Denis the Areopagite[378] does so distinguish the acts of
contemplation.

The operation of the intellect in which contemplation essentially
consists is termed "motion" in the sense that motion is the act of a
perfect thing, according to the Philosopher.[379] And since we arrive at
a knowledge of intelligible things through the medium of the things of
sense, and the operations of the senses do not take place without
motion, it follows that the operations also of the intellect are
correctly described as a species of motion, and are differentiated
according to the analogy of divers motions. But the more perfect and the
chiefest of bodily motions are local motions, as is proved by the
Philosopher.[380] Consequently the chief intellectual motions are
described according to the analogy of these latter.

Now, there are three species of local motion: one is circular, according
as a thing is moved uniformly about the same centre; another is direct,
according as a thing proceeds from one point to another; and a third is
oblique, compounded as it were from the two foregoing.

Hence in intelligible operations, that which simply has uniformity is
attributed to circular motion; that intellectual motion by which a man
proceeds from one thing to another is attributed to direct motion; while
that intellectual operation which has a certain uniformity combined with
progress towards different points, is attributed to oblique motion.

All, however, do not agree with this division, thus:

1. Contemplation means a state of repose, as is said in _Wisdom_[381]:
_When I go into my house I shall repose myself with Her._ And motion is
opposed to repose. Consequently the operations of the contemplative life
cannot be designated according to these different species of motion.

But whereas external bodily movements are opposed to that repose
of contemplation which is understood to be rest from external
occupations, the motion of intellectual operations belongs
precisely to the repose of contemplation.

2. Again, the action of the contemplative life pertains to the intellect
wherein man is at one with the Angels. But S. Denis does not apply these
motions to the Angels in the same way as he does to the soul; for he
says that the _circular_ motion of the Angels "corresponds to the
illumination of the beautiful and the good." But of the _circular_
motion of the soul he gives several definitions, of which the first is
"the return of