On the Hidden Workings of Nature

De operationibus occultis naturae	On the Hidden Workings of Nature
Quoniam in quibusdam naturalibus corporibus quaedam naturales actiones apparent, quarum principia manifeste apprehendi non possunt, requisivit a me vestra dilectio, ut quid super his mihi videatur vobis transcriberem.	Since some natural bodies manifest certain natural actions whose principles are not readily understood, your love has compelled me to write you about how I see these cases.
Videmus siquidem quod corpora elementorum in se dominantium motus sequuntur: puta quod lapis movetur ad medium secundum proprietatem terrae dominantis in eo; metalla etiam secundum proprietatem aquae habent infrigidandi virtutem. Quaecumque igitur actiones et motus elementatorum corporum sunt secundum proprietatem et virtutem elementorum, ex quibus huiusmodi corpora componuntur, huiusmodi actiones et motus habent manifestam originem, de qua nulla emergit dubitatio.	We see that bodies follow the motion of the dominant elements in them. For example, a stone moves toward the center because of the property of earth dominant in it, and metals have the power of cooling because of the property of water. Thus, bodies compounded from the elements have actions and motions that are governed by the property and power of the elements that make them up. Actions and motions of this kind have an obvious source, about which no doubt emerges.
Sunt autem quaedam huiusmodi corporum quae a virtutibus elementorum causari non possunt: puta quod magnes attrahit ferrum, et quod quaedam medicinae quosdam determinatos humores purgant, et a determinatis corporis partibus. Oportet igitur huiusmodi actiones in aliqua altiora principia reducere.	Such bodies however also have certain actions whose cause can not be traced back to the powers of the elements. For example, the magnet attracts iron, and particular medicines cleanse particular humors, even from particular parts of the body. Actions like these must be traced back to higher principles.
Est autem considerandum, quod aliquod agens inferius secundum superioris agentis virtutem dupliciter agit vel movetur. Uno quidem modo inquantum actio procedit ab eo secundum formam vel virtutem sibi impressam a superiori agente, sicut luna illuminat per lumen a sole receptum. Alio vero modo inferius agens agit per solam virtutem superioris agentis, nulla forma recepta ad agendum, sed per solum motum quo a superiori agente movetur, sicut carpentator utitur serra ad secandum: quae quidem sectio est principaliter actio artificis, secundario vero serrae inquantum ab artifice movetur: non quod talis actio sequatur aliquam formam vel virtutem quae in serra remaneat post motionem artificis.	So we should first recognize that an agent lower down in a causal order acts or is moved according to the power of a higher agent in two ways: 1. The lower agent may act according to a form or power impressed by the higher agent, in the way that the moon gives light through the light it receives from the sun. 2. The lower agent may act in virtue of the higher agent's power alone and receive no form to perform the action. In this case, the lower agent is moved only by the motion of the higher agent. Take, for example, how the saw cuts when the carpenter uses it. The act of cutting belongs principally to the carpenter and secondarily to the saw insofar as it is moved by the carpenter. For the action of cutting does not arise from a form or power that remains in the saw after the carpenter's motion ceases.
Si igitur elementata corpora a superioribus agentibus aliquas actiones vel motus participant, necesse est altero dictorum modorum hoc esse: scilicet quod huiusmodi actiones consequantur aliquas formas vel virtutes impressas corporibus elementatis a superioribus agentibus, vel quod huiusmodi actiones consequantur solam motionem elementatorum corporum a praedictis agentibus.	Therefore the bodies composed of elements participate in the actions or motions of higher agents in either of these ways. That is, their actions will either arise from forms or powers that higher agents impress on the compound bodies, or they will arise from the motion alone that the higher agents give them.
Superiora autem agentia, quae naturam elementorum et elementatorum excedunt, sunt non solum caelestia corpora, sed etiam superiores substantiae separatae.	Now the higher agents, which transcend the nature of the elements or of the compounds, are not only the heavenly bodies but also the higher separate substances.
