(2) Then what is the Hierarchy of the Angels and Archangels, and of supermundane Principalities and Authorities, Powers and Lordships, and Divine Thrones, or of the Beings of the same ranks as the Thrones--which the Word of God declares to be near, and always about God, and with God, naming them in the Hebrew tongue Cherubim and Seraphim--by pondering the sacred ranks and divisions of their Orders and Hierarchies, you will find in the books we have written--not as befits their dignity but to the best of our ability--and as the Theology of the most holy Scriptures guided, when they extolled their Hierarchy. Nevertheless, it is necessary to say this, that both that, and every Hierarchy extolled now by us, has one and the same power, throughout the whole Hierarchical transaction; and that the Hierarch himself, according to his essence, and analogy, and rank, is initiated in Divine things, and is deified and imparts to the subordinates, according to the meetness of each for the sacred deification which comes to him from God; also that the subordinates follow the superior, and elevate the inferior towards things in advance; and that some go before, and, as far as possible, give the lead to others; and that each, as far as may be, participates in the truly Beautiful, and Wise, and Good, through this the inspired and sacerdotal harmony. But the Beings and ranks above us, of whom we have already made a reverent mention, are both incorporeal, and their Hierarchy is both intelligible and supermundane; but let us view our Hierarchy, comformably to ourselves, abounding in the variety of the sensible symbols, by which, in proportion to our capacity, we are conducted, hierarchically according to our measure, to the uniform deification --God and Divine virtue. They indeed, as minds, think, according to laws laid down for themselves; but we are led by sensible figures to the Divine contemplations, as is possible to us. And, to speak truly, there is One, to Whom all the Godlike aspire, but they do not partake uniformly of this One and the Same, but as the Divine balance distributes to each the meet inheritance. Now these things have been treated more systematically in the Treatise concerning "Intelligible and Sensible." But now I will attempt to describe our Hierarchy, both its source and essence, as best I can; invoking Jesus, the source and Perfecting of all Hierarchies.

(1) Moreover, in the manifestations there is an indication of the order which the powers that are seen possess. For the Gods are surrounded by either Gods or angels; but archangels have angels either preceding or coarranged with them, or following them behind, or are accompanied by a certain other multitude of angels, who attend on them as guards. Angels exhibit, together with themselves, the peculiar works of the order to which they belong. Good dæmons permit us to survey, in conjunction with themselves, their own works, and the benefits which they impart; but avenging dæmons exhibit the species of punishments [which they inflict]; and such other dæmons as are depraved are surrounded by certain noxious, blood-devouring, and fierce wild beasts. Archons [of the first rank] exhibit, together with themselves, certain portions of the world; but other archons attract to themselves the inordination and confusion of matter. With respect to soul, if it ranks as a whole, and does not belong to any particular species, it presents to the view a formless fire, extended through the whole world, which is indicative of the total, one, indivisible, and formless soul of the universe; but a purified soul exhibits a fiery form, and a pure and unmingled fire. Then, also, the most inward light of it is seen, and an undefiled and stable form, and it most willingly and joyfully follows its elevating leader, and unfolds, by its works, its own appropriate order.

(2) The (Order) of the Holy Archangels is of the same rank with the heavenly Principalities. For there is one Hierarchy and Division, as I said, of them and the Angels. But since there is not a Hierarchy which does not possess first and middle and last powers, the holy order of Archangels occupies the middle position in the Hierarchy between the extremes, for it belongs alike to the most holy Principalities and to the holy Angels; to the Principalities because it is turned in a princely fashion to the superessential Princedom, and is moulded to It as far as attainable, and unites the Angels after the fashion of its own well-regulated and marshalled and invisible leadings; and it belongs to the Angels, because it is of the messenger Order, receiving hierarchically the Divine illuminations from the first powers, and announcing the same to the Angels in a godly manner, and, through Angels, manifesting to us, in proportion to the religious aptitude of each of the godly persons illuminated. For the Angels, as we have already said, complete the whole series of Heavenly Minds, as being the last Order of the Heavenly Beings who possess the Angelic characteristic; yea, rather, they are more properly named Angels by us than those of higher degree, because their Hierarchy is occupied with the more manifest, and is more particularly concerned with the things of the world. For the very highest Order, as being placed in the first rank near the Hidden One, we must consider as directing in spiritual things the second, hiddenly; and that the second, which is composed of the holy Lordships and Powers and Authorities, leads the Hierarchy of the Principalities and Archangels and Angels, more clearly indeed than the first Hierarchy, but more hiddenly than the Order after it, and the revealing order of the Principalities, Archangels, and Angels, presides, through each other, over the Hierarchies amongst men, in order that the elevation, and conversion, and communion, and union with God may be in due order; and, further, also that the procession from God vouchsafed benignly to all the Hierarchies, and passing to all in common, may be also with most sacred regularity. Hence, the Word of God has assigned our Hierarchy to Angels, by naming Michael as Ruler of the Jewish people, and others over other nations. For the Most High established borders of nations according to number of Angels of God.

