The Celestial
Hierarchy
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THE CELESTIAL HIERARCHY
CHAPTER I
To my fellow-presbyter Timothy, Dionysius the
Presbyter
That every divine illumination, while going forth with love in
various ways to the objects of its forethought, remains one. Nor is
this all: it also unifies the things illuminated.
'Every good gift and every perfect gift is from above and comes
down from the Father of Lights.'[James 1:17]
Moreover, every divine procession of radiance from the Father,
while constantly bounteously flowing to us, fills us anew as though
with a unifying power, by recalling us to things above, and leading
us to the unity of the Shepherding Father and to the Divine One. For
from Him and into Him are all things, as is written in the holy
Word.
Calling then upon Jesus, the Light of the Father, the Real and
True, 'Which lights every man that comes into the world, by whom we
have access to the Father,' the Origin of Light, let us raise our
thought, according to our power, to the illumination of the most
sacred doctrines handed down by the Fathers, and also as far as we
may let us contemplate the Hierarchies of the Celestial
Intelligences revealed to us by them in symbols for our upliftment:
and admitting through the spiritual and unwavering eyes of the mind
the original and super-original gift of Light of the Father who is
the Source of Divinity, which shows to us images of the all-blessed
Hierarchies of the Angels in figurative symbols, let us through them
again strive upwards toward Its primal ray. For this Light can never
be deprived |
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of Its own intrinsic unity, and
although in goodness It becomes manyness and proceeds into
manifestation for the uplifting of those creatures governed by Its
providence, yet It abides eternally within Itself in changeless
sameness, firmly established in Its own unity, and elevates to
Itself, according to their capacity, those who turn towards It,
uniting them in accordance with Its own unity. For by that first
divine ray we can be enlighted only insofar as It is hidden by
all-various holy veils for our upliftment, and fittingly tempered to
our natures by the Providence of the Father.
Wherefore that first institution of the sacred rites, judging it
worthy of a supermundane copy of the Celestial Hierarchies, gave us
our most holy hierarchy, and described that spiritual Hierarchy in
material terms and in various compositions of forms so that we might
be led, each according to his capacity, from the most holy imagery
to formless, unific, elevative principles and assimilations. For the
mind can by no means be directed to the spiritual presentation and
contemplation of the Celestial Hierarchies unless it use the
material guidance suited to it, accounting those beauties which are
seen to be images of the hidden beauty, the sweet incense a symbol
of spiritual dispensations, and the earthly lights a figure of the
immaterial enlightenment. Similarly the details of the sacred
teaching correspond to the feast of contemplation in the soul, while
the ranks of order on earth reflect the Divine Concord and the
disposition of the Heavenly Orders. The receiving of the most holy
Eucharist symbolizes our participation of Jesus; and everything else
delivered in a supermundane manner to Celestial Natures is given to
us in symbols.
To further, then, the attainment of our due measure of
deification, the loving Source of all mysteries, in showing to us
the Celestial |
A cherub, after an image ca. 400
A.D.
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Hierarchies, and consecrating
our hierarchy as fellowministers, according to our capacity, in the
likeness of their divine ministry, depicted those supercelestial
Intelligences in material images in the inspired writings of the
sacred Word so that we might be guided through the sensible to the
intelligible, and from sacred symbols to the Primal Source of the
Celestial Hierarchies.
CHAPTER II
That Divine and Celestial matters are fittingly revealed even
through unlike symbols
I consider, then, that in the first place we must explain our
conception of the purpose of each Hierarchy and the good conferred
by each upon its followers; secondly we must celebrate the Celestial
Hierarchies as they are revealed in the Scriptures; and finally we
must say under what holy figures the descriptions in the sacred
writings portray those Celestial Orders, and to what kind of purity
we ought to be guided through those forms lest we, like the many,
should impiously suppose that those Celestial and Divine
Intelligences are many-footed or many-faced beings, or formed with
the brutishness of oxen, or the savageness of lions, or the curved
beaks of eagles, or the feathers of birds, or should imagine that
they are some kind of fiery wheels above the heavens, or material
thrones upon which the Supreme Deity may recline, or many-coloured
horses, or commanders of arm- ies, or whatever else of symbolic
description has been given to us in the various sacred images of the
Scriptures. |
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Theology, in its sacred
utterances concerning the formless Intelligences, does indeed use
poetic symbolism, having regard to our intelligence, as has been
said, and providing a means of ascent fitting and natural to it by
framing the sacred Scriptures in a manner designed for our
upliftment.
But someone may prefer to regard the Divine Orders as pure and
ineffable in their own natures, and beyond our power of vision, and
may consider that the imagery of the Celestial Intelligences in the
Scriptures does not really represent them, and is like a crude
dramatization of the celestial names: and he may say that the
theologians, in depicting wholly incorporeal natures under bodily
forms should, as far as possible, make use of fitting and related
images, and represent them by the most exalted, incorporeal and
spiritual substances amongst ourselves, and should not endue the
Celestial and Godlike Principles with a multitude of low and earthly
forms. For the one would contribute in a higher degree to our ascent
by dissociating incongruous images from the descriptions of
Supermundane Natures, while the other impiously outrages the Divine
Powers, and leads our minds into error when -we dwell upon such
unholy compositions. For we might even think that the supercelestial
regions are filled with herds of lions and horses, and re-echo with
roaring songs of praise, and contain flocks of birds and other
creatures, and the lower forms of matter, and whatever other absurd,
spurious, passion-arousing and unlike forms the Scriptures use in
describing their resemblances.
Nevertheless, I think that the investigation of the truth shows
the most holy wisdom of the Scriptures in the representations of the
Celestial Intelligences which makes the most perfect provision in
each case, so that neither is dishonour done to the Divine Powers
(as they may be called), nor are we bound more passionately to earth
by the meanness and baseness of the images. For it might be |
Angel With Moon, from 12th c. Greek
ms.
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said that the reason for
attributing shapes to that which is above shape, and forms to that
which is beyond form, is not only the feebleness of our intellectual
power which is unable to rise at once to spiritual contemplation,
and which needs to be encouraged by the natural and suitable support
and upliftment which offers us forms perceptible to us of formless
and supernatural contemplations, but it is also because it is most
fitting that the secret doctrines, through ineffable and holy
enigmas, should veil and render difficult of access for the
multitude the sublime and profound truth of the supernatural
Intelligences. For, as the Scripture declares, not everyone is holy,
nor have all men knowledge.
Again, if anyone condemns these representations as incongruous,
suggesting that it is disgraceful to fashion such base images of the
divine and most holy Orders, it is sufficient to answer that the
most holy Mysteries are set forth in two modes: one, by means of
similar and sacred representations akin to their nature, and the
other through unlike forms designed with every possible discordance
and difference. For example, the mystical traditions of the
enlightening Word sometimes celebrate the Sublime Blessedness of the
Superessential ONE as Word, and Wisdom, and Essence; proclaiming the
Intellect and Wisdom of God both essentially, as the Source of
being, and also as the true Cause of existence; and they make It
equivalent to Light, and call It Life.
Now although such sacred forms are more venerable, and seem in
one sense to surpass the material presentation, even so they fail to
express truly the Divine Likeness which verily transcends all
essence and life, and which no light can fully represent; for an
other word and wisdom is incomparably below It. But at other times
It is extolled in a supermundane manner in the same writings, where
It is named Invisible, Infinite and Unbounded, in such terms
as |
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indicate not what It is, but
what It is not: for this, in my judgment, is more in accord with Its
nature, since, as the Mysteries and the priestly tradition
suggested, we are right in saying that It is not in the likeness of
any created thing, and we cannot comprehend Its superessential,
invisible and ineffable Infinity. If, therefore, the negations in
the descriptions of the Divine are true, and the affirmations are
inconsistent with It, the exposition of the hidden Mysteries by the
use of unlike symbols accords more closely with That which is
ineffable.
Accordingly this mode of description in the holy writings
honours, rather than dishonours, the Holy and Celestial Orders by
revealing them in unlike images, manifesting through these their
supernal excellence, far beyond all mundane things. Nor, I suppose,
will any reasonable man deny that discordant figures uplift the mind
more than do the harmonious, for in dwelling upon the nobler images,
it is probable that we might fall into the error of supposing that
the Celestial Intelligences are some kind of golden beings, or
shining men flashing like lightning, fair to behold, or clad in
glittering apparel, raying forth harmless fire, or with such other
similar forms as are assigned by theology to the Celestial
Intelligences. But lest this thing befall those whose mind has
conceived nothing higher than the wonders of visible beauty, the
wisdom of the venerable theologists, which has power to lead us to
the heights, reverently descends to the level of the inharmonious
dissimilitudes, not allowing our irrational nature to remain
attached to those unseemly images, but arousing the upward-turning
part of the soul, and stimulating it through the ugliness of the
images; since it would seem neither right nor true, even to those
who cling to earthly things, that such low forms could resemble
those supercelestial and divine contemplations. Moreover, it must be
borne in mind that no single existing thing is entirely deprived of
participation in the |
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Beautiful, for, as the true Word
says, all things are very beautiful.
Holy contemplations can therefore be derived from all things, and
the above-named incongruous similitudes can be fashioned from
material things to symbolize that which is intelligible and
intellectual, since the intellectual has in another manner what has
been attributed differently to the perceptible. For instance,
passion in irrational creatures arises from the impulse of
appetency, and their passion is full of all irrationality; but it is
otherwise with intellectual beings in whom the energy of passion
must be regarded as denoting their masculine reason and unwavering
steadfastness, established in the changeless heavenly places. In the
same manner, by desire in irrational creatures we mean the
instinctual innate tendency towards temporal materials things, or
the uncontrolled inborn appetites of mutable creatures, and the
dominating irrational desires of the body which urge the whole
creature towards that for which the senses crave.
