Περὶ τῆς Οὐρανίας Ἱεραρχίας

Ἀγγελικῆς σοφίης ἀμαρύγματα πολλὰ κιχήσας,
Ἀνθρώποις ἀνέφηνας ἰδεῖν νοοσύνθετον Ἄστρον.

Τῷ συμπρεσβυτέρῳ Τιμοθέῳ Διονύσιος ὁ πρεσβύτερος

ΚΕΦΑΛΑΙΟΝ Α΄ Ὅτι πᾶσα θεία ἔλλαμψις κατὰ ἀγαθότητα ποικίλως εἰς τὰ προνοούμενα προϊοῦσα μένει ἁπλῆ καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ ἑνοποιεῖ τὰ ἐλλαμπόμενα

1. «Πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστι καταβαῖνον ἀπο τοῦ Πατρὸς τῶν φωτων». Ἀλλὰ καὶ πᾶσα πατροκινήτου φωτοφανείας πρόοδος εἰς ἡμᾶς ἀγαθοδότως φοιτῶσα πάλιν ὡς ἑνοποιὸς δύναμις ἀνατατικῶς ἡμᾶς ἀναπλοῖ καὶ ἐπιστρέφει πρὸς τὴν τοῦ συναγωγοῦ Πατρὸς ἑνότητα καὶ θεοποιὸν ἁπλότητα. Καὶ γὰρ «Ἐξ αὐτοῦ τὰ πάντα καὶ εἰς αὐτὸν» ὡς ὁ ἱερὸς ἔφη λόγος.

2. Οὐκοῦν Ἰησοῦν ἐπικαλεσάμενοι, τὸ πατρικὸν, φῶς, τὸ ὂν «τὸ ἀληθινόν, ὁ φωτίζει πάντα ανθρωπον ἐρχόμενον εις τὸν κόσμον», δι' οὗ τὴν πρὸς τὸν ἀρχίφωτον Πατέρα προσαγωγὴν ἐσχήκαμεν, ἐπὶ τὰς τῶν ἱερωτάτων Λογίων πατροπαραδότους ἐλλάμψεις ὡς ἐφικτὸν ἀνανεύσωμεν, καὶ τὰς ὑπ' αὐτῶν συμβολικῶς ἡμῖν καὶ ἀναγωγικῶς ἐκφανθείσας τῶν οὐρανίων νοῶν ἱεραρχίας ὡς οἷόν τέ ἐσμεν ἐποπτεύσωμεν, καὶ τὴν ἀρχικὴν καὶ ὑπεράρχιον τοῦ θεαρχικοῦ Πατρὸς φωτοδοσίαν, ἣ τὰς τῶν ἀγγέλων ἡμῖν ἐν τυπωτικοῖς συμβόλοις ἐκφαίνει μακαριωτάτας ἱεραρχίας, ἀύλοις καὶ ἀτρεμέσι νοὸς ὀφθαλμοῖς εἰσδεξάμενοι πάλιν ἐξ αὐτῆς ἐπὶ τὴν ἁπλῆν αὐτῆς ἀναταθῶμεν ὀικτῖνα. Καὶ γὰρ οὐδὲ αὐτὴ πώποτε τῆς οἰκείας ἑνικῆς ἐνδότητος ἀπολείπεται, πρὸς ἀναγωγικὴν δὲ καὶ ἑνοποιὸν τῶν προνοουμένων σύγκρασιν ἀγαθοπρεπῶς πληθυνομένη καὶ προϊοῦσα μένει τε ἔνδον ἑαυτῆς ἀραρότως ἐν ἀκινήτῳ ταὐτότητι μονίμως πεπηγυῖα καὶ τοὺς ἐπ' αὐτὴν ὡς θεμιτὸν ἀνανεύοντας ἀναλόγως αὐτοῖς ἀνατείνει καὶ ἑνοποιεῖ κατὰ τὴν ἁπλωτικὴν αὐτῆς ἕνωσιν. Καὶ γὰρ οὐδὲ δυνατὸν ἑτέρως ἡμῖν ἐπιλάμψαι τὴν θεαρχικὴν ἀκτῖνα μὴ τῇ ποικιλίθι τῶν ἱερῶν παραπετασμάτων ἀναγωγικῶς περικεκαλυμμένην καὶ τοῖς καθ' ἡμᾶς προνοίᾳ πατρικῆ συμφυῶς καὶ οἰκείως διεσκευασμένην.

3. Διὸ καὶ τὴν ὁσιωτάτην ἡμῶν ἱεραρχίαν ἡ τελετάρχις ἱεροθεσία τῆς τῶν οὐρανίων ἱεραρχιῶν ὑπερκοσμίου μιμήσεως ἀξιώσασα καὶ τὰς εἰρημένας ἀυλους ιεραρχίας ὑλαίοις σχήμασι καὶ μορφωτικαῖς συνθέσεσι διαποικίλασα παραδέδωκεν, ὅπως ἀναλόγως ἡμῖν αὐτοῖς ἀπὸ τῶν ἱερωτάτων πλάσεων ἐπὶ τὰς ἁπλᾶς καὶ ἀτυπώτους ἀναχθῶμεν ἀναγωγὰς καὶ ἀφομοιώσεις, ἐπεὶ μηδὲ δυνατόν ἐστι τῷ καθ' ἡμᾶς νοί πρὸς τὴν ἄϋλον ἐκείνην ἀναταθῆναι τῶν οὐρανίων ἱεραρχιῶν μίμησίν τε καὶ θεωρίαν, εἰ μὴ τῇ κατ᾽ αὐτὸν ὑλαίᾳ χειραγωγίᾳ χρήσαιτο τὰ μὲν φαινόμενα κάλλη τῆς ἀφανοῦς εὐπρεπείας ἀπεικονίσματα λογιζόμενος καὶ τὰς αἰσθητἀς εὐωδίας ἐκτυπώματα τῆς νοητῆς διαδόσεως καὶ τῆς ἀὖλου φωτοδοσίας εἰκόνα τὰ ὑλικὰ φῶτα καὶ τῆς κατὰ νοῦν θεωρητικῆς ἀποπληρώσεως τὰς διεξοδικὰς ἱερὰς μαθητείας καὶ τῆς ἐναρμονίου πρὸς τὰ θεῖα καὶ τεταγμένης ἕξεως τὰς τῶν ἐνθάδε διακοσμήσεων τάξεις καὶ τῆς Ἰησοῦ μετουσίας τὴν τῆς θειοτάτης εὐχαριστίας μετάληψιν, καὶ ὅσα ἄλλα ταῖς οὐρανίαις μὲν οὐσίαις ὑπερκοσμίως, ἡμῖν δὲ συμβολικῶς παραδέδοται. Ταύτης οὖν ἕνεκα τῆς ἡμῶν ἀναλόγου θεώσεως ἡ φιλάνθρωπος τελεταρχία καὶ τὰς οὐρανίας ἱεραρχίας ἡμῖν ἀναφαίνουσα καὶ συλλειτουργὸν αὐτῶν τελοῦσα τὴν καθ' ἡμᾶς ἱεραρχίαν τῇ πρὸς δύναμιν ἡμῶν ἀφομοιώσει τῆς θεοειδοῦς αὐτῶν ἱερώσεως αἰσθηταῖς εἰκόσι τοὺς ὑπερουρανίους ἀνεγράψατο νόας ἐν ταῖς ἱερογραφικαῖς τῶν λογίων συνθέσεσιν, ὅπως ἂν ἡμᾶς ἀναγάγοι διὰ τῶν αἰσθητῶν ἐπὶ τὰ νοητὰ κἀκ τῶν ἱεροπλάστων συμβόλων ἐπὶ τὰς ἁπλᾶς τῶν οὐρανίων ἱεραρχιῶν ἀκρότητας.

