Clemens Alexandrinus (Strom. i.) considered metaphysical as equivalent to supernatural; and is supported by an anonymous Greek commentator, etc."
That Shakespeare's metaphysical aid means the aid of some mysterious power above nature may be conceded. But that in Latin metaphysica is synonymous with supernaturalia is an assertion which can be easily refuted by a simple reference to any of the great Latin works of metaphysics. Nor is it true that Clemens Alexandrinus considered metaphysical as equivalent to supernatural. He only remarks that Aristotle's Metaphysics is that part of philosophy which Plato at one time styled "a contemplation of truly great mysteries," and at other times "dialectics"—that is, "a science which investigates the reasons of the things that are" (τῆς τῶν ὄντων δηλώσεως εὐρητικὴ τίς ἐστιν ἐπιστήμη). Now, the science which investigates the reasons of the things that are extends to all real beings. It is not true, therefore, that Clemens Alexandrinus considered metaphysical as equivalent to supernatural. The truth is that he does not even use the word metaphysics as his own, but only says that Aristotle's Metaphysics contains the investigation and contemplation of "mysteries"—that is, of abstruse things. And since Aristotle's metaphysics is not a science of the supernatural, Clemens Alexandrinus, in quoting the word metaphysics in connection with Aristotle, cannot have considered it as equivalent to the science of the supernatural. Lastly, Clemens Alexandrinus explains that the science which Aristotle called metaphysics, and Plato dialectics, has for its object the consideration of things, and the determination of their powers and attributes, from which it raises itself to their very essence, whence again it ventures to go further, even to God himself, the master of the universe. Επισκοποῦσα τὰ πράγματα, καὶ τὰς δυνάμεις, καὶ τὰς ἐξουσίας δοκιμάζουσα, ὐπεξαναβαίνει περὶ τὴν πάντων κρατίστην οὐσίαν, τολμᾶ τε ἐπέκεινα ἐπὶ τῶν ὄλων Θεὸν (Strom., lib. i. c. 28). This shows that metaphysical science, according to Clemens Alexandrinus, extends to the investigation of all natural things. It cannot, therefore, be said that he considered metaphysical as equivalent to supernatural, whatever may have been the opinion of the anonymous Greek commentator.
[90] Grove, Correlation of Physical Forces.
[91] Suarez, Metaph. Disput., i. sect. 2, n. 25.
[92] S. Thomas says: Intellectus potest intelligere aliquam formam absque individuantibus principiis, non tamen absque materia, a qua dependet ratio illius formæ (in 3 De Anima, lect. 8).
[93] Nature, a Journal of Science, March 13, 1873.
EPIGRAM.
Inconstant thou! There ne'er was any
Till now so constant—to so many.
Aubrey de Vere.