Ex utrisque autem horum aliquae actiones vel motus in corporibus inferioribus inveniuntur, quae non procedunt ex aliqua forma inferioribus corporibus impressa, sed solum ex superiorum agentium motione. Aqua enim maris fluentis et refluentis talem motum sortitur praeter proprietatem elementi ex virtute lunae, non per aliquam formam aquae impressam, sed per ipsam lunae motionem, qua scilicet aqua movetur a luna. Apparent etiam nigromanticarum imaginum quidam effectus, qui procedunt non ex aliquibus formis quas susceperint praedictae imagines, sed a Daemonum actione qui in praedictis imaginibus operantur: quod quidem etiam quandoque contingere credimus in operatione divina, vel etiam Angelorum bonorum. Quod enim ad umbram Petri apostoli sanarentur infirmi, vel etiam quod ad tactum reliquiarum alicuius sancti aliqua aegritudo pellatur, non fit per aliquam formam his corporibus inditam, sed solum per operationem divinam quae huiusmodi corporibus utitur ad tales effectus.	From both of these higher causes we find actions or motions in the lower bodies arising without the mediation of an impressed form. For example, tidewaters obtain their ebb and flow not from some property of the element water, but rather from the power of the moon. Nor do they obtain this motion from some form the moon impresses. Tides occur because the moon's motion moves the water. There are also the effects of apparitions associated with necromancy. These do not proceed from forms that the apparitions receive, but from the action of demons who are at work in the apparitions. The same sort of thing we believe even happens at times in the workings of God or the good Angels. For when the passing of the Apostle Peter's shadow cured the sick, or when the touch of a saint's relics drives out an illness, it is not through a form imparted to these bodies, but rather through the divine activity that uses them to such effects.
Manifestum est autem non omnes operationes elementatorum corporum occultas rationes habentes esse huiusmodi.	Now it is clear that not all the hidden workings of compound bodies are of this unmediated kind.
Primo quidem, quia praedictae operationes quae non consequuntur aliquam formam impressam, non inveniuntur communiter in omnibus quae sunt eiusdem speciei: non enim omnis aqua fluit et refluit secundum motum lunae, nec omnia mortuorum ossa apposita sanant aegrotos. Quaedam vero operationes occultae in quibusdam inveniuntur corporibus, quae similiter conveniunt omnibus quae sunt eiusdem speciei, sicut omnis magnes attrahit ferrum. Unde relinquitur huiusmodi operationes consequi aliquod intrinsecum principium quod sit commune omnibus habentibus huiusmodi speciem.	For first of all, when such activities do not arise from an impressed form, then they are not found commonly in all instances of the same type of compound. Not all water ebbs and flows with the motion of the moon, nor does every bone of the dead heal the sick by its touch. But some hidden workings occur for every instance of a given type in similar situations, as every magnet attracts iron. And so these must follow upon an intrinsic principle common to all instances of the particular type.
Deinde quia operationes, de quibus supra dictum est, non semper ex huiusmodi corporibus procedunt: quod est evidens signum tales, operationes non provenire ex aliqua virtute indita et permanente, sed ex solo motu alicuius superioris agentis; sicut serra non semper secat lignum sibi coniunctum, sed solum quando ad hunc effectum ab artifice movetur. Quaedam autem actiones occultae sunt corporum inferiorum, quae quandocumque adhibeantur suis passivis, similes effectus producunt; sicut rheubarbarum semper purgat determinatum humorem. Unde relinquitur, huiusmodi actionem provenire ab aliqua virtute indita et permanente in corpore tali.	But because other hidden workings do not always occur in compound bodies, it is evident that these do not arise from an endowed and permanent power, but rather only from the motion of a higher agent, in the way a saw is not always cutting wood it happens to be next to, but only when the carpenter moves it for that purpose. But certain hidden actions belonging to lower bodies produce the same effects whenever those bodies are applied to their proper objects. For example, rhubarb always cleanses the body of a specific humor. It follows then this kind of action arises from an endowed and permanent power in that body.
Restat autem considerandum, quid sit illud principium intrinsecum permanens a quo huiusmodi operationes procedunt.	But what is this intrinsic and permanent principle from which such actions proceed?
Manifestum est autem hoc principium potentiam quamdam esse: hoc enim dicimus potentiam principium intrinsecum quo agens agit, vel patiens patitur; haec quidem potentia secundum quod refertur ad ultimum in quod aliquid potest, accipit nomen et rationem virtutis.	It is manifest that this principle is a capability, for we say that a capability is an intrinsic principle by which an agent acts or a recipient of an action is changed. And if we understand the capability in terms of a maximum capacity, then we give it the name and definition of power.