Now, as for that angel, I cannot speak of his power. His appearance is like fine gold and his raiment is like snow. No, truly, my mouth cannot bear to speak of his power and the appearance of his face. But I said, “Sir, teach me about these authorities. How did they come into being? By what genesis, and out of what material, and who created them and their power?” The great angel Eleleth, understanding, spoke to me: “Incorruptibility inhabits limitless realms. Sophia, who is called Pistis,wanted to create something, alone, without her partner, and what she created was celestial. “A veil exists between the world above and the realms below, and shadow came into being beneath the veil. That shadow became matter, and that shadow was projected apart. And what she had created came to be in matter, like an aborted fetus. It assumed a shape molded out of shadow, and became an arrogant beast resembling a lion. It was androgynous, as I have already said, because it derived from matter. “Opening his eyes he saw a vast quantity of endless matter, and he turned arrogant, saying, ‘I am god, and there is no one but me.’ “When he said this, he sinned against all. And a voice came from above the realm of absolute power, saying, ‘You are wrong, Samael,’ that is, god of the blind. “And he said, ‘If any other thing exists before me, let it become visible to me!’ Immediately Sophia pointed her finger and introduced light into matter, and she pursued it down to the region of chaos. And she returned up to her light. Once again darkness returned to matter. “This ruler, by being androgynous, made himself a vast realm, an endless precinct. And he contemplated creating offspring for himself, and created seven offspring, androgynous like their parent. “And he said to his offspring, ‘I am the god of all.’ “Zoe the daughter of Pistis Sophia shouted, saying to him, ‘You are wrong, Sakla’ (for which the alternate name is Yaldabaoth). She breathed into his face, and her breath became a fiery angel for her; and that angel bound Yaldabaoth and cast him down into Tartaros, at the bottom of the abyss. “Now, when his offspring Sabaoth saw the strength of that angel, he repented and condemned his father and his mother matter. “He loathed her, but he sang songs of praise up to Sophia and her daughter Zoe. And Sophia and Zoe found him and put him in charge of the seventh heaven, below the veil between above and below. And he is called ‘god of the forces, Sabaoth,’ since he is up above the forces of chaos, for Sophia placed him there. “Now, when these events had come to pass, he made himself a huge four-faced chariot of cherubim and harps and lyres and an infinity of angels to act as ministers. “Sophia took her daughter Zoe and had her sit at his right to teach him about the things that exist in the eighth heaven, and the angel of wrath she placed at his left. Since that day, his right has been called life, and the left has signified the unrighteousness of the realm of absolute power above. It was before your time that they came into being. “Now, when Yaldabaoth saw him in this great splendor and at this height, he envied him, and the envy became something androgynous, and this was the origin of envy. And envy engendered death, and death engendered his offspring and gave each of them charge of its heaven. All the heavens of chaos became full of their multitudes. “But it was by the will of the father of all that they all came into being, after the pattern of all the things above, so that the sum of chaos might be attained.

