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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 XV. |
COMMENTARY ON DISTINCTION XV |
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ARTICULUS I.
Quaestio III. |
ARTICLE I
Question 3 |
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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 III.
Utrum corpora animalium magis constent ex elementis passivis quam activis. |
QUESTION 3
Whether the bodies of animals are established more out of the passive elements than the active ones? |
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TERTIO QUAERITUR, utrum corpora animalium magis constent ex elementis passivis quam activis,1 vel e converso. Et quod magis ex elementis passivis, videtur: |
THIRD THERE IS ASKED, whether the bodies of animals are established more out of the passive elements than the active ones,1 and/or vice versa. And that (they have been established) more out of the passive elements, seems: |
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1. Per Scripturam,2 quae dicit ea facta ex terra et aqua; hoc autem non est dictum, quod quodlibet illorum elementorum sit animalium sensibilium tota materia: ergo dictum est per praedominantiam. |
1. Through Scripture,2 which says that they (were) made out of earth and water; but it has not been said, that any of these elements is the whole matter of sensible animals: therefore it has been said through a predominance. |
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2. Item, sicut vult Philosophus,3 « ex eisdem constant animalia, ex quibus nutriuntur »; sed animalia maxime nutriuntur ex aqua et terra per cibum et potum: ergo etc. |
2. Likewise, just as the Philosopher3 wants, « animals are established out of the same (things), out of which they are nourished »; but animals are nourished most of all out of water and earth, through food and drink: ergo etc.. |
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3. Item, ex eis maxime constituuntur corpora, in quibus magis requiescunt, quia quies attenditur penes appetitum, et appetitus intentio penes quantitatem praedominantis: si ergo omnia animalia maxime requiescunt in aqua vel in terra, videtur, quod ex eis sint maxime constituta.4 |
3. Likewise, bodies are constituted most of all out of those (things), in which they rest [requiescunt] more, because rest [quies] is attained from within the appetite, and the intention of the appetite from within the quantity of the predominant (love): if, therefore, all animals rest most of all in water and/or in earth, it seems, that they have been constituted most of all out of them.4 |
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4. Item, in compositione corporis animalis membra officialia fiunt ex consimilibus, et consimilia ex humoribus; sed in humoribus maxime dominatur natura aquea, et in membris solidis maxime dominatur terrea: ergo si elementa non veniunt ad constitutionem corporis animalis nisi per humores et membra, videtur, quod omnia animalia ex his duobus elementis maxime sint constituta.5 |
4. Likewise, in the composition of the body of an animal the official members [membra officialia] are made out of consimilar (things), and consimilar (things) out of humors; but in humors the nature of water dominates most of all, and in solid members (the nature) of earth dominates most of all: therefore if the elements do not come to the composition of the body of an animal except through humors and members, it seems, that all animals have been constituted most of all out of these two elements.5 |
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Ad oppositum arguitur sic. |
For the opposite (side) it is argued thus: |
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1. Sicut vult Philosophus,6 « vita maxime est per calidum et humidum »: ergo si omnia animalia vivunt, in eis abundat et praedominatur calidum et humidum, ergo et illud elementum, cui haec principaliter insunt; hoc autem elementum est activum, scilicet aër: ergo etc. |
1. Just as the Philosopher6 wants, « there is life most of all through the hot and the humid »: therefore, if all animals live, there abounds and predominates in them the hot and the humid, therefore also that element, in which these are principally; but this element is an active one, namely the air: ergo etc.. |
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2. Item, sicut vult Augustinus super Genesim ad litteram, libro tertio,7 et de Anima et spiritu, lux est illud quo mediante corpus unitur animae, et anima regit corpus: ergo si lux praecipue reperitur in igne, videtur, quod in corpore cuiuslibet animalis natura ignis debeat praedominari. |
2. Likewise, just as (St.) Augustine wants On a Literal Exposition of Genesis, in the third book,7 and On the Soul and Spirit, light is that by means of which the body is united to the soul, and the soul rules the body: therefore if light is found chiefly in fire, it seems, that in the body of any animal the nature of fire ought to predominate. |
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3. Item, anima sensitiva, sicut est principum sensus, ita est principium motus:8 ergo animalium . . . |
3. Likewise, the sensitive soul, just as it is the principle of sensing, so is it the principle of moving:8 therefore the bodies / of animals . . . |