Huiusmodi autem virtus quae est talium actionum vel passionum principium, manifeste ostenditur ex forma rei specifica derivari: omne enim accidens quod est proprium alicuius speciei derivatur ex principiis essentialibus illius speciei, et inde est quod ad demonstrandum proprias passiones de suis subiectis, accipimus pro causa definitionem designantem essentialia principia rei.	This kind of power that is a principle of the actions or changes we have been discussing clearly must come from the specific form of the thing. For since every accident that is the property of a nature is derived from the essential principles of that nature, it follows that to demonstrate the properties of the individuals possessing that nature, we must take for the cause [middle term] the definition designating the essential principles of the thing.
Est autem essentiae et quidditatis principium forma in determinata materia existens. Oportet igitur huiusmodi virtutes procedere a formis talium rerum secundum quod in propriis materiis existunt.	Now the principle of the essence and quiddity is the form existing in a determinate matter. It is necessary therefore that the powers proceed from the forms of such things insofar as those forms exist in their own matter.
Deinde, cum natura rei dicatur forma vel materia illius; si qua virtus alicuius rei ab his non derivetur, non erit tali rei naturalis, et per consequens nec actio vel passio a tali virtute procedens erit naturalis. Huiusmodi autem actiones quae sunt praeter naturam, non sunt diuturnae, sicut quod aqua calefacta calefacit; actiones autem occultae, de quibus nunc loquimur, eodem modo se habent semper, vel sicut frequenter. Relinquitur ergo virtutes quae sunt harum actionum principia, esse naturales et a forma rei procedere secundum quod in tali materia existit.	And so, since the nature of a thing is called the form or matter of it, if the power of some thing is not derived from these, it will not be a natural thing and consequently neither the action or the changes in the thing proceeding from such a power will be natural. But the actions of this kind which are beyond nature are not long lasting, as is the case with warm water warming something else. But the hidden actions that we are speaking of here are, always or for the most part, lasting. Therefore we must conclude that the powers that are the principles of such actions are natural and proceed from thing's form as it exists in a particular kind of matter.
Formarum autem substantialium principium Platonici quidem attribuebant substantiis separatis, quas species vel ideas vocabant, quarum imagines dicebant esse formas naturales materiae impressas. Sed hoc principium non potest sufficere.	Now the Platonists attributed the principle of substantial forms to separated substances, which they called species or ideas. The images of these they said were the natural forms impressed upon matter. But this principle cannot suffice.
Primo quidem, quia oportet faciens simile esse facto. Id autem quod fit in rebus naturalibus, non est forma, sed compositum ex materia et forma. Ad hoc enim aliquid fit, ut sit. Proprie autem esse dicitur compositum subsistens; forma autem dicitur esse ut quo aliquid est. Non igitur forma proprie est id quod fit, sed compositum. Id igitur quod facit res naturales non est forma tantum, sed compositum.	First because the maker must be similar to the thing made. Now what comes to be in the order of nature is not the form but the composite of matter and form. For something comes to be in order that it may exist. But properly speaking the subsistent composite is what exists. The form is that by which something exists. Therefore, it is not the form, properly speaking, that comes to be, but rather the composite. Therefore, that which makes things natural is not the form alone but the composite.
Deinde formas absque materia existentes necesse est immobiles esse, quia motus est actus existentis in potentia, quod primo materiae convenit: unde necesse est quod semper eodem modo se habeant. A causa autem eodem modo se habente procedunt formae uniformiter se habentes: quod quidem in formis inferiorum corporum non apparet propter generationem et corruptionem huiusmodi corporum. Relinquitur igitur quod principia formarum huiusmodi corruptibilium corporum sunt caelestia corpora, quae diversimode se habentes secundum accessum et recessum, ad generationem et corruptionem in his inferioribus causant.	The next thing to consider is that forms existing without matter must be immobile, since motion is the act of something existing in potency, which belongs to prime matter. Thus it is necessary that such immobile forms have perpetual existence. But from a cause that has perpetual existence proceed stable forms. This stability is not present among the forms of inferior bodies since these bodies come to be and pass away. The conclusion we must draw therefore is that the principles of the forms of corruptible bodies are the celestial bodies, for they are different at different times through their procession and recession, and on account of this they cause generation and corruption among the lower bodies.
