PRELIMINARY CHAPTER. I. THE COSMOGRAPHY OF, DANTE-II. CLASSIFICATION OF THE SPIRITS IN DANTE'S PARADISE-III. THE IM- I. THE COSMOGRAPHY OF DANTE. THE whole system of cosmography, upon which Dante based his visionary journey through the three regions of departed spirits, is so knit together, that it is not easy to avoid repetition in treating of it as applied to one region only. I find myself, therefore, compelled to repeat pp. xxxiii-xxxvi from the Prolegomena in Readings on the Inferno. Before readers of the Divina Commedia can form a just comprehension of the many allusions Dante makes to the structure of the universe, it is necessary for them to have some notion of the system of cosmography that prevailed in his days. This was known as the Ptolemaic System, so called from Ptolemy of Pelusium, the celebrated astronomer, who died A.D. 161. To this system Dante added certain creations of his own, and we shall find that he has linked the astronomical, or, as they were then called, the astrological, doctrines of the Schoolmen with an allegorical system that is mainly the fruit of his own imagination. The Earth is supposed to be stationary in the centre of the universe, and the planets to revolve round it, within concentric spheres, and in the following order: (i) the Moon; (ii) Mercury; (iii) Venus; (iv) the Sun; (v) Mars; (vi) Jupiter; and (vii) Saturn. In addition to these seven spheres, there are three others still more vast, namely, (viii) the Starry Heaven; (ix) the Primum Mobile or Cielo Cristallino ; and last of all (x) the Empyrean, or Cielo Quieto. Besides these, there are two spheres supposed to belong to the Earth itself, namely, the Sphere of Air, and the Sphere of Fire. The Empyrean, or Cielo Quieto, is motionless, but the other nine spheres revolve in their respective orbits, their movements being directed by as many choirs of Angels, whom Dante styles Intelligenze Celesti, and who are of a greater or less hierarchical order, corresponding to the precedence of that particular sphere of heaven which they set in motion. The First Sphere, that of the Moon, is moved by the Angels; the Second by the Archangels; the Third by the Principalities; the Fourth by the Powers; the Fifth by the Virtues; the Sixth by the Dominations; the Seventh by the Thrones; the Eighth by the Cherubim; the Ninth by the Seraphim (Par. xxviii, 98-126). "I cerchi primi T'hanno mostrati i Serafi e i Cherubi. Quegli altri amor, che intorno a lor vonno, Si chiaman Troni L'altro ternaro, che così germoglia Prima Dominazioni, e poi Virtudi; Principati ed Arcangeli si girano; L'ultimo è tutto d' Angelici ludi." To the above order of the heavens and the hierarchies of Angels, Dante adapted an allegorical system of his own, which is shown in the following table. We shall see in it that the sciences of the Trivium and the Quadrivium, the philosophical and the theological sciences, are severally represented in the ten separate heavens which in their concentric orbits surrounded the earth. The Cosmical System according to the teaching of the Schoolmen. The Allegorical System according to the conception of Dante in Conv. ii, 14, 1. 6 et seq., in which he says that we must reflect upon a comparison between the order of the Heavens and that of the Sciences. Grammar Natural Science. 8. The Stellar Heaven 9. The Crystalline Heaven, or Primum Mobile 10. The Empyrean, Firmament, or Quiet II. CLASSIFICATION OF THE SPIRITS IN The general characteristics of each planetary The First Heaven, moved by Angels (Angeli), emblematical of Grammar (Grammatica), is that of the waxing and waning Moon, and is tenanted by Spirits, whose wills were imperfect through Instability, and failed to keep their holy vows (Spiriti Votivi Mancanti). The Second Heaven, moved by Archangels (Arcangeli), emblematical of Logic (Dialettica), is that of Mercury, "more veiled from the Sun's rays than is any other star" (Conv. ii, 14, 11. 99-100), and is tenanted by Spirits, imperfect through love of fame, who wrought great deeds upon earth, but not without regard to the praise of their fellow-men (Spiriti Ope ranti). The Third Heaven, moved by Principalities (Principati), emblematical of Rhetoric (Rettorica), is that of Venus," now before and now behind the Sun" (Conv. ii, 14, l. 114-115), and is tenanted by Spirits imperfect through excess of mere human love (Spiriti Amanti). The Fourth Heaven, moved by the Powers (Potestati), emblematical of Arithmetic (Aritmetica), is that of the Sun, the chief material light, and the middle Planetary Heaven. It is tenanted by the Spirits of those who loved Wisdom, the great spiritual and intellectual lights of Divinity and Philosophy (Spiriti Sapienti). The Fifth Heaven, moved by the Virtues (Virtuti), emblematical of Music (Musica), is that of blood-red Mars, and is tenanted by Spirits of those who warred on behalf of the Faith (Spiriti Militanti). The Sixth Heaven, moved by the Dominations (Dominazioni), emblematical of Geometry (Geometria), is that of Jupiter, brilliantly white, and is tenanted by Spirits of great Rulers who loved Justice, or were Lawgivers (Spiriti Giudicanti). The Seventh Heaven, moved by the Thrones (Troni), emblematical of Astrology (Astrologia), is the cold orbit of Saturn, and is tenanted by the Spirits of Monks and Hermits who lived in the contemplation of holy things (Spiriti Contemplanti). The Eighth Heaven, moved by the Cherubim (Cherubini), emblematical of Natural Science (Scienza Naturale), is that of the Fixed Stars, or Starry Heaven. To it descends the Triumph of Christ, and here we find the Apostles and the Saints of the Old and New Testament. The Ninth Heaven, moved by the Seraphim (Serafini), emblematical of Moral Science (Scienza Morale), is |