1 Objection 1: It seems that the separate human soul can move bodies at least locally. For a body naturally obeys a spiritual substance as to local motion, as stated above Question 110, Article 5). But the separate soul is a spiritual substance. Therefore it can move exterior bodies by its command.
1 Ad quartum sic proceditur. Videtur quod anima hominis separata possit corpora saltem localiter movere. Substantiae enim spirituali naturaliter obedit corpus ad motum localem, ut supra dictum est. Sed anima separata est substantia spiritualis. Ergo suo imperio potest exteriora corpora movere.
2 Objection 2: Further, in the Itinerary of Clement it is said in the narrative of Nicetas to Peter, that Simon Magus, by sorcery retained power over the soul of a child that he had slain, and that through this soul he worked magical wonders. But this could not have been without some corporeal change at least as to place. Therefore, the separate soul has the power to move bodies locally.
2 Praeterea, in itinerario Clementis dicitur, narrante Niceta ad Petrum, quod Simon magus per magicas artes pueri a se interfecti animam retinebat, per quam magicas operationes efficiebat. Sed hoc esse non potuisset sine aliqua corporum transmutatione, ad minus locali. Ergo anima separata habet virtutem localiter movendi corpora.
3 On the contrary, the Philosopher says De Anima i, 3) that the soul cannot move any other body whatsoever but its own.
3 Sed contra est quod philosophus dicit, in libro de anima quod anima non potest movere quodcumque corpus, sed solummodo proprium.
4 I answer that, The separate soul cannot by its natural power move a body. For it is manifest that, even while the soul is united to the body, it does not move the body except as endowed with life: so that if one of the members become lifeless, it does not obey the soul as to local motion. Now it is also manifest that no body is quickened by the separate soul. Therefore within the limits of its natural power the separate soul cannot command the obedience of a body; though, by the power of God, it can exceed those limits.
4 Respondeo dicendum quod anima separata sua naturali virtute non potest movere aliquod corpus. Manifestum est enim quod, cum anima est corpori unita, non movet corpus nisi vivificatum, unde si aliquod membrum corporis mortificetur, non obedit animae ad motum localem. Manifestum est autem quod ab anima separata nullum corpus vivificatur. Unde nullum corpus obedit ei ad motum localem, quantum est ex virtute suae naturae, supra quam potest aliquid ei conferri virtute divina.
5 Reply to Objection 1: There are certain spiritual substances whose powers are not determinate to certain bodies; such are the angels who are naturally unfettered by a body; consequently various bodies may obey them as to movement. But if the motive power of a separate substance is naturally determinate to move a certain body, that substance will not be able to move a body of higher degree, but only one of lower degree: thus according to philosophers the mover of the lower heaven cannot move the higher heaven. Wherefore, since the soul is by its nature determinate to move the body of which it is the form, it cannot by its natural power move any other body.
5 Ad primum ergo dicendum quod substantiae quaedam spirituales sunt, quarum virtutes non determinantur ad aliqua corpora, sicut sunt Angeli, qui sunt naturaliter a corporibus absoluti, et ideo diversa corpora eis possunt obedire ad motum. Si tamen alicuius substantiae separatae virtus motiva determinetur naturaliter ad movendum aliquod corpus, non poterit illa substantia movere aliquod corpus maius, sed minus, sicut, secundum philosophos, motor inferioris caeli non posset movere caelum superius. Unde cum anima secundum suam naturam determinetur ad movendum corpus cuius est forma, nullum aliud corpus sua naturali virtute movere potest.
6 Reply to Objection 2: As Augustine De Civ. Dei x, 11) and Chrysostom Hom. xxviii in Matt.) say, the demons often pretend to be the souls of the dead, in order to confirm the error of heathen superstition. It is therefore credible that Simon Magus was deceived by some demon who pretended to be the soul of the child whom the magician had slain.
6 Ad secundum dicendum quod, sicut dicit Augustinus X de Civ. Dei, et Chrysostomus super Matth., frequenter Daemones simulant se esse animas mortuorum, ad confirmandum gentilium errorem, qui hoc credebant. Et ideo credibile est quod Simon magus illudebatur ab aliquo Daemone, qui simulabat se esse animam pueri quem ipse occiderat.