Procedunt tamen huiusmodi formae a substantiis separatis sicut a primis principiis, quae mediante virtute et motu caelestium corporum imprimunt formas apud se intellectas in materiam corporalem. Et quia actiones et virtutes naturalium corporum ex formis specificis causari ostendimus; consequens est quod ulterius reducantur, sicut in altiora principia, et adhuc ulterius in substantias intellectuales separatas.	Nevertheless such forms proceed from separated substances as from first principles, for the separated substances have in their intellects the forms that they imprint, by means of the power and motion of the celestial bodies, onto bodily matter. And so, because we have shown that the actions and powers of natural bodies are caused by specific forms, it follows that they depend on higher principles, and finally on separated intellectual substances.
Utrorumque autem principiorum vestigium quoddam apparet in ipsis naturalium rerum operibus. Nam quod huiusmodi naturae opera fiunt cum quadam transmutatione, et secundum certum temporis spatium, provenit ex corpore caelesti, per cuius motum temporis mensura definitur.	A vestige of both these higher principles appears in the works of natural things. For the works of nature come into existence by means of transformation and according to a definite period of time, which itself comes from a heavenly body, through whose motion the measure of time is defined.
Sed a substantiis separatis intellectualibus invenitur in naturae operibus quod determinatis viis ad determinatos fines ordine et modo congruissimo procedunt, sicut et ea quae fiunt ab arte: ita quod totum opus naturae videtur esse opus cuiusdam sapientis, propter quod natura dicitur sagaciter operari. Opus autem sapientis oportet esse ordinatum: nam hoc proprie ad sapientem pertinere dicimus, ut omnia convenienti ordine disponat.	But we find that the works of nature proceed from separated intellectual substances along determinate paths to determinate ends in the most fitting order and method, just as how things come to be in art. From this perspective the whole work of nature seems to be the work of a wise person, for which reason nature is said to work wisely. But the work of the wise man is necessarily ordered, for what pertains properly to the wise man is to dispose all things in a fitting order.
Quia igitur formae inferiorum corporum proveniunt ex sapientia substantiae separatae mediante virtute et motu caelestium corporum, necesse est in ipsis formis inferiorum corporum quemdam ordinem inveniri: ita scilicet, quod quaedam sint imperfectiores et materiae viciniores, quaedam autem perfectiores et propinquiores superioribus agentibus. Imperfectissimae quidem formae et maxime materiae propinquae, sunt formae elementorum, ex quibus alia inferiora corpora materialiter componuntur; quae quidem tanto sunt nobiliora, quanto a contrarietate elementorum recedentia, ad quamdam aequalitatem mixtionis accedunt; per quam quodammodo assimilantur caelestibus corporibus, quae sunt ab omni contrarietate aliena. Medium enim quod ex contrariis componitur, neutrum contrariorum est actu, sed potentia tantum. Et ideo, quanto huiusmodi corpora ad maiorem aequalitatem mixtionis accedunt, tanto nobiliorem formam participant, adeo quod corpus humanum, quod est temperatissimae commixtionis, ut probat bonitas tactus in homine, nobilissimam formam habeat, scilicet animam rationalem.	Therefore, because the forms of lower bodies come from the wisdom of separated substance by means of the power and motion of the heavenly bodies, it is inevitable that there is found an order among the forms of lower bodies. For some of these bodies are more imperfect and more bound to matter, while others are more perfect and closer to the higher agent causes. The most imperfect forms and those closest to matter are the forms of the elements, from which the matter of other lower bodies are composed. And those that are more noble, because of a greater distance from the contrariety of the elements, have a balance in their composition. And they will be more like the heavenly bodies, which are altogether removed from contrariety. For a balanced compound of contraries is neither of the contraries actually, but potentially only. And so, to the extent that such bodies have a greater balance in their composition, so much the more do they participate in a more noble form. The human body is an example of this, being of the most balanced composition, as can be seen in our excellent sense of touch. Thus it is fittingly the body of the most noble of forms, the rational soul.
