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Library / Commentaries and Disputations on Genesis, Volume I

Book Six — the temptation and fall

QUESTION VI. What is the true and genuine meaning of those words

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QUESTION VI. What is the true and genuine meaning of those words.1

QUAESTIO VI. Quae sit vera & germana illorum verborum sententia.

Verum longe probabilior est sententia, certe multorum & gravium Auctorum assensu comprobata, haec Mosis verba, ut sonant, ita esse accipienda & interpretanda. Munivit igitur Deus Paradisi aditum duplici custodia, & quasi praesidio, tum Angelorum, tum earum rerum quae maxime sunt homini formidabiles ac terribiles: ut est ignis & gladius. Voluit enim Deus ingressum Paradisi occludere tam contra diabolum, quam contra hominem. Ad arcendum diabolum, apposuit multos Angelos, quod significatur vocabulo Cherubim: licet enim id nominis proprie tribuatur octavo Angelorum ordini, extenditur tamen ad omnes ordines Angelorum. Illa...
But far more probable is the opinion, certainly approved by the assent of many and grave authors, that these words of Moses are to be taken and interpreted as they sound. Therefore God fortified the entrance of Paradise with a twofold guard, and as it were garrison — both of Angels, and of those things which are most formidable and terrible to man, such as fire and sword. For God willed to close the entrance of Paradise both against the devil and against man. To keep off the devil, he set up many Angels, which is signified by the word Cherubim: for although that name is properly attributed to the eighth order of Angels, yet it is extended to all the orders of Angels. Those...2
Illa enim vera est Dionysii sententia, omnes proprietates omnium ordinum angelicorum in singulis etiam reperiri, verum hoc discrimine: proprietates superiorum ordinum reperiuntur etiam in inferioribus, sed per diminutam earum proprietatum participationem; proprietates autem inferiorum ordinum sunt item in superioribus, sed eminenter & excellenter. Cherubim igitur significat plenitudinem scientiae, quae per excellentiam est in octavo ordine, per participationem autem communicatur cum inferioribus ordinibus. Itaque hoc loco nomen Cherubim non significat spiritus coelestes octavi ordinis, sed inferiorum ordinum Angelos, supreme enim Hierarchiae spiritus non mittuntur a Deo ad externa ministeria. Angeli porro, quibus custodia Paradisi assignata est, rite nominati sunt Cherubim ex abundantia scientiae: ut ex eo intelligeretur, vigilantissimum & sapientissimum Paradisi custodem esse a Deo positum, quem scilicet nemo aut dolis fallens, aut viribus vincens, in Paradisum intrare posset.
For that is the true opinion of Dionysius, that all the properties of all the angelic orders are found also in each, but with this distinction: the properties of the superior orders are found also in the inferior, but through a diminished participation of those properties; but the properties of the inferior orders are likewise in the superior, but eminently and excellently. Cherubim, therefore, signifies fullness of knowledge, which by excellence is in the eighth order, but by participation is communicated with the inferior orders. And so in this place the name Cherubim does not signify the celestial spirits of the eighth order, but the Angels of inferior orders, for the spirits of the supreme Hierarchy are not sent by God to external ministries. Moreover, the Angels to whom the guard of Paradise was assigned were rightly named Cherubim from abundance of knowledge: that from it might be understood that a most vigilant and most wise guard of Paradise was set by God, whom, namely, no one, either deceiving by wiles or conquering by force, could pass to enter Paradise.3
Sed quaerat aliquis, Cur opus fuit custodia Paradisi adversus daemones, quos nulla incessere poterat cupido intrandi in Paradisum? quorsum enim intrare cuperent? an ut oppugnarent homines? at nullus inibi hominum erat, an potius ut voluptatem caperent ex amoenitate loci? sed natura incorporea, voluptatibus & deliciis corporeis affici & oblectari non potest. Respondendum est, debuisse a Paradisi aditu arceri daemonem, ne eum in locum penetrans, decerperet fructum arboris vitae, cuius promissione ac donatione, mortales prorogandae vitae avidissimos & curiosissimos falleret, & ad sui cultum & obsequium adduceret.
But someone may ask: Why was there need of a guard of Paradise against the demons, whom no desire of entering Paradise could assail? For to what end would they wish to enter? Was it that they might attack men? But there was no man there. Or rather that they might take pleasure from the amenity of the place? But an incorporeal nature cannot be affected and delighted by corporeal pleasures and delights. It must be answered that the demon had to be kept off from the entrance of Paradise, lest, penetrating into that place, he should pluck the fruit of the tree of life — by the promise and gift of which he might deceive mortals most avid and curious of prolonging life, and lead them to his own worship and obedience.4
Per flammeum autem gladium, non aliud equidem intelligo, quam illos ipsos Angelos sub specie & figura hominum, tenentes manibus suis gladios acerrima acie acutissimos, & ex eorum vibratione fulgentissimos. Solet enim ensis cum vehementer vibratur, emissis quasi scintillis & fulgore explendescere. Similiter enim legimus Numer. 22. visum esse Balaam Angelum cum gladio districto: & proditum est lib. 2. Regum, cum Hierosolymis atrox saeviret pestis, sublatis oculis vidisse Davidem Angelum tenentem manu sua gladium, similemque ferire gestienti. Quod autem dicitur gladius versatilis, periti linguae Hebraeae significari volunt gladium illum fuisse ancipitem, id est, utrinque acutissima acie, & ad feriendum acerrima praeditum.
But by the flaming sword I understand nothing else than those same Angels, under the appearance and figure of men, holding in their hands swords most sharp with keenest edge, and most flashing from their vibration. For a sword, when it is vehemently brandished, is wont to shine forth with scattered sparks and flashing. For similarly we read in Numbers 22 that an Angel was seen by Balaam with a drawn sword; and it is handed down in the second book of Kings, when an atrocious plague raged at Jerusalem, that David, lifting up his eyes, saw an Angel holding a sword in his hand, and eager to strike like one about to smite. But as to its being called a 'turning sword,' those skilled in the Hebrew tongue hold that it signified that the sword was two-edged (anceps), that is, endowed on both sides with a most sharp edge, and most keen for striking.5
Sed huius sexti libri, quem de infelicissimo semperque lacrymabili primorum hominum casu scripsimus, hic finis esto. Deinceps reliquum vitae, quod illi Paradiso exterminati aerumnose ac misere complures annos exegerunt, usque ad supremam mortis poenam, quam suae inobedientiae decretam, ac debitam persolverunt, necnon & progeniem eorum, atque humani generis usque ad diluvium propagationem, septimo libro persequemur. FINIS LIBRI SEXTI.
But let this be the end of this sixth book, which we have written on the most unhappy and ever-lamentable fall of the first men. Next, the rest of [their] life, which they, exterminated from Paradise, spent in affliction and misery for many years, up to the supreme penalty of death, which — decreed for and due to their disobedience — they paid; and also their progeny, and the propagation of the human race up to the flood, we shall pursue in the seventh book. THE END OF THE SIXTH BOOK.6

