“In both St. Denis and in the Hermetica the philosophers and theologians of the Renaissance would find seemingly ancient authority for the correlation of their Neoplatonic speculations to Judeo-Christian angelology and metaphysics, speculations that would lead directly to the magical revival of the late Renaissance and the works of Ficino, Della Mirandola, Reuchlin, Cornelius Agrippa, Giordano Bruno and of course the angel magick of John Dee.” [via]
“St. Denis would still have been standard Thomist theology for Dante and therefore the a priori schema of divine order. Dante’s understanding also indicates the brightest literary fluorescence of the Italian Renaissance and the growing influence of the rediscovery of the Greek philosophers, setting the stage for the radical influence that the discovery of the Corpus Hermetica would exert.” [via]
“Thus for these three movements there are three movers. Moreover, the whole of this heaven moves and revolves with the epicycle from east to west once every day. Whether this movement derives from some intellect or from the pull of the Primum Mobile, only God knows, for it seems to me presumptuous to reach a conclusion on this point.” [via]
“According to the best demonstration of the astrologers as we find it summarized in the book of the Constellations of the Stars, these movements are three: one according to which the star moves along its epicycle; a second according to which the epicycle moves together with the whole heaven in concert with that of the Sun; a third according to which that whole heaven moves, following the movement of the starry sphere, from west to east, one degree every one hundred years.” [via]
“These Thrones, who are assigned to govern this heaven, are not great in number, though the philosophers and the astrologers have estimated it diversely according to how diversely they have estimated its rotations, although all are agreed on this point: that there are as many of them as there are movements made by the heaven.” [via]
“Consequently it is reasonable to believe that the movers of the heaven of the Moon belong to the order of Angels, and those of Mercury to that of the Archangels, and those of Venus to that of the Thrones; all of whom, receiving their nature from the love of the Holy Spirit, perform their operation, which is innate in them, namely, the movement of that heaven, filled with love, from which the form of the said heaven derives a potent ardor by which the souls here below are kindled to love, according to their disposition.” [via]
“The first is that of the Angels, the second of the Archangels, the third of the Thrones; and these three orders make up the first hierarchy: not first in order of nobility, nor of creation (for the others are nobler and all were created at one time), but first in the order of our ascent to their degree of elevation.” [via]
“In the first section below and the text following it, not given but to which the careful reader is referred, the hierarchy is fairly strictly that of Saint Gregory and Denis. In the second section here we have a threefold division according to the lower planetary spheres, exactly along the lines given in the passage describing the principle hierarchies of the Sigillum, that is Thrones, Archangels (or as demonstrated above Trumpets) and Angels. And in the final section we see that Thrones are assigned to the motions of the heavenly spheres. This is the function they seem to have in the overall structure of the Sigillum and which clearly relates to the magical theories of Dee’s own Propeadeumata Aphoristica.” [via]
“Thrones and the divine order appear again in Dante’s unfinished Convivio or Banquet, a work reflecting his interest in ancient philosophy and modeled on the symposia of the ancient Greeks. Here we find a particular reflection of what we find in Dee and in the Spirit Actions of Liber Secundus.” [via]
“Thus rapidly they follow their own bonds,
To be as like the point as most they can,
And can as far as they are high in vision.
Those other Loves, that round about them go,
Thrones of the countenance divine are called,
Because they terminate the primal Triad.
And thou shouldst know that they all have delight
As much as their own vision penetrates
The Truth, in which all intellect finds rest.
Dante, Paradiso Canto 28” [via]
“The last important source for understanding the Thrones and the Dionysian hierarchies before the discovery of the Hermetica is Dante (c. 1265–1321). The Dionysian order is central to the structure of the Paradiso of Dante’s Divine Commedy and therefore the Thrones must be encountered on the celestial ascent.
Above are mirrors, Thrones you call them,
from which shines to us God the adjudicator
thus we ensure that it is right to say all these things
Here she was silent, and she appeared
to turn toward other things, reentering, onto the wheel
and again into the dance.
Dante, Paradiso Canto 9” [via]
“He was called twice to Rome to answer for his suspected heresies, but avoided the summons because of the protection of a patron, the Holy Roman Emperor. After the death of this patron he was said to have traveled to England, but that the monks who were his students ultimately stabbed him to death with their pens in a fit of apoplexy over his sophistry.” [via]
“It is curious that Dee, in his Mystical Heptarchy, makes a note of a Scotus, whether Erigena or Duns we do not seem to be certain. Erigena was a Neoplatonist before his time, so to speak. And it was probably well known that he held controversial positions regarding theology and philosophy. There is, unfortunately, no complete translation of his work into English.” [via]
“It does seem that Eriugena contributed to the conflation of St. Denis the first bishop of Paris with St. Denis the Areopagite and supposed author of the Celestial Hierarchies, etc. Erigena was at the time working in Paris at the court of the Holy Roman Emperor Charles the Bald.” [via]
“Dee would certainly have known of the famous first translation into Latin by the Neoplatonist and suspected heretic, Johannes Scotus Erigena/Eriugena, (c. 815–877), but it seems unlikely that he was aware of Eriugena’s rather controversial commentaries. These commentaries were not rediscovered until 1681 along with the condemned De division nature.” [via]