Part Ii. Chapter Xii
*
"Guide for the Perplexed", by Moses Maimonides, Friedlnder tr. [1904],
Chapter Xii
It is clear that whenever a thing is produced, an efficient cause must exist for the production of the thing that has not existed previously. This immediate efficient cause is either corporeal or incorporeal: if corporeal, it is not the efficient cause on account of its corporeality, but on account of its being an individual corporeal object, and therefore by means of its form. I will speak of this subject later on. The immediate efficient cause of a thing may again be the effect of some cause, and so on, but not "ad infinitum". The series of causes for a certain product must necessarily conclude with a First Cause,
p. 169
which is the true cause of that product, and whose existence is not due to another cause. The question remains, Why has this thing been produced now and not long before, since the cause has always been in existence? The answer is, that a certain relation between cause and product has been absent, if the cause be corporeal: or, that the substance has not been sufficiently prepared, if the cause be incorporeal. All this is in accordance with the teachings of natural science. We ignore for the present the question whether to assume the Eternity of the Universe, or the "Creatio ex nihilo". We do not intend to discuss the question here.
In Physics it has been shown that a body in acting upon another body must either directly be in contact with it, or indirectly through the medium of other bodies. E.g., a body that has been heated has been in contact with fire, or the air that surrounds the body has been heated by the fire, and has communicated the heat to the body; the immediate cause of the heat in this body is the corporeal substance of the heated air. The magnet attracts iron from a distance through a certain force communicated to the air round the iron. The magnet does therefore not act at all distances, just as fire does not act at every distance, but only as long as the air between the fire and the object is affected by the fire. When the air is no longer affected by the fire which is under a piece of wax, the latter does not melt. The same is the case with magnetism. When an object that has previously not been warm has now become warm, the cause of its heat must now have been created: either some fire has been produced, or the distance of the fire from the object has been changed, and the altered relation between the fire and the object is the cause now created. In a similar manner we find the causes of all changes in the Universe to be changes in the combination of the elements that act upon each other when one body approaches another or separates from it. There are, however, changes which are not connected with the combination of the elements, but concern only the forms of the things; they require likewise an efficient cause: there must exist a force that produces the various forms. This cause is incorporeal, for that which produces form must itself be abstract form, as has been shown in its proper place. I have also indicated the proof of this theorem in previous chapters. The following may, in addition, serve to illustrate it: All combinations of the elements are subject to increase and decrease, and this change takes place gradually. It is different with forms: they do not change gradually, and are therefore without motion: they appear and disappear instantaneously, and are consequently not the result of the combination of corporeal elements. This combination merely prepares matter for receiving a certain form. The efficient cause which produces the form is indivisible, because it is of the same kind as the thing produced. Hence it may be concluded that the agent that has produced a certain form, or given it to a certain substance, must itself be an abstract form. The action of this incorporeal agent cannot depend on a certain relation to the corporeal product: being incorporeal, it cannot approach a body, or recede from it: nor can a body approach the incorporeal agent, or recede from it, because there is no relation of distance between corporeal and incorporeal beings. The reason why the action has not taken place before must be sought in the circumstance that the substance has not been prepared for the action of the abstract form.
