonaventurae,
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QUAESTIO II.
Utrum caelum empyreum influat in haec inferiora. |
QUESTION 2
Whether the
empyrean Heaven has an influence |
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SECUNDO QUAERITUR de empyreo quantum ad virtutem influentiae. Et quaeritur, utrum empyreum influat in haec inferiora, an non. Et quod sic, videtur. |
SECOND THERE IS ASKED concerning the empyrean (Heaven) as much as regards the virtue of (its) influence. And there is asked, whether the empyrean (Heaven) has an influence [influat] upon those (things) inferior (to it), or not. And it seems, that it does [quod sic]. |
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1. In quolibet creato, quod est perfectum et completum, est substantia, virtus et operatio:1 ergo in ipso empyreo. Si ergo habet virtutem, aut operatur in id quod supra, vel in id quod iuxta, vel in id quod infra. Non in id quod supra, planum est; nec in id quod iuxta, quia ipsum est supra omnia corpora: ergo videtur, quod per illam virtutem influit in id quod infra; aut virtus et substantia eius erit otiosa, quod est plane inconveniens. |
1. In every created, which is perfect and complete, there is substance, virtue and operation:1 therefore (these are) in the empyrean (Heaven). If, therefore, it has a virtue, either (this) works upon that which (is) above (it), and/or upon that which (is) along side (it), and/or upon that which (is) beneath (it). Not upon that which (is) above (it), (that) is plain; nor upon that which (is) along side (it), because it is above all bodies: therefore it seems, that through that virtue it has a influence upon that which (is) beneath (it); or its virtue and substance will be idle [erit otiosa], which is plainly unfitting. |
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2. Item, omnia corpora propter humanum obsequium sunt facta, unde « sumus nos finis quodam modo omnium eorum quae sunt »:2 ergo si empyreum aliquid est, de aliquo servit homini; sed hoc non faceret, nisi aliquid in haec inferiora influeret: ergo etc. |
2. Likewise, all bodies have been made for the reverential service of man [propter humanum obsequium], wherefore « we are in a certain manner the end of all of those which are »:2 therefore if the empyrean (Heaven) is something, it serves man concerning something; but this would not be done, if it did not inflow something upon those inferior (to it): ergo etc.. |
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3. Item, quanto aliquod corpus situ est superius, tanto inter opera nobilius est, et quanto nobilius,3 tanto potentius et melius, et quanto potentius et melius, tanto in agendo et influendo efficacius: si ergo caelum empyreum est supremum, ergo videtur, quod sit maxime influens in haec inferiora. |
3. Likewise, as much as some body is superior according to (its) site, so much is it more noble among (God’s) works, and as much as (it is) more noble,3 so much (is it) more potent and more good, and as much as (it is) more potent and more good, so much (is it) more efficacious in acting and in influencing: if, therefore, the empyrean Heaven is the supreme (body), therefore it seems, that it, most of all, is the one having an influence upon those (bodies) inferior to it. |
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4. Item, quanto lumen4 est maius, tanto magis se diffundit et multiplicat: si ergo empyreum inter corpora est luminosum maxime, ergo maxime diffusivum; sed lumen illud non privatur efficacia vegetandi et conservandi, quemadmodum nec lumen firmamenti: ergo videtur, quod empyreum in haec inferiora magis sit influens. |
4. Likewise, as much as a light4 is greater, so much more does it diffuse and multiply itself: if, therefore, the empyrean (Heaven) is luminous most of all among bodies, therefore (it is) diffusive (of itself) most of all; but that light is not deprived of the efficacy of growing [vegetandi] and conserving, according to the measure that neither the light of the firmament (is thus deprived): therefore it seems, that the empyrean (Heaven) is one having a greater influence [magis influens] upon those (bodies) inferior to it. |
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CONTRA: 1. Influentia caelestis corporis maxime consistit in diffusione luminis et caloris; sed empyreum non calefacit,5 nec ista corpora inferiora irradiat: ergo videtur, quod nulla sit influentia empyrei in haec inferiora. |
ON THE CONTRARY: 1. The influence of a celestial body consists most of all in the diffusion of light and heat; but the empyrean (Heaven) does not make (anything) warm,5 nor does it irradiate those bodies inferior (to it): therefore it seems, that there is no influence of the empyrean (Heaven) upon those (bodies) inferior (to it). |