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1 Elementa passiva significant terram et aquam, elementa vero activa aërem et ignem. 2 Gen. 1, 20. et 24. Cfr. q. prae. arg. 1. ad opposit. 3 Libr. II. de Gener. et corrupt. text. 50. (c. 8.): Omnia enim nutriuntur ex eisdem, ex quibus sunt. Cfr. I. de Caelo et mundo, text. 21. (c. 3.) et VIII. de Historia animal. c. 1. 4 Aristot., de Respirat. c. 13. (c. 14.). eodem modo argumentatur. — Circa initium arg. post corpora in cod. A additur animalium. 5 De hoc arg. cfr. Aristot., II. de Partib. animal. c. 1. seqq. et liber de Spiritu et anima (inter opera Augustini), c. 15. 6 In libro de Longitudine et brevit. vitae, c. 3. (c. 5.): Augmenti enim calida humiditas causa et vitae. — Ibid. etiam plura occurrunt, quae in hoc arg. ponuntur. 7 Cap. 5. n. 7. Cfr. supra pag. 319, nota 8. — De Spir. et anima (inter opera August.), c. 15. 8 Vide Aristot., III. de Anima, text. 40. seqq. (c. 9. seqq.). Cfr. etiam supra pag. 32, nota 7. |
1 The “passive elements” signify earth and water, but the “active elements” air and fire. 2 Gen. 1:20, 24. Cf. the preceding Question, 1st opposed argument. 3 (Aristotle), On Generation and Corruption, Bk. II, text 50 (ch. 8): For all are nourished out of the same, out of which they are. Cf. On Heaven and the World, Bk. I, text 21 (ch. 3), and On the History of Animals, Bk. VIII, ch. 1. 4 Aristotle, On Respiration, ch. 13 (ch. 14), argues in the same manner. — Near the beginning of the argument, after bodies [corpora], there is addedin codex A of animals [animalium]. 5 On this argument, cf. Aristotle, On the Parts of Animals, Bk. II, ch. 1 ff., and the book On Spirit and the Soul (among the works of St. Augustine), ch. 15. 6 In the book On the Length and Brevity of Life, ch. 3 (ch. 5): For warm humidity (is) also the cause of the augment of life. — Ibid., also occur several (things), which are posited in this argument. 7 Chapter 5, n. 7. Cf. above d. 12, a. 2, q. 2, p. 319, footnote 8. — On Spirit and the Soul (among the works of St. Augustine), ch. 15. 8 See Aristotle, On the Soul, Bk. III, text 40 ff. (ch. 9 ff.). Cf. also above p. 32, footnote 7. |
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corpora non tantum ad sensum, sed etiam ad motum debent esse habilia; sed elementa gravia sunt minime ad motum habilia, et haec sunt elementa passiva: ergo videtur, quod animalium corpora magis constent ex activis quam passivis. |
the bodies / of animals ought not only be able for sensing, but also for moving; but the heavy elements are able for moving least of all, and these are the passive elements: therefore it seems, that the bodies of animals are established more out of the active (elements) than the passive ones. |
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4. Item, nobili perfectioni debet respondere nobile perfectibile;1 sed anima sensibilis est perfectio valde nobilis: ergo corpus illius ex his elementis maxime debet constitui, quae sunt nobiliora inter corpora simplicia; haec autem sunt elementa activa, non passiva: ergo etc. Si tu dicas ad hoc, quod animalium corpora plus constituuntur ex elementis activis quam passivis secundum quantitatem virtutis, non molis; obiicitur contra hoc, quia motus sequitur naturam praedominantis secundum quantitatem;2 sed aves moventur sursum: ergo videtur, quod in eis secundum quantitatem praedominentur elementa, quae sunt nata ferri sursum. Haec autem sunt activa, et non passiva, ut ignis et aër: ergo etc. |
4. Likewise, to a noble perfection there ought to respond a noble perfectible;1 but a sensible soul is a very noble perfection: therefore its body out to be constituted out of those elements most of all, which are more noble among simple bodies; but these are the active elements, not the passive ones: ergo etc.. If you say to this, that the bodies of animals are constituted more out of the active elements than the passive ones according to the quantity of (their) virtue, not (according to the quantity of their) mass; there is objected against this, that movement follows the nature of the predominant (element) according to quantity;2 but birds move upwards: therefore it seems, that in them there predominated according to quantity the elements, which are bound to be borne upwards. But these are the active ones, such as fire and air, and not the passive ones: ergo etc.. |
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5. Item, volatilia sunt ad ornatum aëris; sed ornatus proprie et debite collocatur in eo quod ornatur, nullum autem corpus proprie et debite ordinatur in aëre, nisi in quo dominantur elementa activa: ergo si avium corpora ibi ordinantur ut ipsum ornantia, videtur, quod in eis praedominentur elementa activa. Quodsi non proprie ibi locantur, quia ibi non requiescunt, sed magis in terra; videtur, quod potius debeant dici volatilia ad ornatum terrae quam aëris, cui Scriptura contradicit.3 |
5. Likewise, flying (creatures) are for the ornament of the air; but an ornament is properly and duly located together in that which is ornamented, however, no body is properly and duly ordered in the air, except (that) in which the active elements dominate: therefore if the bodies of birds are ordered there as its ornaments [ut ipsum ornantia], it seems, that in them the active elements predominate. Wherefore if they are not properly located there, because they do not rest there, but rather on the earth; it seems, that flying (creatures) ought rather be said (to be) for the ornament of the earth than of the air, which (conclusion) Scripture contradicts.3 |
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CONCLUSIO.
