Each of the four winds blows 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 chessboard; 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 Angelicas 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 fervor, 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 same 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 38:31:—
“Canst thou bind the sweet influences of Pleiades, or loose the bands of Orion?”
Canto IX 61:—
“Above us there are mirrors, Thrones you call them,
From which shines out on us God Judicant.”
Of the Thrones, Thomas Aquinas, Summa Theologica, 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 1, says:—
“Knowlege 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 cooperation 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, Summa Theologica, 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