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2. Item, corpora, quae sunt infra firmamentum, sufficienter influunt ad vegetationem et generationem in his inferioribus faciendam: ergo « si natura nihil frustra facit »,6 videtur, quod alterius caeli influentia nulla sit, cum nullius sit opportunitatis. |
2. Likewise, the bodies, which are beneath the firmament, have a sufficient influence [sufficienter influunt] to cause growth [vegetationem] and generation among those inferior (to them): therefore « if nature does nothing in vain »,6 it seems, that there is no influence of the other heaven, since it has no opportunity. |
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3. Item, influentia caeli debet esse conformis ei a quo est, debet etiam nihilominus esse conformis ei a quo recipitur; sed caelum empyreum est . . . |
3. Likewise, the influence of a heaven ought to be conform with that from which it is, (and) it ought also to be, nevertheless, conform to that by which it is received; but the empyrean Heaven is . . . |
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1 Vide Dionys. de Caelest. Hierarch. c. 11, ex quo quaedam invenies tom. I. pag. 79, nota 5. — Paulo inferius cod. N aut per illam operatur, plures alii codd. cum ed. 1 incongrue aut per quam operatur pro aut operatur. 2 Cfr. supra pag. 46, nota 1. — In Vat. sequens propositio sic sonat: ergo si empyreum aliquid est, in aliquo servit huiusmodi. 3 Aristot., de Mundo, c. 7. (c. 6.), recitato consensu mortalium, qui Deo summam regionem mundi tribuit et nos ipsos elevare manus facit sursum inter vota concipienda, ait: Quin etiam quae maxime eximia sunt inter res sensu perceptas eundem illa locum obtinent, ut sidera, ut sol et luna. 4 Non pauci codd. perperam bonum. In fine argumenti cod. cc cum ed. 1 ponit maxime sit influens pro magis sit influens, ubi cod. I addit quam alia corpora. 5 Vat. cum paucis mss. prosequitur quia non est in motu, nec ista corpora inferiora, sicut patet, irradiat. 6 Aristot., III. de Anima, text. 45. (c. 9.). — Aliquanto superius plures cod. cum ed. 1 intra firmamentum pro infra firmamentum. |
1 See (St.) Dionysius (the Areopagite), On the Celestial Hierarchies, ch. 11, of which you can read certain (passages) in Sent., Bk. I, d. 3, p. I, Doubt 3, p. 79, footnote 5. — A little below this codex N reads either it works through that [aut per illam operatur], several other codices, together with edition 1, have incongruously, instead, through which it either works [aut per quam operatur], for either (this) works [aut operatur]. 2 Cf. above d. 1, p. II, a. 2, q. 2, p. 46, footnote 1. — In the Vatican edition the following proposition reads thus: therefore if the empyrean (Heaven) is something, it serves in something of this kind [ergo si empyreum aliquid est, in aliquo servit husiumodi]. 3 Aristotle, On the World, ch. 7 (ch. 6), having cited the consensus of mortals, which attributes to God the highest region of the world (i.e. of the cosmos), and which causes us to raise our hands up when making vows, says: That even those, which are most of all exceptional among the things perceived by sense, such as the stars, such as the Sun and the Moon, do not obtain the same place as that (region). 4 Not a few codices faultily read a good [bonum]. At the end of the argument codex cc, together with edition 1, puts is the one, most of all, having an influence [maxime sit influens] for is the one having a greater influence [magis sit influens], where codex I adds than other bodies [quam alia corpora]. 5 The Vatican edition together with a few manuscripts proceeds thus: because it is not in motion, nor does it irradiate those bodies inferior (to it), as is clear [quia non est in motu, nec ista corpora inferiora, sicut patet, irradiat]. 6 Aristotle, On the Soul, Bk. III, text 45 (ch. 9). — Somewhat above this several codices, together with edition 1, have within the firmament [intra firmamentum] for beneath the firmament [infra infirmamentum]. |
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incorruptibile, uniforme, quietissimum, statui et quieti gloriae deputatum, haec autem, quae infra1 sunt, habent omnino oppositas conditiones: ergo videtur, quod nullo modo super corpora inferiora influere habeat. |
incorruptible, uniform, most quiet, (and has been) deputed for the state and quiet of glory, but those, which are beneath1 (it), have entirely the opposite conditions: therefore it seems, that it in no manner has an act of influence [influere habet] over inferior bodies. |