Virtutes autem et actiones necesse est formis proportionari utpote procedentes ex eis. Et inde est quod formas elementorum quae sunt maxime materiales, consequuntur qualitates activae et passivae, puta calidum et frigidum, humidum et siccum et aliae huiusmodi qualitates quae pertinent ad dispositionem materiae. Formae vero mixtorum corporum sed inanimatorum, puta lapidum, metallorum, propter virtutes et actiones quas ab elementis participant ex quibus componuntur, quasdam alias nobiliores virtutes et actiones habent consequentes formas eorum specificas, puta quod aurum habet virtutem laetificandi cor, sapphyrus habet virtutem sanguinem constringendi. Et sic semper ascendendo, quanto formae specificae sunt nobiliores, tanto virtutes et operationes ex formis specificis procedentes excellentiores existunt: intantum quod nobilissima forma, quae est anima rationalis, habet virtutem et operationem intellectivam, quae non solum transcendit virtutem et actionem elementorum, sed etiam omnem actionem corporalem et virtutem.	Now it is necessary that the powers and actions are proportioned to the forms, since they proceed from them. And thus the forms of elements that are the most material follow upon active and passive qualities like hot and cold, wet and dry, and other kinds that belong to the disposition of matter. But the forms of compound inanimate bodies, like stones and metals, on account of powers and actions that participate in the elements from which the bodies are composed, have certain other more noble powers and actions, consequent upon their specific forms. For example, gold has the power of giving joy to the heart and sapphire the power to constrict the blood. And thus as we ascend the scale of nobility, where the specific forms are more noble, so also will the the powers and workings proceeding from those specific forms be more excellent. At the highest level, the noblest form, the rational soul, has the power and activity of the intellect, which transcends not only the power and action of the elements but also every bodily action and power.
Ex extremis igitur formis oportet de mediis iudicium sumere. Sicut enim virtus calefaciendi et infrigidandi est in igne et in aqua consequens proprias formas eorum, et virtus et actio intellectualis in homine consequens animam rationalem ipsius, ita omnes virtutes et actiones elementorum, consequuntur proprias formas eorum et reducuntur sicut in altiora principia in virtutes caelestium corporum, et adhuc altius in substantias separatas. Ex huiusmodi enim principiis formae inferiorum corporum derivantur, excepta sola rationali anima, quae ita ab immateriali causa procedit, scilicet Deo, quod nullo modo causatur ex virtute caelestium corporum; alioquin non posset habere virtutem et operationem intellectualem a corpore penitus absolutam.	Therefore, in light what is true about the forms at the extreme limits, we should judge what is true in the middle. For just as the power of warming or freezing is in fire and water because of their proper forms, and intellectual power and activity in man because of his rational soul, so too all powers and actions of the elements arise from their proper forms and depend on, as on higher principles, the powers of the heavenly bodies, and finally even higher on the separated substances. From these principles come the forms of the lower bodies, with the sole exception of the rational soul, which comes from an immaterial cause, namely, God. In no way is this form caused by the power of the heavenly bodies, for if it were then it could not possess the power and activity of an intellect entirely free of body.
Quia igitur huiusmodi virtutes et actiones a forma specifica derivantur, quae est communis omnibus individuis eiusdem speciei, non est possibile quod aliquod individuum alicuius speciei aliquam talem virtutem vel actionem obtineat praeter alia individua similis speciei, ex eo scilicet quod est sub determinato situ caelestium corporum generatum. Possibile est tamen quod in uno individuo eiusdem speciei virtus et operatio consequens speciem vel intensius vel remissius inveniatur secundum diversam dispositionem materiae et diversum situm caelestium corporum in generatione huius vel illius individui.	Now since the powers and activities of a particular kind derive from a specific form common to all individuals of that species, it is impossible that one individual of that species has some power or activity that the others do not, simply because it came into existence under a specific arrangement of the heavens. But it is possible nevertheless that in an individual member of the same species there is found a power and activity that belongs to the species in varying degrees, depending on the varying disposition of matter and the varying arrangement of the heavens that existed at the time of an individual's generation.
