Dist. 7, Part 2, Art. 2, Q. 2
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/2/d/7/q/bon-sent-II-d7-p2-a2-q2
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### Question II. *Whether demons can induce the true forms of things.*

Secondly it is asked whether the inducing of true forms can be from an evil spirit. And that it can, it seems:

**On the affirmative side:**

1. First, by the authority of sacred Scripture. In Exodus 7 it is said: *The magicians also did in like manner*; but it is established that Moses' rod was turned into a true dragon, otherwise it would not have been a true miracle: if therefore the magicians did in like manner, and this only by the power of demons, then demons can make true serpents from rods: therefore they can induce true forms.

2. Likewise, in the Gloss it is said on the same passage: « The demons run through the world and suddenly bring seeds, and thus produce new species of things ». From this it is clear that the inducing of species or forms is from an evil spirit.

3. Likewise, the power of demons is greater than that of men through art; but men, by means of the art of alchemy, make species of various metals: therefore much more strongly can demons do this.

4. Likewise, what lies under an inferior power lies under a superior; but the natural power of demons is superior to the powers of natural things, since it is said in Job 41: *There is no power upon earth that can be compared with him*: if therefore an inferior nature can induce true and new species, and does so, then much more so can the power of demons.

5. Likewise, forms according to seminal reasons lie hidden in matter, as is held in the letter and has been predetermined above; and for them to come into act, they need nothing except extrinsic help: if therefore the devil knows the manner of bringing them out and has the power to help, then he can induce true forms.

6. Likewise, it is the order of the universe that superior things should naturally influence inferior things, as is plain in that celestial things influence things here below; but spiritual things are much more superior with respect to corporeal things than corporeal things are with respect to corporeal things: therefore if a corporeal thing can so influence a corporeal thing that by its influence and power and action it brings forth form from potency into act, as appears both in the action of the elements and of the celestial bodies, then much more strongly can a spirit, whether good or evil.

**On the negative side:**

**On the contrary:** 1. Exodus 7: *Moses' rod swallowed up the rods of the magicians*; expounding which, Augustine says, and it is held in the Gloss: « Moses' rod swallowed up the rods, not the dragons. For it could swallow what they were, not what they were not »: therefore the rods which seemed to have been turned into dragons were rods not turned into serpents. If therefore the demons then operated as excellently as they could, it seems that they cannot truly transmute or bring forth the species of things.

2. Likewise, in 2 Thessalonians 2 it is said that the manifestation of Antichrist will be in signs and lying wonders according to the working of Satan. If therefore the wonders and signs shall be lying, then he shall not truly do what he shall seem to do; but then the devil shall work to the greatest extent according to his power: therefore he cannot induce true forms.

3. Likewise, on this: *Sendings through evil angels*, the Gloss of Augustine: « Those things which are done miraculously in creatures we do not dare to attribute to evil angels »; but to make true serpents from rods suddenly is a miracle, since it is against the usual course of nature: therefore an evil angel cannot do this.

4. Likewise, by reason it seems thus. Everything which gives species and act to another is a being in act with respect to what it gives — this the Philosopher proves and says in the seventh book of First Philosophy: « For nothing gives what it does not have » — but an evil angel agrees with these corporeal things neither in genus nor in species: therefore he cannot give them forms and species.

5. Likewise, in the production or transmutation of natural things an angel either operates naturally or artificially. If naturally — since nature is a force set in things, *bringing forth like from like* — then he would make angels. If artificially — but what comes from an agent operating artificially is artificial: therefore the forms which he induces are artificial. But an artificial ass is not truly an ass, but equivocally, and likewise a hand and such things: therefore he never induces true forms.

6. Likewise, if he induces true forms, then he makes true miracles: therefore miracles do not bear witness to the divine power: therefore they are not for the strengthening of the Christian faith. — If you say that they differ from these; *incidental question*: it is asked how they differ, and how these can be discerned.

### Conclusion.

> Demons can induce artificial forms by their own power, but natural forms not by their own power, but only by another's.

**I respond:** For the understanding of what has been said, it must be noted that when it is asked whether a demon can induce true forms, or transmute from form into form; *Conclusion 1*: the question is not about artificial form — since it is plain that he can make images and figures, as a man does — but about natural forms, namely whether he can produce a true serpent and a true frog, and so of other things.

To this question one must respond by a *distinction*: that a demon induce form can be understood in two ways: either by his own power, or by another's power. If it is understood that he induces by his own power, then *Conclusion 3*: this is without doubt false, and Augustine says this; if it is understood that by another's power, namely through the power of natural things which he joins together, then he can. *Example.* — As is the example in the farmer who, by means of seed cast and earth germinating and water irrigating, makes the crops bear fruit; and this is by another's power, but by his own power he generates one like himself. And the reason for this is that natural form is not produced except by the Author of nature, or by created nature operating in the manner of nature, and so by a power given to it produces a natural thing; but in working at agriculture he works as an artisan, and so can dispatch and help nature, but cannot produce the thing of nature.