p. 170
It is now clear that the action of bodies upon each other, according to their forms, prepares the substance for receiving the action of an incorporeal being, or Form. The existence of actions of purely incorporeal beings, in every case of change that does not originate in the mere combination of elements, is now firmly established. These actions do not depend on impact, or on a certain distance. They are termed "influence" (or "emanation"), on account of their similarity to a water-spring. The latter sends forth water in all directions, has no peculiar side for receiving or spending its contents: it springs forth on all sides, and continually waters both neighbouring and distant places. In a similar manner incorporeal beings, in receiving power and imparting it to others, are not limited to a particular side, distance, or time. They act continually; and whenever an object is sufficiently prepared, it receives the effect of that continuous action, called "influence" (or "emanation"). God being incorporeal, and everything being the work of Him as the efficient cause, we say that the Universe has been created by the Divine influence, and that all changes in the Universe emanate from Him. In the same sense we say that He caused wisdom to emanate from Him and to come upon the prophets. In all such cases we merely wish to express that an incorporeal Being, whose action we call "influence," has produced a certain effect. The term "influence" has been considered applicable to the Creator on account of the similarity between His actions and those of a spring. There is no better way of describing the action of an incorporeal being than by this analogy; and no term can be found that would accurately describe it. For it is as difficult to form an idea of that action as to form an idea of the incorporeal being itself. As we imagine only bodies or forces residing in bodies, so we only imagine actions possible when the agent is near, at a certain distance, and on a particular side. There are therefore persons who, on learning that God is incorporeal, or that He does not approach the object of His action, believe that He gives commands to angels, and that the latter carry them out by approach or direct contact, as is the case when we produce something. These persons thus imagine also the angels as bodies. Some of them, further, believe that God commands an action in words consisting, like ours, of letters and sound, and that thereby the action is done. All this is the work of the imagination, which is, in fact, identical with "evil inclination." For all our defects in speech or in character are either the direct or the indirect work of imagination. This is not the subject of the present chapter, in which we only intended to explain the term "influence" in so far as it is applied to incorporeal beings, namely, to God and to the Intelligences or angels. But the term is also applied to the forces of the spheres in their effects upon the earth; and we speak of the "influence" of the spheres, although the spheres are corporeal, and the stars, being corporeal, only act at certain distances, i.e., at a smaller or a greater distance from the centre, or at a definite distance from each other, a circumstance which led to Astrology.
As to our assertion that Scripture applies the notion of "influence" to God, compare "They have forsaken me, the fountain of living waters" (Jer. ii. 13), i.e., the Divine influence that gives life or existence, for the two are undoubtedly identical. Further, "For with Thee is the fountain of life" (Ps. xxxvi. 10), i.e., the Divine influence that gives existence. The
p. 171
concluding words of this verse, "in Thy light we see light," express exactly what we said, namely, that by the influence of the intellect which emanates from God we become wise, by it we are guided and enabled to comprehend the Active Intellect. Note this.
"Guide for the Perplexed", by Moses Maimonides, Friedlnder tr. [1904],
Chapter Xii
It is clear that whenever a thing is produced, an efficient cause must exist for the production of the thing that has not existed previously. This immediate efficient cause is either corporeal or incorporeal: if corporeal, it is not the efficient cause on account of its corporeality, but on account of its being an individual corporeal object, and therefore by means of its form. I will speak of this subject later on. The immediate efficient cause of a thing may again be the effect of some cause, and so on, but not "ad infinitum". The series of causes for a certain product must necessarily conclude with a First Cause,
p. 169
which is the true cause of that product, and whose existence is not due to another cause. The question remains, Why has this thing been produced now and not long before, since the cause has always been in existence? The answer is, that a certain relation between cause and product has been absent, if the cause be corporeal: or, that the substance has not been sufficiently prepared, if the cause be incorporeal. All this is in accordance with the teachings of natural science. We ignore for the present the question whether to assume the Eternity of the Universe, or the "Creatio ex nihilo". We do not intend to discuss the question here.