In animalium corporibus elementa passiva praedominantur quoad quantitatem molis, activa autem quoad quantitatem virtutis. |
CONCLUSION
In the bodies of animals the passive elements predominate in regard to the quantity of mass, but the active ones in regard to the quantity of virtue. |
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RESPONDEO: Dicendum, quod secundum quod duplex est quantitas, videlicet molis et virtutis,4 secundum hoc dupliciter potest attendi elementorum praedominantia, videlicet quantum ad molem et quantum ad virtutem. Si enim loquamur de praedominantia quantum ad molem, sic in corporibus animalium praedominantur elementa passiva, et ideo ex eis maxime dicuntur esse facta. Si autem loquamur quantum ad quantitatem virtutis, cum corpus complexionatum sit natum regi ab anima mediantibus elementis activis, sic praedominantur in eis elementa activa. |
I RESPOND: It must be said, that according to which quantity is twofold, namely of mass and of virtue,4 according to this there can be attained in a twofold manner a predominance of elements, namely as much as regards mass and as much as regards virtue. For if we speak of a predominance as much as regards mass, thus in the bodies of animals there predominate the passive elements, and for that reason they are said to have been made most of all out of these. But if we speak as much as regards a quantity of virtue, since a complexly organized body [corpus complexionatum] is bound to be ruled by a soul by means of active elements, thus there predominate in them the active elements. |
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Ratio autem huius, quare elementa activa et passiva secundum hanc duplicem quantitatem virtutis et molis vicissim praedominantur, sumitur ex parte finis. Finis enim imponit necessitatem his quae sunt ad finem; finis autem corporis complexionati anima est, in quantum dat ei vitam et sensum et motum.5 — Ad vitam autem corpus illud non esset habile, si praedominarentur ibi elementa passiva quantum ad quantitatem et virtutem, propter sui grossitiem et soliditatem, sicut sunt corpora mineralia. Similiter nec esset habile, si praedominarentur ei elementa activa quantum ad virtutem et quantitatem,6 quia statim consumerentur elementa passiva, nec esset quod posset vegetari ab anima. Et ita oportuit, quod ex quadam mutua praedominantia consurgeret quadam mutua concordia et proportio, ex qua corpus illud esset aptum ad vitam suscipiendam et animam, quae est quasi quadam harmonia.7 |
But the reason for this, why the active and passive elements predominate alternatively [vicissim] according to this twofold quantity of virtue and mass, is taken on the part of the end. For the end imposes a necessity upon those which regard the end; but the end of a complexly organized body is a soul, inasmuch as it gives it life and sense and movement.5 — But that body would not be able for life, if there predominated in it the passive elements as much as regards (their) quantity and virtue, on account of their thickness and solidity, just as are bodies of minerals. Similarly it would not be able, if there predominated in it the active elements as much as regards (their) virtue and quantity,6 because the passive elements would be immediately consumed, nor would there be that which could be made alive [vegetari] by a soul. And thus it was necessary [oportuit], that out of a certain mutual predominance there would rise up together a certain mutual concord and proportion, out of which that body would be apt to suscept life and the soul, which is (there) as a certain harmony.7 |
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Ad sensum similiter idoneum non esset, nisi praedominaretur natura passivi elementi quantum ad molem, quia tactus est primus inter omnes sensus animalis, in quo sensu praedominatur terra; et ita, si non praedominaretur terra in corpore, non esset idoneum ad tactum: ergo nec ad aliquem sensum. Similiter oportet ad hoc, quod sit idoneum ad sensum, quod praedominetur in eo ignis quantum ad virtutem sive calorem. Calor enim et spiritus sunt instrumenta virtutis sensitivae, et hoc est quod dicit Augustinus super Genesim ad litteram libro tertio:8 « Tactus, qui est quintus in sensibus, terreno elemento magis congruit; proinde per tactum corpus animantis, quod maxime ex terra est, tacta sentiuntur ». Et post: « Anima, cui sentiendi vis est, cum corporea non sit, per subtilius corpus agitat vigorem sentiendi; inchoat namque motum in omnibus sensibus per subtilitatem ignis ». Et ita ex hac patet, quod ad hoc, quod corpus sit idoneum ad sensum, necesse est, elementorum activorum et passivorum esse mutuum praedominium. |