(1) Come, then, let us at last, if you please, rest our mental vision from the strain of lofty contemplation, befitting Angels, and descend to the divided and manifold breadth of the many-shaped variety of the Angelic forms, and then return analytically from the same, as from images, to the simplicity of the Heavenly Minds. But let this first be made plain to you, that the explanations of the sacredly depicted likenesses represent the same ranks of the Heavenly Beings as sometimes ruling, and, at other times, as being ruled; and the last, ruling, and the first, being ruled; and the same, as has been said, having first, and middle, and last powers --without introducing anything absurd into the description, according to the following method of explanation. For if indeed we were to say that some are ruled by those above them, and then that they rule the same, and that those above, whilst ruling those below, are ruled by those same who are being ruled, the thing would manifestly be absurd, and mixed with all sorts of confusion. But if we say that the same rule and are ruled, but no longer the self-same, or from the self-same, but that each same is ruled by those before, and rules those below, one might say appropriately that the Divinely pictured presentations in the Oracles may sometimes attribute, properly and truly, the very same, both to first, and middle, and last powers. Now the straining elevation to things above, and their being drawn unswervingly around each other, as being guardians of their own proper powers, and that they participate in the providential faculty to provide for those below them by mutual communication, befit truly all the Heavenly Beings, although some, pre-eminently and wholly, as we have often said, and others partially and subordinately.

(2) This, then, is the revelation of their names, so far as we can give it; and we ought to say what we think their Hierarchy is. For I suppose we have sufficiently shewn above, that the purpose of every Hierarchy is an unswerving devotion to the divine imitation of the Divine Likeness, and that every Hierarchical function is set apart for the sacred reception and distribution of an undefiled purification, and Divine Light, and perfecting science. And now I pray that I may speak worthily of the most exalted Minds--how the Hierarchy amongst them is exhibited through the Oracles. One must consider, then, that the Hierarchy is akin, and in every respect like, to the first Beings, who are established after the Godhead, who gave them Being, and who are marshalled, as it were, in Its very vestibule, who surpass every unseen and seen created power. We must then regard them as pure, not as though they had been freed from unholy stains and blemishes, nor yet as though they were unreceptive of earthly fancies, but as far exalted above every stain of remissness and every inferior holiness, as befits the highest degree of purity--established above the most Godlike powers, and clinging unflinchingly to their own self-moved and same-moved rank in their invariable love of God, conscious in no respect whatever of any declivity to a worse condition, but having the unsullied fixity of their own Godlike identity--never liable to fall, and always unmoved; and again, as "contemplative," not contemplators of intellectual symbols as sensible, nor as being led to the Divine Being by the varied texture of holy representations written for meditation, but as being filled with all kinds of immaterial knowledge of higher light, and satiated, as permissible, with the beautifying and original beauty of super-essential and thrice manifested contemplation, and thus, being deemed worthy of the Communion with Jesus, they do not stamp pictorially the deifying similitude in divinely-formed images, but, as being really near to Him, in first participation of the knowledge of His deifying illuminations; nay more, that the imitation of God is given to them in the highest possible degree, and they participate, so far as is allowable to them, in His deifying and philanthropic virtues, in the power of a first manifestation; and, likewise as "perfected," not as being illuminated with an analytic science of sacred variety, but as being filled with a first and pre-eminent deification, as beseems the most exalted science of the works of God, possible in Angels. For, not through other holy Beings, but being ministered from the very Godhead, by the immediate elevation to It, by their power, and rank, surpassing all, they are both established near the All-Holy without any shadow of turning, and are conducted for contemplation to the immaterial and intelligible comeliness, as far as permissible, and are initiated into the scientific methods of the works of God, as being first and around God, being ministered, in the highest degree, from the very source of consecration.

(1) Moreover, that which purifies souls is perfect in the Gods; but in archangels it is anagogic. Angels alone dissolve the bond of generation. Dæmons draw souls down into nature; but heroes lead them to a providential attention to sensible works. Archons either deliver to them the government of mundane concerns, or the inspection of material natures. And souls, when they become apparent, tend in a certain respect to generation. Farther still, consider this, also, that you should attribute everything which is pure and stable in the visible image to the more excellent genera. Hence, you should ascribe to the Gods that which in the image is transcendently splendid, and which is firmly established in itself. That which is splendid, but is established as in another thing, you should give to archangels; but that which remains in another to angels. To all these, therefore, you should oppose, that which is rashly borne along, is unestablished, and filled with foreign natures, the whole of which is adapted to inferior orders.

