The Great Chain Of Being is the Christian concept that aims to describe the universe and its nature. There are three fundamental characteristics of the universe: plenitude (“maximal diversity of kinds of existences”), continuity (an infinite amount of forms make up the universe), and gradation (everything in the world is organized in a hierarchy). The concept derives from the beliefs of Plato, Aristotle, and other philosophers, and it was widely spread during the Middle Ages due to the resurface of Neoplatonic ideas at the time.
Although the term can be associated with a plethora of ideas, it is most often paired with “gradation”, which is, in simple terms, the hierarchy of the universe. God was thought to have been the creator of the chain, and he sat at the top. Below him are spiritual beings, space, humans, animals, plants, stones and minerals, and each of these has its own subdivisions and orders.
Hierarchical structures of the universe were not uncommon before the creation of the Great Chain, and the influence of older philosophies on this concept is very clear. One of the teachings of Neoplatonism is “the One” or “the Good”, the beginning and the end of all existing things, the higher force of the universe, an abstract idea that can’t be said to exist. It is, instead, “beyond being (ἐπέκεινα τῆς οὐσίας) in power and dignity” (Plato, Republic 509b). This description of something that is above all other things is similar to God in Christianity, whose words were “…I am the Alpha and the Omega, the beginning and the end.” (Revelation 21:6). Furthermore, other neoplatonic philosophers later created a “celestial hierarchy” in which multiple beings like gods and demons acted as mediators between the One and humanity. This highlights humanity’s constant need of an organized system of life and the belief of the existence of a superior being.
The chain has been established in this order: “God, angels, demons, stars, moon, kings, princes, nobles, commoners, wild animals, domesticated animals, trees, other plants, precious stones, precious metals and other minerals.” (Lovejoy, The Great Chain of Being: A Study of the History of an Idea). As mentioned before, each division of the chain is further divided into subdivisions, and the focus of the following paragraphs will be in the subdivisions of angels and humans. The person credited with explaining the order of each subdivision in the chain is St. Thomas Aquinas (1225 – 1274); his unfinished work, Summa Theologica (written 1265–1274), was supposed to teach theology students about an immense amount of things regarding religion, including the “ranks” of each corporeal and incorporeal being. In the following excerpt, he describes the angelical hierarchy:
«The “Cherubim” know the Divine secrets supereminently (sic); and the “Seraphim” excel in what is the supreme excellence of all, in being united to God Himself… the whole of this hierarchy can be called the “Thrones” […] three things are comprised [in the government], the first of which is to appoint those things which are to be done, which belongs to the “Dominations“; the second is to give the power of carrying out what is to be done… “Virtues“; the third is to order how what has been commanded or decided to be done can be carried out by others… “Powers.” […] The execution of the angelic ministrations consists in announcing Divine things… as in singing, the precentors; and in war, generals and officers; this belongs to the “Principalities.” There are others who simply execute what is to be done… “Angels.” Others hold a middle place; and these are the “Archangels“…» (Aquinas, Summa Theologica 1190).
As we can see, the Great Chain of Being is characterized by the explanation of why each subdivision is placed in the order they are; Aquinas gives each angelical being credit for their roles and actions in both Heaven and Earth, but recognizes that some of them are more important or closer to God than the rest. However, throughout Summa Theologica he makes sure to clarify that lower ranked beings are, sometimes, able to teach higher ranked beings about certain things. He even mentions that humans might be able to teach angels about “the thoughts of their hearts”.
Humanity was ranked based on both faith and social status. During the Middle Ages, the Divine Right of Kings (“the doctrine that kings derive their authority from God, not from their subjects”) was still a prevalent concept in society, and it can be seen in Aquinas’ Summa Theologica as well: “But the highest perfection for man is to be able to rule others; which belongs to those who are in power.” (1319). Kings were, subsequently, at the top of the human hierarchy, followed by the Church—within which there was a hierarchy as well—, and then the rest of the human race.
In Art History, the Divine Right Of Kings was a very common belief present in artworks made even before Summa Theologica was written—meaning that some of them and their historical context might have influenced the concept of the Great Chain. Back in the 1st century C.E., the statue of Augustus of Primaporta included a small figure of Cupid next to his right leg: “Cupid is the son of Venus… Julius Caesar, the adoptive father of Augustus, claimed to be descended from Venus… therefore Augustus also shared this connection to the gods.” (Khan Academy). Since this statue was a work of propaganda, this small symbol was meant to present Augustus as a great ruler who was guided by the gods. Similarly, the Justinian Mosaic (547 C.E.) located at San Vitale shows a halo around Justinian’s head, a symbol of divinity, of him being close to God. “Like the Roman Emperors of the past, Justinian has religious, administrative, and military authority.” (Khan Academy). We see, again, a king who emphasizes his divine nature, and during this time period people would have accepted him as a political and religious leader. These historical events became part of the explanation for the hierarchy in the Great Chain of Being.
