(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.

(2) "And moreover he perceived that they needed a helm to steer the world and the æons of the sphere, so that they might not wreck it [the world] in their wickedness. He went into the Midst, drew forth a power out of the little Sabaōth, the Good, him of the Midst, and bound it to Zeus, because he is a good [regent], so that he may steer them in his goodness. And he set thus established the circling of his order, that he should spend thirteen [? three] months in every æon confirming [it], so that he may set free all the rulers over whom he cometh, from the evil of their wickedness. And he gave him two æons, which are in face of those of Hermēs, for his dwelling.

(4) But what slipped from our view in the midst of our discourse, the Good is Cause of the celestial movements in their commencements and terminations, of their not increasing, not diminishing, and completely changeless, course, and of the noiseless movements, if one may so speak, of the vast celestial transit, and of the astral orders, and the beauties and lights, and stabilities, and the progressive swift motion of certain stars, and of the periodical return of the two luminaries, which the Oracles call "great," from the same to the same quarter, after which our days and nights being marked, and months and years being measured, mark and number and arrange and comprehend the circular movements of time and things temporal. But, what would any one say of the very ray of the sun? For the light is from the Good, and an image of the Goodness, wherefore also the Good is celebrated under the name of Light; as in a portrait the original is manifested. For, as the goodness of the Deity, beyond all, permeates from the highest and most honoured substances even to the lowest, and yet is above all, neither the foremost outstripping its superiority, nor the things below eluding its grasp, but it both enlightens all that are capable, and forms and enlivens, and grasps, and perfects, and is measure of things existing, and age, and number, and order, and grasp, and cause, and end; so, too, the brilliant likeness of the Divine Goodness, this our great sun, wholly bright and ever luminous, as a most distant echo of the Good, both enlightens whatever is capable of participating in it, and possesses the light in the highest degree of purity, unfolding to the visible universe, above and beneath, the splendours of its own rays, and if anything does not participate in them, this is not owing to the inertness or deficiency of its distribution of light, but is owing to the inaptitude for light-reception of the things which do not unfold themselves for the participation of light. No doubt the ray passing over many things in such condition, enlightens the things after them, and there is no visible thing which it does not reach, with the surpassing greatness of its own splendour. Further also, it contributes to the generation of sensible bodies, and moves them to life, and nourishes, and increases, and perfects, and purifies and renews; and the light is both measure and number of hours, days, and all our time. For it is the light itself, even though it was then without form, which the divine Moses declared to have fixed that first Triad of our days. And, just as Goodness turns all things to Itself, and is chief collector of things scattered, as One-springing and One-making Deity, and all things aspire to It, as Source and Bond and End, and it is the Good, as the Oracles say, from Which all things subsisted, and are being brought into being by an all-perfect Cause; and in Which all things consisted, as guarded and governed in an all-controlling route; and to Which all things are turned, as to their own proper end; and to Which all aspire --the intellectual and rational indeed, through knowledge, and the sensible through the senses, and those bereft of sensible perception by the innate movement of the aspiration after life, and those without life, and merely being, by their aptitude for mere substantial participation; after the same method of its illustrious original, the light also collects and turns to itself all things existing--things with sight -- things with motion--things enlightened--things heated--things wholly held together by its brilliant splendours--whence also, Helios, because it makes all things altogether (ἀολλῆ), and collects things scattered. And all creatures, endowed with sensible perceptions, aspire to it, as aspiring either to see, or to be moved and enlightened, and heated, and to be wholly held together by the light. By no means do I affirm, after the statement of antiquity, that as being God and Creator of the universe, the sun, by itself, governs the luminous world, but that the invisible things of God are clearly seen from the foundation of the world, being understood by the things that are made, even His eternal power and Deity.

(7) And speaking thus He gazed for long into my eyes, so that I trembled at the look of him. But when He raised His head, I see in Mind the Light, [but] now in Powers no man could number, and Cosmos grown beyond all bounds, and that the Fire was compassed round about by a most mighty Power, and [now] subdued had come unto a stand. And when I saw these things I understood by reason of Man-Shepherd's Word (Logos).

