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The Second Treatise - CHAPTER XIV
In order to see what is meant by the "third Heaven," one has in the
first place to perceive what I desire to express by this word Heaven
alone: and then one will see how and why this third Heaven was needful
to us. I say that by Heaven I mean Science, and by the Heavens "the
Sciences," from three resemblances which the Heavens have with the
Sciences, especially by the order and number in which they must
appear; as will be seen by discussing that word Third. The first
similitude is the revolution of the one and the other round one fixed
centre. For each movable Heaven revolves round its centre, which, on
account of its movement, moves not; and thus each Science moves round
its subject, which itself moves not; for no Science demonstrates its
own foundation, but presupposes that. The second similitude is the
illumination of the one and the other. For each Heaven illuminates
visible things; and thus each Science illuminates the things
intelligible. And the third similitude is the inducing of perfection
in the things so inclined. Of which induction, as to the first
perfection, that is, of the substantial generation, all the
philosophers agree that the Heavens are the cause, although they
attribute this in different ways: some from the Movers, as Plato,
Avicenna, and Algazel; some from the stars themselves, especially the
human souls, as Socrates, and also Plato and Dionysius the
Academician; and some from celestial virtue which is in the natural
heat of the seed, as Aristotle and the other Peripatetics. Thus the
Sciences are the cause in us of the induction of the second
perfection; by the use of which we can speculate concerning the Truth,
which is our ultimate perfection, as the Philosopher says in the sixth
book of the Ethics, when he says that Truth is the good of the
intellect. Because of these and many other resemblances, it is
possible to call Science, Heaven.
Now it remains to see why it is called the third Heaven. Here it is
requisite to reflect somewhat with regard to a comparison which exists
between the order of the Heavens and that of the Sciences Wherefore,
as has been previously described, the Seven Heavens next to us are
those of the Planets; then there are two Heavens above these, the
Mobile, and one above all, Quiet. To the Seven first correspond the
Seven Sciences of the _Trivium_ and of the _Quadrivium_,
namely, Grammar, Logic, Rhetoric, Arithmetic, Music, Geometry, and
Astrology. To the eighth Sphere, i.e., to the starry, correspond
Natural Science, which is termed Physics, and the first Science, which
is termed Metaphysics. To the ninth Sphere corresponds Moral Science;
and to the Quiet Heaven corresponds Divine Science, which is
designated Theology.
And the reason why this is, remains briefly to be seen. I say that the
Heaven of the Moon is likened unto Grammar because it is possible to
find a comparison to it. For if you look at the Moon well, two things
are seen to be proper to it which are not seen in the other stars: the
one is the shadow which is in it, which is no other than the rarity of
its body, in which the rays of the Sun can find no end wherefrom to
strike back again as in the other parts; the other is the variation of
its brightness, which now shines on one side, and now on the other,
according as the Sun sees it. And these two properties Grammar has:
for, because of its infinity, the rays of reason can find no end in it
in parts, especially of the words; and it shines now on this side, now
on that, inasmuch as certain words, certain declensions, certain
constructions, are in use which were not formerly, and many formerly
were which again will be; as Horace says in the beginning of his book
on the art of Poetry, when he says: "Many words will spring up again
which have now fallen out of use."
And the Heaven of Mercury may be compared to Logic because of two
properties: that Mercury is the smallest star in Heaven, that the
amount of its diameter is no more than two hundred and thirty-two
miles, according as Alfergano puts it, who says that it is one
twenty-eighth part of the diameter of the Earth, which is six thousand
five hundred miles; the other property is, that it is more concealed
by the rays of the Sun than any other star. And these two properties
are in Logic: for Logic is less in substance than any other Science,
for it is perfectly compiled and terminated in so much text as is
found in the old Art and the new; and it is more concealed than any
other Science, inasmuch as it proceeds with more sophistical and
probable arguments than any other.
And the Heaven of Venus may be compared to Rhetoric because of two
properties: the one is the brightness of its aspect, which is most
sweet to behold, far more than any other star; the other is its
appearance, now in the morning, now in the evening. And these two
properties are in Rhetoric: for Rhetoric is the sweetest of all
Sciences, since it principally aims at sweetness. It appears in the
morning, when the Rhetorician speaks before the face of the hearer; it
appears in the evening, that is, afterwards, when it speaks by Letters
in distant parts.
