The Primum Mobile, or Crystal line heaven, continued.
Milton, Par. Lost IV. 505:--
"Thus these two,
Imparadised in one another's arms,
The happier Eden, shall enjoy their fill of bliss on bliss."
That Crystalline Heaven, which Dante calls a volume, or scroll, as in Canto XXIII. 112:--
" The regal mantle of the volumes all."
The light of God, represented as a single point, to indicate its unity and indivisibility.
Iris, or the rainbow.
These nine circles of fire are the nine Orders of Angels in the three Celestial Hierarchies. Dante, Convito, II. 16, says that the holy Church divides the Angels into "three Hierarchies, that is to say, three holy or divine Principalities ; and each Hierarchy has three Orders ; so that the Church believes and affirms nine Orders of spiritual beings. The first is that of the Angels; the second, that of the Archangels ; the third, that of the Thrones. And these three Orders form the first Hierarchy; not first in reference to rank nor creation (for the others are more noble, and all were created together), but first in reference to our ascent to their height. Then follow the Dominions ; next the Virtues; then the Principalities; and these form the second Hierarchy. Above these are the Powers, and the Cherubim, and above all are the Seraphim; and these form the third Hierarchy."
It will be observed that this arrangement of the several Orders does not agree with that followed in the poem.
Barlow, Study of the Div. Com., p. 533, remarks: "Within a circle of ineffable joy, circumscribed only by light and love, a point of intense brightness so dazzled the eyes of Dante that he could not sustain the sight of it. Around this vivid centre, from which the heavens and all nature depend, nine concentric circles of the Celestial Hierarchy revolved with a velocity inversely proportioned to their distance from it, the nearer circles moving more rapidly, the remoter ones less. The poet at first is surprised at this, it being the reverse of the relative movement, from the same source of propulsion, of the heavens themselves around the earth as their centre. But the infallible Beatrice assures him that this difference arises, in fact, from the same cause, proximity to the Divine presence, which in the celestial spheres is greater the farther they are from the centre, but in the circles of angels, on the contrary, it is greater the nearer they are to it.
Because the subject has not been investigated and discussed.
The nine heavens are here called corporal circles, as we call the stars the heavenly bodies. Latimer says: "A corporal heaven, . . . . . where the stars are."
The Primum Mobile, in which Dante and Beatrice now are.
The nearer God the circle is, so much greater virtue it possesses. Hence the outermost of the heavens, revolving round the earth, corresponds to the innermost of the Orders of Angels revolving round God, and is controlled by it as its Regent or Intelligence. To make this more intelligible I will repeat here the three Triads of Angels, and the heavens of which they are severally the intelligences, as already given in Canto II. Note 131.
| The Seraphim | Primum Mobile |
| The Cherubim | The Fixed Stars |
| The Thrones | Saturn |
| The Dominions | Jupiter |
| The Virtues | Mars |
| The Powers | The Sun |
| The Principalities | Venus |
| The Archangels | Mercury |
| The Angels | The Moon |
Aeneid, XII. 365, Davidson's Tr.: "As when the blast of Thracian Boreas roars on the Aegean Sea, and to the shore pursues the waves, wherever the winds exert their incumbent force, the clouds fly through the air."
Each of the four winds blow three different blasts; either directly in front, or from the right cheek, or the left. According to Boccaccio, the northeast wind in Italy is milder than the northwest.
Dante uses this comparison before, Canto I. 60:--
"But I beheld it sparkle round about
Like iron that comes molten from the fire.
The inventor of the game of chess brought it to a Persian king, who was so delighted with it, that he offered him in return whatever reward he might ask. The inventor said he wished only a grain of wheat, doubled as many times as there were squares on the chess-board; that is, one grain for the first square, two for the second, four for the third, and so on to sixty-four. This the king readily granted; but when the amount was reckoned up, he had not wheat enough in his whole kingdom to pay it.
Their appointed place or whereabout.
Thomas Aquinas, the Doctor Angelicus of the Schools, treats the subject of Angels at great length in the first volume of his Summa Theologica, from Quaest. L. to LXIV., and from Quaest. CVI. to CXIV. he constantly quotes Dionysius, sometimes giving his exact words, but oftener amplifying and interpreting his meaning. In Quaest. CVIII. he discusses the names of the Angels, and of the Seraphim and Cherubim speaks as follows:--
"The name of Seraphim is not given from love alone, but from excess of love, which the name of heat or burning implies. Hence Dionysius (Cap. VII. Coel. Hier., a princ.) interprets the name Seraphim according to the properties of fire, in which is excess of heat. In fire, however, we may consider three things. First, a certain motion which is upward, and which is continuous; by which is signified, that they are unchangingly moving towards God. Secondly, its active power, which is heat; . . . . . and by this is signified the influence of this kind of Angels, which they exercise powerfully on those beneath them, exciting them to a sublime fervour, and thoroughly purifying them by burning. Thirdly, in fire its brightness must be considered; and this signifies that such angels have within themselves an inextinguishable light, and that they perfectly illuminate others.