But when, using unlike images, we speak of desire in connection
with Intellectual Beings we must understand by this a divine love of
the Immaterial, above reason and mind, and an enduring and
unshakable superessential longing for pure and passionless
contemplation, and true, sempiternal, intelligible participation in
the most sublime and purest Light, and in the eternal and most
perfect Beauty. And incontinence we must understand as that which is
intense and unswerving and irresistible because of its pure and
steadfast love of the Divine Beauty, and the undeviating urge
towards That which most truly is to be desired.
In the case of the irrational or the insensitive things, such as
brutes among living creatures, or inanimate objects, we rightly say
that these are deprived of reason, or of sense-perception. But we
fittingly proclaim the sovereignty, as Supermundane Beings, of the
immaterial and intellectual Natures over our discursive and
corporeal reasoning and sense-perceptions, which are remote from
those Divine Intelligences.
It is therefore lawful to portray Celestial Beings in forms drawn
from even the lowest of material things which are not discordant
since they, too, having originated from That which is truly
beautiful, have throughout the whole of their bodily constitution
some vestiges of Intellectual Beauty, and through these we may be
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immaterial Archetypes; the
similitudes being taken, as has been said, dissimilarly, and the
same things being defined, not in the same way, but harmoniously and
fittingly, in the case both of intellectual and sensible natures.
We shall see that the theologians mystically employ symbolical
explanations not only in the case of the Celestial Orders, but even
for the presentation of the Deific Principles themselves. And
sometimes they celebrate Deity Itself with lofty symbolism as the
Sun of justice, as the Morning Star rising mystically in the mind,
or as Light shining forth unclouded and intelligibly; and sometimes
they use images of things on earth, such as fire flashing forth with
harmless flame, or water affording abundance of life symbolically
flowing into a belly and gushing out in perpetually overflowing
rivers and streams.
The lowest images are also used, such as fragrant ointment, or
the corner-stone, and they even give It the forms of wild animals
and liken It to the lion and panther, or name It a leopard, or a
raging bear bereaved of its young. I will add, furthermore, that
which appears most base and unseemly of all, namely that some
renowned theologians have represented It as assuming the form of a
worm. Thus all those who are wise in divine matters, and are
interpreters of the mystical revelations, set apart in purity the
Holy of Holies from the uninitiated and unpurified, and prefer
incongruous symbols for holy things, so that divine things may not
be easily accessible to the unworthy, nor may those who earnestly
contemplate the divine symbols dwell upon the forms themselves as
the final truth. Therefore we may celebrate the Divine Natures
through the truest negations and also by the images of the lowest
things in contrast with their own Likeness. |
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Hence there is no absurdity in
portraying the Celestial Natures, for the reasons mentioned, by
discordant and diverse symbols: for possibly we ourselves might not
have begun to search into the Mysteries which lead us to the Heights
through the careful examinations of the holy Word, had not the
ugliness of the imagery of the Angels startled us, not suffering our
mind to dwell upon the discordant figures, but stimulating it to
leave behind all material attachments, and training it by means of
that which is apparent to aspire devoutly to the supermundane
ascent.
Let these things suffice touching the corporeal and inharmonious
forms used for the delineation of Angels in the sacred Scriptures.
We must proceed to the definition of our conception of the Hierarchy
itself, and of the blessings which are enjoyed by those who
participate in it. But let our leader in the discourse be my Christ
(if thus I dare name Him) who inspires all hierarchical revelation.
And do thou, my son, listen, according to the law of our
hierarchical tradition, with meet reverence to that which is
reverently set forth, becoming through instruction inspired by the
revelations; and, treasuring deep in the soul the holy Mysteries,
preserve them in their unity from the unpurified multitude: for, as
the Scriptures declare, it is not fitting to cast before swine that
pure and beautifying and clear-shining glory of the intelligible
pearls.
CHAPTER III
What is Hierarchy, and what the use of Hierarchy?
Hierarchy is, in my opinion, a holy order and knowledge and
activity which, so far as is attainable, participates in the
Divine |
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Likeness, and is lifted up to
the illuminations given it from God, and correspondingly towards the
imitation of God.
Now the Beauty of God, being unific, good, and the Source of all
perfection, is wholly free from dissimilarity, and bestows its own
Light upon each according to his merit;* and in the most divine
Mysteries perfects them in accordance with the unchangeable
fashioning of those who are being perfected harmoniously to
Itself.
The aim of Hierarchy is the greatest possible assimilation to and
union with God, and by taking Him as leader in all holy wisdom, to
become like Him, so far as is permitted, by contemplating intently
His most Divine Beauty. Also it moulds and perfects its participants
in the holy image of God like bright and spotless mirrors which
receive the Ray of the Supreme Deity -which is the Source of Light;
and being mystically filled with the Gift of Light, it pours it
forth again abundantly, according to the Divine Law, upon those
below itself. For it is not lawful for those who impart or
participate in the holy Mysteries to overpass the bounds of its
sacred laws; nor must they deviate from them if they seek to behold,
as far as is allowed, that Deific Splendour and to be transformed
into the likeness of those Divine Intelligences.
Therefore he who speaks of Hierarchy implies a certain perfectly
holy Order in the likeness of the First Divine Beauty, ministering
the sacred mystery of its own illuminations in hierarchical order
and wisdom, being in due measure conformed to its own Principle.
(1)
For each of those who is allotted a place in the Divine Order
finds his perfection in being uplifted, according to his capacity ,
towards the Divine Likeness; and what is still more divine, he
becomes, as |
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the Scriptures say, a
fellow-worker with God, and shows forth the Divine Activity revealed
as far as possible 'in himself. For the holy constitution of the
Hierarchy ordains that some are purified, others purify; some are
enlightened, others enlighten; some are perfected, others make
perfect; for in this way the divine imitation will fit each one.
Inasmuch as the Divine Bliss (to speak in human terms) is exempt
from all dissimilarity, and is full of Eternal Light, perfect, in
need of no perfection, purifying, illuminating, perfecting being
rather Himself the holy Purification, Illumination and Perfection,
above purification, above light. supremely perfect, Himself the
origin of perfection and the cause of every Hierarchy, He transcends
in excellence all holiness.(2)
I hold, therefore, that those who are being purified ought to be
wholly perfected and free from all taint of unlikeness; those who
are illuminated should be filled full with Divine Light, ascending,
to the contemplative state and power with the most pure eyes of the
mind; those who are being initiated, holding themselves apart from
all imperfection, should become participators in the Divine Wisdom
which they have contemplated.
Further it is meet that those who purify should bestow upon
others from their abundance of purity their own holiness: those who
illuminate, as possessing more luminous intelligence, duly receiving
and again shedding forth the light, and joyously filled with holy
brightness, should impart their own overflowing light to those
worthy of it; finally, those who make perfect, being skilled in the
mystical participations, should lead to that consummation those who
are perfected by the most holy initiation of the knowledge of holy
things which they have contemplated. |
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Thus each order in the
hierarchical succession is guided to the divine co-operation, and
brings into manifestation, through the Grace and Power of God, that
which is naturally and supernaturally in the Godhead, and which is
consummated by Him superessentially, but is hierarchically
manifested for man's imitation as far as is attainable, of the
God-loving Celestial Intelligences.
CHAPTER IV
The meaning of the name 'Angels'.
Since, in my opinion, the nature of a hierarchy has been
adequately defined, we must proceed to render honour to the Angelic
Hierarchy, intently gazing with supermundane sight upon the holy
imagery of it in the Scriptures, that we may be uplifted in the
highest degree to their divine purity through that mystical
representation, and may praise the Origin of all hierarchical
knowledge with a veneration worthy of the things of God, and with
devout thanksgiving.
In the first place this truth must be declared, that the
superessential Deity, having through His Goodness established the
essential subsistence of all, brought all things into being. For 'it
is the very nature of that God which is the Supreme Cause of all to
call all things to participation in Itself in proportion to the
capacity and nature of each.
Wherefore all things share in that Providence which streams forth
from the superessential Deific Source of all; for they would not
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unless they had come into
existence through participation in the Essential Principle of all
things.
All inanimate things participate in It through their being; for
the 'to be' of all things is the Divinity above Being Itself, the
true Life. Living things participate in Its life-giving Power above
all life; rational things participate in Its self-perfect and
pre-eminently perfect Wisdom above all reason and intellect.
It is manifest, therefore, that those Natures which are around
the Godhead have participated of It in manifold ways. On this
account the holy ranks of the Celestial Beings are present with and
participate in the Divine Principle in a degree far surpassing all
those things which merely exist, and irrational living creatures,
and rational human beings. For moulding themselves intelligibly to
the imitation of God, and looking in a supermundane way to the
Likeness of the Supreme Deity, and longing to form the intellectual
appearance of It, they naturally have more abundant communion with
Him, and with unremitting activity they tend eternally up the steep,
as far as is permitted, through the ardour of their unwearying
divine love, and they receive the Primal Radiance in a pure and
immaterial manner, adapting themselves to this in a life wholly
intellectual.
Such, therefore, are they who participate first, and in an
all-various manner, in Deity, and reveal first, and in many ways,
the Divine Mysteries. Wherefore they, above all, are pre-eminently
worthy of the name Angel because they first receive the Divine
Light, and through them are transmitted to us the revelations which
are above us.