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4. Item, si influit super corpora, aut ergo ad nobiliorem effectum, quam sit influentia octavae sphaerae, aut ad minus nobilem, aut ad eundem effectum. Ad eundem non oportet; ad minus nobilem non decet, cum illud corpus sit nobilius; ad magis nobilem non potest: ergo nullo modo influit. Probatio: quod non possit in magis nobilem, videtur. Nam, sicut volunt philosophi et communiter tenent viri physici,2 influentia caeli est operans ad productionem animae sensibilis; sed supra animam sensibilem non est nisi rationalis, haec autem nulli corpori est subiecta, immo est a creatione pura: ergo nullo modo potest eminentior esse influentia quam supra animam sensibilem; et supra hanc influit firmamentum sufficienter cum his quae sunt infra: ergo videtur, quod nulla sit influentia empyrei existentis supra. Si tu dicas, quod influit non ratione animae in se, sed ratione dispositionis a parte corporis; contra: anima rationalis unitur mediante vi sensitiva et vegetiva, et corpus disponitur ad susceptionem animae mediante complexione aequali et spiritu triplici, scilicet vitali, naturali et animali;3 et ad haec omnia influit hoc caelum sidereum sufficienter: ergo redit idem quod prius. |
4. Likewise, if it has an influence [fluit] over bodies, therefore either for a more noble effect, than is according to the influence of the eighth sphere, or for a lesser effect, or for the same effect. (That it has an influence) for the same (effect) is not necessary [non oportet]; for a less noble (effect) is not fitting [non decet], since that body is more noble; for a less noble (effect) it is not able: therefore it influences in no manner. Proof: it seems that it is not able unto a more noble (effect). For, just as the philosophers want and scientists [viri physici]2 commonly hold, there is an influence of heaven operating for the production of a sensible soul; but above a sensible soul there is naught but a rational one, but this (rational soul) is subject to no body, nay it is by a pure (act of) creation: therefore in no manner can there be a more eminent influence than (the one) upon a sensible soul; and upon this (soul) the firmament has a sufficient influence [influit sufficienter] with those which are beneath (it): therefore it seems, that there is no influence of the empyrean (Heaven), existing above (the firmament). If you say, that (the empyrean Heaven) does have an influence not by reason of the soul in itself, but by reason of the disposition on the part of (the soul’s) body; on the contrary: the rational soul is united (to the body) by means of the sensitive and vegetative force, and the body is disposed to the susception* of the soul by means of the equal complexion (of each) and of a threefold spirit, namely the vital, natural and animal;3 and this sidereal heaven has a sufficient influence [influit sufficienter] regarding these all: therefore one obtains [redit] the same (conclusion) as before. |
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CONCLUSIO.
Caelum empyreum in corpora inferiora aliquam habet influentiam. |
CONCLUSION
The empyrean Heaven has some influence upon inferior bodies. |
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RESPONDEO: Dicendum, quod circa hoc duplex fuit opinio. |
I RESPOND: It must be said, that about this there was a twofold opinion. |
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Quidam namque dixerunt, quod caelum empyreum influit in haec inferiora, et influentia nobilissima. — Cum enim sit corpus, necesse est, influentiam suam, si qua est, esse corporalem. Rursus, cum sit excellentissimum inter corpora caelestia, influit super corpora nobilissima, et talia sunt corpora humana, quae sunt ordinata ad nobilissimam formam, scilicet animam rationalem, quae maiorem et nobiliorem dispositionem exigit in sua materia. Cum igitur natura lucis disponat ad vitam, et triplex sit vita secundum triplicem differentiam animae, differens gradu et dignitate; tres Deus condidit caelos ordinatos inter se gradu et dignitate, non solum naturae, sed etiam influentiae, ita quod caelum sidereum de se ordinatur ad conciliationem elementorum, ad susceptionem vegetabilis, crystallinum ad susceptionem sensibilis, sed empyreum ad susceptionem rationalis. |
And indeed certain (authors) said, that the empyrean Heaven has an influence [influit] on those (things) inferior (to it), and according to a most noble influence. — For since it is a body, it is necessary, that its influence, if it is at all [si qua est], be corporal. Again, since it is the most excellent among the celestial bodies, it has an influence over the most noble bodies, and such are human bodies, which have been ordered to the most noble form, namely to a rational soul, which requires [exigit] a greater and more noble disposition in its matter. Therefore, since the nature of light disposes to life, and there is a threefold life according to the threefold difference of a soul, differing by grade and dignity; God founded three heavens, ordered among themselves according to a grade and dignity, not only of nature, but even of influence, so that the sidereal heaven is ordered of itself to the conciliation of elements, for the susception of the vegetable (soul), the crystalline (heaven) for the susception of the sensible (soul), but the empyrean (Heaven) for the susception of the rational (soul). |