"In the sarne way the name of Cherubim is given from a certain excess of knowledge; hence it is interpreted plenitudo scientiae which Dionysius (Cap.VII. Coel. Hier., a princ.) explains in four ways: first, as perfect vision of God; secondly, full reception of divine light; thirdly, that in God himself they contemplate the beauty of the order of things emanating from God; fourthly, that, being themselves full of this kind of knowledge, they copiously pour it out upon others."
The love of God, which holds them fast to this central point as with a band. Job xxxviii. 31: "Canst thou bind the sweet influences of Pleides, or loose the bands of Orion?"
Canto IX. 61 :--
"Above us there are mirrors, Thrones you cal1 them,
From which shines out on us God Judicant."
Of, the Thrones, Thomas Aquinas, Sum. Theol., CVIII. 5, says: "The Order of Thrones excels the inferior Orders in this, that it has the power of perceiving immediately in God the reasons of the Divine operations . . . . . . Dionysius (Cap. VII. Coel. Hier. ) explains the name of Thrones from their resemblance to material chairs, in which four things are to be considered. First, in reference to position, because chairs are raised above the ground; and thus these Angels, which are called Thrones, are raised so far that they can perceive immediately in God the reasons of things. Secondly, in material chairs firmness must be considered, because one sits firmly in them; but this is e converso, for the Angels themselves are made firm by God. Thirdly, because the chair receives the sitter, and he can be carried in it; and thus the Angels receive God in themselves, and in a certain sense carry him to their inferiors. Fourthly, from their shape, because the chair is open on one side, to receive the sitter; and thus these Angels, by their promptitude, are open to receive God and to serve him."
Dante, Convito, I. I, says: "Knowledge is the ultimate perfection of our soul, in which consists our ultimate felicity." It was one of the great questions of the Schools, whether the beatitude of the soul consisted in knowing or in loving. Thomas Aquinas maintains the former part of this proposition, and Duns Scotus the latter.
By the grace of God, and the Co-operation of the good will of the recipient.
The perpetual spring of Paradise, which knows no falling autumnal leaves, no season in which Aries is a nocturnal sign.
Thomas Aquinas, Sum. Theol., I. Quaest. CVIII. 6, says: "And thus Dionysius (Cap. VII. Coel. Hier.), from the names of the Orders inferring the properties thereof, placed in the first Hierarchy those Orders whose names were given them in reference to God, namely, the Seraphim, Cherubim, and Thrones; but in the middle Hierarchy he placed those whose names designate a certain common government or disposition, that is, the Dominions, Virtues, and Powers; and in the third Order he placed those whose names designate the execution of the work, namely, the Principalities, Angels, and Archangels. But to the rule of government three things belong, the first of which is the distinction of the things to be done, which is the province of the Dominions; the second is to provide the faculty of fulfilling, which belongs to the Virtues; but the third is to arrange in what way the things prescribed, or defined, can be fulfilled, so that some one may execute them, and this belongs to the Powers. But the execution of the angelic ministry consists in announcing things divine. In the execution, however, of any act, there are some who begin the act, and lead the others, as in singing the precentors, and in battle those who lead and direct the rest; and this belongs to the Principalities. There are others who simply execute, and this is the part of the Angels. Others hold an intermediate position, which belongs to the Archangels."
The Athenian convert of St. Paul. Acts xvii. 34: "Howbeit, certain men clave unto him, and believed; among the which was Dionysius the Areopagite." Dante places him among the theologians in the Heaven of the Sun. See Canto X. 115:--
"Near by behold the lustre of that taper,
Which in the flesh below looked most within
The angelic nature and its ministry."
To Dionysius was attributed a work, called The Celestial Hierarchy, which the great storehouse of all that relates the nature and operations of Angels. Venturi calls him "the false Areo-agite;" and Dalbaeus, De Script. Dion. Areop., says that this work was not kown till the sixth century.
The Legenda Aurea confounds St. Dionysius the Areopagite with St. Denis, Bishop of Paris in the third century, and patron saint of France. It says he was called the Areopagite from the quarter where he lived; that he was surnamed Theosoph, or the Wise in God; that he was converted, not by the preaching of St. Paul, but by a miracle the saint wrought in restoring a blind man to sight; and that "the woman named Damaris," who was converted with him, was his wife. It quotes from a letter of his to Polycarp, written from Egypt, where he was with his friend and fellow-student Apollophanes, and where he witnessed the darkening of the sun at the Crucifixion: "We were both at Heliopolis, when suddenly we saw the moon conceal the surface of the sun, though this was not the time for an eclipse, and this darkness continued for three hours, and the light returned at the ninth hour and lasted till evening." And finally it narrates, that when Dionysius was beheaded, in Paris, where he had converted many souls and built many churches, straightway the body arose, and, taking its head in its arms, led by an angel and surrounded by a celestial light, carried it a distance of two miles, from a place called the Mount of Martyrs, to the place where it now reposes."
For an account of the Celestial Hierarchy, see Canto X. Note 115.
St. Gregory differed from St Dionysius in the arrangement of the Orders, placing the Principalities in the second triad, and the Virtues in the third.
St. Paul, who, 2 Corinthians xii. 4, "was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter."