---
title: "Book of Nature"
chunk: 1/3
source: "https://en.wikipedia.org/wiki/Book_of_Nature"
category: "reference"
tags: "science, encyclopedia"
date_saved: "2026-05-05T03:38:39.495700+00:00"
instance: "kb-cron"
---

The Book of Nature (Lat. liber naturae/liber mundi, Ar. kitāb takwīnī) is a religious and philosophical cosmological metaphor known from Antiquity in various cultures, and prominent in the Latin and Romance literature of the European Middle Ages. The idea of a cosmos formed by letters is already found in the fragments of Heraclitus, where it relates to the Greek concept of logos, in Plato’s Timaeus, and in Lucretius’ De rerum natura.
The metaphor of the Book of Nature straddles the divide between religion and science, viewing nature as a readable text open to knowledge and understanding. Early theologians, such as St. Paul, believed the Book of Nature was a source of God's revelation to humankind. He believed that when read alongside sacred scripture, the "book" and the study of God's creations would lead to a knowledge of God himself. This type of revelation is often referred to as a general revelation. The concept corresponds to the early Greek philosophical concept of logos, which implies that humans, as part of a coherent universe, are capable of understanding the design of the natural world through reason. The phrase liber naturae was famously used by Galileo when writing about how "the book of nature [can become] readable and comprehensible".

== History ==
From the earliest times in known civilizations, events in the natural world were expressed through a collection of stories concerning everyday life. In ancient times, it was believed that the visible, mortal world existed alongside an upper world of spirits and gods acting through nature to create a unified and intersecting moral and natural cosmos. Humans, living in a world that was acted upon by free-acting and conspiring gods of nature, attempted to understand their world and the actions of the divine by observing and correctly interpreting natural phenomena, such as the motion and position of stars and planets. Efforts to analyze and understand divine intentions led mortals to believe that intervention and influence over godly acts were possible—either through religious persuasions, such as prayer and gifts, or through magic, which depended on sorcery and the manipulation of nature to bend the will of the gods. Humans believed they could discover divine intentions through observing or manipulating the natural world. Thus, mankind had a reason to learn more about nature.
Around the sixth century BCE, humanity’s relationship with the deities and nature began to change. Greek philosophers, such as Thales of Miletus, no longer viewed natural phenomena as the result of omnipotent gods. Instead, natural forces resided within nature, an integral part of a created world, and appeared under certain conditions that had little to do with personal deities. The Greeks believed that natural phenomena occurred by "necessity" through intersecting chains of "cause" and "effect". Greek philosophers, however, lacked a new vocabulary to express such abstract concepts as "necessity" or "cause" and consequently used words available to them to refer metaphorically to the new philosophy of nature. As such, they began to conceptualize the natural world in more specific terms that aligned with a unique philosophy that viewed nature as immanent and where natural phenomena occurred by necessity.
The Greek concept of nature, metaphorically expressed through the Book of Nature, gave birth to three philosophical traditions that became the wellspring for natural philosophy and early scientific thinking. Among the three traditions inspired by Plato, Aristotle, and Pythagoras, the Aristotelian corpus became a pervasive force in natural philosophy until it was challenged in early modern times. Natural philosophy, which encompassed a body of work whose purpose was to describe and explain the natural world, derived its foremost authority in the medieval era from Christian interpretations of Aristotle, in which his natural philosophy was viewed as a doctrine intended to explain natural events in terms of readily understood causes.
Aristotle reasoned that knowledge of natural phenomena was derived by abstraction from a sensory awareness of the natural world—in short, knowledge was obtained through sensory experience. A world constructed by abstract ideas alone could not exist. In his reasoning, the structures inherent in nature are revealed through a process of abstraction, which may result in metaphysical principles that can be used to explain various natural phenomena, including their causes and effects. Events with no identifiable reason happen by chance and reside outside the boundaries of natural philosophy. The search for causal explanations became a dominant focus in natural philosophy, whose origins lay in the Book of Nature as conceived by the earliest Greek philosophers. Aristotle’s influence throughout Europe lasted centuries until the Enlightenment warranted fresh investigations of entrenched ideas. 