(16) Some are of the quality of heat, and they are the lightest and brightest of all, yellowish and reddish; and when the light shineth on them, they look like the flash or lightning of the Son of God.

(11) I behold Thee on all sides glowing like a mass of radiance, with Thy diadem and mace and discus, blazing everywhere like burning fire and the burning sun, hard to look at, and passing all measure.

(7) The first were horned like oxen; but the four Had but a single horn upon the forehead; A monster such had never yet been seen! Firm as a rock upon a mountain high, Seated upon it, there appeared to me A shameless whore, with eyes swift glancing round, And, as if not to have her taken from him, Upright beside her I beheld a giant; And ever and anon they kissed each other. But because she her wanton, roving eye Turned upon me, her angry paramour Did scourge her from her head unto her feet. Then full of jealousy, and fierce with wrath, He loosed the monster, and across the forest Dragged it so far, he made of that alone A shield unto the whore and the strange beast.

(7) Also, the Word of God attributes to the Heavenly Beings a likeness to Brass, Electron, and many-coloured stones. Electron, as being partly like gold, partly like silver, denotes the incorruptible, as in gold, and unexpended, and undiminished, and spotless brilliancy, and the brightness, as in silver, and a luminous and heavenly radiance. But to the Brass, according to the reasons assigned, must be attributed either the likeness of fire or that of gold. We must consider that the many-coloured appearances of stones denote either as white, the luminous; or as red, the fiery; or as yellow, the golden; or as green, the youthful and the full grown; and within each likeness you will find an explanation which teaches the inner meaning of the typical images. But since, I think, according to our power, this has been sufficiently said, let us pass to the sacred explanation of the Divine representations of the Heavenly Minds through wild beasts. We must consider that the shape of a Lion signifies the leading, and robust, and indomitable, and the assimilation, as far as possible, to the unutterable Godhead, by the concealment of the intellectual footprints, and by the mystically modest covering of the path, leading to It, during Divine illumination.

(4) Of the four lists were fashioned the two arms, The thighs and legs, the belly and the chest Members became that never yet were seen. Every original aspect there was cancelled; Two and yet none did the perverted image Appear, and such departed with slow pace. Even as a lizard, under the great scourge Of days canicular, exchanging hedge, Lightning appeareth if the road it cross; Thus did appear, coming towards the bellies Of the two others, a small fiery serpent, Livid and black as is a peppercorn. And in that part whereat is first received Our aliment, it one of them transfixed; Then downward fell in front of him extended. The one transfixed looked at it, but said naught; Nay, rather with feet motionless he yawned, Just as if sleep or fever had assailed him. He at the serpent gazed, and it at him; One through the wound, the other through the mouth Smoked violently, and the smoke commingled. Henceforth be silent Lucan, where he mentions Wretched Sabellus and Nassidius, And wait to hear what now shall be shot forth.

(4) And I beheld the flamelets onward go, Leaving behind themselves the air depicted, And they of trailing pennons had the semblance, So that it overhead remained distinct With sevenfold lists, all of them of the colours Whence the sun's bow is made, and Delia's girdle. These standards to the rearward longer were Than was my sight; and, as it seemed to me, Ten paces were the outermost apart. Under so fair a heaven as I describe The four and twenty Elders, two by two, Came on incoronate with flower-de-luce. They all of them were singing: "Blessed thou Among the daughters of Adam art, and blessed For evermore shall be thy loveliness." After the flowers and other tender grasses In front of me upon the other margin Were disencumbered of that race elect, Even as in heaven star followeth after star, There came close after them four animals, Incoronate each one with verdant leaf. Plumed with six wings was every one of them, The plumage full of eyes; the eyes of Argus If they were living would be such as these.