Similarly it would not be suitable [idoneum] for sensing, unless there predominated the nature of a passive element as much as regards (its) mass, because touch is the first among all the senses of an animal, in which sense earth predominates; and thus, if earth did not predominate in a body, it would not be suitable for (the sense of) touch: therefore neither (would it be suitable) for any sense. Similarly it is necessary [oportet] for this, that it be suitable for sensing, that there predominate in it fire as much as regards (its) virtue or heat. For fire and breath [spiritus] are instruments of sensitive virtue, and this is what (St.) Augustine says in the third book On a Literal Exposition of Genesis:8 « Touch, which is fifth among the senses, befits more the element of earth; therefore through touching the body of an animate (creature), which is out of earth most of all, touches are sensed ». And afterwards: « The soul, to which belongs the force of sensing, since it is not corporeal, drives the vigor of sensing through a more subtle body; for movement indeed starts in all the senses through the subtlety of fire ». And thus it is clear from this, that for this, that a body be suitable [idoneum] for sensing, it is necessary, that there be a mutual predominance [praedominium] of the active and passive elements. |
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Similiter ad hoc, quod sit idoneum ad motum, necesse est, quod elementa activa virtualiter praedominentur, mediantibus quibus animae vis motiva ad membra pertingat; necesse est etiam, quod dominentur passiva secundum quantitatem molis, ex quibus constituantur membra solida ad movendum idonea. Et hoc est quod dicit Augustinus tertio9 super Genesim ad litteram: « Ignis omnia penetrat, ut mo- / -tum . . . |
Similarly regarding this, that (the body) be suitable for moving, it is necessary, that the active elements predominate virtually, by means of which the soul extends [pertingit] a motive force to the members; it is also necessary, that the passive (elements) dominate according to the quantity of matter, out of which (elements) the members are constituted solids, suitable for moving. And this is that (St.) Augustine says in the third (book)9 On a Literal Exposition of Genesis: « Fire penetrates all (things), so as to cause / movement . . . |
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1 Aristot., II. de Generat. animal. c. 3: Prout nobilitate ignobilitateve animae inter se differunt, ita et natura eius corporis differt. 2 Aristot., I. de Caelo et mundo, text. 8. (c. 2.). 3 Gen. 1, 20. et 26. — Paulo superius in plurimis codd. et edd. 1, 3 desideratur secundum ibi. 4 Ut insinuat August., de Quant. animae, c. 3. n. 4. 5 Secundum Aristot., II. de Anima, text. 36. seqq. (c. 4.), qui etiam II. Phys. text. 88. (c. 9.) primam partem huius prop. insinuat. 6 Vat. molem. 7 Quod anima non sit harmonia sive ipsa temperies corporis, probat Aristot., I. de Anima, text. 51. seqq. (c. 4.). — Ibid. II. text. 31. et 111. (c. 3. 11.) et III. text. 60. seqq. (c. 12. seq.) docet, tactum esse primum sensum, ad quem habendum requiratur corpus mixtum ex terra etc. Cfr. Avicenna, de Anima sive Sextus Naturalium, p. II. c. 3. 8 Cap. 4. n. 6, ubi textus originalis verbo tacta praemittit quaeque. — Sequens textus est ibid. c. 5. n. 7. Cfr. supra pag. 319, nota 8. 9 Cap. 4. n. 6, ubi et seq. textus habetur. |
1 Aristotle, On the Generation of Animals, Bk. II, ch. 3: Insofar as they differ among themselves by the nobility or ignobility of (their) soul, so also does the nature of its body differ. 2 Aristotle, On Heaven and the World, Bk. I, text 8 (ch. 2). 3 Gen. 1:20, 26. — A little above this in very many codices and editions 1 and 3 there is wanting the second there [ibi]. 4 As (St.) Augustine insinuates, On the Quantity of the Soul, ch. 3, n. 4. 5 According to Aristotle, On the Soul, Bk. II, text 35 ff. (ch. 4), who also in Physics, Bk. II, text 88 (ch. 9) insinuates the first part of this proposition. 6 The Vatican edition has mass [molem]. 7 That the soul is not the harmony or proper mixture itself of the body, Aristotle proves, On the Soul, Bk. I, text 51 ff. (ch. 4). — Ibid., Bk. II, text 31 and 111 (chs. 3 and 11) and in Bk. III, text 60 ff. (ch. 12 f.) he teaches, that touch is the first sense, for the having of which there is required a body mixed out of earth etc. Cf. Avicenna, On the Soul, or On Natural (Things), Bk. VI, p. II, ch. 3. 8 Chapter 4, n. 6, where the original text prefaces any [quaeque] to touches [tacta]. — The following text is ibid., ch. 5, n. 7. Cf. above d. 12, a. 2, q. 2, p. 319, footnote 8. 9 Chapter 4, n. 6, where the following text is also had. |
