(13) Because of them you made the eternal be, you made divinity live, you made knowledge good, in blessedness you made the shadows flowing from the One.

(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.

(39) Here mine eyes saw their dwellings with His righteous angels, And their resting-places with the holy. And they petitioned and interceded and prayed for the children of men, And righteousness flowed before them as water, And mercy like dew upon the earth: Thus it is amongst them for ever and ever.

(45) Seeing they are but a part or piece of the whole, and not the whole itself, for God has therefore created them out of himself, that they should qualify, operate or act in such a manner, form and way as God himself does.

(2) The holy orders, then, of the Heavenly Beings share in the supremely Divine participation, in a higher degree than things which merely exist, or which lead an irrational life, or which are rational like ourselves. For by moulding themselves intelligibly to the Divine imitation, and looking supermundanely to the supremely Divine likeness, and striving to mould their intellectual appearance, they naturally have more ungrudging communications with It, being near and ever moving upwards, as far as lawful, elevating themselves with the intensity of the Divine unswerving love, and receiving the primal illuminations without earthly stain, and ranging themselves to these, and having their whole life intellectual. These, then, are they who, at first hand, and under many forms, participate in the Divine, and, at first hand, and under many forms, make known the supremely Divine Hiddenness. Wherefore, beyond all, they are deemed pre-eminently worthy of the appellation Angelic, on the ground that the supremely Divine illumination comes to them at first hand, and, through them, there pass to us manifestations above us. Thus, then, the Law, as the Word of God affirms, was given to us through the ministration of Angels; and Angels led our illustrious fathers before the Law, and after the Law, to the Divine Being, either by leading them to what was to be done, and by converting them from error, and an unholy life, to the straight way of truth, or by making known to them sacred ordinances, or hidden visions, or supermundane mysteries, or certain Divine predictions through the Prophets.

(1) [...] [...] [...] [...] [...] [...] since they are [perfect Individuals. And they are] all [unified, in harmony]. The [Mind], the guardian [I provided] [for you] taught you. And it is the power that [exists] in you that [extended] [itself], since [it (you?)] often [rejoiced] in the Triple Powered One who [belongs to] all [those] who [truly] exist with the [immeasurable] one.

(5) For this reason, they are minds of minds, which are found to be words of words, elders of elders, degrees of degrees, which are exalted above one another. Each one of those who give glory has his place and his exaltation and his dwelling and his rest, which consists of the glory which he brings forth.

(93) And at its close shall be elected The elect righteous of the eternal plant of righteousness, To receive sevenfold instruction concerning all His creation. [11. For who is there of all the children of men that is able to hear the voice of the Holy One without being troubled? And who can think His thoughts? and who is there that can behold all the works of heaven?

(24) On the Seven Minor Planes of the Great Spiritual Plane exist Beings of whom we may speak as Angels; Archangels; Demi-Gods. On the lower Minor Planes dwell those great souls whom we call Masters and Adepts. Above them come the Great Hierarchies of the Angelic Hosts, unthinkable to man; and above those come those who may without irreverence be called "The Gods," so high in the scale of Being are they, their being, intelligence and power being akin to those attributed by the races of men to their conceptions of Deity. These Beings are beyond even the highest flights of the human imagination, the word "Divine" being the only one applicable to them. Many of these Beings, as well as the Angelic Host, take the greatest interest in the affairs of the Universe and play an important part in its affairs. These Unseen Divinities and Angelic Helpers extend their influence freely and powerfully, in the process of Evolution, and Cosmic Progress. Their occasional intervention and assistance in human affairs have led to the many legends, beliefs, religions and traditions of the race, past and present. They have superimposed their knowledge and power upon the world, again and again, all under the Law of THE ALL, of course.

(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.

(75) It is a very humble father to its children, and loveth them heartily, and playeth with them friendly, for it is the right father of the other six spirits, which are generated in it, and it helps to generate them all.

(16) They are likenesses of the things which are exalted. They were brought to a lust for power in each one of them, according to the greatness of the name of which each is a shadow, each one imagining that it is superior to his fellows.

(2) Wherefore it alone conducts to the true wisdom, which is the divine power which deals with the knowledge of entities as entities, which grasps what is perfect, and is freed from all passion; not without the Saviour, who withdraws, by the divine word, the gloom of ignorance arising from evil training, which had overspread the eye of the soul, and bestows the best of gifts,- "That we might well know or God or man."

