ncorporeal body. Wherefore it is impossible for
heavenly bodies to make a direct impression on the intellect and
will: for this would be to deny the difference between intellect and
sense, with which position Aristotle reproaches (De Anima iii, 3)
those who held that "such is the will of man, as is the day which the
father of men and of gods," i.e. the sun or the heavens, "brings on"
[*Odyssey xviii, 135].

Hence the heavenly bodies cannot be the direct cause of the
free-will's operations. Nevertheless they can be a dispositive cause
of an inclination to those operations, in so far as they make an
impression on the human body, and consequently on the sensitive
powers which are acts of bodily organs having an inclination for
human acts. Since, however, the sensitive powers obey reason, as the
Philosopher shows (De Anima iii, 11; _Ethic._ i, 13), this does not
impose any necessity on the free-will, and man is able, by his
reason, to act counter to the inclination of the heavenly bodies.

Accordingly if anyone take observation of the stars in order to
foreknow casual or fortuitous future events, or to know with
certitude future human actions, his conduct is based on a false and
vain opinion; and so the operation of the demon introduces itself
therein, wherefore it will be a superstitious and unlawful
divination. On the other hand if one were to apply the observation of
the stars in order to foreknow those future things that are caused by
heavenly bodies, for instance, drought or rain and so forth, it will
be neither an unlawful nor a superstitious divination.

Wherefore the Reply to the First Objection is evident.

Reply Obj. 2: That astrologers not unfrequently forecast the truth by
observing the stars may be explained in two ways. First, because a
great number of men follow their bodily passions, so that their
actions are for the most part disposed in accordance with the
inclination of the heavenly bodies: while there are few, namely, the
wise alone, who moderate these inclinations by their reason. The
result is that astrologers in many cases foretell the truth,
especially in public occurrences which depend on the multitude.
Secondly, because of the interference of the demons. Hence Augustine
says (Gen. ad lit. ii, 17): "When astrologers tell the truth, it must
be allowed that this is due to an instinct that, unknown to man, lies
hidden in his mind. And since this happens through the action of
unclean and lying spir