ΚΕΦΑΛΑΙΟΝ Β΄ Ὅτι πρεπόντως τὰ θεῖα καὶ οὐράνια καὶ διὰ τῶν ἀνομοίων συμβόλων ἐκφαίνεται

1. Χρὴ τοιγαροῦν ὡς οἶμαι πρῶτον ἐκθέσθαι τίνα μὲν εἶναι σκοπὸν ἁπάσης ἱεραρχίας οἰόμεθα καὶ τί τοὺς αὑτῆς ἑκάστη θιασώτας ὀνίνησιν, ἑξῆς δὲ τὰς οὐρανίας ἱεραρχίας ὑμνῆσαι κατὰ τὴν αὐτῶν ἐν τοῖς λογίοις ἐκφαντορίαν, ἑπομένως τε τούτοις εἰπεῖν ὁποίαις ἱεραῖς μορφώσεσι τὰς οὐρανίας σχηματίζουσι διακοσμήσεις αἱ τῶν λογίων ἱερογραφίαι, καὶ πρὸς ποίαν ἀναχθῆναι χρὴ διὰ τῶν πλασμάτων ἁπλότητα, ὅπως μὴ καὶ ἡμεῖς ὡσαύτως τοῖς πολλοῖς ἀνιέρως οἰώμεθα τοὺς οὐρανίους καὶ θεοειδεῖς νόας πολύποδας εἶναί τινας καὶ πολυπροσώπους καὶ πρὸς βοῶν κτηνωδίαν ἢ πρὸς λεόντων θηριομορφίαν τετυπωμένους καὶ πρὸς ἀετῶν ἀγκυλόχειλον εἶδος ἢ πρὸς πτηνῶν τριχώδη πτεροφυίαν διαπεπλασμένους καὶ τροχούς τινας πυρώδεις ὑπὲρ τὸν οὐρανὸν φανταζώμεθα καὶ θρόνους ὑλαίους τῇ θεαρχίᾳ πρὸς ἀνάκλισιν ἐπιτηδείους καὶ ἵππους τινὰς πολυχρωμάτους καὶ δορυφόρους ἀρχιστρατήγους καὶ ὅσα ἄλλα πρὸς τῶν λογίων ἡμῖν ἱεροπλάστως ἐν ποικιλίᾳ τῶν ἐκφαντορικῶν συμβόλων παραδέδοται. Καὶ γὰρ ἀτεχνῶς ἡ θεολογία ταῖς ποιητικαῖς ἱεροπλαστίαις ἐπὶ τῶν ἀσχηματίστων νοῶν ἐχρήσατο τὸν καθ' ἡμᾶς ὡς εἴρηται νοῦν ἀνασκεψαμένη καὶ τῆς οἰκείας αὐτῷ καὶ συμφυοῦς ἀναγωγῆς προνοήσασα καὶ πρὸς αὐτὸν ἀναπλάσασα τὰς ἀναγωγικὰς ἱερογραφίας.

2. Εἰ δέ τῳ δοκεῖ τὰς μὲν ἱερὰς ἀποδέχεσθαι συνθέσεις ὡς τῶν ἁπλῶν ἐφ' ἑαυτῶν ἀγνώστων τε καὶ ἀθεωρήτων ἡμῖν ὑπαρχόντων, ἀπεμφαινούσας δὲ οἴεται τὰς τῶν ἁγίων νοῶν ἐν τοῖς Λογίοις εἰκονογραφίας καὶ πᾶσαν ὡς εἰπεῖν τὴν ἀπότομον ταύτην τῶν ἀγγελικῶν ὀνομάτων σκηνὴν καὶ χρῆναί φησι τοὺς θεολόγους ἐπὶ σωματοποιίαν ὅλως τῶν ἀσωμάτων ἐληλυθότας οἰκείοις αὐτὰ καὶ ὡς δυνατὸν συγγενέσιν ἀναπλάττειν τε καὶ ἐκφαίνειν σχηματισμοῖς ἐκ τῶν παρ' ἡμῖν τιμιωτάτων καὶ ἀυλων ποσῶς καὶ ὑπερκειμένων οὐσιῶν καὶ μὴ ταῖς οὐρανίαις καὶ θεοειδέσιν ἁπλότησι τὰς ἐπὶ γῆς ἐσχάτας περιτιθέντας πολυμορφίας (τὸ μὲν γὰρ ἡμῶν τε ἀναγωγικώτερον ἔμελλεν εἶναι καὶ τὰς ὑπερκοσμίους ἐκφαντορίας οὐ κατῆγεν εἰς τὰς ἀπεμφαινούσας ἀνομοιότητας, τὸ δὲ καὶ εἰς τὰς θείας ἀθέσμως ἐξυβρίζειν δυνάμεις καὶ τὸν ἡμέτερον ἴσως ἀποπλανᾶν νοῦν εἰς τὰς ἀνιέρους αὐτὸν ἐνιζάνον' συνθέσεις, καὶ τάχα καὶ οἰήσεται τὰ ὑπερουράνια λεοντείωνιο τινῶν καὶ ἱππείων ἑσμῶν ἀποπεπληρῶσθαι καὶ μυκητικῆς ὑμνολογίας καὶ ὀρνιθείας ἀγελαρχίας καὶ ζῴων ἄλλων καὶ ὑλῶν ἀτιμοτέρων, ὅσα πρὸς τὸ ἄτοπον καὶ νόθον καὶ ἐμπαθὲς ἀποκλιθεῖσαι διαγράφουσιν αἱ κατὰ πᾶν ἀνόμοιοι τῶν δῆθεν ἐκφαντορικῶν Λογίων ὁμοιότητες), ἀλλ' ἡ τῆς ἀληθείας ὡς οἶμαι ζήτησις ἀποδείκνυσι τὴν τῶν Λογίων ἱερωτάτην σοφίαν ἐν ταῖς τῶν οὐρανίων νοῶν μορφώσεσιν ἑκατέρου κομιδῇ προνοήσασαν ὡς μήτε εἰς τὰς θείας, ὡς ἂν φαίη τις, ἐξυβρίσαι δυνάμεις, μήτε μὴν εἰς τὰς χαμαιζήλους ἡμᾶς ἐμπαθῶς ἐμπαγῆναι τῶν εἰκόνων ταπεινότητας. Ὅτι μὲν γὰρ εἰκότως προβέβληνται τῶν ἀτυπώτων οἱ τύποι καὶ τὰ σχήματα τῶν ἀσχηματίστων, οὐ μόνην αἰτίαν φαίη τις εἶναι τὴν καθ' ἡμᾶς ἀναλογίαν ἀδυνατοῦσαν ἀμέσως ἐπὶ τὰς νοητὰς ἀνατείνεσθαι θεωρίας καὶ δεομένην οἰκείων καὶ συμφυῶν ἀναγωγιῶν, αἳ τὰς ἐφικτὰς ἡμῖν μορφώσεις προτείνουσι τῶν ἀμορφώτων καὶ ὑπερφυῶν θεαμάτων, ἀλλ' ὅτι καὶ τοῦτο τοῖς μυστικοῖς Λογίοις ἐστὶ πρεπωδέστατον τὸ δι' ἀποῤῥήτων καὶ ἱερῶν αἰνιγμάτων ἀποκρύπτεσθαι καὶ ἄβατον τοῖς πολλοῖς τιθέναι τὴν ἱερὰν καὶ κρυφίαν τῶν ὑπερκοσμίων νοῶν ἀλήθειαν. Ἔστι γὰρ οὐ πᾶς ἱερὸς οὐδὲ πάντων, ὡς τὰ Λόγιά φησιν, ἡ γνῶσις.

Εἰ δὲ τὰς ἀπεμφαινούσας εἰκονογραφίας αἰτιάσοιτό τις αἰδεῖσθαι, λέγων ἀνατιθέναι τὰ οὕτως αἰσχρὰ μορφώματα ταῖς θεοειδέσι καὶ ἁγιωτάταις διακοσμήσεσιν, ἀπόχρη πρὸς αὐτὸν εἰπεῖν ὡς διττός ἐστι τῆς ἱερᾶς ἐκφαντορίας ὁ τρόπος.

