THE INFLUENCE OF THE STARS CONSISTS IN THEIR CONTEMPLATION OF THE INTELLIGIBLE WORLD.
Let us now recall what has already been established. The universe is a single living being by virtue of its unity being sympathetic with itself. The course of its life is regulated by reason; it is entirely in agreement with itself; it has nothing fortuitous, it offers a single order, and a single harmony. Besides, all the (star) figures are each conformed to a reason and to a determinate number. The parts of the universal living beings which constitute this kind of a dance—we mean the figures produced in it, of the parts figured therein, as well as the things derived therefrom—are the very actualization of the universe. Thus the universe lives in the manner we have determined, and its powers contribute to this state according to the nature they have received from the reason that has produced them. The figures are, in some way, the reasons of the universal Living being, the intervals or contrasts (of the parts) of the Living being, the attitudes they take according to the laws of rhythm, and according to the reason of the universe. The beings which by their relative distances produce these figures are the divers members of this living being. The different powers of this living being act without deliberation, as its members, because deliberation is a process foreign to the nature of themselves or to this living being. Aspiration to a single aim is the characteristic of the single living being; but it includes manifold powers. All these different wills aspire to the same end as the single will of the organism, for each part desires some one of the different objects that it contains. Each wishes to possess something of the other's possessions, and to obtain what it lacks; each experiences a feeling of anger against another, when it is excited against that other; each increases at the expense of another, and begets another. The universe produces all these actions in its parts, but at the same time it seeks the Good, or rather, it contemplates it. It is always the Good that is sought by the right will, which is above passions, and thus accords with the will of the universe. Similarly, servants ascribe many of their actions to the orders received from their master; but the desire of the Good carries them where their own master is carried. Consequently, the sun and the other stars exert what influence they do exert on things here below through contemplation of the intelligible world.
STAR INFLUENCE IS EXPLAINED BY THEIR NATURAL RADIATION OF GOOD.
We shall limit ourselves to the above illustration, which may easily be applied to the rest. The sun does not limit itself to warming terrestrial beings. It makes them also participate in its soul, as far as possible; for it possesses a powerful physical soul. Likewise, the other stars, involuntarily, by a kind of irradiation, transmit to inferior beings somewhat of the (natural) power they possess. Although therefore all things (in the universe) form but a single thing of a particular figure, they offer manifold different dispositions; which different figures themselves each have a characteristic power; for each disposition results in appropriate action.
SPECIAL FIGURES HAVE INDIVIDUAL EFFECTS, DUE TO THEIR CHARACTERISTICS.
Things which appear as a figure themselves possess a characteristic influence, which changes according to the people with which they are brought in contact. Examples of this may be seen daily. Why do certain figures or appearances inspire us with terror, although they have never done us any harm, while others do not produce the same effect on us? Why are some people frightened by certain figures or appearances, while others are frightened by different ones? Because the former's constitution specially acts on the former people, and the latter on the latter; they could only produce effects in harmony with their nature. One object attracts attention by a particular appearance, and would yet attract attention by a different constitution. If it was its beauty that exerted the power of arousing emotion, why then would this beautiful object move one man, while the other object would move another, if there be no potency in the difference of figure or appearance? It would be unreasonable to admit that colors have a characteristic influence and action, yet deny the same power to figures or appearances. It would, besides, be absurd, to admit the existence of something, but to refuse it all potency. Every being, because of his mere existence, must "act" or "suffer." Some indeed "act" exclusively, while others both "act" and "suffer." Substances contain influences independent of their figure or appearance. Terrestrial beings also possess many forces which are derived neither from heat nor cold. The reason is that these beings are endowed with different qualities, that they receive their forms from ("seminal) reasons," and participate in the powers of nature; such are the peculiar virtues of natural stones, and the surprising effects produced by plants.
NOTHING IN THE UNIVERSE IS ENTIRELY INANIMATE.
36. The universe is full of variety; it contains all the "reasons," and an infinite number of different powers. So, in the human body, the eye, the bones, and the other organs each have their characteristic power; as, the bone in the hand does not have the same strength as the bone in the foot; and in general, each part has a power different from that possessed by every other part. But unless we observe very carefully, this diversity escapes us in the case of (natural) objects. Much more would it escape us in the world; for the forces that we see in it are (but) the traces of those that exist in the superior region. There must then be in the world an inconceivable and admirable variety of powers, especially in the stars that wander through the heavens. The universe is not a great and vast edifice, inanimate, and composed of things of which it would be easy to catalogue the different kinds, such as stones, lumber, and ornamental structures; it is a wakeful being, living in all its parts, though differently so in each; in short, it includes all that can ever be. This solves the problem, how inanimate matter can exist within an animated living being. Our discussions have therefore taught us that in the universe (nothing is inanimate; that, on the contrary) everything it contains is alive; but each in a different manner. We deny that there is life in objects that we do not see moving; but nevertheless they do live, though only with a latent life. Those whose life is visible are composed of those whose life is invisible, but which nevertheless contribute to the life of this animal by furnishing it with admirable powers. It would therefore be equally impossible that the universe should be alive unless each of the things it contained lived with its own life. Nevertheless the acts of the universe do not depend on choice; it acts without needing to choose, because it precedes any choice. Thus many things obey its forces.