(6) But the fact that they are named winds denotes their rapid action, passing almost instantaneously to all things, and their transporting movement in passing from above to below, and again from below to above, their elevating the second to the height above, and moving the first to a common and provident advance of the inferior Orders. But perhaps some one would say that the appellation of wind, to the aerial spirit, also denotes the Divine likeness of the Heavenly Minds; for this also bears a likeness and type of the supremely Divine energy (as we have demonstrated more fully in the symbolic theology, in our explanation of the four elements) in accordance with the moving and life-producing, and the rapid and resistless development of Nature, and the Hiddenness of the moving sources and terminations to us unknown and invisible. For He says, "Thou knowest not whence it cometh nor whither it goeth." But also the Word of God attributes to them the appearance of a cloud, signifying, through this, that the holy minds are filled super-mundanely with the hidden Light, receiving the first manifestation without boasting over it as such, which they distribute ungrudgingly to the second, as a secondary manifestation, and in proportion to capacity; yea, further, that the productive, and life-producing, and increasing, and perfecting power is enshrined in them, after the fashion of the intelligible production of showers, which summons the receptive womb of the earth, by fruitful rains, to the life-giving pangs of birth.

(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.

(4) He who said this, used to affirm, that this vision was shewn to the Theologian, through one of the holy and blessed Angels set over us, and that from his illuminating direction, he was elevated to that intellectual contemplation in which he saw the most exalted Beings seated (to speak symbolically) under God, and with God, and around God, and the super-princely Eminence elevated unspeakably above them and all, seated on high in the midst of the superior Powers. The Theologian then learned, from the things seen, that, as compared with every super-essential pre-eminence, the Divine Being was seated incomparably above every visible and invisible power, yea, even that It is exalted above all, as the Reality of all things, as Absolute--not even like to the first of created Beings;--further also, that It is source and essentiating Cause, and unalterable Fixity of the undissolved continuance of all things, from, Which is both the being and the well-being of the most exalted Powers themselves. Then he revealed that the Godlike powers of the most holy Seraphim, themselves, whose sacred appellation signifies the Fiery, concerning which we shall shortly speak as best we can, conducted the elevations of the empyrean power to the Divine likeness. And, the holy Theologian, by viewing the description of free and most exalted elevation of the sixfold wings to the Divine Being in first, middle, and last conceptions, and further, their endless feet and many faces, and their extended wings--one under their feet, and the other over their faces, as seen in vision, and the perpetual movement of their middle wings--was brought to the intelligible knowledge of the things seen, since there was manifested to him the power of the most exalted minds for deep penetration and contemplation, and the sacred reverence which they have, supermundanely, for the bold and courageous and unattainable scrutiny into higher and deeper mysteries; and of the incessant and high-flying perpetual movement of their Godlike energies in due proportion. But he was also taught the hidden mysteries of that supremely Divine and much esteemed Hymn of Praise--whilst the Angel who formed the vision imparts, as far as possible, his own sacred knowledge to the Theologian. He also taught him this, that the participation, as far as attainable, in the supremely Divine and radiant purity, is a purification to the pure however pure; and it being accomplished from the very Godhead by most exalted causes, for all the sacred Minds by a superessential hiddenness, is in a manner more clear, and exhibits and distributes itself, in a higher degree, to the highest powers around It; but with regard to the second, or us, the lowest mental powers, as each is distant from, as regards the Divine likeness, so It contracts its brilliant illumination to the single unknowable of its own hiddenness. And it illuminates the second, severally, through the first; and, if one must speak briefly, it is firstly brought from hiddenness to manifestation through the first powers. This, then, the Theologian was taught by the Angel who was leading him to Light--that purification, and all the supremely Divine operations, illuminating through the first Beings, are distributed to all the rest, according to the relation of each for the deifying participations. Wherefore he reasonably attributed to the Seraphim, after God, the characteristic of purification by fire. There is nothing, then, absurd, if the Seraphim is said to purify the Prophet. For, as God purifies all, by being cause of every purification, yea, rather (for I use a familiar illustration) just as our Hierarch, when purifying or enlightening through his Leitourgoi or Priests, is said himself to purify and enlighten, since the Orders consecrated through him attribute to him their own proper sacred operations; so also the Angel who effected the purification of the Theologian attributes his own purifying science and power to God, indeed, as Cause, but to the Seraphim as first-operating Hierarch; as any one might say with Angelic reverence, whilst teaching one who was being purified by him, "There is a preeminent Source, and Essence, and Worker, and Cause of the cleansing wrought upon you from me, He Who brings both the first Beings into Being, and holds them together by their fixity around Himself, and keeps them without change and without fall, moving them to the first participations of His own Providential energies (for this, He Who taught me these things used to say, shews the mission of the Seraphim), but as Hierarch and Leader after God, the Marshal of the most exalted Beings, from whom I was taught to purify after the example of God -- this is he, who cleanses thee through me, through whom the Cause and Creator of all cleansing brought forth His own provident energies from the Hidden even to us." These things, then, he taught me, and I impart them to thee. Let it be a part of thy intellectual and discriminating skill, either, to acquit each of the causes assigned from objection, and to honour this before the other as having likelihood and good reason, and perhaps, the truth; or, to find out from yourself something more allied to the real truth, or to learn from another; (God, of course, giving expression, and Angels supplying it;) and to reveal to us, the friends of Angels, a view more luminous if it should be so, and to me specially welcome.

