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affected, and so, as the heavenly bodies cause many future events, the imagination receives certain images of some such events. These images are perceived more at night and while we sleep than in the daytime and while we are awake, because, as stated in _De Somn. et Vigil._ ii [*De Divinat. per somn. ii], "impressions made by day are evanescent. The night air is calmer, when silence reigns, hence bodily impressions are made in sleep, when slight internal movements are felt more than in wakefulness, and such movements produce in the imagination images from which the future may be foreseen."
Reply Obj. 3: Brute animals have no power above the imagination wherewith to regulate it, as man has his reason, and therefore their imagination follows entirely the influence of the heavenly bodies. Thus from such animals' movements some future things, such as rain and the like, may be known rather than from human movements directed by reason. Hence the Philosopher says (De Somn. et Vig.), that "some who are most imprudent are most far-seeing; for their intelligence is not burdened with cares, but is as it were barren and bare of all anxiety moving at the caprice of whatever is brought to bear on it."
QUESTION 87
HOW THE INTELLECTUAL SOUL KNOWS ITSELF AND ALL WITHIN ITSELF (In Four
Articles)
We have now to consider how the intellectual soul knows itself and all within itself. Under this head there are four points of inquiry:
(1) Whether the soul knows itself by its own essence?
(2) Whether it knows its own habits?
(3) How does the intellect know its own act?
(4) How does it know the act of the will?
FIRST ARTICLE [I, Q. 87, Art. 1]