It is thus that the Law (as it is written in the Scriptures) was
given to us by Angels and, both before and after the days of the
Law, Angels guided our illustrious forefathers to God, either by
declaring to them what they should do and leading them from error
and an evil life to the straight path of truth, or by making known
to them the Divine Law, or in the manner of interpreters, by showing
to them holy Hierarchies, or secret visions of supermundane
Mysteries, or certain divine prophecies.
Now, if anyone should say that God has shown Himself without
intermediary to certain holy men, let him know beyond doubt, |
Another image of Archangels
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from the most holy Scriptures,
that no man has ever seen, nor shall see, the hidden Being of God;
but God has shown Himself, according to revelations which are
fitting to God, to His faithful servants in holy visions adapted to
the nature of the seer.
The divine theology, in the fullness of its wisdom, very rightly
applies the name theophany to that beholding of God which shows the
Divine Likeness, figured in Itself as a likeness in form of That
which is formless, through the uplifting of those who contemplate to
the Divine; inasmuch as a Divine Light is shed upon the seers
through it, and they are initiated into some participation of divine
things.
By such divine visions our venerable forefathers were instructed
through the mediation of the Celestial Powers. Is it not told in the
holy Scriptures that the sacred Law was given to Moses by God
Himself in order to teach us that in it is mirrored the divine and
holy Law? Furthermore, theology wisely teaches that it was
communicated to us by Angels, as though the authority of the Divine
Law decreed that the second should be guided to the Divine Majesty
by the first. For not solely in the case of higher and lower
natures, but also for co-ordinate natures, this Law has been
established by its superessential original Author: that within each
Hierarchy there are first, middle and last ranks and powers, and
that the higher are initiators and guides of the lower to the divine
approach and illumination and union.(3)
I see that the Angels, too, were first initiated into the divine
Mystery, of Jesus in His love for man, and through them the gift of
that knowledge was bestowed upon us: for the divine Gabriel
announced to Zachariah the high-priest that the son who should to
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would be a prophet of that Jesus
who would manifest the union of the human and divine natures through
the ordinance of the Good Law for the salvation of the world; and he
revealed to Mary how of her should be born the Divine Mystery of the
ineffable Incarnation of God.
Another Angel taught Joseph that the divine promise made to his
forefather David should be perfectly fulfilled. Another brought to
the shepherds the glad tidings, as to those purified by quiet
withdrawal from the many, and with him a multitude of the heavenly
host gave forth to all the dwellers upon earth our often-sung hymn
of adoring praise.
Let us now mount upward to that most sublime of all Lights
celebrated in the Scriptures: for I perceive that Jesus Himself who
is the superessential Head of the supercelestial Beings above
Nature, when taking our nature while still keeping His own immutable
Divinity, did not turn away from the human order which He arranged
and chose, but rather submitted Himself obediently to the commands
given by God the Father through Angels, by whose ministrations the
Father's decree touching the flight of His Son into Egypt and the
return from Egypt into Judaea. was announced to Joseph. Moreover,
through Angels we see Him subjecting Himself to the Father's will;
for I will not recall to one who knows our sacred tradition the
Angel who fortified Jesus, or even that Jesus Himself, because He
came for the good work of our salvation to fulfil the law in its
spiritual application, was called Angel of Good Counsel. For He
Himself says, in the manner of a herald, that whatsoever He heard
from the Father He announced unto us.
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CHAPTER V
Why all the Celestial Beings in common are called
Angels.
This, so far as we understand it, is the reason for the name
Angel in the Scriptures. Now I think we should investigate the
reason why theologians give the general name Angels to all the
Celestial Beings, but when explaining the characteristics of the
supermundane Orders they specifically give the name Angel to those
who complete and conclude the Divine Celestial Hierarchies. Above
these they place the choirs of Archangels, Principalities, Powers,
Virtues, and those other beings who are acknowledged by the
traditional scriptural teachings to be of higher rank.
Now we maintain that in these Hierarchies the higher Orders
possess the illuminations and powers of the lower ranks, but the
lower do not participate equally with those above them. Hence the
theologians call the higher of these spiritual Orders Angels because
they, too, show forth the Divine Radiance; but we can find no reason
for calling the lowest choirs of the Celestial Intelligences
Principalities or Thrones or Seraphim, for they do not manifest in
the same degree that supremely excellent power; but just as they
guide our inspired hierarchs to the Divine Brightness known to them,
so do those most holy Powers which are above them lead to the Divine
Majesty those ranks which complete the Angelic Hierarchies.(4)
And this also may be added, that all can rightly be called Angels
in respect of their participation in the Divine Likeness and
Illumination both in the higher and lower ranks.
But now let us proceed further into detail, and with singleness
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mind examine the particular
sacred characteristics of each of the Celestial Orders which are set
forth for us in the Scriptures.
CHAPTER VI
Which is the first Order of the Celestial Beings,which the
middle, and which the last?
I hold that none but the Divine Creator by whom they were
ordained is able to know fully the number and the nature of the
supermundane Beings and the regulation of their sacred Hierarchies;
and furthermore, that they know their own powers and illuminations
and their own holy supermundane ordination. For we could not have
known the mystery of these supercelestial Intelligences and all the
holiness of their perfection had it not been taught to us by God
through His Ministers who truly know their own natures.
Therefore we will say nothing as from ourselves, but being
instructed will set forth, according to our ability, those angelic
visions which the venerable theologians have beheld.
Theology has given to the Celestial Beings nine interpretative
names, and among these our divine initiator distinguishes three
threefold Orders.(5) In the first rank of all he places those who,
as we are told, dwell eternally in the constant presence of God, and
cleave to Him, and above all others are immediately united to Him.
And he says that the teachings of the holy Word testify that the
most holy Thrones and many-eyed and many-winged ones, named in the
Hebrew tongue Cherubim and Seraphim, are established |
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immediately about God and
nearest to Him above all others. Our venerable hierarch describes
this threefold Order as a co-equal unity, and truly the most exalted
of the Hierarchies, the most fully Godlike, and the most closely and
immediately united to the First Light of the Godhead.
The second, he says, contains the Powers, Virtues and Dominions,
and the last and lowest choirs of the Celestial Intelligences are
called Angels, Archangels and Principalities.
CHAPTER VII
Of the Seraphim, Cherubim and Thrones, and their first
Hierarchy.
In accepting this order of the holy Hierarchies we affirm that
the names of each of the Celestial Choirs expresses its own Godlike
characteristic. We are told by Hebrew scholars that the holy name
Seraphim means 'those who kindle or make hot', and Cherubim denotes
abundance of knowledge or an outflowing of wisdom.* Reasonably,
therefore, is this first Celestial Hierarchy administered by the
most transcendent Natures, since it occupies a more exalted place
than all the others, being imrnediately present with God; and
because of its nearness, to it are brought the first revelations and
perfections of God before the rest. Therefore they are named 'The
Glowing Ones', 'Streams of Wisdom', 'Thrones', in illustration of
their Divine Nature.
The name Seraphim clearly indicates their ceaseless and eternal
revolution about Divine Principles, their heat and keenness,
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exuberance of their intense,
perpetual, tireless activity, and their elevative and energetic
assimilation of those below, kindling them and firing them to their
own heat, and wholly purifying them by a burning and all- consuming
flame; and by the unhidden, unquenchable, changeless, radiant and
enlightening power, dispelling and destroying the shadows of
darkness.
The name Cherubim denotes their power of knowing and beholding
God, their receptivity to the highest Gift of Light, their
contemplation of the Beauty of the Godhead in Its First
Manifestation, and that they are filled by participation in Divine
Wisdom, and bounteously outpour to those below them from their own
fount of wisdom.
The name of the most glorious and exalted Thrones denotes that
which is exempt from and untainted by any base and earthly thing,
and the supermundane ascent up the steep. For these have no part in
that which is lowest, but dwell in fullest power, immovably and
perfectly established in the Most High, and receive the Divine
Immanence above all passion and matter, and manifest God, being
attentively open to divine participations.
This, then, is the meaning of their names, so far as we
understand it: but now we must set forth our conception of the
nature of this Hierarchy, for the object of every Hierarchy, as I
think we have already sufficiently shown, is a steadfast devotion to
the divine assimilation in the Likeness of God; and the whole work
of a Hierarchy is in the participation and the imparting of a most
holy Purification, Divine Light and perfecting Knowledge.
And now I pray that I may speak worthily of those most exalted
Intelligences, and as their Hierarchy is revealed in the
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It is clear that the Hierarchy
is similar in its nature and has close affinity with those First
Beings who are established after the Godhead, which is the Source of
their Being, as though within Its Portals, transcending all -
created powers, both visible and invisible. Therefore we must
recognize that they are pure, not as having been cleansed from
stains and defilements, nor as not admitting material images, but as
far higher than all baseness, and surpassing all that is holy. As
befits the highest purity, they are established above the most
Godlike Powers and eternally keep their own self-motive and
self-same order through the Eternal Love of God, never weakening in
power, abiding most purely in their own Godlike identity, ever
unshaken and unchanging. Again, they are contemplative, not as
beholding intellectual or sensible symbols, nor as being uplifted to
the Divine by the all-various contemplations set forth in the
Scriptures, but as filled with Light higher than all immaterial
knowledge, and rapt, as is meet, in the contemplation of that Beauty
which is the superessential triune Origin and Creator of all beauty.
In like manner they are thought worthy of fellowship with Jesus, not
through sacred images which shadow forth the Divine Likeness, but as
truly being close to Him in that first participation of the
knowledge of His Deifying Illuminations. Moreover, the imitation of
God is granted to them in a preeminent degree, and as far as their
nature permits they share the divine and human virtues in primary
power.