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Et hoc quidem rationabile videtur non solum ratione ordinis influentiae, sed etiam ratione conformitatis naturae. Caelum enim empyreum est locus spiritualium substantiarum, locus etiam corporum glorificatorum. Et quoniam convenientia est loci ad locatum vel manifesta vel occulta, videtur influentia illius caeli esse consona corporibus nostris et animabus amica, non ratione sui, sed ratione suorum corporum, quae perficiunt et informant.4 |
And this indeed seems reasonable not only according to a reckoning of an order of influence, but even according to a reckoning of a conformity of nature. For the empyrean Heaven is the place for spiritual substances, (and) even the place for glorified bodies. And since the convening of a place to the (thing) placed (in it), is either manifest and/or hidden, the influence of that Heaven seems to be consonant to our bodies and friendly to (our) souls, not by reason of itself, but by reason of its (glorified) bodies, which (those spiritual substances) perfect and inform.4 |
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Alia vero opinio fuit circa hoc omnino isti contraria, quae dixit, quod caeli empyrei in haec inferiora nulla est omnino influentia, quia non habent corpora influentiam nisi secundum ordinem Conditoris, habito respectu ad finem. Quoniam igitur empyreum ad perfectionem universi est conditum, et ut sit locus Beatorum, ideo regio illa5 et lux est a nobis remota et occulta, sicut et ipsa gloria, quam per gratiam exspectamus et amamus et credimus, licet non videamus. Et ideo dicunt, quod empyreum non est ad obsequium hominis in praesenti, sed ad obsequium perpetuum; nec melioratur, sed uniformiter in sua dignitate subsistit. Et ideo rationes adductae ad ostendendam influentiam6 in haec inferiora secundum hos non valent, quia ordinatio illius corporis ad aliud officium secundum dictamen et imperium Conditoris huiusmodi influentiam non admittit; et hoc solum omnes illas rationes dissolvit. |
However there was another opinion about this entirely contrary to that one, which said, that of the empyrean Heaven there is entirely no influence on those (things) inferior (to it), because bodies do not have an influence except according to the order [secundum ordinem] of Founder, had in respect of (their) end. Therefore, since the empyrean (Heaven) was founded for the perfection of the universe, and to be the place for the Blessed, for that reason that5 region and (that) light is removed had hidden from us, just as glory itself (is) too, which (glory) we expect and love and believe (in) through grace, though we do not see (it). And for that reason they say, that the empyrean (Heaven) is not for the reverential service of man in (his) present (state), but for (his) perpetual, reverential service; nor is it bettered, but (rather) it subsists uniformly in its dignity. And for that reason, the reasons adduced to show (its)6 influence upon those (things) inferior (to it) are, according to them, not valid, because the ordination of that body to another office according to the dictate [dictamen] and command [imperium] of the Founder does not admit an influence of this kind; and this alone dissolves all those reasons. |
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Quaelibet harum opinionum satis probabilis est; quae autem sit magis vera, non plane apparet. Quis enim novit, si Deus illi caelo hanc occultam influentiam dedit super corpora nostra tum ratione nobilitatis, tum ratione conformitatis? Hoc non est, ut credo, facile refellere nec per violentiam auctoritatis, nec per efficaciam rationis. Rursus, quae sit necessitas huius influentiae, nec ratio nec auctoritas manifestat, cum satis videatur sufficere aliorum inferiorum corporum influentia. — Ideo in neutram partem omnino declinando, dicendum videtur, quod cum caelum empyreum sit primum creatum inter corpora, quod est maximum mole et virtute: quia est maximum mole, omnia corpora7 locat per ambitum et continentiam; quia maximum . . . |