3. Ὁ μὲν ὡς εἰκὸς διὰ τῶν ὁμοίων προϊὼν ἱεροτύπων εἰκόνων, ὁ δὲ διὰ τῶν ἀνομοίων μορφοποιῖῶν εἰς τὸ παντελῶς ἀπεοικὸς καὶ ἀπεμφαῖνον πλαττόμενος. Ἀμέλει καὶ τὴν σεβασμίαν τῆς ὑπερουσίου θεαρχίας μακαριότητα τῶν ἐκφαντορικῶν Λογίων αἱ μυστικαὶ παραδόσεις ποτὲ μὲν ὡς λόγον καὶ νοῦν καὶ οὐσίαν ὑμνοῦσι, τὴν θεοπρεπῆ λογιότητα καὶ σοφίαν αὐτῆς δηλοῦσαι καὶ ὄντως οὖσαν ὕπαρξιν καὶ τῆς τῶν ὄντων ὑπάρξεως αἰτίαν ἀληθινήν, καὶ ὡς φῶς αὐτὴν ἀναπλάττουσι καὶ ζωὴν ἀποκαλοῦσι, τῶν τοιούτων ἱερῶν ἀναπλασμάτων σεμνοτέρων μὲν ὄντων καὶ τῶν προσύλων μορφώσεων ὑπερκεῖσθαί πως δοκούντων, ἀποδεόντων δὲ καὶ οὕτω τῆς θεαρχικῆς πρὸς ἀλήθειαν ἐμφερείας (ἔστι γὰρ ὑπὲρ πᾶσαν οὐσίαν καὶ ζωήν, οὐδενὸς μὲν αὐτὴν φωτὸς χαρακτηρίζοντος παντὸς δὲ λόγου καὶ νοῦ τῆς ὁμοιότητος αὐτῆς ἀσυγκρίτως ἀπολειπομένων), ποτὲ δὲ ταῖς ἀποφατικαῖς ἐκφαντορίαις ὑπὸ τῶν αὐτῶν Λογίων ὑπερκοσμίως ὑμνεῖται, ἀόρατον αὐτὴν καὶ ἄπειρον καὶ ἀχώρητον ἀποκαλούντων καὶ τὰ <λοιπὰ> ἐξ ὧν οὐ τί ἐστιν, ἀλλὰ τί οὐκ ἔστι σημαίνεται. Τοῦτο γὰρ ὡς οἶμαι καὶ κυριώτερόν ἐστιν ἐπ' αὐτῆς, ἐπείπερ, ὡς ἡ κρυφία καὶ ἱερατικὴ παράδοσις ὑφηγήσατο, τὸ μὲν οὐκ εἶναι κατά τι τῶν ὄντων αὐτὴν ἀληθεύομεν, ἀγνοοῦμεν δὲ τὴν ὑπερούσιον αὐτῆς καὶ ἀνόητον καὶ ἄῤῥητον ἀοριστίαν. Εἰ τοίνυν αἱ μὲν ἀποφάσεις ἐπὶ τῶν θείων ἀληθεῖς, αἱ δὲ καταφάσεις ἀνάρμοστοι τῇ κρυφιότητι τῶν ἀποῤῥήτων, οἰκειοτέρα μᾶλλόν ἐστιν ἐπὶ τῶν ἀοράτων ἡ διὰ τῶν ἀνομοίων ἀναπλάσεων ἐκφαντορία.

Τιμῶσι τοιγαροῦν, οὐκ αἴσχους ἀποπληροῦσι τὰς οὐρανίας διακοσμήσεις αἱ τῶν Λογίων ἱερογραφίαι ταῖς ἀνομοίοις αὐτὰς μορφοποιίαις ἐκφαίνουσαι καὶ διὰ τούτων ἀποδεικνῦσαι τῶν ὑλικῶν ἁπάντων ὑπερκοσμίως ἐκβεβηκυίας. Ὅτι δὲ καὶ τὸν ἡμέτερον νοῦν ἀνάγουσι μᾶλλον αἱ ἀπεμφαίνουσαι τῶν ὁμοιοτήτων, οὐκ οἶμαί τινα τῶν εὐφρονούντων ἀντερεῖν. Εἰς μὲν γὰρ τὰς τιμιωτέρας ἱεροπλαστίας εἰκός ἐστι καὶ πλανηθῆναι, χρυσοειδεῖς τινας οἰομένους εἶναι τὰς οὐρανίας οὐσίας καὶ φωτοειδεῖς τινας ἄνδρας καὶ ἐξαστράπτοντας, εὐπρεπεῖς, ἠμφιεσμένους ἐσθῆτα φανὴν καὶ τὸ πυρῶδες ἀβλαβῶς ἀποστίλβοντας καὶ ὅσοις ἄλλοις ὁμοιοτυπώτοις κάλλεσιν ἡ θεολογία τοὺς οὐρανίους εσχημάτισε νόας, Ὅπερ ἵνα μὴ πάθοιεν οἱ μηδὲν τῶν φαινομένων καλῶν ὑψηλότερον ἐννενοηκότες, ἡ τῶν ὁσίων θεολόγων ἀνατατικὴ σοφία καὶ πρὸς τὰς ἀπεμφαινούσας ἀνομοιότητας ἱερῶς κατάγεται, μὴ συγχωροῦσα τὸ πρόσυλον ἡμῶν εἰς τὰς αἰσχρὰς εἰκόνας ἀπομένον ἐπαναπαύεσθαι, διανιστῶσα δὲ τὸ ἀνωφερὲς τῆς ψυχῆς καὶ ὑπονύττουσα τῇ δυσμορφίᾳ τῶν συνθημάτων ὡς μήτε θεμιτοῦ μηδὲ ἀληθοῦς δοκοῦντος εἶναι μηδὲ τοῖς ἄγαν προσύλοις, ὅτι τοῖς οὕτως αἰσχροῖς ἐμφερῆ πρὸς ἀλήθειάν ἐστι τὰ ὑπερουράνια καὶ θεῖα θεάματα. Ἄλλως τε καὶ τοῦτο ἐννοῆσαι χρὴ τὸ μηδὲ ἓν τῶν ὄντων εἶναι καθόλου τῆς τοῦ καλοῦ μετουσίας ἐστερημένον, εἴπερ, ὡς ἡ τῶν Λογίων ἀλήθειά φησι, «Πάντα καλὰ λίαν».

4. Ἔστιν οὖν ἐκ πάντων αὐτῶν ἐπινοῆσαι καλὰς θεωρίας καὶ τοῖς νοητοῖς τε καὶ νοεροῖς ἐκ τῶν ὑλαίων ἀναπλάσαι τὰς λεγομένας ἀνομοίους ὁμοιότητας, ἑτέρῳ τρόπῳ τῶν νοερῶν ἐχόντων ἃ τοῖς αἰσθητοῖς ἑτεροίως ἀπονενέμηται. Καὶ γὰρ ὁ θυμὸς τοῖς μὲν ἀλόγοις ἐξ ἐμπαθοῦς ὁρμῆς ἐγγίνεται καὶ πάσης ἀλογίας ἐστὶν ἀνάπλεως ἡ θυμοειδὴς αὐτῶν κίνησις, ἀλλ' ἐπὶ τῶν νοερῶν ἑτέρῳ τρόπῳ χρὴ τὸ θυμικὸν ἐννοῆσαι, δηλοῦν ὡς οἶμαι τὴν ἀῤῥενωπὸν αὐτῶν λογιότητα καὶ τὴν ἀμείλικτον ἕξιν ἐν ταῖς θεοειδέσι καὶ ἀμεταβόλοις ἱδρύσεσιν. Ὡσαύτως ἐπιθυμίαν μὲν εἶναί φαμεν ἐπὶ τῶν ἀλόγων ἀπερίσκεπτόν τινα καὶ πρόσυλον ἐξ ἐμφύτου κινήσεως ἢ συνηθείας ἐν τοῖς ὀιλλοιωτοῖς ἀκρατῶς ἐγγινομένην προσπάθειαν καὶ τὴν ἄλογον τῆς σωματικῆς ὀρέξεως ἐπικράτειαν ἅπαν τὸ ζῷον ὠθούσης ἐπὶ τὸ κατ' αἴσθησιν ἐπιθυμητόν, ὅταν δὲ τὰς ἀνομοίους ὁμοιότητας τοῖς νοεροῖς περιτιθέντες ἐπιθυμίαν αὐτοῖς περιπλάσωμεν, ἔρωτα θεῖον αὐτὴν ἐννοῆσαι χρὴ τῆς ὑπὲρ λόγον καὶ νοῦν ἀϋλίας καὶ τὴν ἀκλινῆ καὶ ἀνένδοτον ἔφεσιν τῆς ὑπερουσίως ἁγνῆς καὶ ἀπαθοῦς θεωρίας καὶ τῆς πρὸς ἐκείνην τὴν καθαρὰν καὶ ἀκροτάτην διαύγειαν καὶ τὴν ἀφανῆ καὶ καλλοποιὸν εὐπρέπειαν αἰωνίας ὄντως καὶ νοητῆς κοινωνίας. Καὶ τὸ ἀκρατὲς ἐκλάβοιμεν ἐπὶ τοῦ συντόνου καὶ ἀνεπιστρόφου καὶ πρὸς μηδενὸς ἐγκόπτεσθαι δυναμένου διὰ τὸν ἀμιγῆ καὶ ἀναλλοίωτον τῆς θείας καλλονῆς ἔρωτα καὶ τὴν ὁλικὴν ἀπόκλισιν ἐπὶ τὸ ὄντως ἐφετόν. Ἀλλὰ καὶ αὐτὴν τὴν ἀλογίαν τε καὶ ἀναισθησίαν ἐπὶ μὲν τῶν ἀλόγων ζῴων ἢ τῶν ἀψύχων ὑλῶν στέρησιν λόγου καὶ αἰσθήσεως οἰκείως ἀποκαλοῦμεν, ἐπὶ δὲ τῶν ἀὺλων καὶ νοερῶν οὐσιῶν ἁγιοπρεπῶς τὸ ὑπερέχον αὐτῶν ὡς ὑπερκοσμίων ὁμολογοῦμεν τοῦ καθ' ἡμᾶς μεταβατικοῦ καὶ σωματικοῦ λόγου καὶ τῆς ὑλαίας καὶ ἀλλοτρίας τῶν ἀσωμάτων νοῶν αἰσθήσεως.