In the same manner they are perfect, not as though enlightened by
an analytical knowledge of holy variety, but because they are wholly
perfected through the highest and most perfect deification,
possessing the highest knowledge that Angels can have of the works
of God; being Hierarchs not through other holy beings, but from God
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their pre-eminent power and
rank, they are both established immovably beside the All-Holy, and
are borne up, as far as is allowable, to the contemplation of His
Intelligible and Spiritual Beauty. Being placed nearest to God, they
are instructed in the true understanding of the divine works, and
receive their hierarchical order in the highest degree from Deity
Itself, the First Principle of Perfection.
The theologians therefore clearly show that the lower ranks of
the Celestial Beings receive the understanding of the divine works
from those above them in a fitting manner, and that the highest are
correspondingly enlightened in the Divine Mysteries by the Most High
God Himself. (6) For some of them are shown to us as enlightened in
holy matters by those above them, and we learn that He who in human
form ascended to heaven is Lord of the Celestial Powers and King of
Glory. And Angels are represented as questioning Him and desiring
knowledge of His divine redemptive work for us, and Jesus Himself is
depicted as teaching them and revealing directly to them His great
goodness towards mankind. 'For I, He says, 'speak righteousness and
the judgment of salvation.' Moreover, I am astonished that even the
first rank of Celestial Beings, so far surpassing all the others,
should reverently desire to receive the divine enlightenment in an
intermediate manner. For they do not ask directly, 'Wherefore are
Thy garments red?' but first eagerly question one another, showing
that they seek and long for the knowledge of His divine words,
without expectation of the enlightenment divinely granted them.
The first Hierarchy of the Celestial Intelligences, therefore, is
purified and enlightened; being ordained by that First Perfecting
Cause, uplifted directly to Himself, and filled, analogously, with
the most holy purification of the boundless Light of the
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Perfection, untouched by any
inferiority, full of Primal Light, and perfected by its union with
the first-given Understanding and Knowledge.
But to sum up, I may say, not unreasonably, that the
participation in Divine Knowledge is a purification, an illumination
and a perfection. For it purifies from ignorance by the knowledge of
the perfect Mysteries granted in due measure; it illuminates through
the Divine Knowledge Itself by which it purifies the mind which
formerly did not behold that which is now shown to it by the higher
illumination; and it perfects by the self-same light through the
abiding knowledge of the most luminous initiations.
This, so far as I know, is the first Order of Celestial Beings
which are established about God, immediately encircling Him: and in
perpetual purity they encompass His eternal Knowledge in that most
high and eternal angelic dance, rapt in the bliss of manifold
blessed contemplations, and irradiated with pure and primal
splendours.
The are filled with divine food which is manifold, through the
first-given outpouring, yet one through the unvaried and unific
oneness of the divine banquet; and they are deemed worthy of
communion and co-operation with God by reason of their assimilation
to Him, as far as is possible for them, in the excellence of their
natures and energies. For they know pre-eminently many divine
matters, and they participate as far as they may in Divine
Understanding and Knowledge.
Wherefore theology has given those on earth its hymns orpraise in
which is divinely shown forth the great excellence of its sublime
illumination. For some of that choir (to use material terms) cry
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as with a voice like the sound
of many waters, 'Blessed is the Glory of the Lord from His Place';
others cry aloud that most renowned and sacred hymn of highest
praise to God, 'Holy, holy, holy, Lord God of Sabaoth, the whole
earth is full of Thy Glory !'
Now we have already expounded to the best of our ability in the
treatise on Divine Hymns these most sublime hymns of the
supercelestial Intelligences, and have sufficiently dealt with them
there. For the present purpose it is enough to o recall that this
first Order, having been duly enlightened by the Divine Goodness in
the knowledge of theology, gave to those below it, as befits angelic
goodness, this teaching (to state it briefly-) that it is meet that
the most august Deity, above praise, and all-praised, worthy of the
highest praise, should be known and proclaimed, as far as is
attainable, by the God-filled Intelligences (for, as the Scriptures
say, being in the Likeness of God, the\are divine habitations of the
Divine Stillness); and again, the teaching that He is a monad and
tri-subsistent unity, providentially pervading all things through
His Goodness, from the supercelestial Natures down to the lowest
things of the earth; for He is the super-original Principle and
Cause of every essence, and holds the whole universe
superessentially in His irresistible embrace.
CHAPTER VIII
Of the Dominions, Virtues and Powers, and their middle
Hierarchy.
Now we must pass on to the middle Order of the Celestial
Intelligences, contemplating with supermundane sight, as far as
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may, the Dominions and the truly
majestic splendour of the Divine Virtues and Powers. For the names
of these supernal Beings denote the divine characteristics of their
likeness to God.
The name given to the holy Dominions signifies, I think, a
certain unbounded elevation to that which is above, freedom from all
that is of the earth, and from all inward inclination to the bondage
of discord, a liberal superiority to harsh tyranny, an exemptness
from degrading servility and from all that is low: for they are
untouched by any inconsistency. They are true Lords, perpetually
aspiring to true lordship, and to the Source of lordship, and they
providentially fashion themselves and those below them, as far as
possible, into the likeness of true lordship. They do not turn
towards vain shadows, but wholly give themselves to that true
Authority, forever one with the Godlike Source of lordship.
The name of the holy Virtues signifies a certain powerful and
unshakable virility welling forth into all their Godlike energies;
not being weak and feeble for any reception of the divine
Illuminations granted to it; mounting upwards in fullness of power
to an assimilation with God; never falling away from the Divine Life
through its own weakness, but ascending unwaveringly to the
superessential Virtue which is the Source of virtue: fashioning
itself, as far as it may, in virtue; perfectly turned towards the
Source of virtue, and flowing forth providentially to those below
it, abundantly filling them with virtue.
The name of the holy Powers, co-equal with the Divine Dominions
and Virtues, signifies an orderly and unconfined order in the divine
receptions, and the regulation of intellectual and supermundane
power which never debases its authority by tyrannical force, but is
irresistibly urged onward in due order to the Divine. It
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leads those below it, as far as
possible, to the Supreme Power which is the Source of Power, which
it manifests after the manner of Angels in the wellordered ranks of
its own authoritative power.
This middle rank of the Celestial Intelligences, having these
Godlike characteristics, is purified, illuminated and perfected in
the manner already described, by the divine Illuminations bestowed
upon it in a secondary manner through the first hierarchical Order,
and shown forth in a secondary manifestation by the middle
choir.
The knowledge which is said to be imparted by one Angel to
another may be interpreted as a symbol of that perfecting which is
effected from afar and made obscure because of its passage to the
second rank. For, as those say who are wise in the sacred Mysteries,
the direct revelations of the Divine Light impart a greater
perfection than those bestowed through an intermediary; and in the
same way I consider that the Order of Angels which is established
nearest to the Godhead participates directly in a more resplendent
light than is imparted to those who are perfected through
others.
For this reason the First Intelligences are called in our
priestly tradition perfective, illuminative and purificatory powers
in regard to the lower Orders which are uplifted by them to the
superessential Principle of all, and as far as is right for them are
made partakers of the mystical purifications, illuminations and
perfections. For this universal ordinance is divinely established,
that the Divine Light is imparted to secondary natures through
primary natures.
You will find this variously set forth by theologians, for when
the Divine and Fatherly Love for man reproved the Israelites and
chastened them for their salvation by delivering them for
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correction into the hands of
cruel and barbaric nations, and with providential guidance led them
back by many paths to a better condition, and mercifully recalled
them from captivity to freedom and their former happy state, one of
the theologians, named Zachariah, sees one of those Angels which, as
I believe are first and nearest to God (for the name Angel, as I
have said, is common to all), receiving from God Himself the words
of comfort, as they are called, and another Angel of lower rank
going to meet the first as if to receive and partake of the light,
and then receiving from him, as from a hierarch, the divine purpose,
being directed to reveal to the theologian that Jerusalem should be
inhabited by a great and fruitful nation.
Another theologian, Ezekiel, says that the most sacred edict came
forth from the supremely glorious Godhead Itself, exalted above the
Cherubim. For after the Father, as has been said, had in His mercy
led the Children of Israel through disciplines to a better condition
He decreed in His divine justice that the guilty should be separated
from the innocent. This is first revealed to one below the Cherubim,
who was girt about the loins with a sapphire, and was robed in a
garment reaching to the feet, the symbol of an hierarch. But the
Divine Law ordained that the other Angels armed with battle-axes
should be instructed by the former respecting the divine judgment in
this matter. For He directed the one to go through the midst of
Jerusalem and to set a mark upon the foreheads of the innocent; but
to the other Angels He said, 'Go into the city, following him, and
strike, and turn not aside your eyes; but draw not near unto those
upon whom is the mark'.
What could be said concerning the Angel who said to Daniel, 'The
Word has gone forth'? or concerning that highest one who took the
fire from the midst of the Cherubim? Or what could establish
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clearly the distinction between
the angelic ranks than this, that the Cherub cast the fire into the
hands of him who was clothed with the sacred vestment? Or that He
who called the most divine Gabriel to Himself said, 'Make this man
understand the vision'? And many other similar things are related by
the venerable theologians regarding the Divine Order of the
Celestial Hierarchies.
By moulding itself after their likeness our own hierarchy will,
as far as possible, be assimilated to it and will, in very deed,
show forth, as in images, the angelic beauty; receiving its form
from them, and being uplifted by them to the superessential Source
of every Hierarchy.