In Physics it has been shown that a body in acting upon another body must either directly be in contact with it, or indirectly through the medium of other bodies. E.g., a body that has been heated has been in contact with fire, or the air that surrounds the body has been heated by the fire, and has communicated the heat to the body; the immediate cause of the heat in this body is the corporeal substance of the heated air. The magnet attracts iron from a distance through a certain force communicated to the air round the iron. The magnet does therefore not act at all distances, just as fire does not act at every distance, but only as long as the air between the fire and the object is affected by the fire. When the air is no longer affected by the fire which is under a piece of wax, the latter does not melt. The same is the case with magnetism. When an object that has previously not been warm has now become warm, the cause of its heat must now have been created: either some fire has been produced, or the distance of the fire from the object has been changed, and the altered relation between the fire and the object is the cause now created. In a similar manner we find the causes of all changes in the Universe to be changes in the combination of the elements that act upon each other when one body approaches another or separates from it. There are, however, changes which are not connected with the combination of the elements, but concern only the forms of the things; they require likewise an efficient cause: there must exist a force that produces the various forms. This cause is incorporeal, for that which produces form must itself be abstract form, as has been shown in its proper place. I have also indicated the proof of this theorem in previous chapters. The following may, in addition, serve to illustrate it: All combinations of the elements are subject to increase and decrease, and this change takes place gradually. It is different with forms: they do not change gradually, and are therefore without motion: they appear and disappear instantaneously, and are consequently not the result of the combination of corporeal elements. This combination merely prepares matter for receiving a certain form. The efficient cause which produces the form is indivisible, because it is of the same kind as the thing produced. Hence it may be concluded that the agent that has produced a certain form, or given it to a certain substance, must itself be an abstract form. The action of this incorporeal agent cannot depend on a certain relation to the corporeal product: being incorporeal, it cannot approach a body, or recede from it: nor can a body approach the incorporeal agent, or recede from it, because there is no relation of distance between corporeal and incorporeal beings. The reason why the action has not taken place before must be sought in the circumstance that the substance has not been prepared for the action of the abstract form.
p. 170
It is now clear that the action of bodies upon each other, according to their forms, prepares the substance for receiving the action of an incorporeal being, or Form. The existence of actions of purely incorporeal beings, in every case of change that does not originate in the mere combination of elements, is now firmly established. These actions do not depend on impact, or on a certain distance. They are termed "influence" (or "emanation"), on account of their similarity to a water-spring. The latter sends forth water in all directions, has no peculiar side for receiving or spending its contents: it springs forth on all sides, and continually waters both neighbouring and distant places. In a similar manner incorporeal beings, in receiving power and imparting it to others, are not limited to a particular side, distance, or time. They act continually; and whenever an object is sufficiently prepared, it receives the effect of that continuous action, called "influence" (or "emanation"). God being incorporeal, and everything being the work of Him as the efficient cause, we say that the Universe has been created by the Divine influence, and that all changes in the Universe emanate from Him. In the same sense we say that He caused wisdom to emanate from Him and to come upon the prophets. In all such cases we merely wish to express that an incorporeal Being, whose action we call "influence," has produced a certain effect. The term "influence" has been considered applicable to the Creator on account of the similarity between His actions and those of a spring. There is no better way of describing the action of an incorporeal being than by this analogy; and no term can be found that would accurately describe it. For it is as difficult to form an idea of that action as to form an idea of the incorporeal being itself. As we imagine only bodies or forces residing in bodies, so we only imagine actions possible when the agent is near, at a certain distance, and on a particular side. There are therefore persons who, on learning that God is incorporeal, or that He does not approach the object of His action, believe that He gives commands to angels, and that the latter carry them out by approach or direct contact, as is the case when we produce something. These persons thus imagine also the angels as bodies. Some of them, further, believe that God commands an action in words consisting, like ours, of letters and sound, and that thereby the action is done. All this is the work of the imagination, which is, in fact, identical with "evil inclination." For all our defects in speech or in character are either the direct or the indirect work of imagination. This is not the subject of the present chapter, in which we only intended to explain the term "influence" in so far as it is applied to incorporeal beings, namely, to God and to the Intelligences or angels. But the term is also applied to the forces of the spheres in their effects upon the earth; and we speak of the "influence" of the spheres, although the spheres are corporeal, and the stars, being corporeal, only act at certain distances, i.e., at a smaller or a greater distance from the centre, or at a definite distance from each other, a circumstance which led to Astrology.
As to our assertion that Scripture applies the notion of "influence" to God, compare "They have forsaken me, the fountain of living waters" (Jer. ii. 13), i.e., the Divine influence that gives life or existence, for the two are undoubtedly identical. Further, "For with Thee is the fountain of life" (Ps. xxxvi. 10), i.e., the Divine influence that gives existence. The
p. 171
concluding words of this verse, "in Thy light we see light," express exactly what we said, namely, that by the influence of the intellect which emanates from God we become wise, by it we are guided and enabled to comprehend the Active Intellect. Note this.