(39) "For from his concurrence with his thought, the powers very soon appeared who were called 'gods'; and the gods of the gods from their wisdom revealed gods; from their wisdom revealed lords; and the lords of the lords from their thinkings revealed lords; and the lords from their power revealed archangels; the archangels from their words revealed angels; from them, semblances appeared, with structure and form and name for all the aeons and their worlds.

(3) This, then, the theologians distinctly shew (viz.) that the subordinate Orders of the Heavenly Beings are taught by the superior, in due order, the deifying sciences; and that those who are higher than all are illuminated from Godhead itself, as far as permissible, in revelations of the Divine mysteries. For they introduce some of them as being religiously instructed, by those of a higher rank, that He, Who was raised to Heaven as Man, is Lord of the Heavenly Powers and King of Glory; and others, as questioning Jesus Himself, as desiring to be instructed in the science of His Divine work on our behalf, and Jesus Himself teaching them immediately, and shewing to them, at first hand, His beneficent work out of love to man. For "I," He says, "am speaking of righteousness and judgment of Salvation." Now I am astonished that even the first of the Beings in Heaven, and so far above all, should reverently strive after the supremely Divine illuminations, as intermediate Beings. For they do not ask directly, "Wherefore are Thy garments red? " but they first raise the question among themselves, shewing that they desire to learn, and crave the deifying knowledge, and not anticipating the illumination given after a Divine procedure. The first Hierarchy, then, of the Heavenly Minds is purified, and enlightened, and perfected, by being ministered from the very Author of initiation, through its elevation to It immediately, being filled, according to its degree, with the altogether most holy purification of the unproachable Light of the pre-perfect source of initiation, unstained indeed by any remissness, and full of primal Light, and perfected by its participation in first-given knowledge and science. But to sum up, I may say this, not inappropriately, that the reception of the supremely Divine Science is, both purification, and enlightenment, and perfecting,--purifying, as it were, from ignorance, by the knowledge of the more perfect revelations imparted to it according to fitness, and enlightening by the self-same Divine knowledge, through which it also purifies, that which did not before contemplate the things which are now made manifest through the higher illumination; and perfecting further, by the self-same Light, through the abiding science of the mysteries made clearly manifest.

(14) But, as I think, characteristic of the highest power is the accurate scrutiny of all the parts, reaching even to the minutest, terminating in the first Administrator of the universe, who by the will of the Father directs the salvation of all; some overlooking, who are set under others, who are set over them, till you come to the great High Priest. For on one original first Principle, which acts according to the [Father's] will, the first and the second and the third depend. Then at the highest extremity of the visible world is the blessed band of angels; and down to ourselves there are ranged, some under others, those who, from One and by One, both are saved and save.