CHAPTER IX
Of the Principalities, Archangels and Angels, and of their
last Hierarchy,.
There remains for us the reverent contemplation of that sacred
Order which completes the Angelic Hierarchies, and is composed of
the Divine Principalities, Archangels and Angels. And first, I
think, I ought to explain to the best of my ability the meanings of
their holy names.
The name of the Celestial Principalities signifies their Godlike
princeliness and authoritativeness in an Order which is holy and
most fitting to the princely Powers, and that they are wholly turned
towards the Prince of Princes, and lead others in princely fashion,
and that they are formed, as far as possible, in the likeness of the
Source of Principality, and reveal Its superessential order by
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An Image of an Angel by Perrugino
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good Order of the princely
Powers.
The choir of the holy Archangels is placed in the same threefold
Order as the Celestial Principalities; for, as has been said, there
is one Hierarchy and Order which includes these and the Angels. But
since each Hierarchy has first, middle and last ranks, the holy
Order of Archangels, through its middle position, participates in
the two extremes, being joined with the most .holy Principalities
and with the holy Angels.
It is joined with the Princedoms because it is turned in a
princely way to the superessential Principality and, as far as it
can attain, moulds itself in His likeness, and it is seen to be the
cause of the union of the Angels with its own orderly and invisible
leadership. It is joined with the Angels because it belongs to the
interpreting Order, receiving in its turn the illuminations from the
First Powers, and beneficently announcing these revelations to the
Angels; and by means of the Angels it shows them forth to us in the
measure of the mystical receptivity of each one who is inspired by
the divine Illumination. For the Angels, as we have said, fill up
and complete the lowest choir of all the Hierarchies of the
Celestial Intelligences since they are the last of the Celestial
Beings possessing the angelic nature. And they, indeed, are more
properly named Angels by us than are those of a higher rank because
their choir is more directly in contact With manifested and mundane
things.
The highest Order, as we have said, being in the foremost place
near the Hidden One, must be regarded as hierarchically ordering in
a bidden manner the second Order; and the second Order of Dominions,
Virtues and Powers, leads the Principalities, Archangels and Angels
more manifestly, indeed, than the first Hierarchy, but in a more
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revealing Order of the
Principalities, Archangels and Angels presides one through the other
over the human hierarchies so that their elevation and turning to
God and their communion and union with Him may be in order; and
moreover, that the procession from God, beneficently granted to all
the Hierarchies, and visiting them all in common, may be with the
most holy order.
Accordingly the Word of God has given our hierarchy into the care
of Angels, for Michael is called Lord of the people of Judah, and
other Angels are assigned to other peoples. For the Most High
established the boundaries of the nations according to the number of
the Angels of God.
If someone should ask why the Hebrews alone were guided to the
divine Illuminations, we should answer that the turning away of the
nations to false gods ought not to be attributed to the direct
guidance of Angels, but to their own refusal of the true path which
leads to God, and the falling away through selflove and perversity,
and similarly, the worship of things which they regarded as
divine.
Even the Hebrews are said to have acted thus, for he says, 'Thou
hast cast away the knowledge of God and hast gone after thine own
heart'. For our life is not ruled by necessity, nor are the divine
irradiations of Providential Light obscured because of the freewill
of those under Its care; but it is the dissimilarity of the mental
eyes which causes the Light streaming forth resplendently from the
Goodness of the Father to be either totally unshared and unaccepted
through their resistance to It, or causes an unequal participation,
small or great, dark or bright, of that Fontal Ray which
nevertheless is one and unmixed, eternally changeless, and for ever
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For even if certain Gods not
alien to them presided over the other nations (from which we
ourselves have come forth into that illimitable and abundant sea of
Divine Light which is outspread freely for all to share), yet there
is one Ruler of all, and to Him the Angels who minister to each
nation lead their followers.
Let us consider Melchisadek, the hierarch most beloved of God -
not of vain gods, but a priest of the truly highest of Gods - for
those wise in the things of God did not simply call Melchisadek the
friend of God, but also priest, in order to show clearly to the wise
that not only was he himself turned to Him who is truly God, but
also, as hierarch, was the leader of others in the ascent to the
true and only Godhead.
Let us also remind you in connection with your knowledge of
hierarchy that Pharaoh was shown through visions by the Angel who
presided over the Egyptians, and the Prince of Babylon was shown by
his own Angel, the watchful and overruling Power of Providence. And
for those nations the servants of the true God were appointed as
leaders, the interpretations of angelic visions having been revealed
from God through Angels to holy men near to the Angels, like Daniel
and Joseph.
For there is one Sovereign and Providence of all, and we must
never suppose that God was leader of the Jews by chance, nor that
certain Angels, either independently, or with equal rank, or in
opposition to one another, ruled over the other nations; but this
teaching must be received according to the following holy intention,
not as meaning that God had shared the sovereignty of mankind with
other Gods, or with Angels, and had been chosen by chance as ruler
and leader of Israel, but as showing that although one all-powerful
Providence of the Most High consigned the whole of mankind to the
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own Angels for their
preservation, yet the Israelites, almost alone of them all, turned
to the knowledge and light of the true God.
Therefore the Word of God, when relating how Israel devoted
himself to the worship of the true God, says, 'He became the Lord's
portion'. Moreover it shows that he too, equally with other nations,
was given into the charge of one of the holy Angels, in order that
he might know through him the one Principle of all things. For it
says that Michael was the leader of the Jews, clearly showing that
there is one Providence established superessentially above all the
invisible and visible powers, and that all the Angels who preside
over the different nations lift up to that Providence, as to their
own Principle, as far as is in their power, those who willingly
follow them.
CHAPTER X
Recapitulation and summary of the Angelic Hierarchies.
We have agreed that the most venerable Hierarchy of the
Intelligences, which is close to God, is consecrated by His first
and highest Ray, and uplifting itself directly to It, is purified,
illuminated and perfected by the Light of the Godhead which is both
more hidden and more revealed. It is more hidden because It is more
intelligible, more simplifying, and more unitive, It is more
revealed because It is the First Gift and the First Light, and more
universal and more infused with the Godhead, as though transparent.
And by this again the second in its own degree, and by the second
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and by the third our hierarchy,
according to the same law of the regular principle of order, in
divine harmony and proportion, are hierarchically, led up to the
super-primal Source and End of all good orders, according to that
divinely established law.
Each Order is the interpreter and herald of those above it, the
most venerable being the interpreter of God who inspires them, and
the others in turn of those inspired by God. For that superessential
harmony of all things has provided most completely for the holy
regulation and the sure guidance of rational and intellectual beings
by the establishment of the beautiful choirs of each Hierarchy; and
we see that every Hierarchy possesses first, middle and last
powers.
But to speak rightly, He also divided each rank in the same
divine harmonies, and on this account the Scriptures say that the
most divine Seraphim cry one to another, by which, as I think, it is
clear that the first impart to the second their knowledge of divine
things.
This may fittingly be added, that each Celestial and human
intelligence contains in itself its own first, middle and last
powers, which are manifested in a way analogous to the aforesaid
ordination belonging to each of the Hierarchical illuminations; and
accordingly each intelligence, as far as is right and attainable to
it, participates in the most spotless purity, the most abundant
light, and the most complete perfection. For nothing is self-perfect
nor absolutely unindigent of perfection, save only That which is
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CHAPTER XI
Why all the Celestial Hierarchies in common are called
Celestial Powers.
Now that these things have been defined, the reason for applying
the general name, Celestial Powers, to all the Angelic beings
demands our consideration. For we cannot say of these, as we can of
the Angels, that the Order of the holy Powers is the last of all;
moreover, the higher Orders of beings, indeed, have part in the
illuminations of the lowest, but the last by no means possess those
of the first. And for this reason all the Divine Intelligences are
called Celestial Powers, but never Seraphim or Thrones or Dominions;
since the lowest do not share in the whole characteristics of the
highest. For the Angels, and the Archangels above them, and the
Principalities, and the ranks which are placed by theology after the
Powers, are frequent1y called by us Celestial Powers, in common with
all the other holy beings.
But we deny that in using the general name, Celestial Powers, for
all we cause any confusion with regard to the characteristics of
each Order. For all the Divine Celestial Intelligences are divided,
according to the supermundane account of them, into three groups in
respect of their essence, power and activity; and when we name all
or some of them, loosely, Celestial Beings or Celestial Powers, we
are referring to them indirectly in terms of that essence or power
which each possesses.
But we must not assign the highest characteristics of the holy
Powers (which we have already well distinguished) to all the natures
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clear and harmonious Order of
Angels: for, as we have frequently rightly shown, the highest Orders
possess in fullest measure the holy characteristics of the lower,
but the lowest do not possess the pre-eminent unitive principles of
those more venerable than themselves, because the First Radiance is
imparted to them through the first Orders according to their
capacity.
CHAPTER XII
Why the Hierarchs among men are called Angels.
Those who earnestly study the holy Scriptures sometimes ask, 'If
the lowest ranks do not possess to the full the powers of those
above them, why is our Hierarch called in the holy Word the Angel of
the Omnipotent Lord?'
This, however, does not contradict what has been already defined.
For we say that the lowest choirs do not possess the integral and
pre-eminent power of the higher Orders, since they receive it
partially, in the measure of their capacity, in accordance with the
one harmonious and binding fellowship of all things.