(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.

(4) In a similar manner, likewise, we must determine concerning the light of these powers. For the images of the Gods, indeed, are replete with a fulgid light. Those of archangels are full of supernatural light. Those of angels are luminous; but dæmons present themselves to the view with a turbid fire. The light of heroes is mingled with many things. And, with respect to archons, the light of those that have the government of the world is more pure; but of those that preside over matter, exhibits itself mingled from things of a dissimilar and contrary nature. And the light of souls manifests itself to be partibly filled with many of the mixtures which exist in generation.

(6) Thus do these organs of the world proceed, As thou perceivest now, from grade to grade; Since from above they take, and act beneath. Observe me well, how through this place I come Unto the truth thou wishest, that hereafter Thou mayst alone know how to keep the ford The power and motion of the holy spheres, As from the artisan the hammer's craft, Forth from the blessed motors must proceed. The heaven, which lights so manifold make fair, From the Intelligence profound, which turns it, The image takes, and makes of it a seal. And even as the soul within your dust Through members different and accommodated To faculties diverse expands itself,

(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.

(22) Wherefore, my son, thou shouldst give praise to God and pray that thou mayst have thy mind Good Mind. It is, then, to a better state the soul doth pass; it cannot to a worse. Further there is an intercourse of souls; those of the gods have intercourse with those of men, and those of men with souls of creatures which possess no reason. The higher, further, have in charge the lower; the gods look after men, men after animals irrational, while God hath charge of all; for He is higher than them all and all are less than He. Cosmos is subject, then, to God, man to the Cosmos, and irrationals to man. But God is o'er them all, and God contains them all. God's rays, to use a figure, are His energies; the Cosmos's are natures, the arts and sciences are man's. The energies act through the Cosmos, thence through the nature-rays of Cosmos upon man; the nature-rays [act] through the elements, man [acteth] through the sciences and arts.

(12) But, inasmuch as the Divine Being is source of sacred order, within which the holy Minds regulate themselves, he, who recurs to the proper view of Nature, will see his proper self in what he was originally, and will acquire this, as the first holy gift, from his recovery to the light. Now he, who has well looked upon his own proper condition with unbiassed eyes, will depart from the gloomy recesses of ignorance, but being imperfect he will not, of his own accord, at once desire the most perfect union and participation of God, but little by little will be carried orderly and reverently through things present to things more forward, and through these to things foremost, and when perfected, to the supremely Divine summit. An illustration of this decorous and sacred order is the modesty of the proselyte, and his prudence in his own affairs in having the sponsor as leader of the way to the Hierarch. The Divine Blessedness receives the man, thus conducted, into communion with Itself, and imparts to him the proper light as a kind of sign, making him godly and sharer of the inheritance of the godly, and sacred ordering; of which things the Hierarch's seal, given to the proselyte, and the saving enrolment of the priests are a sacred symbol, registering him amongst those who are being saved, and placing in the sacred memorials, beside himself also his sponsor,--the one indeed, as a true lover of the life-giving way to truth and a companion of a godly guide, and the other, as an unerring conductor of his follower by the Divinely-taught directions.