Translator’s notes

  1. Heading of Question VI of the disputation. ↩
  2. Question VI (the true meaning): Pererius's own view — Moses's words are to be taken as they sound. God fortified paradise's entrance with a twofold guard (Angels, and things terrible to man like fire and sword), against both the devil and man. To keep off the devil, many Angels — signified by 'Cherubim' (properly the eighth Angelic order, but extended to all the orders). Marginal gloss: 'Cherubim nomen extenditur ad omnes Angelorum ordines.' Catchword: 'ILLA' (continues on the next page). ↩
  3. Pererius's view continues, with Dionysius's principle: all angelic properties are in each order (superior in inferior by diminished participation, inferior in superior eminently). 'Cherubim' = fullness of knowledge, by excellence in the eighth order but shared with lower orders; here it means the lower-order Angels (the supreme Hierarchy is not sent to external ministries). The guard-Angels are aptly 'Cherubim' from abundance of knowledge — a most vigilant, wise guard none could deceive or overpower. Marginal gloss: 'Vere Theologica Dionysii sententia.' Running head '710'; true printed page 720. ↩
  4. Objection and answer: why a guard against demons, who have no desire to enter Paradise (no men there to attack; an incorporeal nature takes no corporeal pleasure)? Answer: to keep the demon from plucking the fruit of the tree of life, by whose promise he might deceive mortals eager to prolong life and draw them to his worship. Marginal gloss: 'Cur arcendus fuerit daemon ab ingressu Paradisi.' ↩
  5. The flaming sword = those same Angels in human form, holding sharp, flashing swords (a brandished sword flashes with sparks); compare the Angel with a drawn sword seen by Balaam (Num 22) and by David during the plague at Jerusalem (2 Sam 24). 'Turning sword' (versatilis): according to Hebrew experts, it means the sword was two-edged (anceps), sharp on both sides. Marginal glosses: 'Quid significetur per flammeum gladium ac versatilem'; 'Capite ultimo'; 'Quid gladius versatilis significet.' ↩
  6. Epilogue and close of Book VI (the fall of the first men). The seventh book will pursue the rest of the first men's afflicted life up to their death, their progeny, and the propagation of the human race to the flood. 'FINIS LIBRI SEXTI.' Marginal gloss: 'Epilogus sexti libri & transitio ad septimum.' ↩