Ἔστι τοιγαροῦν οὐκ ἀπᾳδούσας ἀναπλάσαι τοῖς οὐρανίοις μορφὰς κἀκ τῶν ἀτιμωτάτων τῆς ὕλης μερῶν, ἐπεὶ καὶ αὐτὴ πρὸς τοῦ ὄντως καλοῦ τὴν ὕπαρξιν ἐσχηκυῖα κατὰ πᾶσαν αὐτῆς τὴν ὑλαίαν διακόσμησιν ἀπηχήματά τινα τῆς νοερᾶς εὐπρεπείας ἔχει καὶ δυνατόν ἐστι δι' αὐτῶν ἀνάγεσθαι πρὸς τὰς ἀΰλους ἀρχετυπίας, ἀνομοίως ὡς εἴρηται τῶν ὁμοιοτήτων ἐκλαμβανομένων καὶ τῶν αὐτῶν οὐ ταὐτῶς, ἐναρμονίως δὲ καὶ οἰκείως ἐπὶ τῶν νοερῶν τε καὶ αἰσθητῶν ἰδιοτήτων ὁριζομένων.

5. Ταῦτα τοὺς μυστικοὺς θεολόγους εὑρήσομεν οὐ μόναις, ταῖς τῶν οὐρανίων διακόσμων ἐκφάνσεσιν ἱερῶς περιπλάττοντας, αλλὰ καὶ αὐταῖς ἔσθ' ὅτε ταῖς θεαρχικαῖς ἐκφαντορίαις. Καὶ ποτὲ μὲν αὐτὴν ἀπὸ τῶν φαινομένων τιμίων ὑμνοῦσιν ὡς ἥλιον δικαιοσύνης, ὡς ἀστέρα τὸν ἑῷον εἰς νοῦν ἱερῶς ἀνατέλλοντα καὶ ὡς φῶς ἀπερικαλύπτως καὶ νοητῶς καταυγάζον, ποτὲ δὲ ἀπὸ τῶν μέσων ὡς πῦρ ἀβλαβῶς φωτίζον ὡς ὕδωρ ζωτικῆς ἀποπληρώσεως χορηγὸν καὶ συμβολικῶς εἰπεῖν εἰς γαστέρα διαδυόμενον καὶ ποταμοὺς ἀναβλύζον ἀσχέτως ἀποῤῥέοντας, ποτὲ δὲ ἀπὸ τῶν ἐσχάτων ὡς μύρον εὐῶδες, ὡς λίθον ἀκρογωνιαῖον. Ἀλλὰ καὶ θηριομορφίαν αὐτῇ περιτιθέασι, καὶ λέοντος αὐτῇ καὶ πάνθηρος ἰδιότητα περιάπτουσι, καὶ πάρδαλιν αὐτὴν ἔσεσθαί φασι κοὶ ἄρκτον ἀπορουμένην. Προσθήσω δὲ καὶ τὸ πάντων ἀτιμότερον εἶναι καὶ μᾶλλον ἀπεμφαίνειν δοκοῦν, ὅτι καὶ σκώληκος εἶδος αὐτὴν ἑαυτῇ περιπλάττουσαν οἱ τὰ θεῖα δεινοὶ παραδεδώκασιν. Οὕτω πάντες οἱ θεόσοφοι καὶ τῆς κρυφίας ἐπιπνοίας ὑποφῆται τῶν ἀτελέστων καὶ τῶν ἀνιέρων ἀχράντως ἀποδιαστέλλουσι τὰ Ἅγια τῶν ἁγίων καὶ τὴν ἀνόμοιον ἱεροπλαστίαν πρεσβευούσιν, ὡς μήτε τὰ θεῖα τοῖς βεβήλοις εὐχείρωτα εἶναι, μήτε τοὺς τῶν θείων ἀγαλμάτων φιλοθεάμονας ὡς ἀληθέσιν ἐναπομεῖναι τοῖς τύποις, καὶ ὥστε τὰ θεῖα τιμᾶσθαι ταῖς ἀληθέσιν ἀποφάσεσι καὶ ταῖς πρὸς τὰ ἔσχατα τῶν οἰκείων ἀπηχημάτων ἑτεροίαις ἀφομοιώσεσιν. Οὐδὲν οὖν ἄτοπον, εἰ καὶ τὰς οὐρανίας οὐσίας ἐκ τῶν ἀπεμφαινουσῶν ἀνομοίων ὁμοιοτήτων ἀναπλάττουσι κατὰ τὰς εἰρημένας αἰτίας. Οὐ γὰρ ἂν ἴσως οὐδὲ ἡμεῖς εἰς ζήτησιν μὲν ἐξ ἀπορίας, εἰς ἀναγωγὴν δὲ διὰ τῆς ἀκριβοῦς τῶν ἱερῶν ἐρεύνης ἐληλύθειμεν, εἰ μὴ τὸ δυσειδὲς ἡμᾶς ἐξετάραξε τῆς τῶν ἀγγέλων ἐκφαντικῆς ἀναπλάσεως, οὐκ ἐῶν ἡμῶν τὸν νοῦν ἐναπομεῖναι ταῖς ἀπᾳδούσαις μορφοποιίαις, ἀλλ' ἐρεθίζον ἀπαναίνεσθαι τὰς ὑλικὰς προσπαθείας καὶ προσεθίζον ἱερῶς ἀνατείνεσθαι διὰ τῶν φαινομένων ἐπὶ τὰς ὑπερκοσμίους ἀναγωγάς.

Τοσαῦτα μὲν ἡμῖν εἰρήσθω διὰ τὰς ὑλικὰς καὶ ἀπεμφαινούσας τῶν ἱερῶν Λογίων ἀγγελοειδεῖς εἰκονογραφίας, ἑξῆς δὲ ἀφορίσασθαι χρὴ τί μὲν αὐτὴν εἶναι τὴν ἱεραρχίαν οἰόμεθα, τί δὲ πρὸς αὐτῆς τῆς ἱεραρχίας ὀνίνασθαι τοὺς ἱεραρχίᾳ κεκληρωμένους. Ἡγήσοιτο δὲ τοῦ λόγου Χριστός, εἴπερ ἐμοὶ θέμις εἰπεῖν, ὁ ἐμός, ἡ πάσης ἱεραρχικῆς ἐκφαντορίας ἐπίπνοια. Σὺ δέ, ὦ παῖ, κατὰ τὴν ὁσίαν τῆς καθ' ἡμᾶς ἱεραρχικῆς παραδόσεως θεσμοθεσίαν αὐτός τε ἱεροπρεπῶς ἄκουε τῶν ἱερῶς λεγομένων ἔνθεος ἐνθέων ἐν μυήσει γινόμενος καὶ τῇ κατὰ νοῦν κρυφιότητι τὰ ἅγια περιστείλας ἐκ τῆς ἀνιέρου πληθύος ὡς ἑνοειδῆ διαφύλαξον. Οὐ γὰρ θεμιτόν, ὡς τὰ Λόγιά φησιν, εἰς ὕας ἀποῤῥίψαι τὴν τῶν νοητῶν μαργαριτῶν ἀμιγῆ καὶ φωτοειδῆ καὶ καλλοποιὸν εὐκοσμίαν.

