Whether There Are Any Seminal Virtues in Corporeal Matter?
Objection 1: It would seem that there are no seminal virtues in
corporeal matter. For virtue (_ratio_) implies something of a
spiritual order. But in corporeal matter nothing exists spiritually,
but only materially, that is, according to the mode of that in which
it is. Therefore there are no seminal virtues in corporeal matter.
Obj. 2: Further, Augustine (De Trin. iii, 8, 9) says that demons
produce certain results by employing with a hidden movement certain
seeds, which they know to exist in matter. But bodies, not virtues,
can be employed with local movement. Therefore it is unreasonable to
say that there are seminal virtues in corporeal matter.
Obj. 3: Further, seeds are active principles. But there are no active
principles in corporeal matter; since, as we have said above, matter
is not competent to act (A. 1, ad 2, 4). Therefore there are no
seminal virtues in corporeal matter.
Obj. 4: Further, there are said to be certain "causal virtues"
(Augustine, De Gen. ad lit. v, 4) which seem to suffice for the
production of things. But seminal virtues are not causal virtues: for
miracles are outside the scope of seminal virtues, but not of causal
virtues. Therefore it is unreasonable to say that there are seminal
virtues in corporeal matter.
_On the contrary,_ Augustine says (De Trin. iii, 8): "Of all the
things which are generated in a corporeal and visible fashion,
certain seeds lie hidden in the corporeal things of this world."
_I answer that,_ It is customary to name things after what is more
perfect, as the Philosopher says (De Anima ii, 4). Now in the whole
corporeal nature, living bodies are the most perfect: wherefore the
word "nature" has been transferred from living things to all natural
things. For the word itself, "nature," as the Philosopher says
(Metaph. v, Did. iv, 4), was first applied to signify the generation
of living things, which is called "nativity": and because living
things are generated from a principle united to them, as fruit from a
tree, and the offspring from the mother, to whom it is united,
consequently the word "nature" has been applied to every principle of
movement existing in that which is moved. Now it is manifest that the
active and passive principles of the generation of living things are
the seeds from which living things are generated. Therefore Augustine
fittingly gave the name of "seminal virtues" [seminales rationes] to
all those active and passive virtues which are the principles of
natural generation and movement.
These active and passive virtues may be considered in several orders.
For in the first place, as Augustine says (Gen. ad lit. vi, 10), they
are principally and originally in the Word of God, as _typal ideas._
Secondly, they are in the elements of the world, where they were
produced altogether at the beginning, as in _universal causes._
Thirdly, they are in those things which, in the succession of time,
are produced by universal causes, for instance in this plant, and in
that animal, as in _particular causes._ Fourthly, they are in the
_seeds_ produced from animals and plants. And these again are compared
to further particular effects, as the primordial universal causes to
the first effects produced.
Reply Obj. 1: These active and passive virtues of natural things,
though not called "virtues" (rationes) by reason of their being in
corporeal matter, can nevertheless be so called in respect of their
origin, forasmuch as they are the effect of the typal ideas [rationes
ideales].
Reply Obj. 2: These active and passive virtues are in certain parts
of corporeal things: and when they are employed with local movement
for the production of certain results, we speak of the demons as
employing seeds.
Reply Obj. 3: The seed of the male is the active principle in the
generation of an animal. But that can be called seed also which the
female contributes as the passive principle. And thus the word "seed"
covers both active and passive principles.
Reply Obj. 4: From the words of Augustine when speaking of these
seminal virtues, it is easy to gather that they are also causal
virtues, just as seed is a kind of cause: for he says (De Trin. iii,
9) that, "as a mother is pregnant with the unborn offspring, so is
the world itself pregnant with the causes of unborn things."
Nevertheless, the "typal ideas" can be called "causal virtues," but
not, strictly speaking, "seminal virtues," because seed is not a
separate principle; and because miracles are not wrought outside the
scope of causal virtues. Likewise neither are miracles wrought
outside the scope of the passive virtues so implanted in the
creature, that the latter can be used to any purpose that God
commands. But miracles are said to be wrought outside the scope of
the natural active virtues, and the passive potentialities which are
ordered to such active virtues, and this is what is meant when we
say that they are wrought outside the scope of seminal virtues.
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