The Theological Tractates and The Consolation of Philosophy | Page 6

est hoc atque hoc, id est partes suae coniunctae, sed
non hoc uel hoc singulariter, ut cum homo terrenus constet ex anima
corporeque, corpus et anima est, non uel corpus uel anima in partem;
igitur non est id quod est. Quod uero non est ex hoc atque hoc, sed
tantum est hoc, illud uere est id quod est; et est pulcherrimum
fortissimumque quia nullo nititur. Quocirca hoc uere unum in quo
nullus numerus, nullum in eo aliud praeterquam id quod est. Neque
enim subiectum fieri potest; forma enim est, formae uero subiectae esse
non possunt. Nam quod ceterae formae subiectae accidentibus sunt ut
humanitas, non ita accidentia suscipit eo quod ipsa est, sed eo quod
materia ei subiecta est; dum enim materia subiecta humanitati suscipit
quodlibet accidens, ipsa hoc suscipere uidetur humanitas. Forma uero
quae est sine materia non poterit esse subiectum nec uero inesse
materiae, neque enim esset forma sed imago. Ex his enim formis quae
praeter materiam sunt, istae formae uenerunt quae sunt in materia et
corpus efficiunt. Nam ceteras quae in corporibus sunt abutimur formas
uocantes, dum imagines sint. Adsimulantur enim formis his quae non
sunt in materia constitutae. Nulla igitur in eo diuersitas, nulla ex
diuersitate pluralitas, nulla ex accidentibus multitudo atque idcirco nec
numerus.

II.
We will now begin a careful consideration of each several point, as far
as they can be grasped and understood; for it has been wisely said,[12]
in my opinion, that it is a scholar's duty to formulate his belief about
anything according to its real nature.
Speculative Science may be divided into three kinds[13]: Physics,
Mathematics, and Theology. Physics deals with motion and is not
abstract or separable (i.e. [Greek: anupexairetos]); for it is concerned
with the forms of bodies together with their constituent matter, which
forms cannot be separated in reality from their bodies.[14] As the
bodies are in motion--the earth, for instance, tending downwards, and
fire tending upwards, form takes on the movement of the particular
thing to which it is annexed.
Mathematics does not deal with motion and is not abstract, for it
investigates forms of bodies apart from matter, and therefore apart from
movement, which forms, however, being connected with matter cannot
be really separated from bodies.
Theology does not deal with motion and is abstract and separable, for
the Divine Substance is without either matter or motion. In Physics,
then, we are bound to use scientific, in Mathematics, systematical, in
Theology, intellectual concepts; and in Theology we will not let
ourselves be diverted to play with imaginations, but will simply
apprehend that Form which is pure form and no image, which is very
Being and the source of Being. For everything owes its being to Form.
Thus a statue is not a statue on account of the brass which is its matter,
but on account of the form whereby the likeness of a living thing is
impressed upon it: the brass itself is not brass because of the earth
which is its matter, but because of its form. Likewise earth is not earth
by reason of unqualified matter,[15] but by reason of dryness and
weight, which are forms. So nothing is said to be because it has matter,
but because it has a distinctive form. But the Divine Substance is Form
without matter, and is therefore One, and is its own essence. But other

things are not simply their own essences, for each thing has its being
from the things of which it is composed, that is, from its parts. It is This
and That, i.e. it is the totality of its parts in conjunction; it is not This or
That taken apart. Earthly man, for instance, since he consists of soul
and body, is soul and body, not soul or body, separately; therefore he is
not his own essence. That on the other hand which does not consist of
This and That, but is only This, is really its own essence, and is
altogether beautiful and stable because it is not grounded in anything.
Wherefore that is truly One in which is no number, in which nothing is
present except its own essence. Nor can it become the substrate of
anything, for it is pure Form, and pure Forms cannot be substrates.[16]
For if humanity, like other forms, is a substrate for accidents, it does
not receive accidents through the fact that it exists, but through the fact
that matter is subjected to it. Humanity appears indeed to appropriate
the accident which in reality belongs to the matter underlying the
conception Humanity. But Form which is without matter cannot be a
substrate, and cannot have its essence in matter, else it would not be
form but a reflexion. For from those forms which are outside matter
come the forms which are in matter and produce bodies.