ΚΕΦΑΛΑΙΟΝ Γ΄ Τί ἐστιν ἱεραρχία καὶ τίς ἡ κατὰ ἱεραρχίαν ὄνησις

1. Ἔστι μὲν ἱεραρχία κατ' ἐμὲ τάξις ἱερὰ καὶ ἐπιστήμη καὶ ἐνέργεια πρὸς τὸ θεοειδὲς ὡς ἐφικτὸν ἀφομοιουμένη καὶ πρὸς τὰς ἐνδιδομένας αὐτῇ θεόθεν ἐλλάμψεις ἀναλόγως ἐπὶ τὸ θεομίμητον ἀναγομένη· τὸ δὲ θεοπρεπὲς κάλλος ὡς ἁπλοῦν ὡς ἀγαθὸν ὡς τελεταρχικὸν ἀμιγὲς μέν ἐστι καθόλου πάσης ἀνομοιότητος, μεταδοτικὸν δὲ κατ' ἀξίαν ἑκάστῳ τοῦ οἰκείου φωτὸς καὶ τελειωτικὸν ἐν τελετῇ θειοτάτῃ κατὰ τὴν πρὸς ἑαυτὸ τῶν τελουμένων ἐναρμονίως ἀπαράλλακτον μόρφωσιν.

2. Σκοπὸς οὖν ἱεραρχίας ἐστὶν ἡ πρὸς Θεὸν ὡς ἐφικτὸν ἀφομοίωσίς τε καὶ ἕνωσις, αὐτὸν ἔχουσα πάσης ἱερᾶς ἐπιστήμης τε καὶ ἐνεργείας καθηγεμόνα καὶ πρὸς τὴν αὐτοῦ θειοτάτην εὐπρέπειαν ἀκλινῶς μὲν ὁρῶν ὡς δυνατὸν δὲ ἀποτυπούμενος καὶ τοὺς ἑαυτοῦ θιασώτας ἀγάλματα θεῖα τελῶν ἔσοπτρα διειδέστατα καὶ ἀκηλίδωτα, δεκτικὰ τῆς ἀρχιφώτου καὶ θεαρχικῆς ἀκτῖνος καὶ τῆς μὲν ἐνδιδομένης αἴγλης ἱερῶς ἀποπληρούμενα, ταύτην δὲ αὖθις ἀφθόνως εἰς τὰ ἑξῆς ἀναλάμποντα κατὰ τοὺς θεαρχικοὺς θεσμούς.

Οὐ γὰρ θεμιτόν ἐστι τοῖς τῶν ἱερῶν τελεταῖς ἢ τοῖς ἱερῶς τελουμένοις ενεργῆσαί τι καθόλου παρὰ τὰς τῆς οἰκείας τελεταρχίας ἱερὰς διατάξεις, ἀλλ' οὐδὲ ὑπάρχειν ἑτέρως, εἰ τῆς θεωτικῆς αὐτῆς ἀγλαΐας ἐφίενται καὶ πρὸς αὐτὴν ἱεροπρεπῶς ἀποσκοποῦσι καὶ ἀποτυποῦνται κατὰ τὴν ἑκάστου τῶν ἱερῶν νοῶν ἀναλογίαν. Οὐκοῦν ἱεραρχίαν ὁ λέγων ἱεράν τινα καθόλου δηλοῖ διακόσμησιν, εἰκόνα τῆς θεαρχικῆς ὡραιότητος, ἐν τάξεσι καὶ ἐπιστήμαις ἱεραρχικαῖς τὰ τῆς οἰκείας ἐλλάμψεως ἱερουργοῦσαν μυστήρια καὶ πρὸς τὴν οἰκείαν ἀρχὴν ὡς θεμιτὸν ἀφομοιουμένην· ἔστι γὰρ ἑκάστῳ τῶν ἱεραρχίᾳ κεκληρωμένων ἡ τελείωσις τὸ κατ' οἰκείαν ἀναλογίαν ἐπὶ τὸ θεομίμητον ἀναχθῆναι καὶ τὸ δὴ πάντων θειότερον, ὡς τὰ Λόγιά φησι, «Θεοῦ συνεργὸν» γενέσθαι καὶ δεῖξαι τὴν θείαν ἐνέργειαν ἐν ἑαυτῷ κατὰ τὸ δυνατὸν ἀναφαινομένην. Οἷον ἐπειδὴ τάξις ἱεραρχίας ἐστὶ τὸ τοὺς μὲν καθαίρεσθαι, τοὺς δὲ καθαίρειν καὶ τοὺς μὲν φωτίζεσθαι, τοὺς δὲ φωτίζειν καὶ τοὺς μὲν τελεῖσθαι, τοὺς δὲ τελεσιουργεῖν, ἑκάστῳ τὸ θεομίμητον ἁρμόσει κατὰ τόνδε τὸν τρόπον· ἡ θεία μακαριότης ὡς ἐν ἀνθρώποις εἰπεῖν ἀμιγὴς μέν ἐστιν ἁπάσης ἀνομοιότητος, πλήρης δὲ φωτὸς ἀϊδίου, τελεία καὶ ἀνενδεὴς ἁπάσης τελειότητος, καθαίρουσα καὶ φωτίζουσα καὶ τελεσιουργοῦσα, μᾶλλον δὲ κάθαρσις αὐτὴ καὶ φωτισμὸς καὶ τελείωσις, ὑπὲρ κάθαρσιν, ὑπὲρ φῶς προτέλειος αὐτοτελεταρχία καὶ πάσης μὲν ἱεραρχίας αἰτία, παντὸς δὲ ἱεροῦ κατὰ τὸ ὑπερέχον ἐξῃρημένη.

3. Χρὴ τοιγαροῦν ὡς οἶμαι τοὺς μὲν καθαιρομένους ἀμιγεῖς ἀποτελεῖσθαι καθόλου καὶ πάσης ἠλευθερῶσθαι τῆς ἀνομοίου συμφύρσεως, τοὺς δὲ φωτιζομένους ἀποπληροῦσθαι τοῦ θείου φωτὸς πρὸς θεωρητικὴν ἕξιν καὶ δύναμιν ἐν πανάγνοις νοὸς ὀφθαλμοῖς ἀναγομένους, τοὺς δὲ τελειουμένους ἐκ τοῦ ἀτελοῦς μεταταττομένους μετόχους γίνεσθαι τῆς τῶν ἐποπτευθέντων ἱερῶν τελειωτικῆς ἐπιστήμης, τοὺς δὲ καθαρτικοὺς περιουσίᾳ καθάρσεως ἑτέροις μεταδιδόναι τῆς οἰκείας ἁγνότητος, τοὺς δὲ φωτιστικοὺς ὡς διειδεστέρους νόας καὶ πρὸς μετοχὴν φωτὸς καὶ μετάδοσιν οἰκείως ἔχοντας καὶ πανολβίως τῆς ἱερᾶς ἀποπληρουμένους αἵγλης τὸ κατὰ πᾶν αὐτῶν ὑπερχεόμενον φῶς εἰς τοὺς ἀξίους φωτὸς ἐποχετεύειν, τοὺς δὲ τελεσιουργοὺς ὡς ἐπιστημονικοὺς τῆς τελεστικῆς μεταδόσεως τελεῖν τοὺς τελουμένους τῇ πανιέρῳ μυήσει τῆς τῶν ἐποπτευθέντων ἱερῶν ἐπιστήμης. Οὐκοῦν ἑκάστη τῆς ἱεραρχικῆς διακοσμήσεως τάξις κατὰ τὴν οἰκείαν ἀναλογίαν ἀνάγεται πρὸς τὴν θείαν συνεργίαν, ἐκεῖνα τελοῦσα χάριτι καὶ θεοσδότῳ δυνάμει τὰ τῇ θεαρχίᾳ φυσικῶς καὶ ὑπερφυῶς ἐνόνται καὶ πρὸς αὐτῆς ὑπερουσίως δρώμενα καὶ πρὸς τὴν ἐφικτὴν τῶν φιλοθέων νοῶν μίμησιν ἱεραρχικῶς ἐκφαινόμενα.

ΚΕΦΑΛΑΙΟΝ Δ΄ Τί σημαίνει ἡ τῶν ἀγγέλων ἐπωνυμία

1. Τῆς τοίνυν ἱεραρχίας αὐτῆς ὅ τι ποτέ ἐστιν, ὡς οἶμαι, καλῶς ἡμἶν ὁρισθείσης, τὴν ἀγγελικὴν ἱεραρχίαν ἑξῆς ὑμνητέον καὶ τὰς ἱερὰς αὐτῆς ἐν τοῖς Λογίοις μορφοποιίας ὑπερκοσμίοις ὀφθαλμοῖς ἐποπτευτέον, ὅπως ἀναχθῶμεν ἐπὶ τὴν θεοειδεστάτην αὐτῶν ἁπλότητα διὰ τῶν μυστικῶν ἀναπλάσεων, καὶ τὴν ἁπάσης ἱεραρχικῆς ἐπιστήμης ἀρχὴν ὑμνήσωμεν ἐν θεοπρεπεῖ σεβασμιότητι καὶ τελεταρχικαῖς εὐχαριστίαις.