Any of these opinions is sufficiently probable; but which is more true, is not plainly apparent. For who knows, if God gave to that heaven this influence over our bodies both by reason of (its) nobility, and by reason of (our) conformity? This is not, as I believe, easily refuted [refellere], neither through the violence of authority, nor through the efficacy of reason. Again, what the necessity of this influence is, neither reason nor authority manifests, since the influence of the other inferior bodies seems to suffice. — For that reason, declining unto neither side entirely, it seems that it must be said, that since the empyrean Heaven is the first created (being) among bodies, wherefore it is the greatest according to mass and according to virtue: because it is the greatest according to mass, it locates all bodies7 through (its) ambit and continence; because (it is) the greatest . . . |
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1 Cod. cc et ed. 1 infima. In fine argumenti cod. bb influentiam habeat pro influere habeat. 2 Sufficiat hic adducere Averroem, qui in suo libro de Substantia orbis (c. 1.) ait: Calor vero corporum caelestium largitur vitam vegetabilem, sensibilem et animalem. — Vat. cum nonnullis mss. viri philosophici. Paulo superius codd. cum ed. 1 post quod subiiciunt autem, omissa vel male transposita voce Probatio post ad magis nobilem non potest. Cod. aa non multo post immo a creatore est pure pro immo est a creatione pura. 3 De hic cfr. supra d. 1. p. II. a. 1. q. 2. ad 2. 3. 4 Cod. L conformant. 5 Ex. cod. cc et ed. 1 supplevimus illa, pro quo cod. N eius. Aliquanto superius cod. A secundum ordinationem Conditoris pro secundum ordinem Conditoris. 6 In cod. aa additur eius. Paulo ante plures codd. ut U V Z consistit pro subsistit. 7 Non pauci codd. cum ed. 1 corporalia. |
1 Codex cc and edition 1 read the lowest [infima] for beneath (it) [infra]. At the end of the argument codex bb read has an influence [influentiam habeat] for has an act of influencing [influere habeat]. 2 It suffices here to adduce Averroës, who in his book On the Substance of the Orb, ch. 1, says: But the heat of celestial bestows vegetable, sensible and animal life. — The Vatican edition, together with not a few manuscripts, has philosophers [viri philosophici] for scientists [viri physici]. A little above the codices, together with edition 1, after that [quod] subjoin however [autem], having omitted and/or badly transposed the word Proof [probatio] after unto a more noble (effect) [ad magis nobilem non potest]. Codex aa, not much after this, has nay it is purely from the Creator [immo a creatore est pure] for nay it is by a pure (act of) creation [immo est a creatione pura]. 3 On this, cf. above d. 1, p. II, a. 1, q. 2, in reply to nn. 2 and 3. 4 Codex L has conform [conformant] for inform [informant]. 5 From codex cc and edition 1 we have supplied that . . . (that) [illa], in place of which codex N has its [eius]. Somewhat above this codex A has according to the ordination of the Founder [secundum ordinationem Conditoris] for according to the order of the Founder [secundum ordinem Conditoris]. 6 In codex aa there is added its [eius]. A little before this several codices, such as U V and Z, have it consists [consistit] for it subsists [subsistit]. 7 Not a few codices, together with edition 1, have corporals [corporalia] for bodies [corpora]. |
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* [Trans. note: to suscept, in the sense used here throughout, is to receive by taking up, and thus conveys a reception which results in the combination or union of the receiver and the received.] |
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virtute, cetera vegetat et conservat per suam influentiam. Omittendo igitur illam influentiam, quam dicitur habere super humana corpora, sustineri potest, quod aliquem effectum et aliquam influentiam habeat super corpora inferiora, tanquam primum creatum super sequentia. Et rationes ad hoc inductae sunt concedendae. |
according to virtue, it nourishes [vegetat] and conserves all others through its influence. Omitting, therefore, that influence, which it is said to have upon human bodies, it can be sustained, that it does have some effect and some influence over inferior bodies, just as a first created (being does) upon (those) following (it). And the reasons brought forward for this are to be conceded. |
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1. 2. Quod ergo obiicitur de influentia luminis et caloris, dicendum, quod influentia luminis potest esse dupliciter: vel manifesta, vel occulta. Manifesta influentia est per diaphanum corpus, maxime quando sensu percipitur. Occulta influentia est non solum per diaphanum corpus, sed etiam per opacum, sicut virtus stellarum est in mineralia, quae latent sub terra. — Vel potest dici, quod est influentia mediata et immediata; et possibile est, quod influentia caeli siderei vigoratur ex adiumento luminis superiorum caelorum, et virtutem susceptam desuperius derivat et transmittit ad haec inferiora; et videtur nobis esse propria illorum,1 cum tamen non sit propria, sed etiam aliena. — Et per hoc patet aliud, quod non est causa sufficiens virtus inferiorum caelorum nisi per adiumentum superiorum. |
