who from above beholds the whole. This is the place of the blessed
Spirits, according as Holy Church teaches, which cannot speak falsely;
and even Aristotle seems to feel this, to him who understands him
well, in the first book of Heaven and the World. This is the highest
bound of the World, within which the whole World is included, and
beyond which there is nothing. And it is in no place, but was formed
alone in the First Mind, which the Greeks term Protonoe. This is that
magnificence of which the Psalmist spoke when he sang to God: "Thy
glory is raised above the Heavens."

So, then, gathering together this which is discussed, it seems that
there may be ten Heavens, of which the Heaven of Venus may be the
third; whereof mention is made in that part which I intend to
demonstrate. And it is to be known that each Heaven below the
Crystalline has two firm poles as to itself; and the ninth has them
firm and fixed, and not mutable in any respect. And each one, the
ninth even as the others, has a circle, which one may term the equator
of its own Heaven; which equally, in each part of its revolution, is
remote from one pole and from the other, as he who rolls an apple or
any other round thing can sensibly perceive. And this circle has more
swiftness in its movement than any other part of its Heaven, in each
Heaven, as he may perceive who considers well. And each part, in
proportion as it is nearer to it, moves so much the more swiftly; so
much the slower in proportion as it is more remote and nearer to the
pole; since its revolution is less, and it must of necessity be in one
self-same time with the greater. I say again, that in proportion as
the Heaven is nearer to the equatorial circle, so much the more noble
is it in comparison to its poles; since it has more motion and more
actuality and more life and more form and more touch from that which
is above itself, and consequently has more virtue. Hence the stars in