(3) Now another man brought forward to me a by no means foolish defence of the present position. For he said that that great one, whoever he was,--the Angel who formed this vision for the purpose of teaching the theologian Divine things,--referred his own cleansing function to God, and after God, to the first working Hierarchy. And was not this statement certainly true? For he who said this, affirmed that the supremely Divine Power in visiting all, advances and penetrates all irresistibly, and yet is invisible to all, not only as being superessentially elevated above all, but as secretly transmitting its providential energies to all; yea, rather, it is manifested to all the intellectual Beings in due degree, and by conducting Its own gift of Light to the most reverend Beings, through them, as first, It distributes in due order to the subordinate, according to the power of each Division to bear the vision of God; or to speak more strictly, and through familiar illustrations (for if they fall short of the Glory of God, Who is exalted above all, yet they are more illustrating for us), the distribution of the sun's ray passes with easy distribution to first matter, as being more transparent than all, and, through it with greater clearness, lights up its own splendours; but when it strikes more dense materials, its distributed brilliancy becomes more obscure, from the inaptitude of the materials illuminated for transmission of the gift of Light, and from this it is naturally contracted, so as to almost entirely exclude the passage of Light. Again, the heat of fire transmits itself chiefly to things that are more receptive, and yielding, and conductive to assimilation to itself; but, as regards repellent opposing substances, either it leaves none, or a very light, trace of its fiery energy; and further, when through substances favourable to its proper action, it comes in contact with things not congenial,--first, it perchance makes things easily changed to heating hot, and through them heats proportionately either water or something else which is not easily heated. After the same rule, then, of Nature's well-ordered method, the regulation of all good order, both visible and invisible, manifests supernaturally the brightness of its own gift of Light, in first manifestation to the most exalted Beings, in abundant streams, and through these, the Beings after them partake of the Divine ray. For these, as knowing God first, and striving preeminently after Divine virtue, and to become first-workers, are deemed worthy of the power and energy for the imitation of God, as attainable, and these benevolently elevate the beings after them to an equality, as far as possible, by imparting ungrudgingly to them the splendour which rests upon themselves, and these again to the subordinate, and throughout each Order, the first rank imparts its gift to that after it, and the Divine Light thus rests upon all, in due proportion, with providential forethought. There is, then, for all those who are illuminated, a Source of illumination, viz., God, by nature, and really, and properly, as Essence of Light, and Cause of Being, and Vision itself; but, by ordinance, and for Divine imitation, the relatively superior (is source) for each after it, by the fact, that the Divine rays are poured through it to that. All the remaining Angelic Beings, then, naturally regard the highest Order of the Heavenly Minds as source, after God, of every God-knowledge and God-imitation, since, through them, the supremely Divine illumination is distributed to all, and to us. Wherefore, they refer every holy energy of Divine imitation to God indeed as Cause, but to the first Godlike Minds, as first agents and teachers of things Divine. The first Order, then, of the holy Angels possesses, more than all, the characteristic of fire, and the streaming distribution of supremely Divine wisdom, and the faculty of knowing the highest science of the Divine illuminations, and the characteristic of Thrones, exhibiting their expansion for the reception of God; and the ranks of the subordinate Beings possess indeed the empyrean, the wise, the knowing, the God-receptive, faculty, but subordinately, and by looking to the first, and through them, as being deemed worthy of the Divine imitation in first operation, are conducted to the attainable likeness of God. The aforesaid holy characteristics, then, which the Beings after them possess, through the first, they attribute to those Beings themselves, after God, as Hierarchs.

(28) From his concurrence with his thought, the powers appeared who where called 'gods'; and the gods from their considerings revealed divine gods; and the gods from their considerings revealed lords; and the lords of the lords from their words revealed lords; and the lords from their powers revealed archangels; the archangels revealed angels; from the semblance appeared, with structure and form for naming all the aeons and their worlds.

(5) We shall find the Mystic Theologians enfolding these things not only around the illustrations of the Heavenly Orders, but also, sometimes, around the supremely Divine Revelations Themselves. At one time, indeed, they extol It under exalted imagery as Sun of Righteousness, as Morning Star rising divinely in the mind, and as Light illuming without veil and for contemplation; and at other times, through things in our midst, as Fire, shedding its innocuous light; as Water, furnishing a fulness of life, and, to speak symbolically, flowing into a belly, and bubbling forth rivers flowing irresistibly; and at other times, from things most remote, as sweet-smelling ointment, as Head Corner-stone. But they also clothe It in forms of wild beasts, and attach to It identity with a Lion, and Panther, and say that it shall be a Leopard, and a rushing Bear. But, I will also add, that which seems to be more dishonourable than all, and the most incongruous, viz. that distinguished theologians have shewn it to us as representing Itself under the form of a worm. Thus do all the godly-wise, and interpreters of the secret inspiration, separate the holy of holies from the uninitiated and the unholy, to keep them undefined, and prefer the dissimilar description of holy things, so that Divine things should neither be easily reached by the profane, nor those who diligently contemplate the Divine imagery rest in the types as though they were true; and so Divine things should be honoured by the true negations, and by comparisons with the lowest things, which are diverse from their proper resemblance. There is then nothing absurd if they depict even the Heavenly Beings under incongruous dissimilar similitudes, for causes aforesaid. For probably not even we should have come to an investigation, from not seeing our way,--not to say to mystic meaning through an accurate enquiry into Divine things,--unless the deformity of the descriptions representing the Angels had shocked us, not permitting our mind to linger in the discordant representations, but rousing us utterly to reject the earthly proclivities, and accustoming us to elevate ourselves through things that are seen, to their supermundane mystical meanings. Let these things suffice to have been said on account of the material and incongruous descriptions of the holy Angels in the Holy Oracles. And next, it is necessary to define what we think the Hierarchy is in itself, and what benefit those who possess a Hierarchy derive; from the same. But let Christ lead the discourse--if it be lawful to me to say--He Who is mine,--the Inspiration of all Hierarchical revelation. And thou, my son, after the pious rule of our Hierarchical tradition, do thou religiously listen to things religiously uttered, becoming inspired through instruction in inspired things; and when thou hast enfolded the Divine things in the secret recesses of thy mind, guard them closely from the profane multitude as being uniform, for it is not lawful, as the Oracles say, to cast to swine the unsullied and bright and beautifying comeliness of the intelligible pearls.