1. 2. What, therefore, is objected concerning the influence of light and heat, it must be said, that there can be an influence of light in a twofold manner: either a manifest one, and/or a hidden one. There is a manifest influence through a diaphanous body, most of all when it is perceived by sense. There is a hidden influence not only through a diaphanous body, but even through an opaque (body), just as the virtue of the stars are among the minerals, which lay hidden under the earth. — And/or it can be said, that there is a mediate and immediate influence; and it is possible, that the influence of the sidereal heaven is invigorated [vigoratur] by the assistance of the light of superior heavens, and (that) it derives a suscepted virtue from above [desuperius] and transmits (this) to those inferior (to it); and to us (this influence) seems to be proper to them,1 even though [cum tamen] it is not proper, but rather another’s. — And through this (something) else is clear, that the virtue of the inferior heavens is not a sufficient cause except through the assistance of (that) of the superior ones. |
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3. Quod obiicitur de conformitate, dicendum, quod conformis est natura spiritus, qui disponit ad vitam, ipsi luci caelesti quantum ad puritatem; et hac ratione nata est recipere; sed non oportet in omnibus consonare. |
3. What is objected concerning conformity, it must be said, that the nature of the spirit, which disposes to life, is conform to celestial light itself as much as regards (its) purity; and according to this reckoning it is bound to receive (an influence from the latter); but it is not necessary that it be consonant in all (things). |
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4. Quod obiicitur, utrum ad nobiliorem effectum; dicendum secundum primam opinionem, quod ad nobiliorem effectum, quia ad generationem spirituum, qui sunt dispositio ad susceptionem2 animae rationalis. — Et si tu obiicias, quod non sunt alii, quam illi qui disponunt ad sensibilem; dicendum, quod etsi non sint omnino alii secundum formam, tamen sunt puriores et excellentioribus et nobilioribus potentiis nati ministrare, secundum quam etiam rationem nobiliorem oportet esse complexionem et organizationem tam humani corporis quam brutalis. — Potest tamen sustineri, quod ad eosdem effectus influunt, nec tamen alterum eorum superfluit, quia virtus caeli inferioris et influentia adiuvatur per virtutem superioris, et virtus superioris operatur mediante virtute et influentia inferioris; ideo neutrum superfluit, sed ad haec inferiora conservanda et perficienda virtus utriusque concurrit.3 |
4. What is objected, whether (it has an influence) for a more noble effect; it must be said, that according to the first opinion, that (it does) regarding a more noble effect, because (it has an influence) regarding the generation of spirits, which (spirits) are a disposition for the susception2 of the rational soul. — And if you object, they are not other, than those which dispose for the sensible (soul); it must be said, that even if they are not entirely other according to form, yet they are purer and born to minister according to more excellent and more noble powers, according to which reckoning it is necessary [oportet] that there be a more noble complexion and organization both of the human body and of the (body) of a brute [brutalis]. — Yet it can be sustained, that they have an influence for the same effects, and yet that neither of the two is superfluous, because the virtue and influence of the inferior heaven is assisted through the virtue of the superior one; for that reason neither is superfluous, but the virtue of each concurs to conserve and perfect those (things) inferior (to them).3 |
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1 In Vat. deest illorum. Dein nonnulli codd. cum non tantum pro cum tamen non. Melius esset cum tamen non tantum. 2 Cod. T receptionem. 3 Vide Scholion praecedentis quaestionis. |
1 In the Vatican edition there is missing to them [illorum]. Then not a few codices read since it is not only [cum non tantum] for even though it is not [cum tamen non]. It would be better to read even though it is not only [cum tamen non tantum]. [Trans. note: But his “better” reading neglects the understanding that what is spoken of is not the influence of the sidereal heaven, but the influence of the virtue which it takes up from the empyrean Heaven.] 2 Codex T has reception [receptionem]. 3 See the Scholium of the preceding Question. |
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