For example, the choir of the holy Cherubim participates in
higher wisdom and knowledge, whilst the Orders below them are
themselves also partakers of wisdom and knowledge, but more
partially, and in a lower degree proportioned to their capacity. For
the universal participation in wisdom and knowledge is shared by all
the Divine Intelligences, but the degree of participation, whether
immediate and first, or second and inferior, is not common, but is
determined for each by its own rank. This also may be rightly
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of all the Divine Intelligences,
that even as the first possess in the highest degree the holy
characteristics of the Orders below them, so the lowest possess the
powers of the higher, not in equal measure, but in a subordinate
degree.
Therefore I do not think it unreasonable that the Scriptures
should call our hierarchs Angels, since they participate according
to their own power in the interpretative characteristic of the
Angels, and uplift themselves, as far as is possible to man, into an
assimilation to the Angels as revealers of truth.
You will find, moreover, that the Word of God not only calls
these Celestial Beings above us Gods, but also gives this name to
saintly men amongst us, and to those men who, in the highest degree,
are lovers of God; although the First and Unmanifest God
superessentially transcends all things, being enthroned above all,
and therefore none of the beings or things which are can truly be
said to be wholly like Him, save in so far as those intellectual and
rational beings who are wholly turned towards union with Him, as far
as is in their power, and who, uplifting themselves perpetually, as
far as possible, to the Divine Radiance, in the imitation of God (if
it be lawful so to speak) with all their powers, are thought worthy
of the same divine name.
CHAPTER XIII
The reason why the prophet Isaiah is said to have been
purified by the Seraphim.
Let us now deal to the best of our ability with the question why
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Seraph is said to have been sent
to one of the prophets. For someone may feel doubt or uncertainty as
to why one of the beings of the highest rank is mentioned as
cleansing the prophet, instead of one of the lower ranks of Angels.
Some, indeed, say that according to the description already given
of the inter-relation of all the Intelligences, the passage does not
refer to one of the first of the Intelligences nearest to God, as
having come to purify the hierarch, but that one of those Angels who
are our guardians was called by the same name as the Seraphim
because of his sacred function of purifying the prophet, for the
reason that the remission of sins and the regeneration of him who
was purified to obedience to God was accomplished through fire. And
they say also that the passage simply says one of the Seraphim, not
of those established around God, but of the purifying powers which
preside over us.
But another suggested to me a solution of the problem by no means
unlikely, for he said that the great Angel, whoever he may have
been, who fashioned this vision for the purpose of instructing the
prophet in divine matters, referred his own office of purification
first to God, and after God to that first Hierarchy. And is not this
statement true? For he who said this said that the Divine First
Power goes forth visiting all things, and irresistibly penetrates
all things, and yet is invisible to all, not only as
superessentially transcending all things, but also because It
transmits Its Providential Energies in a hidden way through all
things. Moreover, It is revealed to all Intellectual Natures in due
proportion, and bestows the radiance of Its Light upon the most
exalted beings through whom, as leaders, It is imparted to the lower
choirs in order according to their power of divine contemplation; or
to speak in more simple terms, by way of illustration (for although
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who transcends all, yet they are
more easily seen by us), the light of the sun passes readily through
the first matter, for this is more transparent, and by means of this
it displays more brightly its own brilliance; but when it falls upon
some denser material it is shed forth again less brightly because
the material which is illuminated is not adapted for the
transmission of light, and after this it is little by little
diminished until it hardly passes through at all. Similarly, the
heat of fire imparts itself more readily to that which is more
adapted to receive it, being yielding and conductive to its
likeness; but upon substances of opposite nature which are resistant
to it, either no effect at all or only a slight trace of the action
of the fire appears; and what is more, when fire is applied to
materials of opposite nature through the use of other substances
receptive to it the fire first heats the material which is easily
made hot, and through it, heats proportionately the water or other
substance which does not so easily become hot.
Thus, according to the same law of the material order, the Fount
of all order, visible and invisible, supernaturally shows forth the
glory of Its own radiance in all-blessed outpourings of first
manifestation to the highest beings, and through them those below
them participate in the Divine Ray. For since these have the highest
knowledge of God, and desire pre-eminently the Divine Goodness, they
are thought worthy to become first workers, as far as can be
attained, of the imitation of the Divine Power and Energy, and
beneficently uplift those below them, as far as is in their power,
to the same imitation by shedding abundantly upon them the splendour
which has come upon themselves; while these, in turn, impart their
light to lower choirs. And thus, throughout the whole Hierarchy, the
higher impart that which they receive to the lower, and through the
Divine Providence all are granted participation in the Divine Light
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There is, therefore, one Source
of Light for everything which is illuminated, namely, God, who by
His Nature, truly and rightly, is the Essence of Light, and Cause of
being and of vision. But it is ordained that in imitation of God
each of the higher ranks of beings is the source in turn for the one
which follows it; since the Divine Rays are passed through it to the
other. Therefore the beings of all the Angelic ranks naturally
consider the highest Order of the Celestial Intelligences as the
source, after God, of all holy knowledge and imitation of God,
because through them the Light of the Supreme God is imparted to all
and to us. On this account they refer all holy works, in imitation
of God, to God as the Ultimate Cause, but to the first Divine
Intelligences as the first regulators and transmitters of Divine
Energies.
Therefore the first Order of the holy Angels possesses above all
others the characteristic of fire, and the abundant participation of
Divine Wisdom, and the possession of the highest knowledge of the
Divine Illuminations, and the characteristic of Thrones which
symbolizes openness to the reception of God. The lower Orders of the
Celestial Beings participate also in these fiery, wise and
God-receptive Powers, but in a lower degree, and as looking to those
above them who, being thought worthy of the primary imitation of
God, uplift them, as far as possible, into the likeness of God.
These holy characteristics in which the secondary natures are
granted participation through the first, they ascribe to those very
Intelligences, after God, as Hierarchs.
He who gave this explanation used to say that the vision was
shown to the prophet by one of those holy and blessed Angels who
preside over us, by whose enlightening guidance he was raised
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that intellectual contemplation
in which he beheld the most exalted Beings (to speak in symbols)
established under God, with God and around God; and their
super-princely Leader, ineffably uplifted above them all,
established in the midst of the supremely exalted Powers.
The prophet, therefore, learned from these visions that,
according to every superessential excellence, the divine One
subsists in incomparable pre-eminence, excelling all visible and
invisible powers, above and exempt from all; and that He bears no
likeness even to those first-subsisting Beings; and moreover that He
is the Principle and Cause of all being, and the Immutable
Foundation of the abiding stability of things that are, from which
the most exalted Powers have both their being and their well-being.
Then he was instructed that the Divine Powers of the holy
Scriptures, whose sacred name means 'The Fiery Ones', and of which
we shall soon speak, as far as we can, led the upliftment of the
fiery power towards the Divine Likeness.
When the holy prophet saw in the sacred vision of the sixfold
wings the most high and absolute upliftment to the Divine in first,
middle and last Intelligences, and beheld their many feet and many
faces, and perceived that their eyes and their feet were covered by
their wings, and that the middle wings were in ceaseless movement,
he was guided to the intelligible knowledge of that which was seen
through the revelation to him of the farreaching and far-seeing
power of the most exalted Intelligences, and of their holy awe which
they have in a supermundane manner in the bold and persistent and
unending search into higher and deeper Mysteries, and the perfect
harmony of their ceaseless activity in imitation of God, and their
perpetual upward soaring to the heights. |
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Moreover, he also learned that
divine and most glorious song of praise; for the Angel who fashioned
the vision gave, as far as possible, his own holy knowledge to the
prophet. He also taught him that every participation in the Divine
Light and Purity, as far as this may be attained, is a purification,
even to the most pure. Having its source in the Most High God, it
proceeds from the most exalted Causes in a superessential and hidden
manner, traversing the whole of the Divine Intelligences, and yet it
shows itself more clearly, and imparts itself more fully to the most
exalted Powers around God.
But as to the secondary or last intellectual powers, or our own
powers, in proportion as each is further from the Divine Likeness,
so the Divine Ray enfolds Its most brilliant light within Its own
ineffable and hidden Unity. Moreover, It illuminates the second
Orders severally through the first, and in short, It comes forth
originally into manifestation from the Unmanifest through the first
Powers.
The prophet was taught by the Angel who was leading him to light
that the divine purification, and all the other divine activities
shining forth through the First Beings, are imparted to all the
others in the measure of the fitness of each for the divine
participations.
Wherefore he reasonably assigned to the Seraphim, after God, the
characteristic of imparting purification by fire. And there is
nothing unreasonable in the representation of the Seraph as
purifying the prophet; for just as God Himself, the cause of every
purification, purifies all, or rather (to use a more familar
illustration), just as our hierarch, when purifying or enlightening
through his priests or ministers, may himself be said to purify and
illuminate, because |
Cherubs, by Pinturicchio
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those orders which he has
consecrated refer their sacred activities to him, so also the Angel
who purifies the prophet refers his own purifying power and
knowledge to God as its origin, but to the Seraph as the first-
working Hierarch-as though saying with angelic reverence when
instructing him who was being purified: 'There is an exempt Source
and Essence and Creator and Cause of the purification effected in
you by me, He who brings into being the First Beings, and holds them
established round Himself, and preserves their changeless stability,
and guides them towards the first participations in His own
Providential Energies.' (For this, so he said who taught me, shows
the mission of the Seraph.) 'But the Hierarch and Leader, after God,
the first Order of the first Beings, by whom I was taught to perform
the divine purifications, is that which purifies thee through me;
and through it the Cause and Creator of all purification brought
forth His Providential Energies to us from the hidden depths.'