Ex hoc autem apparet ulterius quod, quia formae artificiales sunt accidentia quae non consequuntur speciem: non est possibile quod aliquod artificiatum aliquam huiusmodi virtutem et operationem a caelesti corpore in sua compositione sortiatur ad producendum ex virtute indita aliquos effectus naturales transcendentes elementorum virtutes. Huiusmodi enim virtutes si quae essent artificiatis, ex caelestibus corporibus nullam formam consequerentur, cum forma artificialium nihil aliud sit quam ordo, compositio et figura, ex quibus prodire non possunt tales virtutes et actiones. Unde manifestum est quod si quas huiusmodi actiones aliqua artificiata perficiant, puta quod ad aliquam sculpturam moriantur serpentes aut immobilitentur animalia vel laedantur, non procedit hoc ex aliqua virtute indita et permanenti, sed solum ex virtute agentis extrinseci quod utitur talibus sicut instrumentis ad suum effectum.	On the basis of what has been argued, it seems that because artificial forms are accidents that do not follow upon the species, it is not possible that a product of art receives from a heavenly body in the process of its being constructed a power and activity to bring about, as if from an endowed power, natural effects that transcend the powers of the elements. For if powers of this kind belonged to works of art, they would not be consequent upon any form from the heavenly bodies. The form of an artwork is nothing other than an order, arrangement and shape, and from such as these can come no power or activities of the kind we have been discussing. Thus it is clear that if an artwork brings about actions of this kind (for example, if near a sculpture snakes die or animals are rendered immobile or injured), this does not proceed from an indwelling and permanent power, but only from the power of an extrinsic agent that uses such things as instruments for its own purposes.
Nec potest dici quod huiusmodi actiones proveniant ex virtute caelestium corporum, quia caelestia corpora naturaliter agunt in ista inferiora; et ex hoc quod aliquod corpus sic vel aliter figuratur, nullam idoneitatem vel maiorem vel minorem habet ad recipiendum impressionem naturalis agentis; unde non est possibile quod imagines vel sculpturae quae fiunt ad aliquos effectus singulares producendos, efficaciam habeant ex caelestibus corporibus, quamvis sub certis constellationibus fieri videantur, sed solum ab aliquibus spiritibus qui per imagines et sculpturas tales operantur.	Nor is it correct to say that activities of this type arise from the power of the heavens just because the heavens naturally act among the lower bodies. The particular shape a body may be given by an artist in no way makes it more or less fit to receive the imprint of a natural agent. Thus, it is impossible that pictures or sculptures that bring about remarkable effects, have their efficacy from the heavens, even granting they were made under particular constellations. Rather, to the extent they have this efficacy it is only through spirits which work through them.
Sicut autem imagines ex materia naturali fiunt, sed formam sortiuntur ex arte; ita etiam verba humana materiam quidem habent naturalem, scilicet sonos ab hominis ore prolatos, sed significationem quasi formam habent ab intellectu suas conceptiones per huiusmodi sonos exprimente. Unde pari ratione nec verba humana habent efficaciam ad aliquam immutationem corporis naturalis ex virtute alicuius causae naturalis, sed solum ex aliqua spirituali substantia.	Now just as pictures get their matter from the natural world, but their form from art, so also human words have a natural matter, namely, sounds uttered from the human mouth, but their form, that is, their signification, they get from the intellect expressing ideas through sounds of that kind. Thus, likewise, human words do not have the efficacy to change a natural body from a power of a natural cause, but only from a spiritual substance.
Hae igitur actiones quae per huiusmodi verba fiunt, vel per quascumque imagines vel sculpturas, vel quaecumque alia huiusmodi, non sunt naturales, utpote non procedentes a virtute intrinseca, sed sunt empericae; et [a word unique in all of St. Thomas, and apparently misspelled, hence my not translating it] ad superstitionem pertinentes. Actiones vero quas supra diximus consequi corporum formas, sunt naturales, utpote ex principiis intrinsecis procedentes.	Therefore, these actions that come about through words, pictures, sculptures and the like, are not natural, since they do not proceed from an intrinsic power, but rather they belong to the order of superstition. But the actions we have been speaking about above that arise from the forms of bodies are natural, since they come from intrinsic principles.
Et haec de operationibus et actionibus occultis ad praesens dicta sufficiant.	And let this be enough said about hidden workings and actions.

© Gregory Froelich
(gfroelich@gmail.com)