Dante also holds that only by way of exception is there any escape from Hell once a soul is condemned. Following a legend commonly believed in the Middle Ages that in answer to the prayers of Pope Gregory the Great, the soul of the Emperor Trajan was delivered from Hell, Dante assumes that God who could not save Trajan against his will, allowed his soul to "come back to its bones" and while thus united to use its will for salvation. So regenerated Trajan is placed by Dante, in the Heaven of Jupiter (Par. XX 40, 7). Referring to this incident the Catholic Encyclopedia says: "In itself it is no rejection of Catholic dogma to suppose that God might at times by way of exception, liberate a soul from Hell. Thus some argued from a false interpretation of I Peter III, 19 seq. that Christ freed several damned souls on the occasion of His descent into Hell. Others were led by untrustworthy stories into the belief that the prayers of Gregory the Great rescued the Emperor Trajan from Hell but now theologians are unanimous in teaching that such exceptions never take place and never have taken place" (VIII, 209.) As to the location of Hell it is the poet Dante and not Dante the theologian, as we shall see later, who gives definite place and boundaries to Hell. He knows that on this subject the Church has decided nothing, holding to the statement of St. Augustine: "It is my opinion that the nature of hell-fire and the location of Hell are known to no man unless the Holy Ghost made it known to him by a special revelation." Dante makes his Hell big enough to hold the majority of mankind. He thinks that the elect will be comparatively few--just numerous enough to fill those places in heaven forfeited by the rebel angels who formed according to his conjecture, about a tenth of the angelical host. That their places in Heaven are already nearly filled leaving little room for future generations Dante makes known in the words of Beatrice: "Behold our City's circuit, oh how vast Behold our benches now so full that few Are they who are henceforth lacking here." (Par. XXX, 130.) His theory of restrictive salvation, it may be noted, is not in accord with the teaching of the Church which holds that to every man God gives grace sufficient for salvation. That is true even as affecting the heathen and those living in place or in time far removed from the Cross. St. Thomas Aquinas expresses this doctrine of the Church when he writes: "If anyone who is born in a barbaric nation does what lieth in him, God will reveal what is necessary for salvation, either by internal inspiration or by a teacher."