Thus he taught me, and I in turn impart it to thee. It is for thy
intellectual and discriminating skill either to accept one of the
two reasons given as a solution of the difficulty, and prefer that
to the other as probable and reasonable and perhaps true, or to find
from thyself something more akin to the real truth, or learn from
another (God indeed giving the word, and Angels directing it), and
then to reveal to us who love the Angels a clearer, and to me more
welcome view, if such should be possible. |
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CHAPTER XIV
What the traditional number of the Angels signifies.
This also is worthy, I think, of intellectual consideration, that
the scriptural tradition respecting the Angels gives their number as
thousands of thousands and ten thousand times ten thousand,
multiplying and repeating the very highest numbers we have, thus
clearly showing that the Orders of the Celestial Beings are
innumerable for us; so many are the blessed Hosts of the
Supermundane Intelligences, wholly surpassing the feeble and limited
range of our material numbers. And they are definitely known only by
their own supermundane and celestial Intellect and the knowledge
which is granted to them allbounteously by the All-knowing
Mother-Wisdom of the Most High God, which is superessentially at
once the substantiating Cause, the connecting Power, and the
universal Consummation of all principles and things.
CHAPTER XV
What is the meaning of the formal semblances of the Angelic
Powers? What of the fiery and the anthropomorphic? What is meant by
their yes, nostrils, ears, mouths, touch, eyelids eyebrows their
manhood, teeth, shoulders, arms, hands, heart, breasts, backs, feet
and wings? What are the nakedness and the vesture, the shining
raiment, the priestly insignia, the girdles? What are the rods,
spears, battle-axes and measuring-lines? What are the winds and
clouds? What is meant by their brass and electron? What are the
choirs and the clapping of bands? What are the colours of the
various jewels? |
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What is the form of the lion,
the ox, the eagle? What are the horses, and their various colours?
What are the rivers, the chariots, the wheels? What is the so-called
joy of the Angels?
Let us, if you are so disposed, now relax our mental vision from
the effort of the contemplation of the sublimity of the Angels, and
descend to the particularized, all-various expanse of the manifold
diversity of forms in angelic images; and then return analytically
from them, as from symbols, ascending again to the simplicity of the
Celestial Intelligences. But first let me point out clearly to you
that the explanations of the sacred likenesses represent the same
Orders of Celestial Beings sometimes as leading, and again being
led, and the last leading and the first being led, and the same
ones, as has been said, having first, middle and last powers. But
there is nothing unreasonable in the account, according to the
following method of unfoldment.
If, indeed, we said that some are first governed by those above
them, and afterwards govern those Orders, and that the highest,
whilst leading the lowest ranks, are at the same time being led by
those whom they are leading, the statement would be obviously absurd
and wholly confused. But if we say that these holy Orders both lead
and are led, but not the same ones, nor by the same ones, but that
each is led by those above itself, and in turn leads those below it,
we may reasonably say that the Scripture in its sacred symbolic
presentation sometimes rightly and truly assigns the same powers to
the first, middle and last ranks.
Wherefore the eager upward tending to those above them, and the
constancy of their revolution around them, being guardians of their
own powers, and their participation in the providential power
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proceeding forth to those below
them through their own inter-relations, will truly befit all the
Celestial Beings, although some pre-eminently and universally,
others in a partial and lower degree.
But we must begin to deal with the remaining part of our
discourse, and must ask, in first explanation of the forms, why the
Word of God prefers the sacred symbol of fire almost above all
others. For you will find that it is used not only under the figure
of fiery wheels, but also of living creatures of fire, and of men
flashing like lightning who heap live coals of fire about the
Heavenly Beings, and of irresistibly rushing rivers of flame. Also
it says that the Thrones are of fire, and it shows from their name
that the most exalted Seraphim themselves are burning with fire,
assigning to them the qualities and forces of fire; and throughout,
above and below, it gives the highest preference to the symbol of
fire.
Therefore I think that this image of fire signifies the perfect
conformity to God of the Celestial Intelligences For the holy
prophets frequently liken that which is superessential and formless
to fire which (if it may lawfully be said) possesses many
resemblances as in visible things to the Divine Reality. For the
sensible fire is in some manner in everything, and pervades all
things without mingling with them, and is exempt from all things
and, although wholly bright, yet lies essentially hidden and unknown
when not in contact with any substance on which it can exert its own
energy. It is irresistible and invisible, having absolute rule over
all things, bringing under its own power all things in which it
subsists. It has transforming power, and imparts itself in some
measure to everything near it. It revives all things by its
revivifying heat, and illuminates them all with its resplendent
brightness. It is insuperable and pure, possessing separative power,
but itself changeless, uplifting, penetrative, high, not held back
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servile baseness, ever-moving,
selfmoved, moving other things. It comprehends, but is
incomprehensible, unindigent, mysteriously increasing itself and
showing forth its majesty according to the nature of the substance
receiving it, powerful, mighty, invisibly present to all things.
When not thought of, it seems not to exist, but suddenly enkindles
its light in the way proper to its nature by friction, as though
seeking to do so, uncontrollably flying upwards without diminishing
its all-blessed self- giving.
Thus many properties of fire may be found which symbolize through
sensible images the Divine activities. Knowing this, those wise in
the things of God have portrayed the Celestial Beings under the
figure of fire, thus proclaiming their likeness to the Divine, and
their imitation of Him in the measure of their power.
But they also invest them with the likeness of men because of the
human powers of intellect and aspiration, the straight and erect
form, the inherent power of guiding and governing; and because man,
although least in sense- perception in comparison with the powers of
irrational creatures, yet rules over them all through the
pre-eminence of his intellect, the lordship of his rational
knowledge, and the intrinsic freedom of his unconquerable soul.
Thus it is possible, I think, to find in the various parts of our
bodies fitting symbols of the Celestial Powers by taking, for
example, the power of sight as an image of their most transparent
upliftment to the Divine Light, their single, free, unresisting
reception of that Light, their responsiveness and pure receptivity
without passion to the divine illuminations.
The human power of distinguishing odours signifies the power to
receive the inconceivable and most fragrant divine influences,
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An
Angel as envisioned by Rembrandt
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far as is attainable, and the
definite recognition and utter rejection of others not of this kind.
The power of the ears denotes participation in and conscious
gnostic receptivity to divine inspiration. The power of taste
represents an abundance of spiritual food and the reception of
divine streams of nourishment.
The power of touch symbolizes the power of distinguishing that
which is of advantage from that which is harmful. The eyelids and
eyebrows represent the guarding of intellectual conceptions in
divine contemplations. The images of youth and vigour denote their
perpetual bloom and vigour of life. The teeth symbolize the
distribution of the sustaining perfection supplied to them; for each
Intellectual Order, receiving a unitive conception from the Divine,
with Providential Power divides and multiplies it for the
proportionate upliftment of the one below.
The shoulders, arms and hands signify the powers of activity and
accomplishment. The heart is a symbol of that Divine Life which
imparts its own life-giving power beneficently to those within its
care. We may add that the chest, being placed over the heart,
represents the indomitable power which guards its own life-giving
dispensations. The back denotes that strength which holds together
all the life-giving powers. The feet signify the power of motion,
swiftness and skilfulness in the evermoving advance towards divine
things. Wherefore the prophet described the feet of the Celestial
Intelligences as being covered by their wings which symbolize a
swift soaring to the heights, and the heavenly progression up the
steep, and the exemption from everything earthly through the upward
ascent. The lightness of the wings shows that they are altogether
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their upliftment on high. The
naked and unshod feet symbolize their free, easy and unrestrained
power, pure from all externality, and assimilated, as far as is
attainable, to the Divine Simplicity.
But since that single and manifold Wisdom both clothes the naked
and assigns to them implements to carry, let us unfold, as far as we
can, these sacred garments and instruments of the Celestial
Intelligences.
Their shining and fiery vestures symbolizes, I think, the Divine
Likeness under the image of fire, and their own enlightening power,
because they abide in Heaven, where Light is: and also it shows that
they impart wholly intelligible Light, and are enlightened
intellectually.
Their priestly garment symbolizes their authority as leaders to
the mystical and divine contemplations, and the consecration of
their whole life. The girdles denote their guardianship of their own
generative power, and their state of unification, for they are
wholly drawn together towards their essential unity surrounding it
in a perfect circle with changeless sameness.
The rods are tokens of the authority of sovereignty and
leadership and the true directing of all things. The spears and
battle-axes represent the power of dividing incongruous things and
the keen, vigorous and effectual power of discrimination. The
measuring-lines and carpenters' tools are figures of the power of
foundation and erection and perfection, and whatever else belongs to
the providential guidance and upliftment of the lower orders.
Sometimes, however, the implements assigned to the holy Angels
symbolize the divine judgment upon ourselves; for some are figures
of His corrective discipline of avenging justice, others of
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from difficulties, or the
perfection of disciplinary instruction, or the restoration to our
first happiness, while others signify the addition of other gifts,
great or small, sensible or intelligible; and no acute mind would
have any difficulty at all in finding the correspondence between the
visible symbols and the invisible realities.
The name winds given to the Angels denotes their swift
operations, and their almost immediate impenetration of everything,
and a transmitting power in all realms, reaching from the above to
the below, and from the depths to the heights, and the power which
uplifts the second natures to the height above them, and moves the
first to a participative and providential upliftment of the
lower.