(2) But the soul which verges downward draws along with it the signs of bonds and punishments, is heavy with material spirits, is detained by the anomalous tumults of matter, and exhibits before itself, genesiurgic presiding dæmons. And, in short, all these genera exhibit their proper orders; viz. the aerial genera exhibit aerial fire; the terrestrial a terrestrial and blacker fire; and the celestial a more splendid fire. But in these three boundaries all the genera are distributed according to a triple order of beginning, middle, and end. And the Gods, indeed, exhibit the supreme and most pure causes of this triple order. But the genera of angels depend on those of archangels. The genera of dæmons appear to be subservient to those of angels; and in a similar manner to these, the genera of heroes are ministrant. They are not, however, subservient to angels in the same way as dæmons. Again, the genera of archons, whether they preside over the world or over matter, exhibit the order which is adapted to them. But all the genera of souls present themselves to the view as the last of more excellent natures. Hence, also, they exhibit places in conjunction with themselves; souls of the first rank primary, but those of the second rank secondary, places, and the rest conformably to their arrangement, in each of these three genera.

(1) Let us now pass to the middle Order of the Heavenly Minds, gazing, as far as we may, with supermundane eyes upon those Lordships, and the truly terrible visions of the Divine Authorities and Powers. For each appellation of the Beings above us manifests their God-imitating characteristics of the Divine Likeness. I think, then, that the explanatory name of the Holy Lordships denotes a certain unslavish elevation, free from all grovelling subserviency, as becomes the free, not submitting itself in any way whatever to one of the tyrannical dissimilarities, as a cruel Lordship; superior to every kind of cringing slavery, indomitable to every subserviency, and elevated above every dissimilarity, ever aspiring to the true Lordship, and source of Lordship; and moulding, as an image of goodness, itself, and those after it, to its Lordly bearing, as attainable, turning itself wholly to none of the things that vainly seem, but to the Lordly Being, and ever sharing in the Lordly Likeness of God, to its utmost ability; and the appellation of the Holy Powers denotes a certain courageous and unflinching virility, for all those Godlike energies within them--not feebly weak for the reception of any of the Divine illuminations vouchsafed to it--vigorously conducted to the Divine imitation, not forsaking the Godlike movement through its own unmanliness, but unflinchingly looking to the superessential and powerful-making power, and becoming a powerlike image of this, as far as is attainable, and powerfully turned to this, as Source of Power, and issuing forth to those next in degree, in gift of Power, and in likeness to God; and that the appellation of the Holy Authorities, of the same rank as the Divine Lordships and Powers, (denotes) the beautiful and unconfused good order, with regard to the Divine receptions, and the discipline of the supermundane and intellectual authority, not using the authoritative powers imperiously for base purposes, but conducted indomitably, with good order, towards Divine things, and conducting those after it benignly, and assimilated, as far as permissible, to the Authoritative Source of authority, and making this visible, as is possible to Angels, in the well-ordered ranks of the authoritative power within it. The middle Order of the Heavenly Minds having these Godlike characteristics, is purified and illuminated and perfected in the manner described, by the Divine illuminations vouchsafed to it at second hand, through the first Hierarchical Order, and passing through this middle as a secondary manifestation.