Πρῶτον δ' ἁπάντων ἐκεῖνο εἰπεῖν ἀληθές, ὡς ἀγαθότητι πάσας ἡ ὑπερούσιος θεαρχία τὰς τῶν ὄντων οὐσίας ὑποστήσασα πρὸς τὸ εἶναι παρήγαγεν. Ἔστι γὰρ τοῦτο τῆς πάντων αἰτίας καὶ ὑπὲρ πάντα ἀγαθότητος ἴδιον τὸ πρὸς κοινωνίαν ἑαυτῆς τὰ ὄντα καλεῖν, ὡς ἑκάστῳ τῶν ὄντων ὥρισται πρὸς τῆς οἰκείας ἀναλογίας. Πάντα μὲν οὖν τὰ ὄντα μετέχει προνοίας ἐκ τῆς ὑπερουσίου καὶ παναιτίου θεότητος ἐκβλυζομένης· οὐ γὰρ ἂν ἦν, εἰ μὴ τῆς τῶν ὄντων οὐσίας καὶ ἀρχῆς μετειλήφει. Τὰ μὲν οὖν ἄζωα πάντα τῷ εἶναι αὐτῆς μετέχει (τὸ γὰρ εἶναι πάντων ἐστὶν ἡ ὑπὲρ τὸ εἶναι θεότης), τὰ δὲ ζῶντα τῆς αὐτῆς ὑπὲρ πᾶσαν ζωὴν ζωοποιοῦ δυνάμεως, τὰ δὲ λογικὰ καὶ νοερὰ τῆς αὐτῆς ὑπὲρ πάντα καὶ λόγον καὶ νοῦν αὐτοτελοῦς καὶ προτελείου σοφίας. Δῆλον δὲ, ὅτι περὶ αὐτὴν ἐκεῖναι τῶν οὐσιῶν εἰσιν ὅσαι πολλαχῶς αὐτῆς μετειλήφασιν.

2. Αἱ γοῦν ἅγιαι τῶν οὐρανίων οὐσιῶν διακοσμήσεις ὑπὲρ τὰ μονον ὄντα καὶ ἀλόγως ζῶντα καὶ τὰ καθ' ἡμᾶς λογικὰ τῆς θεαρχικῆς μεταδόσεως ἐν μετουσίᾳ γεγόνασι. Νοητῶς γὰρ ἐπὶ τὸ θεομίμητον ἑαυτὰς ἀποτυποῦσαι καὶ πρὸς τὴν θεαρχικὴν ἐμφέρειαν ὑπερ κοσμίως ὁρῶσαι καὶ μορφοῦν ἐφιέμεναι τὸ νοερὸν αὐτῶν εἶδος, ἀφθονωτέρας εἰκότως ἔχουσι τὰς πρὸς αὐτὴν κοινωνίας, προσεχεῖς μὲν οὖσαι καὶ ἀεὶ πρὸς τὸ ἄναντες ὡς θεμιτὸν ἐν συντονίᾳ τοῦ θείου καὶ ἀκλινοῦς ἔρωτος ἀνατεινόμεναι, καὶ τὰς ἀρχικὰς ἐλλάμψεις ἀϋλως καὶ ἀμιγῶς εἰσδεχόμεναι, καὶ πρὸς αὐτὰς ταττόμεναι, καὶ νοερὰν ἔχουσαι τὴν πᾶσαν ζωήν. Αὗται γοῦν εἰσιν αἱ πρώτως καὶ πολλαχῶς ἐν μετουσίᾳ τοῦ θείου γινόμεναι καὶ πρώτως καὶ πολλαχῶς ἐκφαντορικαὶ τῆς θεαρχικῆς κρυφιότητος, διὸ καὶ παρὰ πάντα τῆς ἀγγελικῆς ἐπωνυμίας ἐκκρίτως ἠξίωνται διὰ τὸ πρώτως εἰς αὐτὰς ἐγγίνεσθαι τὴν θεαρχικὴν ἔλλαμψιν καὶ δι' αὐτῶν εἰς ἡμᾶς διαπορθμεύεσθαι τὰς ὑπὲρ ἡμᾶς ἐκφαντορίας.

Οὕτω γοῦν ὁ νόμος, ὡς ἡ θεολογία φησί, δι' ἀγγέλων ἡμῖν ἐδωρήθη, καἵ τοὺς κλεινοὺς γὲ πρὸ νόμου καὶ μετὰ νόμον ἡμῶν πατέρας ἄγγελοι πρὸς τὸ θεῖον ἀνῆγον, ἢ τὸ πρακτέον εἰσηγούμενοι καὶ πρὸς εὐθεῖαν ὀιληθείας ὁδὸν ἐκ πλάνης καὶ ζωῆς ἀνιέρου μετάγοντες, ἢ τάξεις ἱερὰς ἢ μυστηρίων ὑπερκοσμίων κρυφίας ὁράσεις ἢ θείας τινὰς προαναῤῥήσεις ὑποφητικῶς ἀναφαίνοντες.

3. Εἰ δέ τις φαίη καὶ αὐτόθεν ἀμέσως ἐγγενέσθαι τισὶ τῶν ἁγίων θεοφανείας, μανθανέτω καὶ τοῦτο σαφῶς ἐκ τῶν ἱερωτάτων Λογίων, ὡς αὐτὸ μὲν ὅ τί ποτέ ἐστι τὸ τοῦ Θεοῦ κρύφιον «οὐδεὶς ἑώρακεν» οὐδὲ ὄψεται, θεοφάνειοιι δὲ τοῖς ὁσίοις γεγόνασι κατὰ τὰς πρεπούσας Θεῷ διὰ δή τινων ἱερῶν καὶ τοῖς ὁρῶσιν ἀναλόγων ὁράσεων ἐκφαντορίας. Ἡ πάνσοφος δὲ θεολογία τὴν ὅρασιν ἐκείνην, ἥτις ἐν ἑαυτῆ διαγεγραμμένην ἀνέφαινε τὴν θείαν ὡς ἐν μορφώσει τῶν ἀμορφώτων ὁμοίωσιν, ἐκ τῆς τῶν ὁρώντων ἐπὶ τὸ θεῖον ἀναγωγῆς εἰκότως καλεῖ θεοφάνειαν, ὡς δι' αὐτῆς τοῖς ὁρῶσι θείας ἐγγινομένης ἐλλάμψεως καί τι τῶν θείων αὐτῶν ἱερῶς μυουμένων. Ταύτας δὲ τὰς θείας ὁράσεις οἱ κλεινοὶ πατέρες ἡμῶν ἐμυοῦντο διὰ μέσων τῶυ οὐρανίων δυνάμεων. Ἢ οὐχὶ καὶ τὴν ἱερὰν τοῦ νόμου θεσμοθεσίαν ἡ τῶν Λογίων παράδοσις ὡς αὐτόθεν μέν φησιν ἐκ Θεοῦ τῷ Μωϋσῇ δεδωρημένην, ὅπως ἂν ἡμᾶς ἀληθως μυήσῃ τὸ θείας αὐτὴν εἶ,ναι καὶ ἱερᾶς ὑποτύπωσιν; διδάσκει δὲ καὶ τοῦτο σαφῶς ἡ θεολογία τὸ δι' ἀγγέλων αὐτὴν εἰς ἡμᾶς προελθεῖν, ὡς τῆς θεονομικῆς τάξεως ἐκεῖνο θεσμοθετούσης τὸ διὰ τῶν πρώτων τὰ δεύτερα πρὸς τὸ θεῖον ἀνάγεσθαι; Καὶ γὰρ οὐ μόνον ἐπὶ τῶν ὑπερκειμένων τε καὶ ὑφειμένων νοῶν, ἀλλὰ κἀν τοῖς ὁμοταγέσιν οὖτος ὁ θεσμὸς ὥρισται παρὰ τῆς πάντων ὑπερουσίου ταξιαρχίας τὸ καθ' ἑκάστην ἱεραρχίαν πρώτας καὶ μέσας καὶ τελευταίας εἶναι τάξεις τε καὶ δυνάμεις καὶ τῶν ἡττόνων εἶναι τοὺς θειοτέρους μύστας καὶ χειραγωγοὺς ἐπὶ τὴν θείαν προσαγωγὴν καὶ ἔλλαμψιν καὶ κοινωνίαν.