(2) But we must keep our discourse within bounds, and must search, in our first explanation of the types, for what reason the Word of God prefers the sacred description of fire, in preference to almost every other. You will find it, then, representing not only wheels of fire, but also living creatures of fire, and men, flashing, as it were, like lightning, and placing around the Heavenly Beings themselves heaps of coals of fire, and rivers of flame flowing with irresistible force; and also it says that the thrones are of fire; and that the most exalted Seraphim glow with fire, it shews from their appellation, and it attributes the characteristic and energy of fire to them, and throughout, above and below, it prefers pre-eminently the representation by the image of fire. I think, then, the similitude of fire denotes the likeness of the Heavenly Minds to God in the highest degree; for the holy theologians frequently describe the superessential and formless essence by fire, as having many likenesses, if I may be permitted to say so, of the supremely Divine property, as in things visible. For the sensible fire is, so to speak, in everything, and passes through everything unmingled, and springs from all, and whilst all-luminous, is, as it were, hidden, unknown, in its essential nature, when there is no material lying near it upon which it may shew its proper energy. It is both uncontrollable and invisible, self-subduing all things, and bringing under its own energy anything in which it may happen to be; varying, imparting itself to all things near it, whatever they may be; renewing by its rousing heat, and giving light by its uncovered illuminations; invincible, unmingled, separating, unchangeable, elevating, penetrating, lofty; subject to no grovelling inferiority, ever moving, self-moving, moving other things, comprehending, incomprehended, needing no other, imperceptibly increasing itself, displaying its own majesty to the materials receiving it; energetic, powerful, present to all invisibly, unobserved, seeming not to be, and manifesting itself suddenly according to its own proper nature by friction, as it were by a sort of seeking, and again flying away impalpably, undiminished in all the joyful distributions of itself. And one might find many characteristics of fire, appropriate to display the supremely Divine Energy, as in sensible images. The Godly-wise, then, knowing this, depict the celestial Beings from fire, shewing their Godlikeness, and imitation of God, as far as attainable.

(13) So when the light of the Son of God shineth on them, then they are like a brownish or purple flash of lightning, very bright and clear in their quality.

(33) And from thence I went to the ends of the earth and saw there great beasts, and each differed from the other; and (I saw) birds also differing in appearance and beauty and voice, the one differing from the other.

(2) As many as the hind (who on the hill Rests at the time when he who lights the world His countenance keeps least concealed from us, While as the fly gives place unto the gnat) Seeth the glow-worms down along the valley, Perchance there where he ploughs and makes his vintage; With flames as manifold resplendent all Was the eighth Bolgia, as I grew aware As soon as I was where the depth appeared. And such as he who with the bears avenged him Beheld Elijah's chariot at departing, What time the steeds to heaven erect uprose, For with his eye he could not follow it So as to see aught else than flame alone, Even as a little cloud ascending upward, Thus each along the gorge of the intrenchment Was moving; for not one reveals the theft, And every flame a sinner steals away. I stood upon the bridge uprisen to see, So that, if I had seized not on a rock, Down had I fallen without being pushed. And the Leader, who beheld me so attent, Exclaimed: "Within the fires the spirits are; Each swathes himself with that wherewith he burns."

(2) Earth hath, moreover, always many changes in its species;—both when she brings forth fruits, and when she also nourishes her bringings-forth with the return of all the fruits; the diverse qualities and quantities of air, its stoppings and its flowings ; and before all the qualities of trees, of flowers, and berries, of scents, of savours—species. Fire [also] brings about most numerous conversions, and divine. For these are all-formed images of Sun and Moon ; they’re, as it were, like our own mirrors, which with their emulous resplendence give us back the likenesses of our own images.

(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.

(170) Thou art to know this, for the spirit in the flash testifieth the same, that in heaven there arise all manner of figures or shapes like the beasts, fowls, birds and fishes of this world, but in a heavenly form or manner, clarity or brightness and kind, as also all manner of trees, plants and flowers.

(90) So by this kindling it kindled its spirit also, which now went forth at the mouth, the ears, the eyes and the nostrils, as a very fierce, furious spirit, and strove against the Salitter in its [the Salitter's] place, as a furious, storming, raging lord, and kindled the Salitter, and attracted or drew all forcibly together. Thou must understand it aright.