And the Heaven of the Sun may be compared to Arithmetic because of two
properties: the one is, that with his light all the other stars are
informed; the other is that the eye cannot gaze at it. And these two
properties are in Arithmetic, which with its light illuminates all its
Sciences: for their subjects are all considered under some Number, and
with Number one always proceeds in the consideration of these; as in
Natural Science the movable body is the subject, which movable body
has in itself three reasons of continuity, and this has in itself
reason of infinite number. And of Natural Science its first and
chiefest consideration is to consider the principles of natural
objects, which are three, that is, matter, privation, and form; in
which this Number is seen, and not only in all together, but again in
each one, as he who considers subtly may perceive. Wherefore,
Pythagoras, according to what Aristotle says in the first book of the
Physics, established as the principles of natural things, the equal
and the unequal; considering all things to be Number. The other
property of the Sun is again seen in Number, of which Number is the
Science of Arithmetic, that the eye of the intellect cannot gaze at
it. For Number, inasmuch as it is considered in itself, is infinite;
and this we cannot, understand.
And the Heaven of Mars may be compared to Music because of two
properties. One is its most beautiful relative position; for, when
enumerating the movable Heavens, from which one soever you may begin,
either from the lowest or from the highest, this Heaven of Mars is the
fifth; it is the central one of all, that is, of the first, of the
second, of the third, and of the fourth. The other is, that this Mars
dries up and burns things, because his heat is like to that of fire;
and this is why it appears flaming in colour, sometimes more and
sometimes less, according to the density and rarity of the vapours
which follow it, which of themselves are often kindled, as is
determined in the first book on Meteors. And, therefore, Albumassar
says that the kindling of these vapours signifies the death of Kings
and the change of Kingdoms; for they are the effects of the dominion
of Mars. And, therefore, Seneca says that, on the death of Augustus,
he beheld on high a ball of fire. And in Florence, at the beginning of
its destruction, there was seen in the air, in the form of a cross, a
great quantity of these vapours following the planet Mars. And these
two properties are in Music, which is all relative, as is seen in
harmonized words and in songs, from which the sweeter harmony results
in proportion as the relation is more beautiful, which in this Science
is especially beautiful, because there is in it a special harmony.
Again, Music attracts to itself human spirits, which are as it were
chiefly vapours from the heart, so that they almost cease from all
labour; so is the whole soul when it hears it, and the power of all
those spirits flies as it were to the spirit of sense, which receives
the sound.
And the Heaven of Jupiter can be compared to Geometry because of two
properties. The one is, that it moves between two Heavens, repugnant
to its good tempering, namely, that of Mars and that of Saturn. Hence
Ptolemy says, in the book alluded to, that Jupiter is a star of a
temperate complexion, midway between the cold of Saturn and the heat
of Mars. The other is, that amongst all the stars it appears white, as
if silvered. And these things are in the Science of Geometry. Geometry
moves between two things antagonistic to it; as between the point and
the circle, and I term circle freely anything that is round, either a
body or superfices; for, as Euclid says, the point is the beginning of
Geometry, and, according to what he says, the circle is the most
perfect figure in it, which must therefore have reason for its end; so
that between the point and the circle, as between the beginning and
the end, Geometry moves. And these two are antagonistic to its
certainty; for the point by its indivisibility is immeasurable, and
the circle, on account of its arc, it is impossible to square
perfectly, and therefore it is impossible to measure precisely. And
again, Geometry is most white, inasmuch as it is without spot of
error, and it is most certain in itself, and by its handmaid, called
Perspective.
And the Heaven of Saturn has two properties because of which it can be
compared to Astrology. One is the slowness of its movement through the
twelve signs; for twenty-nine years and more, according to the
writings of the Astrologers, is the time that it requires in its
orbit. The other is, that above all the other planets it is highest.
And these two properties are in Astrology, for in completing its
circle, as in the acquirement of this Science, the greatest space of
time is revolved, because its demonstrations are more than any other
of the aforementioned Sciences, and long experience is requisite to
those who would acquire good judgment in it. And again, it is the
highest of all the others, because, as Aristotle says in the
commencement of his book on the Soul, the Science is high, because of
its nobility, and because of the nobleness of its subject and its
certainty. And this Science more than any other of those mentioned
above is noble and high, for noble and high is its subject, which is
the movement of the Heavens; and high and noble, because of its
certainty, which is without any defect, even as that which springs
from the most perfect and most regular principle. And if any one
believe that there is defect in it, it is not on the part of the
Science, but, as Ptolemy says, it is through our negligence, and to
that it must be imputed. _
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