The Tree of Science

6                  The Elemental Tree.

[Column 1]

...because under the aspect of their principles they do not exist: for just as it is impossible that fire could essentially be converted into water, and water into fire, or one species into another.

                 Concerning Wisdom.

Wisdom is that by reason of which the wise person understands. In the elemental tree there are natural instincts, such as fire, which has a natural instinct to heat the air: so that it may have concordance with it, and to heat water: so that it may have contrariety with it, so that from concordance generation may follow, and from contrariety corruption. Since it is so, that generation has concordance with being, and corruption with non-being. Hence, by reason of this, fire has a natural instinct to perform these natural operations: although it does not have discretion. Therefore, in elements which do not have discretion, and have natural inclinations towards those ends for which they exist: natural instincts stand habituated in the form of wisdom or knowledge, which is in humans. And because of this, natural instinct is the root of the elemental tree: by reason of which natural instincts are habituated and diffused in it.

                 Concerning Will.

Will is that by which goodness, magnitude, etc. are lovable. In the elemental tree, according to its nature, there is no spiritual will, but in it are habituated and sown the wills of irrational animals and the appetites of plants and elements, which are natural appetites for desired natural causes under the aspect of goodness, and so for the rest. Just as fire, which has an appetite for heating

[Column 2]

the air: so that it may give its likeness to it. And just as a plant which has an appetite for rain: so that it may live and grow from it. And just as a lion, which has an appetite for a lioness for the preservation of its species: and for drinking, so that it may give humidity to its dried and heated parts: and the same is true for the other elemental things. This natural appetite is the root of the elemental tree: so that it may have particular natural appetites habituated and diffused under the universal appetite, which we have mentioned.

                 Concerning Virtue.

Virtue is the origin of union, the goodness of magnitude, etc. Virtue arises from the unity of goodness in doing good: inasmuch as doing good will be virtuous from that which makes good and that which can be made good: in which virtue will be or arises: so that doing good may be virtuous, and that which makes good and that which can be made good are similarly virtuous. And the same is true of the emanation: which virtue makes from other primary and secondary causes. And this virtue is the root of the elemental tree, by which virtue it has power in itself and in its parts: so that they may be virtuous, and that they may perform virtuous operations.

                 Concerning Truth.

Truth is that which is true concerning goodness, magnitude, etc. And to verify is that which is true concerning doing good, magnifying, etc. Fire exists: and after it exists, it is true that it exists, because if its being were not true: it itself would not exist. Therefore, fire exists thus through truth in the true: just as through heat in heating, and through light in shining. This truth which places primary things in the true: is the universal root for other truths: which consist in the elemental tree. And it itself is the genus: and those are species diffused and habituated in the tree.