But perhaps it may be said that the name winds, applied to the
aerial spirit, signifies the Divine Likeness in the Celestial
Beings. For the figure is a true image and type of Divine Energy (as
is shown more fully in the Symbolical Theology in our fourfold
explanation) corresponding to the moving and generative forces of
Nature, and a swift and irresistible advance, and the mystery,
unknown and unseen by us, of the motive principles and ends. For He
says: 'Thou knowest not whence it cometh nor whither it goeth.' The
Scriptures also depict them as a cloud, showing by this that these
holy Intelligences are filled in a supermundane manner with the
hidden Light, receiving that first revelation without undue
glorying, and transmitting it with abundant brightness to the lower
Orders as a secondary, proportionate illumination; and further, that
they, possess generating, lifegiving, increasing and perfecting
powers by reason of their intelligible outpourings, as of showers
quickening the receptive womb of earth by fertilizing rains for
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The Scriptures also liken the
Celestial Beings to brass and electron, and many coloured jewels.
Now electron, [an alloy of silver and gold] resembling both gold and
silver, is like gold in its resistance to corruption unspent and
undiminished, and its undimmed brightness; and is like silver in its
shining and heavenly lustre. But the symbolism of brass (in line
with the explanations already given) must resemble that of fire or
gold. Again, of the many coloured varieties of stones, the white
represents that which is luminous, and the red corresponds to fire,
yellow to gold, and green to youth and vigour. Thus corresponding to
each figure you will find a mystical interpretation which relates
these symbolical images to the things above.
But now, since this has been sufficiently explained, I think,
according to our ability, let us pass on to the sacred unfoldment of
the symbolism which depicts the Celestial Intelligences in the
likeness of beasts.
The form of a lion must be regarded as typifying their power of
sovereignty, strength and indomitableness, and the ardent striving
upward with all their powers to that most hidden, ineffable,
mysterious Divine Unity and the covering of the intellectual
foot-prints, (7) and the mystically modest concealment of the way
leading to divine union through the Divine Illumination.
The figure of the ox signifies strength and vigour and the
opening of the intellectual furrows to the reception of fertilizing
showers; and the horns signify the guarding and unconquerable power.
The form of the eagle signifies royalty and high soaring and
swiftness of flight and the eager seizing of that food which renews
their strength, discretion, and ease of movement and skill, with
strong intensity of vision which has the power to gaze unhindered,
directly and unflinchingly upon the full and brilliant splendour of
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The symbolism of horses
represents obedience and tractability. The shining white horses
denote clear truth and that which is perfectly assimilated to the
Divine Light the dark, that which is hidden and secret; the red,
fiery might and energy; the dappled black and white, that power
which traverses all and connects the extremes, providential1y and
with perfecting power uniting the highest to the lowest and the
lowest to the highest.
If we had not to bear in mind the length of our discourse, we
might well describe the symbolic relations of the particular
characteristics of animals already given, and all their bodily
forms, with the powers of the Celestial Intelligences according to
dissimilar similitudes: for example, their fury of anger represents
an intellectual power of resistance of which anger is the last and
faintest echo; their desire symbolizes the Divine Love; and in
short, we might find in all the irrational tendencies and many parts
of irrational creatures, figures of the immaterial conceptions and
single powers of the Celestial Beings. This, however, is enough for
the prudent, for one mystical interpretation will sufficiently serve
as an example for the explanation of others of a similar kind.
We must now consider the representations of the Celestial Beings
in connection with rivers and wheels and chariots. The rivers of
flame denote those Divine Channels which fill them with
super-abundant and eternally out- pouring streams and nourish their
life-giving prolificness.
The chariots symbolize the conjoined fellowship of those of the
same Order; the winged wheels, ever moving onward, never |
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turning back or going aside,
denote the power of their progressive energy on a straight and
direct path in which all their intellectual revolutions are
supermundanely guided upon that straight and unswerving course.
The figure of the spiritual wheels can also have another mystical
meaning, for the prophet says that the name Gel, Gel is given to
them, which in the Hebrew tongue means revolutions and revelations.
For the divine fiery wheels truly revolve, by reason of their
ceaseless movement, around the highest Good Itself, and they are
granted revelations because to them the holy hidden Mysteries are
made clear, and the earthly are lifted up, and the high
illuminations are brought down and imparted to the lowest
orders.
The last thing for us to explain is the joy attributed to the
Celestial Orders. For they are utterly above and beyond our
passionate pleasures. But they are said to rejoice with God over the
finding of that which was lost, as well befits the Godlike mildness
of their nature, and as befits their beneficent and boundless joy at
the providential salvation of those who are turned to God, and that
ineffable bliss in which holy men have often participated when the
illuminations of God have divinely visited them.
Let this be a sufficient account of those sacred symbols which,
although it falls far short of their full interpretation, will yet,
I think, contribute to prevent us from lingering basely in the
figures and forms themselves.
If you should point out that we have not mentioned in order all
the Angelic powers, activities and images described in the
scriptures, we should answer truly that we do not possess the
supermundane knowledge of some, or rather that we have need of
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guide us to the light and
instruct us; but others have been passed over for the sake of
proportion, as being parallel to what has been given; and the hidden
Mysteries which lie beyond our view we have honoured by silence.
NOTES
(1) 'A chain likewise extends from on high, as far as to the last
of things, secondary natures always expressing the powers of the
natures prior to them, progression indeed diminishing the
similitude, but all things at the same time, and even such as most
obscurely participate of existence, bearing a similitude to the
first causes, and being co-passive with each other and with their
original causes.'-Proclus, Tbeology of Plato, VI.4
(2) 'For everything which is converted hastens to be conjoined
with its cause and aspires after communion with it.'-Proposition
XXXII. Proclus, Metaphysical Elements.
'The soul ought first to examine its own nature, to know whether
it has the faculty of contemplating spiritual things, and whether it
has indeed an eye wherewith to see them, and if it ought to embark
on the quest. If the spiritual is foreign to it, what is the use of
trying? But if there is a relationship between us and it, we both
can and ought to find it.' Plotinus, Ennead, V. 1- 3
(3) 'The progressions of beings, however, are completed through
similitude. But the terminations of the higher orders are united to
the beginnings of second orders. And one series and
indissoluble |
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order extends from on high
through the surpassing goodness of the First Cause and His unified
Power. For because indeed He is One He is the supplier of union; but
because He is the Good He constitutes things similar to Him prior to
such as are dissimilar. And thus all things are in continuity with
each other. For if this continuity were broken there would not be
union.'-Proclus, Tbeology of Plato, VI.11.
(4) 'Everything which proceeds in the divine orders is not
naturally adapted to receive all the powers of its producing cause.
Not in short, are secondary natures able to receive all the powers
of the natures prior to themselves, but the latter have certain
powers exempt from things in in inferior order, and incomprehensible
by the beings posterior to themselves.'-Proposition CL. Proclus,
Metaphysical Elements.
(5) 'There are nine Orders of Angels, figures of the nine
Archetypes in God; and each one obtains a name corresponding to the
property in God which it exhibits.' Further, the Cherubim are those
'who may be called loving Wisdoms, as those first may be called wise
Loves. For there is in each both love and wisdom. But in the first,
inasmuch as they are nearer to God, the very Sun of Truth, this
exists in a far greater degree. ... Such then is the difference
between these Orders: namely, that in the latter is knowledge
proceeding from love; in the former is love proceeding from
knowledge.' 'In the third rank are those who, from their unity,
simplicity, constancy and firmness, are sometimes called Thrones,
sometimes Seats; who' themselves also are wise and loving. But from
their simplicity, they have the attributes of unity, power,
strength, fortitude, steadfastness. Which very attributes the
Cherubim and Seraphim also possess.... Steadfastness comes from
simplicity, simplicity from purification. For when each object is
purified back to its own |
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simple nature, then, being
uncompounded, it remains indissoluble through its unity. Whence it
is clear that purification is assigned to the Thrones. Moreover,
when a thing is purified, it is illumined, and after it is
illumined, it is perfected. This last office is given to the
Seraphs, the other to the Cherubs. Among them all, in every
threefold manncr, there is a striving with all their might to
imitate God; who is Purification Itself, the Parent of unities; who
is the very Illumination of those unities; who is lastly the very
Perfection of the illuminated. Power cleanses, clear truth makes
serene, finished love makes perfect.' 'Thus does God beam forth with
firmness, wisdom and love in the Thrones, Cherubs and Seraphs, which
threefold system of the Divine Ray goes forth, and causes that in
the Powers, Virtues and Dominions there should be reflected His
divine and firm Power, His wise Virtue and the most loving Dominion;
and that the Trinity of God, coequal in Itself, should shine with
softened lustre, filling now the second place under that first one.'
'Among all the Angels, from the higher ones even down to us, there
is a mutual and alternate announcement proceeding from above; as
they receive and deliver in turn what they announce in a marvellous
and most beautiful order. Since among the Angels themselves there is
an order of all ordinances after the pattern of the Order of all....
But every announcement is a receiving, informing, purifying,
enlightening, perfecting and representing of the Divine Truth; the
Light of which as it goes forth in order and shines upon all, so
distinguishes and marks each object in a wonderful manner, that
everything shines forth in it in its own proper quality, and stands
out and appears in its own nature, with its individual powers and
office, exhibiting in its own degree some perfection in God, in whom
all perfection is in its highest; nay, rather, who is Himself the
proper Perfection of every one, perfecting all things, in whom there
is nothing perfect but Himself.' John Colet, Works, J.H.
Lupton, ed., (London: G. Bell, 1869). |
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(6) 'For all things concur with
each other through similitude, and communicate the powers which they
possess. And first natures, indeed, impart by illumination the gift
of themselves to secondary natures, in unenvying abundance. But
effects are established in their causes. An indissoluble connection,
likewise, and comnmunion of wholes, and a colligation of agents and
patients, are surveyed in the world.'-Proclus, Tbeology of
Plato, VI.4
(7) The lion was said by the ancients to erase his footprints
with his tail. |
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