4. Ὁρῶ δε, ὅτι καὶ τὸ θεῖον τῆς Ἰησοῦ φιλανθρωπίας μυστήριον ἄγγελοι πρῶτον ἐμυήθησαν, εἶτα δι' αὐτῶν εἰς ἡμᾶς ἡ τῆς γνώσεως χάρις διέβαινεν. Οὕτω γοῦν ὁ θειότατος Γαβριὴλ Ζαχαρίαν μὲν τὸν ἱεράρχην ἐμυσταγώγει τὸ προφήτην ἔσεσθαι τὸν ἐξ αὐτοῦ παρ᾽ ἐλπίδα χάριτι θείᾳ γενησόμενον παῖδοι τῆς ἀγαθοπρεπῶς καὶ σωτηρίως τῷ κόσμῳ ἐπιφανησομένης ἀνδρικῆς τοῦ Ἰησοῦ θεουργίας, τὴν δὲ Μαριὰμ ὅπως ἐν αὐτῇ γενήσεται τὸ θεαρχικὸν τῆς ἀφθέγκτου θεοπλαστίας μυστήριον. Ἕτερος δὲ τῶν ἀγγέλων τὸν Ἰωσὴφ ἐξεπαίδευεν ὅπως ἀληθῶς ἐκπεπλήρωται τὰ θειωδῶς ἐπηγγελμένα τῷ προγόνῳ Δαυίδ, ἄλλος δὲ τοὺς ποιμένας ὡς τῆ τῶν πολλῶν ἀναχωρήσει καὶ ἡσυχίᾳ κεκαθαρμένους εὐηγγελίζετο, καὶ σὺν αύτῷ Πλῆθος στρατιᾶς οὐρανίου τὴν πολυύμνητον ἐκείνην παρεδίδου τοῖς ἐπὶ γῆς δοξολογίαν.

Ἀνανεύσω δὲ καὶ πρὸς τὰς ὑπερτάτας τῶν Λογίων φωτοφανείας. Ὁρῶ γὰρ ὅτι καὶ αὐτὸς Ἰησοῦς ἡ τῶν ὑπερουρανίων οὐσιῶν ὑπερούσιος αἰτία πρὸς τὸ καθ' ἡμᾶς ἀμεταβόλως ἐληλυθὼς οὐκ ἀποπηδᾷ τῆς ὑπ' αὐτοῦ ταχθείσης τε καὶ αἱρεθείσης ἀνθρωποπρεποῦς εὐταξίας, ἀλλ' εὐπειθῶς ὑποτάττεται ταῖς τοῦ Πατρὸς καὶ Θεοῦ δι' ἀγγέλων διατυπώσεσι, καὶ διὰ μέσων αὐτῶν ἀγγέλλεται τῷ Ἰωσὴφ ἡ πρὸς, τοῦ Πατρὸς οἰκονομηθεῖσα τοῦ Υἱοῦ πρὸς Αἴγυπτον ἀναχώρησις καὶ αὖθις ἡ πρὸς τὴν Ἰουδαίαν ἐξ Αἰγύπτου μετα γωγή, καὶ δι' ἀγγέλων αὐτὸν ὁρῶμεν ὑπὸ ταῖς πατρικαῖς θεσμοθεσίαις ταττόμενον. ᾽Εῶ γὰρ εἰπεῖν ὡς εἰδότι τὰ ταῖς ἱερατικαῖς ἡμῶν παραδόσεσιν ἐκπεφασμένα καὶ περὶ τοῦ ἀγγέλου τοῦ τὸν Ἰησοῦν ἐνισχύσαντος, ἢ ὅτι καὶ αὐτὸς Ἰησοῦς κατὰ τὴν ἡμῶν σωστικὴν ἀγαθουργίαν εἰς ἐκφαντορικὴν ἐληλυθὼς τάξιν «Ἄγγελος μεγάλης βουλῆς» ἀνηγόρευται. Καὶ γὰρ ὡς αὐτὸς ἀγγελοπρεπῶς φησιν, ὅσα ἤκουσε παρὰ τοῦ Πατρὸς, ἀνήγγειλεν ἡμῖν.

ΚΕΦΑΛΑΙΟΝ Ε΄ Διὰ τί πᾶσαι αἱ οὐράνιαι οὐσίαι κατὰ κοινοῦ ἄγγελοι λέγονται

Αὕτη μὲν οὖν ἐστιν, ὡς καθ' ἡμᾶς, ἡ αἰτία τῆς ἀγγελικῆς ἐν τοῖς Λογίοις ἐπωνυμίας, ἐρευνῆσαι δὲ ὡς οἶμαι, χρὴ δι' ἣν αἰτίαν οἱ θεολόγοι πάσας μὲν ἅμα τὰς οὐρανίας οὐσίας ἀγγέλους καλοῦσι, πρὸς δὲ τὴν ἐκφαντορίαν ἐρχόμενοι τῶν ὑπερκοσμίων αὐτῶν διακοσμήσεων τάξιν ἀγγελικὴν ἰδίως ὀνομάζουσι τὴν συμπληρωτικῶς ἀποπερατοῦσαν τὰ θεῖα καὶ οὐράνια τάγματα· πρὸ ταύτης δὲ ὑπερκειμένως τάττουσι τοὺς ἀρχαγγελικοὺς διακόσμους, τάς τε ἀρχὰς καὶ τὰς ἐξουσίας καὶ τὰς δυνάμεις, ὅσας τε τούτων ὑπερβεβηκυίας οὐσίας αἱ τῶν Λογίων ἴσασιν ἐκφαντορικαὶ παραδόσεις.

Φαμὲν δὲ, ὅτι κατὰ πᾶσαν ἱερὰν διακόσμησιν αἱ μεν ὑπερβε βηκυῖαι τάξεις ἔχουσι καὶ τὰς τῶν ὑφειμένων διακοσμήσεων ἐλλάμψεις καὶ δυνάμεις, ἀμέθεκτοι δὲ τῶν αὐτὰς ὑπερκειμένων εἰσὶν αἱ τελευτετῖαι. Τὰ μὲν οὖν ἁγιώτατα τῶν ὑπερτάτων οὐσιῶν τάγματα καὶ ἀγγέλους καλοῦσιν οἱ θεολόγοι, καὶ γάρ εἰσιν ἐκφαντορικὰ καὶ αὐτὰ τῆς θεαρχικῆς ἐλλάμψεως. Τὴν τάξιν δὲ τὴν τῶν οὐρανίων νοῶν τελευταίαν οὐκ ἔχει λόγον ἀρχὰς ἢ θρόνους ἢ σεραφὶμ ὀνομάζειν, οὐδὲ γάρ ἐστιν ἐν μετουσίᾳ τῶν ὑπερτάτων δυνάμεων· ἀλλ' ὥσπερ αὕτη τοὺς καθ' ἡμᾶς ἐνθέους ἱεράρχας ἀνάγει πρὸς τὰς ἐγνωσμένας αὐτῇ τῆς θεαρχίας αὐγάς, οὕτω καὶ τῶν πρὸ αὐτῆς οὐσιῶν αἱ πανίεροι δυνάμεις ἀναγωγἶκαὶ πρὸς τὸ θεῖόν εἰσι τῆς ἀποπληρούσης τὰς ἀγγελικὰς ἱεραρχίας διακοσμήσεως, εἰ μὴ ἄρα τις καὶ τοῦτο φαίη τὸ κοινὰς εἶναι πάσας τὰς ἀγγελικὰς ὀνομασίας κατὰ τὴν πασῶν τῶν οὐρανίων δυνάμεων εἰς τὸ θεοειδὲς καὶ τὴν ἐκ Θεοῦ φωτοδοσίαν ὑφειμένην καὶ προὔχουσαν κοινωνίαν. Ἀλλ ἴνα μᾶλλον ἡμῖν ὁ λόγος διευκρινηθείη, κατίδωμεν ἱερῶς τὰς ἐν τοῖς Λογίοις ἐκπεφασμένας ἁγιοπρεπεῖς ἰδιότητας ἑκάστης οὐρανίας διακοσμήσεως.