*Repetition with reason*: It must therefore be said that evil spirits can induce artificial forms by their own power; and natural forms by another's power, but not by their own. — And the reason for this is that they operate in the manner of art in this and not in the manner of nature; whence just as nature does not produce artificial form, so neither does art produce natural form.

*Further reasons*: If the reason for this be sought, I say that it is the limitation of the power of the agent to such-and-such effects according to the disposition of God and the primary ordering of causes. — Again, if you ask the reason why God so disposed; I say that the order of wisdom requires this. *Threefold agent*: For since there is a threefold agent, namely God, nature, and intelligence (or art), these are ordered agents, so that the first is presupposed by the second, and the second by the third. For God works out of nothing; nature does not make out of nothing, but out of being in potency; art presupposes the operation of nature and works upon what is completed; for it does not make stones, but a house out of stones. Whence just as nature cannot anticipate the operation of God, which is to produce from nothing, so neither does art anticipate the operation of nature.

*Incidental question 2 resolved*: But then you will ask, why is it not the converse, that art should precede nature? And it must be said that the natural operation through nature is prior in the same thing to the operation of art. And further, another reason is that an agent acting through nature produces one like itself in truth, but an agent acting through art produces one like only in species or idea or exemplar. Since therefore in the production of a natural thing or natural form the agent imparts something to the patient, and nothing imparts anything except that with respect to which it is in act according to truth; therefore those forms cannot be brought forth from potency into act except by what acts in the manner of nature. In artificial things, however, the agent imparts nothing to the patient, but takes away or alters according to place, as appears in the form of composition and the figure of incision. And hence it is that an agent acting through art cannot by its own power produce natural forms — except him alone who is full and perfect act with respect to all things, both in knowing and in operating, namely God alone.

*Epilogue*: Let us therefore say more briefly that these forms of which we speak the demons can truly transmute, not however by their own power, but by nature's. Whence they are only ministers, not principal agents; for if they were principal agents, since they do not produce by what is fitting in name and species, they would produce as the Creator, and thus would be creators — which Augustine expressly denies.

**To the arguments on the affirmative side:**

*Ad 1, 2, 3.* The first three reasons therefore conclude truly, since they do not prove that they do this by their own power, but by the power of the seeds brought in.

*Ad 4.* To that which is shown, that it is by their own power because their power is more excellent; it must be said that that proposition has no truth except concerning a power that is in every way superior; or, if it holds in other cases, it must be understood for things to which both powers stand in like ordering. Otherwise it is plainly false. For a man is more powerful than an ass, yet cannot generate an ass as an ass does, since his power is not directed to this. Understand likewise in the case at hand.

*Ad 5.* To that which is objected, that forms are in matter seminally; it must be said that that seminal reason is very far removed from completed act, and cannot be reduced to act unless it has many supports, by whose influence — agreeing with itself and its nature — it makes progress, until it comes to act. Such is not the influence of a spirit, on account of the disagreement in form and nature; for it can influence to local motion and direction, not to generation.

*Ad 6.* To that which is objected, that spiritual things influence corporeal things, and superior things influence inferior things; it must be said that they influence according to the proportion of one to another, and according to what befits the nature of the recipient. For the sun influences in one way, the Angel in another. The sun can influence a formal property, namely by communicating light and heat; the Angel cannot so influence corporeal things, but only by moving them locally — not to form, but to place — since he has no agreement with them in form and nature.

**To the arguments on the negative side:**

*Ad 1.* To that which is objected, that the magicians truly make nothing, first through the gloss '*Moses' rod*' [swallowed] the rods of the magicians; it must be said that the truth is that the glosses appear to be at odds with one another there; nevertheless they more strongly suggest that they made true serpents — and they name the serpents there from the preexisting matter, just as they call the serpent of Moses a rod, although it was a true serpent; and so it is to be understood of other cases.

*Ad 2.* To that which is objected, that Antichrist will make lying signs; it must be said that this is to be understood not as if he will not make any true signs by the transmutation of forms, but they will not be true with respect to their end or intention, since he will do this in order to persuade lying and falsehood.

*Ad 3.* To that which is objected concerning the gloss of Augustine, it must be said that Augustine does not deny that something may be attributed to demons, but rather that not all things are to be attributed to them — indeed, some are attributed to good Angels.

*Ad 4, 5.* To the two following reasons it is not necessary to respond; for they conclude truly, namely that an Angel cannot by his own power transmute or induce natural forms or bring them forth from potency into act.