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ut mo- / -tum in eis faciat ». Et post: « Ideo autem caloris privatione, cum corpus nimie frigescit, obtunditur sensus, quia motus pigrescit, qui ex calore inest corpori ». Sic igitur propter motum necesse est, esse mutuam activorum et passivorum elementorum in corpore animalis praedominantiam, ut membra sint mobilia, ita quod vigorem et agilitatem habeant ex aëre et igne, soliditatem vero habeant ex praedominio aequae et terrae secundum quantitatem. |
to cause / movement in them ». And after (this he says): « Moreover for this reason, when a body grows exceedingly cold by the privation of heat, sense is dulled, because the movement, which is in the body on account of heat, grows sluggish ». Thus, therefore, on account of movement it is necessary, that there be a mutual predominance of the active and passive elements in the body of an animal, so that the members be movable, such that they have vigor and agility out of air and fire, but (that) they have solidity out of the predominance [predominio] of water and earth according to quantity. |
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Aqua igitur et terra in omnibus animalibus secundum quantitatem molis praedominantur. Sicut enim aliquis artifex, miscendo terra cum aqua, facit lutum et ex illo componit statuam; sic, dum liquor aqueus terrae miscetur, fit humor; et dum ille coagulatur per naturam, fit corpus organicum. — Dupliciter autem potest intelligi haec commixtio: aut ita, quod aquae praeexistenti fluxibili immisceatur terra; aut econtra, ut terra primum sit quasi arida, et ad suarum partium continuationem commisceatur aqua. Et his duobus modis producta sunt animalium corpora, et ideo quaedam dicuntur esse ex aquis, quaedam ex terra facta. Hoc autem non est dictum, quia illa quae facta sunt ex aquis, plus habeant de aqua quantum ad substantiam, quam de terra — cum omne corpus animantis ad sui constitutionem plus recipiat de terra quantum ad substantiam, tum propter hoc, quod1 ipsa est, quae praebet aliis soliditatem et stabilitatem, tum etiam quia ipsa habet parum de specie et multum de materia — sed quod dictum est, aliqua ex aqua esse facta, hoc est, quia magis in eis quam in aliis dominatur natura aquea. Hoc autem dico non quantum ad praedominium qualitatis activae, vel passivae, sed quantum ad aliquam conformitatem naturae, per quam illa quae ex aquis producta sunt, in aquis magis delectantur esse. |
Therefore water and earth predominate in all animals according to the quantity of mass. For just as any craftsman, by mixing earth with water, makes mud [lutum] and composes a statue out of it; so, when a watery liquid is mixed [misceter] with earth, a humor is made; and when that coagulates through nature, an organic body is made. — Moreover this commingling [commixtio] can be understood in a twofold manner: either thus, that earth is mixed into [immisceatur] pre-existent, flowable water; or the contrariwise, so that the earth is first as dry land, and water is commingled to for holding its parts together [ad suarum partium continuationem]. And in these two manners the bodies of animals were produced, and for that reason certain (animals) are said to be made out of the waters, certain ones out of the earth. But this has not been said, because those which have been made out of waters, have more of water as much as regards (their) substance, than of earth — since every body of an animate (creature) for its constitution receives more of earth as much as regards (its) substance, both on account of this, that1 (earth) is that, which proffers solidity and stability to the others, and also because it has very little of an appearance and much of matter — but what has been said, that some have been made out of water, this is, because the nature of water dominates in them more than in the others. But I say this not as much as regards a predominance [praedominium] of (their) active and/or passive quality, but as much as regards some conformity of nature, though which those which have been produced out of the waters, delight more to be among the waters. |
