nt of the heavenly bodies sufficed. But because we
assert that many things are done in the inferior bodies besides the
natural corporeal actions, for which the movements of the heavenly
bodies are not sufficient; therefore in our opinion we must assert
that the angels possess an immediate presidency not only over the
heavenly bodies, but also over the inferior bodies.

Reply Obj. 3: Philosophers have held different opinions about
immaterial substances. For Plato laid down that immaterial substances
were types and species of sensible bodies; and that some were more
universal than others; and so he held that immaterial substances
preside immediately over all sensible bodies, and different ones over
different bodies. But Aristotle held that immaterial substances are
not the species of sensible bodies, but something higher and more
universal; and so he did not attribute to them any immediate
presiding over single bodies, but only over the universal agents, the
heavenly bodies. Avicenna followed a middle course. For he agreed
with Plato in supposing some spiritual substance to preside
immediately in the sphere of active and passive elements; because, as
Plato also said, he held that the forms of these sensible things are
derived from immaterial substances. But he differed from Plato
because he supposed only one immaterial substance to preside over all
inferior bodies, which he called the "active intelligence."

The holy doctors held with the Platonists that different spiritual
substances were placed over corporeal things. For Augustine says (QQ.
83, qu. 79): "Every visible thing in this world has an angelic power
placed over it"; and Damascene says (De Fide Orth. ii, 4): "The devil
was one of the angelic powers who presided over the terrestrial
order"; and Origen says on the text, "When the ass saw the angel"
(Num. 22:23), that "the world has need of angels who preside over
beasts, and over the birth of animals, and trees, and plants, and
over the increase of all other things" (Hom. xiv in Num.). The reason
of this, however, is not that an angel is more fitted by his nature
to preside over animals than over plants; because each angel, even
the least, has a higher and more universal power than any kind of
corporeal things: the reason is to be sought in the order of Divine
wisdom, Who places different rulers over different things. Nor does
it follow that there are more than nine orders of angels, because, as
above expounded