*Ad 6.* To that which is last asked, in whatever manner he brings forth, if he truly brings forth, he makes miracles: therefore miracles are fallible signs, therefore they are not effective testimonies of our faith; it must be said to this that, although they are true works, they are nevertheless not true miracles; for miracles are not through the force of nature, but through a force above nature, which is that of the first agent. For they are above the capacity of nature, and so bear witness to the omnipotence of the doer. But the works which the demons do, although they may seem miracles, since they are done in an imperceptible time, are nevertheless not true miracles, since they are done by the force of nature. — And if you object that nature cannot operate so quickly; it must be said that this is true of this nature taken by itself, but it can be so helped and *planted* by suitable things that it may, as it were, suddenly burst forth into effect — as appears in the generation of frogs, which it happens are born from certain leaves in a short time.

**Incidental question — how such miracles are to be discerned.**

But if you ask how such miracles are to be discerned, it must be said that, although they agree in matter, they differ *fourfold* — on the side of the principal agent, and on the side of the minister, and on the side of the end, and on the side of the deed.

*On the side of the principal agent*: for in divine miracles an agent of infinite power and above nature operates; in the miracles of demons the power of nature operates, in manifold ways helped by other natures. — *On the side of the minister*: for the miracles of God are done by public justice according to truth, or according to appearance; but the miracles of demons are done through private contracts and certain secret pacts. And this is what Augustine says: that « the good do miracles through public justice » — that is, through true faith, which truly justifies, which Truth preaches to all; « bad Christians, through the signs of public justice », because they have faith and seem to have works; but « magicians through private contracts » — and this is what is said in Exodus, by incantations and certain secret arts. The sign of this is that there the works of darkness are present, since *he who does evil hates the light*. — *On the side of the end* they likewise differ, because the miracles of God are done for utility and for the divine glory; but those of magicians for deception and for vain glory and self-exaltation: whence they are as it were useless. — *They differ also on the side of the deed*, because the demons do such vile and useless things; but the divine miracles concern things very necessary and useful. Whence the demons most of all make frogs and serpents, since these are easily produced by the operation of nature, and since by divine judgment they are more permitted as a memorial of the prior deed.

**Rejection of [the merely-good explanation].** Whence God so tempers the diabolical power and cunning that He so suffers him perversely to imitate, that in this very imitation he can seduce the evil according to their evil merits; and may also be caught out by the good — and that faith together with miracles may have place. For if only God and His servants did miracles, who would not have believed in God, compelled by miracles? But as it is now, since magicians do them and the good also do them — who are divinely enlightened, so that they can discern between them — they are aided by true miracles, and tried and proved by the miracles of demons.

### Scholion.

**I.** In this question what is said in the body concerning the difference of action in the threefold agent — God, nature, art — is worthy of attention (cf. here Dub. 3.); likewise, what occurs in the solution *ad 5* on the affirmative side, concerning the seminal reason as very distant from completed act, and at the end concerning true and false miracles (cf. below d. 36. a. 3. q. 1. ad 3; d. 37. a. 2. q. 2. ad 4; IV. Sent. d. 12. p. I. a. 1. q. 2. ad 3 and a. 2. q. 3.). — In the solution *ad 1* on the negative side, the question is touched on concerning the prodigies of Pharaoh's magicians (Exod. 7 and 8). Some have said that the serpents and frogs were produced by those magicians, or were brought from elsewhere and substituted by the demons (so Lyranus on Exodus), or were merely phantastic illusions. But Alex. of Hales (S. p. II. q. 43. m. 1.) holds that the magicians, by the help of nature and demons, truly produced those animals — a view supported by St. Thomas, B. Albert, Peter of Tarentaise, Richard of Mediavilla, Dionysius Carthusian — and St. Bonaventure also favors it. On the power of demons with respect to intentional species, cf. below d. 8. p. II. q. 3.

**II.** In their conclusions other doctors sufficiently agree: Alex. of Hales, S. p. II. q. 43. m. 2; q. 18. m. 2. a. 2. — Scotus, in Hier. of Montefortino, t. II. q. 16. a. 1. — St. Thomas, here q. 3. a. 1; S. I. q. 65. a. 4; de Potent. q. 6. a. 5; S. c. Gent. III. c. 103; de Malo, q. 16. a. 9, 10. — B. Albert, here a. 6. seqq.; S. p. II. tr. 8. q. 30. m. 1. — Peter of Tarentaise, here q. 3. a. 1, 2. — Richard of Mediavilla, here a. 4. q. 1. — Aegidius Romanus, here q. 3. a. 1, 2. — Durandus, here q. 1. — Dionysius Carthusian, here q. 3.

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