(5) Conformably, also, to what has been said, the fire of the Gods, indeed, shines forth with an indivisible and ineffable light, and fills all the profundities of the world, in an empyrean, but not in a mundane, manner. But the fire of archangels is impartible indeed, but is seen to possess about itself an abundant multitude, either preceding or following after itself. The fire of angels is divided, except that it exhibits itself in the most perfect ideas. That of dæmons is still more shortly circumscribed by a distribution into parts, is effable, and does not astonish the sight of those that have seen more excellent natures. The fire of heroes has, after a certain manner, the same things as that of dæmons, but at the same time falls short of the most accurate similitude to it. Moreover, with respect to archons, the fire of those that are of a more elevated order, is more pellucid; but of those that are material, is more dark. And the fire of souls is seen to be much divided and multiform, and is comingled from many of the natures that are in the world. Again, the fire of the Gods appears to be entirely stable. That of archangels is tranquil; but that of angels is stably moved. The fire of dæmons is unstable; but that of heroes is, for the most part, rapidly moved. The fire of those archons that are of the first rank is tranquil; but of those that are of the last order is tumultuous. And the fire of souls is transmuted in a multitude of motions.

(91) But when Lucifer exalted himself, and kindled his qualifying or fountain spirits, then the animated or soulish spirit went forth in the tone out of or from all the bodies of Lucifer's angels into the Salitter of God, as a fiery serpent or dragon, and imaged and framed all manner of fiery and poisonous forms and images, like to wild, cruel and evil beasts.

(198) A similar Fire flashingly extending through the rushings of Air, or a Fire formless whence cometh the Image of a Voice, or even a flashing Light abounding, revolving, whirling forth, crying aloud. Also there is the vision of the fire-flashing Courser of Light, or also a Child, borne aloft on the shoulders of the Celestial Steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of Light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these Symbols into the Form of a Lion.

(8) The Image of the Ox denotes the strong and the mature, turning up the intellectual furrows for the reception of the heavenly and productive showers; and the Horns, the guarding and indomitable. The representation of the Eagle denotes the kingly, and soaring, and swift in flight, and quickness in search of the nourishment which makes strong, and wanness, and agility, and cleverness; and the unimpeded, straight, and unflinching gaze towards the bounteous and brilliant splendour of the Divine rays of the sun, with the robust extension of the visual powers. That of Horses represents obedience and docility, and of those who are white, brilliancy, and as especially congenial to the Divine Light; but of those who are dark blue, the Hidden; and of those red, the fiery and vigorous; and of the piebald, the uniting of the extremes by the power passing through them, and joining the first to the second, and the second to the first, reciprocally and considerately. Now if we did not consult the proportion of our discourse, we might, not inappropriately, adapt the particular characteristics of the aforesaid living creatures, and all their bodily representations to the Heavenly Powers, upon the principle of dissimilar similitudes; for instance, their appearance of anger, to intellectual manliness, of which anger is the remotest echo, and their desire, to the Divine love; and to speak summarily, referring all the sensible perceptions, and many parts of irrational beings, to the immaterial conceptions and unified Powers of the Heavenly Beings. Now not only is this sufficient for the wise, but even an explanation of one of the dissimilar representations would be sufficient for the accurate description of similar things, after the same fashion.

(515) made of wood and stone and various materials, which appear over the wall? Some of them are talking, others silent. You have shown me a strange image, and they are strange prisoners. Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave? True, he said; how could they see anything but the shadows if they were never allowed to move their heads? And of the objects which are being carried in like manner they would only see the shadows? Yes, he said. And if they were able to converse with one another, would they not suppose that they were naming what was actually before them 1 ? Very true. And suppose further that the prison had an echo which came from the other side, would they not be sure to fancy when one of the passers-by spoke that the voice which they heard came from the passing shadow? No question, he replied. To them, I said, the truth would be literally nothing but the shadows of the images. That is certain. And now look again, and see what will naturally follow if the prisoners are released and disabused of their error. At first, when any of them is liberated and compelled suddenly to stand up and turn his neck round and walk and look towards the light, he will suffer sharp pains; the glare will distress him, and he will be unable to see the realities of

(47) But the Salitter in a good beast will not therefore be left to the devil for a propriety, but will in the separated part, in the nature of God, eternally blossom— ["That is, their figure will stand as a shadow upon the holy ground, in the wonders, viz., in the eternal Magia:"] —and bring forth other heavenly figures. But the Salitter of the beast of God's wrath will, in the wrath of God, bear eternal hellish fruits.