l determined number, which we
can apprehend. Therefore the angels are not in greater number than
the movements of the heavenly bodies.

Obj. 4: Dionysius says (Div. Nom. iv) that "all intelligible and
intellectual substances subsist because of the rays of the divine
goodness." But a ray is only multiplied according to the different
things that receive it. Now it cannot be said that their matter is
receptive of an intelligible ray, since intellectual substances are
immaterial, as was shown above (A. 2). Therefore it seems that the
multiplication of intellectual substances can only be according to
the requirements of the first bodies--that is, of the heavenly ones,
so that in some way the shedding form of the aforesaid rays may be
terminated in them; and hence the same conclusion is to be drawn as
before.

_On the contrary,_ It is said (Dan. 7:10): "Thousands of thousands
ministered to Him, and ten thousands times a hundred thousand stood
before Him."

_I answer that,_ There have been various opinions with regard to the
number of the separate substances. Plato contended that the separate
substances are the species of sensible things; as if we were to
maintain that human nature is a separate substance of itself: and
according to this view it would have to be maintained that the number
of the separate substances is the number of the species of sensible
things. Aristotle, however, rejects this view (Metaph. i, text 31)
because matter is of the very nature of the species of sensible
things. Consequently the separate substances cannot be the exemplar
species of these sensible things; but have their own fixed natures,
which are higher than the natures of sensible things. Nevertheless
Aristotle held (Metaph. xi, text 43) that those more perfect natures
bear relation to these sensible things, as that of mover and end; and
therefore he strove to find out the number of the separate substances
according to the number of the first movements.

But since this appears to militate against the teachings of Sacred
Scripture, Rabbi Moses the Jew, wishing to bring both into harmony,
held that the angels, in so far as they are styled immaterial
substances, are multiplied according to the number of heavenly
movements or bodies, as Aristotle held (Metaph. xi, text 43); while he
contended that in the Scriptures even men bearing a divine message are
styled angels; and again, even the powers of natural things, which
manifest God's almighty p