(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.

(11) It is then always proper for the one who is superior by nature to be over the inferior, and for him who is capable of managing aught well to have the management of it assigned to him. Now that which truly rules and presides is the Divine Word and His providence, which inspects all things, and despises the care of nothing belonging to it.

(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.

(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.

(10) In view of all this we must now work back from the items to the unit, and consider the entire scheme as one enduring thing.

We ascend from air, light, sun- or, moon and light and sun- in detail, to these things as constituting a total- though a total of degrees, primary, secondary, tertiary. Thence we come to the Soul, always the one undiscriminated entity. At this point in our survey we have before us the over-world and all that follows upon it. That suite we take to be the very last effect that has penetrated to its furthest reach.

Our knowledge of the first is gained from the ultimate of all, from the very shadow cast by the fire, because this ultimate itself receives its share of the general light, something of the nature of the Forming-Idea hovering over the outcast that at first lay in blank obscurity. It is brought under the scheme of reason by the efficacy of soul whose entire extension latently holds this rationalizing power. As we know, the Reason-Principles carried in animal seed fashion and shape living beings into so many universes in the small. For whatsoever touches soul is moulded to the nature of soul's own Real-Being.

We are not to think that the Soul acts upon the object by conformity to any external judgement; there is no pause for willing or planning: any such procedure would not be an act of sheer nature, but one of applied art: but art is of later origin than soul; it is an imitator, producing dim and feeble copies- toys, things of no great worth- and it is dependent upon all sorts of mechanism by which alone its images can be produced. The soul, on the contrary, is sovereign over material things by might of Real-Being; their quality is determined by its lead, and those elementary things cannot stand against its will. On the later level, things are hindered one by the other, and thus often fall short of the characteristic shape at which their unextended Reason-Principle must be aiming; in that other world the entire shape comes from soul, and all that is produced takes and keeps its appointed place in a unity, so that the engendered thing, without labour as without clash, becomes all that it should be. In that world the soul has elaborated its creation, the images of the gods, dwellings for men, each existing to some peculiar purpose.

Soul could produce none but the things which truly represent its powers: fire produces warmth; another source produces cold; soul has a double efficacy, its act within itself, and its act from within outwards towards the new production.

In soulless entities, the outgo remains dormant, and any efficiency they have is to bring to their own likeness whatever is amenable to their act. All existence has this tendency to bring other things to likeness; but the soul has the distinction of possessing at once an action of conscious attention within itself, and an action towards the outer. It has thus the function of giving life to all that does not live by prior right, and the life it gives is commensurate with its own; that is to say, living in reason, it communicates reason to the body- an image of the reason within itself, just as the life given to the body is an image of Real-Being- and it bestows, also, upon that material the appropriate shapes of which it contains the Reason-Forms.

The content of the creative soul includes the Ideal shapes of gods and of all else: and hence it is that the kosmos contains all.

(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.

(1) Moreover, with respect to the tenuity and subtilty of light, the Gods extend a light so subtle that corporeal eyes cannot sustain it, but are affected in the same manner as fishes, when they are drawn upward from turbid and thick water into attenuated and diaphanous air. For men who survey divine fire are not able to breathe, through the subtilty of it, but become languid as soon as they perceive it, and are deprived of the use of their connascent spirit. Archangels, also, emit a light which is intolerable to respiration, yet their splendour is not equally pure with that of the Gods, nor similarly overpowering. The presence of angels renders the temperature of the air tolerable, so that theurgists are capable of being united to it. But when dæmons are present, the whole air is not at all affected; nor does the air, which surrounds them, become more attenuated; nor does a light precede them, in which, being previously received and preoccupied by the air, they unfold the form of themselves; nor are they surrounded by a certain splendour, which diffuses its light everywhere. When heroes appear, certain parts of the earth are moved, and sounds are heard around them; but, in short, the air does not become more attenuated, nor incommensurate to theurgists, so as to render them unable to receive it. But when archons are present, an assemblage of many luminous appearances runs round them, difficult to be borne, whether these appearances are mundane or terrestrial. They have not, however, a supermundane tenuity, nor even that of the supreme elements. And to the psychical appearances the air is more allied, and, being suspended from them, receives in itself their circumscription.