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Et quoniam humor aqueus est in duplici differentia, videlicet in ratione humoris fluitantis2 et in ratione vaporis exhalantis; ideo aqua est principium duplicis generis animalium, scilicet natatilium et volatilium: natatilium secundum rationem humoris, et ideo illa remanserunt in aquis; volatilium ratione vaporis, et ideo, cum ille vapor sit commixtus aëri et feratur sursum, volatilia in aëra3 sublevantur et eousque possunt ascendere, quousque inveniant aërem humidis exhalationibus pinguescentem. Et hoc est, quod dicit Augustino tertio4 super Genesim ad litteram: « Iste inferior aër, qui excipit exhalationes humidas maris et terrae et ad sustinendas aves quodam modo crassatur, non nisi ex aquis accipit animalia. Quod enim eius humidum est, hoc portat alitum corpora, quae ita utuntur pennis volantes, quemadmodum pisces quibusdam suis alis natantes; proinde scienter Spiritus Dei ex aquis dicit esse producta volatilia. Aquarum enim natura bipartitum locum sortita est, inferiorem scilicet in unda labili, superiorem vero in aura stabili, illum deputatum natantibus, istum volantibus; sicut huic elemento congruos etiam duos sensus animalibus datos videmus, olfactum explorandis vaporibus, gustum explorandis liquoribus ». |
And since a watery humor is a twofold difference, namely in the reckoning of a humor flowing hither and thither [humoris fluitantis]2 and in the reckoning of an exhaling vapor; for that reason water is the principle of a twofold genus of animals, namely of swimming (creatures) and of flying (creatures): of swimming (creatures) according to the reckoning of a humor, and for that reason they remained among the waters; of flying (creatures) according to the reckoning of a vapor, and for that reason, since that vapor is commingles with air and is borne upwards, flying (creatures) are raised into the air [aëra]3 and can ascend thus far, as far as [eousque quousque] they find air [aërem] enriched [pinguestentem] with humid exhalations. And this is, what (St.) Augustine says in the third (book)4 On a Literal Exposition of Genesis: « This inferior air, which receives [excipit] the humid exhalations of the sea and earth and is thickened [crassatur] in a certain manner to support the birds, did not accept animals but out of the waters. For that which is humid in it [eius], this breath [alitum] carries the bodies, which thus use feathers in flying [volantes], according to the manner in which [quemadmodum] the fishes (use) their own certain wings in swimming [natantes]; therefore the Spirit of God knowingly says that flying (creatures) have been produced out of the waters. For the nature of the waters has been allotted a bipartite place, namely an inferior one in the tottering wave [in unda labili], but a superior one in the stable upper air [in aura stabili], deputing the former to swimming (creatures), the latter to flying ones; just as we also see that (there has) been given to the animals two senses congruent to this element, smell [olftactum] for exploring vapors, taste [gustum] for exploring liquids ». |
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Ex praedictis igitur patet responsio ad quaestionem propositam; patet etiam responsio ad obiecta, quia in corporibus animalium praedominantur elementa passiva quantum ad quantitatem molis, sicut ostendunt rationes ad primam partem inductae; praedominantur nihilominus et activa quantum ad quantitatem virtutis, sicut ostendunt quatuor rationes in contrarium adductae. |
From the aforesaid, therefore, the response to the proposed Question is clear; the response to objections is also clear, because in the bodies of animals the passive elements predominate as much as regards the quantity of mass, just as the reasons brought forward [inductae] for the first side show; nevertheless the active ones also predominate as much as regards the quantity of virtue, just as the four reasons adduced unto the contrary show. |
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4. Ad illud vero quod obiicitur quinto, quod in volatilibus praedominetur aër secundum quantitatem, quia aër movetur sursum;5 dicendum, quod cum dicitur, quod motus sequitur naturam praedominantis, hoc verum est de motu naturali, qui debetur corpori ratione sui ponderis; non est verum de motu animali, qui est a virtute ipsius animae. Corpora autem avium, naturae suae relicta, nunquam ascendunt in aëra, sed descendunt ad terram; quod autem ascendant, hoc est per vim animae, suffragantibus sibi pennis et spiritibus interioribus et vaporibus in aëra elevatis. |