(3) The following, also, will be no small indications to you [of the difference of these powers]. With the Gods matter is immediately consumed. With archangels it is consumed in a short time. With angels there is a solution of, and elevation from, matter. By dæmons matter is elegantly adorned. With heroes there is a coadaptation to it, in appropriate measures, and a skilful providential attention to it. And with respect to archons, those that are the governors of the world are present with matter in a transcendent manner, and in this way unfold themselves into light. But those that are material, exhibit themselves as entirely replete with matter. With respect to souls, also, those that are pure, present themselves to the view out of matter, but those of a contrary description are seen surrounded with it.

Let us come back to the rulers of whom we spoke, that we might present an explanation of them. For when the seven rulers were cast from their heavens down upon the earth, they created for themselves angels, many demonic angels, to serve them. But these demons taught humankind many errors with magic and potions and idolatry, and shedding of blood, and altars, and temples, and sacrifices, and libations to all the demons of the earth, having as their co-worker fate, who came into being according to the agreement by the gods of injustice and justice. And thus when the world came into being, it wandered astray in distraction throughout all time. For all the people who are on the earth served the demons from the creation until the consummation of the age—both the angels of justice and the people of injustice. Thus the world came to be in distraction and ignorance and stupor. They all erred, until the appearance of the true human. Enough for you to this point. Next we shall consider our world so that we might complete the discussion of its structure and its government in a precise manner. Then it will be clear how belief in hidden things, which have been apparent from the foundation to the consummation of the age, came about.

(2) Now the statement, as I think, is not contrary to what has been before defined; for we say that the last lack the complete and pre-eminent Power of the more reverend Divisions; for they participate in the partial and analogous, according to the one harmonious and binding fellowship of all things. For example, the rank of the holy Cherubim participates in higher wisdom and knowledge, but the Divisions of the Beings beneath them, participate, they also, in wisdom and knowledge, but nevertheless partially, as compared with them, and in a lower degree. For the participation of wisdom and knowledge throughout is common to all the minds which bear the image of God; but the being near and first, or second and inferior, is not common, but, as has been determined for each in its own degree. This also one might safely define respecting all the Divine Minds; for, as the first possess abundantly the saintly characteristics of the inferior, so the last possess those of the superior, not indeed in the same degree, but subordinately. There is, then, as I think, nothing absurd, if the Word of God calls our Hierarch, Angel, since he participates, according to his own capacity, in the messenger characteristic of the Angels, and elevates himself, as far as attainable to men, to the likeness of their revealing office.

(2) Now all Angels are interpreters of those above them, the most reverend, indeed, of God, Who moves them, and the rest, in due degree, of those who have been moved by God. For, to such an extent has the superessential harmony of all things provided for the religious order and the regulated conduct of each of the rational and intellectual beings, that each rank of the Hierarchies, has been placed in sacred order, and we observe every Hierarchy distributed into first, and middle, and last Powers. But to speak accurately, He distinguished each Division itself, by the same Divine harmonies; wherefore the theologians say that the most Divine Seraphim cry one to another, indicating distinctly, as I think by this, that the first impart their knowledge of divine things to the second.

(4) This, then, is the all-sacred Law of the Godhead, that, through the first, the second are conducted to Its most Divine splendour. Do we not see the material substances of the elements, first approaching, by preference, things which are more congenial to them, and, through these, diffusing their own energy to other things? Naturally, then, the Head and Foundation of all good order, invisible and visible, causes the deifying rays to approach the more Godlike first, and through them, as being more transparent Minds, and more properly adapted for reception and transmission of Light, transmits light and manifestations to the subordinate, in proportions suitable to them. It is, then, the function of these, the first contemplators of God, to exhibit ungrudgingly to those second, in proportion to their capacity, the Divine visions reverently gazed upon by themselves, and to reveal the things relating to the Hierarchy (since they have been abundantly instructed with a perfecting science in all matters relating to their own Hierarchy, and have received the effectual power of instruction), and to impart sacred gifts according to fitness, since they scientifically and wholly participate in sacerdotal perfection.