(19) Thy Reason (Logos) sings through me Thy praises. Take back through me the All into [Thy] Reason - [my] reasonable oblation! Thus cry the Powers in me. They sing Thy praise, Thou All; they do Thy Will. From Thee Thy Will; to Thee the All. Receive from all their reasonable oblation. The All that is in us, O Life, preserve; O Light illumine it; O God in-spirit it. It it Thy Mind that plays the shepherd to Thy Word, O Thou Creator, Bestower of the Spirit [upon all].

(7) (For He has sovereign control.) He who conceived of these (truths of the Mãthra) as their first (inspirer), (and as He thought their existence they (all) as (His) glorious (conceptions first) clothed themselves in the stars ), He is through His understanding the Creator of the Righteous Order. And thus likewise He supports His Beneficent Mind (in His saints). And these (holy creatures) may’st Thou cause to prosper by Thy Spirit (since they are Thine own), O Ahura Mazda! Thou who art for every hour the same !

(1) IT is apparent, how they have hitherto in Babel danced [or contended] about the Cup of Jesus Christ, and about his holy Testaments, for which they have caused many Wars and Blood-shedding; but what Kind of Knowledge concerning those [Testaments] they in Babel have, appears by their Works of Love among one another, which their Councils have brought to pass, where Men have stopt the Mouth of the holy Spirit, and have made a worldly Dominion out of the Priesthood of Christ. Rule or Government.

(3) Now, as for the things which came forth from the of the Hebrews, things which are written by the hylics who speak in the fashion of the Greeks, the powers of those who think about all of them, so to speak, the "right ones," the powers which move them all to think of words and a representation, they them, and they grasped so as to attain the truth and used the confused powers which act in them. Afterwards they attained to the order of the unmixed ones, the one which is established, the unity which exists as a representation of the representation of the Father. It is not invisible in its nature, but a wisdom envelops it, so that it might preserve the form of the truly invisible one. Therefore, many angels have not been able to see it. Also, other men of the Hebrew race, of whom we already spoke, namely the righteous ones and the prophets, did not think of anything and did not say anything from imagination or through a likeness or from esoteric thinking, but each one by the power which was at work in him, and while listening to the things which he saw and heard, spoke of them in [...]. They have a unified harmony with one another after the manner of those who worked in them, since they preserve the connection and the mutual harmony primarily by the confession of the one more exalted than they. And there is one who is greater than they, who was appointed since they have need of him, and whom the spiritual Logos begot along with them as one who needs the exalted one, in hope and expectation in accord with the thought which is the seed of salvation. And he is an illuminating word, which consists of the thought and his offspring and his emanations. Since the righteous ones and the prophets, whom we have previously mentioned, preserve the confession and the testimony concerning the one who is great, made by their fathers who were looking for the hope and the hearing, in them is sown the seed of prayer and the searching, which is sown in many who have searched for strengthening. It appears and draws them to love the exalted one, to proclaim these things as pertaining to a unity. And it was a unity which worked in them when they spoke. Their vision and their words do not differ because of the multitude of those who have given them the vision and the word. Therefore, those who have listened to what they have said concerning this do not reject any of it, but have accepted the scriptures in an altered way. By interpreting them, they established many heresies which exist to the present among the Jews. Some say that God is one, who made a proclamation in the ancient scriptures. Others say that he is many. Some say that God is simple and was a single mind in nature. Others say that his activity is linked with the establishment of good and evil. Still others say that he is the creator of that which has come into being. Still others say that it was by the angels that he created.

(19) Let them hear Him who conceived of the Righteous Order for the worlds, the (all)-wise One, O Ahura! For truthful speech He rules with absolute sway over words, and ever free of tongue (to guide us in our way ). By Thy shining flame (He doth guide us , Thine altar's flame with its signs of decision and of grace) sent forth for the good of the strivers .

(47) And their comprehensibility should not be in the hidden kernel, or in the innermost birth or geniture of God, but the animated or soulish spirit, which they generate in the centre of their heart, should qualify, mix or operate with the innermost birth or geniture of God, and help to form all figures, shapes and images, according to the pleasure, delight and will of the seven spirits, whereby, in the divine pomp, all might be but one heart and one will.

(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.