4. To that, however, which is objected fifth, that in flying (creatures) air predominates according to quantity, because air moves upwards;5 it must be said, that when it is said, that movement follows the nature of the predominant (element), this is true concerning natural movement, which is due a body by reason of its own weight; it is not true of an animal movement, which is from the virtue of the soul itself. Moreover the bodies of birds, left to their own nature, never ascend into the air [in aëra], but (rather) descend to the earth; but that they ascend, this is through the force of (their) soul, with their own feathers and interior spirits and the vapors raised in the air supporting (them). |
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5. Ad illud quod obiicitur, quod aves ornant aëra; dicendum, quod non dicuntur ornare aëra, quia ibi magis quiescant quam in terra — hoc enim est falsum; in terra enim quiescunt et ab ea recipiunt alimentum — sed ratio huius est, quia avium actus est motus maxime in volatu;6 et quia illum exercent in aëre, ideo dicuntur aëra decorare et ornare; potissimum enim actum suum ibi exercent.7 |
5. To that which is objected, that birds ornament the air [aëra]; it must be said, that they are not said to ornament the air, because they rest there more than on earth — for this is false; for they rest on earth and receive (their) food [alimentum] from it — but the reason for this is, because the act of birds is most of all (their) movement in flying [volatu]; and because they exercise that in the air [aëre], for the reason they are said to decorate and ornament the air [aëra]; for they exercise their act most of all there.7 |
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1 Cod. cc et ed. 1 quia. 2 Vat. fluctuantis. 3 Plures codd. cum ed. 1 aëre, cod. K aërem. 4 Cap. 6. n. 8. seq., ubi textus originalis nituntur pennis substituit pro utuntur pennis; deinde post proinde scienter prosequitur tanquam Spiritus Dei, qui scribenti aderat, ex aquis etc.; demum ponit Quorum natura pro Aquarum enim natura [quae tamen lectio, ut Maurini adnotant, in 5. mss. invenitur]. Circa finem textus plurimi codd. cum Vat. et ceteris edd. sic hoc elemento perperam et contra originale pro sicut huic elemento, dein non pauci codd. prosequuntur congruos secundum duos etc. 5 Sola Vat. quia aves moventur sursum. — Supra dicitur: Obiicitur quinto, quia numeratur etiam replic. in 4. pro 2. opin. 6 Plures codd. cum ed. 1 quia actus et motus maxime est in volatu; deinde quatuor primae edd. cum pluribus mss. in aëra pro in aëre. 7 Vide scholion ad praecedentem quaest. |
1 Codex cc and edition 1 have because [quia]. 2 The Vatican edition has a fluctuating humor [humoris fluctuantis]. 3 Several codices, together with edition 1, have in the air [in aëre], codex K into the air [in aërem] (in the singular). 4 Chapter 6, n. 8 f, where the original text substitutes are supported by feathers [nituntur pennis] for use feathers [utuntur pennis]; then after therefore [proinde] it proceeds: as the Spirit of God, who was at hand for the (sacred) writer, knowingly says etc. [tanquam Spiritus Dei, qui scribenti aderat, ex aquis]; then it has Whose nature [Quorum natura] for For the nature of the waters [Aquarum enim natura], which reading, however, as the Maurini editors note, is found in 5 manuscripts. Near the end of the text very many codices, together with the Vatican edition and all the other editions, have thus in this . . . to the element [sic hoc elemento], faultily, for just as . . . to this element [sicut huic elemento], then not a few codices have congruent according to the two (elements) [congruos secundum duos] for also . . . two senses congruent to [congruos etiam duos]. 5 The Vatican edition alone reads because birds move upwards [quia aves moventur sursum]. — Above there is said: There is objected fifth [Obiicitur quinto], because the reply to the second opinion in the 4th objection is also counted. 6 Several codices, together with edition 1, have because (their) act and movement is most of all in flying [quia actus et motus maxime est in volatu]; then four of the first editions, together with several manuscripts, have unto the air [in aëra] (in the plural) for in the air [in aëre]. 7 See the Scholium to the preceding Question. |
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