But since that which has the Beatitude of the Civil government cannot have the other, because their intellect is one and perpetual, there must be others beyond this ministry, who live only in contemplation. And because this latter life is more Divine—and in proportion as the thing is more Divine so much the more is it in the image of God—it is evident that this life is more beloved of God: and if it be more beloved, so much the more vast has its Beatitude been; and if it has been more vast, so much the more vivifying power has He given to it rather than to the other; therefore one concludes that there may De a much larger number of those creatures than the effects tend to show. And this is not opposed to that which Aristotle seems to state in the tenth book of the Ethics, that to the separate substances the Contemplative Life must be requisite; as also the Active Life must be imperative to them. Nevertheless, in the contemplation of certain truths the revolution of the Heaven follows, which is the government of the World; which is, as it were, a Civil government ordained and comprehended in the contemplation of the movers, that is, the ruling Intelligences. The other reason is, that no effect is greater than the cause, because the cause cannot give that which it has not; wherefore, since the Divine Intellect is the cause of all, especially of the Human Intellect, it follows that the Human Intellect does not dominate the Divine, but is dominated by it in proportion to the superior power of the Divine. Hence, if we, by the reason above stated, and by many others, understand God to have been able to create Spiritual Creatures almost innumerable, it is quite evident that He has made them in this great number. Many other reasons it were possible to see: but let these suffice for the present. Nor let any one marvel if these and other reasons which we could adduce concerning this are not fully demonstrated; since likewise we ought to wonder at their excellence, which overpowers the eyes of the Human Mind, as the Philosopher says in the second book of the Metaphysics, and he affirms their existence. Though we have not any perception of them from which our knowledge can begin, yet some light from their most vivacious essence shines upon our intellect, inasmuch as we perceive the above-mentioned reasons and many others, even as he who has the eyes closed affirms the air to be luminous, because of some little brightness or ray of light which passes through the pupils; as it is with the bat, for not otherwise are the eyes of the intellect closed, so long as the soul is bound and prisoned by the organs of our body.
CHAPTER VI.
It has been said that, through defective instruction, the ancients saw not the Truth concerning the Spiritual Creatures, although the people of Israel were in part instructed by their Prophets, through whom by many modes of speech and in many ways God had spoken to them, as the Apostle says. But we are therein instructed by Him who came from God, by Him who made them, by Him who preserves them, that is, by the Emperor of the Universe, who is Christ the Son of the Supreme God, and the Son of the Virgin Mary, a woman truly, and the daughter of Joseph and Anna—very Man, who was slain by us in order that He might bring us Life; who was the Light which enlightens us in the Darkness, even as John the Evangelist says; and He told us the Truth of those things which we could not have known without Him, nor seen truly. The first thing and the first secret which He showed us was one of the before-mentioned Beings or creatures. This was that one, His great Legate, the Angel Gabriel, who came to Mary, a young damsel of thirteen years, on the part of the Heavenly Saviour. This our Saviour, with His own mouth, said, that the Father could give Him many Legions of Angels. This He denied not, when it was said to Him that the Father had commanded His Angels that they should minister unto Him and should serve Him. Wherefore, it is evident to us that these creatures are in a very great number; since His Spouse and Secretary, Holy Church, of whom Solomon says: "Who is this that cometh forth from the Desert, full of those things which give delight, leaning upon her friend?" says, believes, and preaches these most noble creatures to be almost innumerable; and She divides them into three Hierarchies, that is to say, three holy, or rather Divine, Principalities: and each Hierarchy has three orders, so that nine orders of spiritual creatures the Church holds and affirms.
The first is that of the Angels, the second of the Archangels, the third of the Thrones; and these three orders make the first Hierarchy—not first as to nobility, nor as to creation, for the others are more noble, and all were created together, but first in degree, according to our perception of their exaltation.
Then there are the Dominations; after them the Virtues; then the
Principalities; and these make the second Hierarchy.
Above these are the Powers and the Cherubim, and above all are the
Seraphim; and these make the third Hierarchy.
And the most potent reason for their contemplation is the number in which the Hierarchies are, and that in which the orders are. For, since the Divine Majesty is in Three Persons, which have one substance, it is possible to contemplate them triply. For it is possible to contemplate the Supreme Power of the Father, which the first Hierarchy gazes upon, namely, that which is first by nobility, and which we enumerate last. And it is possible to contemplate the Supreme Wisdom of the Son; and upon this the second Hierarchy gazes. And it is possible to contemplate the Supreme and most fervent Charity of the Holy Spirit; and upon this the third Hierarchy gazes, which, being nearest to us, gives of the gifts which it receives.
And, since it is possible to regard each person in the Divine Trinity triply, so in each Hierarchy there are three orders which contemplate diversely. It is possible to consider the Father having regard to none but Him; and this is the contemplation of the Seraphim, who see more of the First Cause than any other Angelic Nature. It is possible to consider the Father according as He has relation to the Son, that is, how He is apart from Him, and how united with Him; and this is the contemplation of the Cherubim. It is possible again to consider the Father according as from Him proceeds the Holy Spirit, and how it is apart from Him and how united with Him; and this is the contemplation of the Powers.
And in like way it is possible to contemplate the Son and the Holy
Spirit.
Wherefore, there must be nine orders of contemplative Spirits to gaze into the Light, which alone beholds itself completely. And this is not the place to be silent so much as one word. I say, that of all these orders some were lost as soon as they were created, perhaps in number of the tenth part, to restore which Human Nature was created. The numbers, the orders, the Hierarchies, declare the glory of the movable Heavens, which are nine; and the tenth announces this Unity and stability of God. And therefore the Psalmist says: "The Heavens declare the glory of God, and the Firmament showeth His handiwork." Wherefore it is reasonable to believe that the movers of the Heaven of the Moon are of the order of the Angels, and those of Mercury may be the Archangels, and those of Venus may be the Thrones, in whom the Love of the Holy Spirit being innate, they do their work conformably to it, which means that the revolution of that Heaven is full of Love. The form of the said Heaven takes from this a virtue by whose glow souls here below are kindled to love according to their disposition.