They have 'wisdom and knowledge', but it is
immovably
set
to do ill.
to do ill.
John Donne
_So in the first falne angels, &c.
_ Aquinas discusses the
question: 'Utrum intellectus daemonis sit obtenebratus per privationem
cognitionis omnis veritatis. ' After stating the arguments for such
privation he replies: 'Sed contra est quod Dionysius dicit . . . quod
"data sunt daemonibus aliqua dona, quae nequaquam mutata esse dicimus,
sed sunt integra et splendidissima. " Inter ista, autem, naturalia
dona est cognitio veritatis. ' Aquinas then explains that knowledge is
twofold, that which comes by nature, and that which comes by
grace: and that the latter again is twofold, that which is purely
speculative, and that which is 'affectiva, producens amorem Dei'.
'Harum autem trium cognitionum prima in daemonibus nec est ablata nec
diminuta: consequitur enim ipsam naturam Angeli, qui secundum suam
naturam est quidam intellectus vel mens. Propter simplicitatem autem
suae substantiae a natura eius aliquid subtrahi non potest. '
Devils, therefore, have natural knowledge in an eminent degree
(_splendidissima_); they have even the knowledge which comes by grace
in so far as God chooses to bestow it, for His own purposes, by
the mediation of angels or 'per aliqua temporalia divinae virtutis
effecta' (Augustine). But of the knowledge which leads to good they
have nothing: 'tenendum est firmiter secundum fidem catholicam, quod
et voluntas bonorum Angelorum confirmata est in bono, et voluntas
daemonum obstinata est in malo. ' _Summa_ I.
lxiv. 1-2.
They have 'wisdom and knowledge', but it is immovably set
to do ill.
ll. 77-8. _Pitty these Angels; yet their dignities
Passe Vertues, Powers and Principalities. _
There is a good deal of vacillation in the MSS. as to the punctuation
of 'Angels yet', some placing the semicolon before, others after
'yet'. The difference is not great, but that which I have adopted,
though it has least authority, brings out best what I take to be the
meaning of these somewhat difficult lines. 'Pity these Angels, for yet
(i. e. until they are melted down and lose their form) they, as good
angels, are superior in dignity to Vertues, Powers, and Principalities
among the bad angels. ' The order of the Angelic beings, which the
Middle Ages took from Pseudo-Dionysius, consisted of nine Orders in
three Hierarchies. The first and highest Hierarchy included (beginning
with the highest Order) Seraphim, Cherubim, and Thrones; the second,
Dominions, Virtues, and Powers; the third, Principalities, Archangels,
Angels. Thus the three Orders mentioned by Donne are all in rank
superior to mere Angels; but the lowest Order of Good Angels is
superior to the highest Order of Evil Spirits, although before their
fall these belonged to the highest Orders. Probably, however, there
is a second and satiric reference in Donne's words which explains his
choice of Vertues, Powers, and Principalities. In the other sense of
the words Angels are coins, money; and the power of money surpasses
that of earthly Vertues, Powers, and Principalities. This may explain,
further, why Donne singles out 'Vertues, Powers, and Principalities'.
question: 'Utrum intellectus daemonis sit obtenebratus per privationem
cognitionis omnis veritatis. ' After stating the arguments for such
privation he replies: 'Sed contra est quod Dionysius dicit . . . quod
"data sunt daemonibus aliqua dona, quae nequaquam mutata esse dicimus,
sed sunt integra et splendidissima. " Inter ista, autem, naturalia
dona est cognitio veritatis. ' Aquinas then explains that knowledge is
twofold, that which comes by nature, and that which comes by
grace: and that the latter again is twofold, that which is purely
speculative, and that which is 'affectiva, producens amorem Dei'.
'Harum autem trium cognitionum prima in daemonibus nec est ablata nec
diminuta: consequitur enim ipsam naturam Angeli, qui secundum suam
naturam est quidam intellectus vel mens. Propter simplicitatem autem
suae substantiae a natura eius aliquid subtrahi non potest. '
Devils, therefore, have natural knowledge in an eminent degree
(_splendidissima_); they have even the knowledge which comes by grace
in so far as God chooses to bestow it, for His own purposes, by
the mediation of angels or 'per aliqua temporalia divinae virtutis
effecta' (Augustine). But of the knowledge which leads to good they
have nothing: 'tenendum est firmiter secundum fidem catholicam, quod
et voluntas bonorum Angelorum confirmata est in bono, et voluntas
daemonum obstinata est in malo. ' _Summa_ I.
lxiv. 1-2.
They have 'wisdom and knowledge', but it is immovably set
to do ill.
ll. 77-8. _Pitty these Angels; yet their dignities
Passe Vertues, Powers and Principalities. _
There is a good deal of vacillation in the MSS. as to the punctuation
of 'Angels yet', some placing the semicolon before, others after
'yet'. The difference is not great, but that which I have adopted,
though it has least authority, brings out best what I take to be the
meaning of these somewhat difficult lines. 'Pity these Angels, for yet
(i. e. until they are melted down and lose their form) they, as good
angels, are superior in dignity to Vertues, Powers, and Principalities
among the bad angels. ' The order of the Angelic beings, which the
Middle Ages took from Pseudo-Dionysius, consisted of nine Orders in
three Hierarchies. The first and highest Hierarchy included (beginning
with the highest Order) Seraphim, Cherubim, and Thrones; the second,
Dominions, Virtues, and Powers; the third, Principalities, Archangels,
Angels. Thus the three Orders mentioned by Donne are all in rank
superior to mere Angels; but the lowest Order of Good Angels is
superior to the highest Order of Evil Spirits, although before their
fall these belonged to the highest Orders. Probably, however, there
is a second and satiric reference in Donne's words which explains his
choice of Vertues, Powers, and Principalities. In the other sense of
the words Angels are coins, money; and the power of money surpasses
that of earthly Vertues, Powers, and Principalities. This may explain,
further, why Donne singles out 'Vertues, Powers, and Principalities'.