ΚΕΦΑΛΑΙΟΝ ς΄ Τίς ἡ πρώτη τῶν οὐρανίων οὐσιῶν διακόσμησις, τίς ἡ μέση, τίς ἡ τελευταία

1. Ὅσοι μέν εἰσι καὶ οἷοι τῶν ὑπερουρανίων οὐσιῶν οἱ διάκοσμοι καὶ ὅπως αἱ κατ' αὐτοὺς ἱεραρχίαι τελοῦνται, μόνην ἀκριβῶς εἰδέναι φημὶ τὴν θεωτικὴν αὐτῶν τελεταρχίαν, προσέτι καὶ αὐτοὺς ἐγνωκέναι τὰς οἰκείας δυνάμεις τε καὶ ἐλλάμψεις καὶ τὴν ἑαυτῶν ἱερὰν καὶ ὑπερκόσμιον εὐταξίαν. Ἀδύνατον γὰρ ἡμᾶς εἰδέναι τὰ τῶν ὑπερουρανίων νοῶν μυστήρια καὶ τὰς ἁγιωτάτας αὐτῶν τελειώσεις, εἰ μή που φαίη τις ὅσα δι' αὐτῶν ἡμᾶς ὡς τὰ οἰκεῖα καλῶς εἰδότων ἡ θεαρχία μεμυσταγώγηκεν. Οὐκοῦν ἡμεῖς μὲν οὐδὲν αὐτοκινήτως ἐροῦμεν· ὅσα δὲ τῶν ἀγγελικῶν θεαμάτων ὑπὸ τῶν ἱερῶν θεολόγων ἐθεωρήθη, ταῦτα μυηθέντες ἡμεῖς ὡς οἷοί τέ ἐσμεν ἐκθησόμεθα.

2. Πάσας ἡ θεολογία τὰς οὐρανίους οὐσίας ἐννέα κέκληκεν ἐκφαντορικαῖς ἐπωνυμίαις· ταύτας ὁ θεῖος ἡμῶν ἱεροτελεστὴς εἰς τρεῖς ἀφορίζει τριαδικὰς διακοσμήσεις, Καὶ πρώτην μὲν εἶναί φησι τὴν περὶ Θεὸν οὖσαν ἀεὶ καὶ προσεχῶς αὐτῷ καὶ πρὸ τῶν ἄλλων ἀμέσως ἡνῶσθαι παραδεδομένην. Τούς τε γὰρ ἁγιωτάτους θρόνους καὶ τὰ πολυόμματα καὶ πολύπτερα τάγματα χερουβὶμ Ἑβραίων φωνῇ καὶ σεραφὶμ ὠνομασμένα κατὰ τὴν πάντων ὑπερκειμένην ἐγγύτητα περὶ Θεὸν ἀμέσως ἱδρῦσθαί φησι παραδιδόναι τὴν τῶν ἱερῶν Λογίων ἐκφαντορίαν. Τὸν τριαδικὸν οὖν τοῦτον διάκοσμον ὡς ἕνα καὶ ὁμοταγῆ καὶ ὄντως πρώτην ἱεραρχίαν ὁ κλεινὸς ἡμῶν ἔφη καθηγεμών, ἧς οὐκ ἔστιν ἑτέρα θεοειδεστέρα καὶ ταῖς πρωτουργοῖς τῆς θεαρχίας ἐλλάμψεσιν ἀμέσως προσεχεστέρα, δευτέραν δ' εἶναί φησιν τὴν ὑπὸ τῶν ἐξουσιῶν καὶ κυριοτήτων καὶ δυνάμεων συμπληρουμένην καὶ τρίτην ἐπ' ἐσχάτων τῶν οὐρανίων ἱεραρχιῶν τὴν τῶν ἀγγέλων τε καὶ ἀρχαγγέλων καὶ ἀρχῶν δι ακόσμησιν.

ΚΕΦΑΛΑΙΟΝ Ζ΄ Περὶ τῶν σεραφὶμ καὶ χερουβὶμ καὶ τῶν θρόνων καὶ περὶ τῆς πρώτης αὐτῶν ἱεραρχίας

1. Ταύτην ἡμεῖς ἀποδεχόμενοι τὴν τῶν ἁγίων ἱεραρχιῶν τάξιν φαμὲν ὅτι πᾶσα τῶν οὐρανίων νοῶν ἐπωνυμία δήλωσιν ἔχει τῆς ἑκᾴστου θεοειδοῦς ἰὄιότητος, Καί τὴν μὲν ἁγίαν τῶν σεραφὶμ ὀνομασίαν φασίν οἱ τὰ Ἑβραίων εἰδότες ἤ τὸ ἐμπρηστὰς ἐμφαίνειν ἤ τὸ θερμαίνοντας, τὴν δὲ τῶν χερουβὶμ πλῆθος γνώσεως ἤ χύσιν σοφίας. Εἰκότως οὖν ἡ πρώτη τῶν οὐρανίων ἱεραρχιῶν πρὸς τῶν ὑπερτάτων οὐσιῶν ἱερουργεῖται τάξιν ἔχουσα τὴν πασῶν ὑψηλοτέραν τῷ περὶ Θεὸν ἀμέσως ἱδρῦσθαι καὶ τὰς πρωτουργοὺς θεοφανείας καὶ τελειώσεις εἰς αὐτὴν ὡς ἐγγυτάτην ἀρχικωτέρως διαπορθμεύεσθαι. Θερμαίνοντες γοῦν ὀνομάζονται καὶ θρόνοι καὶ χύσις σοφίας ἐκφαντορικῷ τῶν θεοειδῶν αὐτῶν ἕξεων ὀνόματι. Τὸ μὲν γὰρ ἀεικίνητον αὐτῶν περὶ τὰ θεῖα καὶ ἀκατάληκτον καὶ τὸ θερμὸν καὶ ὀξὺ καὶ ὑπερζέον τῆς προσεχοῦς καὶ ἀνενδότου καὶ ἀκλινοῦς ἀεικινησίας, καὶ τὸ τῶν ὑποβεβηκότων ἀναγωγικῶς καὶ δραστηρίως ἀφομοιωτικὸν ὡς ἀναζέον ἐκεῖνα καὶ ἀναζωπυροῦν ἐπὶ τὴν ὁμοίαν θερμότητα, καὶ τὸ πρηστηρίως καὶ ὁλοκαύτως καθαρτικὸν, καὶ τὴν ἀπερικάλυπτον καὶ ἄσβεστον ἔχουσαν ὡσαύτως ἀεὶ φωτοειδῆ καὶ φωτιστικὴν ἰδιότητα, πάσης ἀλαμποῦς σκοτοποιίας ἐλάτειραν οὖσοιν καὶ ἀφανιστικὴν ἡ τῶν σεραφὶμ ἐπωνυμία ἐκφαντορικῶς διδάσκει, ἡ δὲ τῶν χερουβὶμ τὸ γνωστικὸν αὐτῶν καὶ θεοπτικὸν καὶ τῆς ὑπερτάτης φωτοδοσίας δεκτικὸν καὶ θεωρητικὸν ἐν πρωτουργῷ δυνάμει τῆς θεαρχικῆς εὐπρεπείας, καὶ τῆς σοφοποιοῦ μεταδόσεως ἀναπεπλησμένον καὶ κοινωνικὸν ἀφθόνως πρὸς τὰ δεύτερα τῆ χύσει τῆς δωρηθείσης σοφίας, ἡ δὲ τῶν ὑψηλοτάτων καὶ ἐπηρμένων θρόνων τὸ πάσης ἀμιγῶς ἐξῃρῆσθαι περιπεζίας ὑφέσεως καὶ τὸ πρὸς ἄνοιντες ὑπερκοσμίως ἀνωφερὲς, καὶ πάσης ἐσχατιᾶς ἀῤῥεπῶς ἀνῳκισμένον, καὶ περὶ τὸν ὄντως ὕψιστον ὁλικαῖς δυνάμεσιν ἀκατασείστως καὶ εὐσταθῶς ἱδρυμένον, καὶ τῆς θεαρχικῆς ἐπιφοιτήσεως ἐν ἀπαθείᾳ πάσῃ καὶ ἀυλίᾳ δεκτικὸν καὶ τὸ θεοφόρον καὶ θεραπευτικῶς ἐπὶ τὰς θείας ὑποδοχὰς ἀναπεπταμένον.

2. Αὕτη μὲν ἡ τῶν ὀνομάτων αὐτῶν ὡς καθ' ἡμᾶς ἐκφαντορία· λεκτέον δὲ τίνα τὴν ἱεραρχίαν αὐτῶν οἰόμεθα. Τὸ μὲν γὰρ ἁπάσης ἱεραρχίας σκοπὸν τῆς θεομιμήτου θεοειδείας ἐξηρτημένον ἀῤῥεπῶς εἶναι καὶ τὸ διαιρεῖσθαι πᾶσαν ἱεραρχικὴν πραγματείαν εἰς μετοχὴν ἱερὰν καὶ μετάδοσιν καθάρσεως ἀμιγοῦς καὶ θείου φωτὸς καὶ τελεστικῆς ἐπιστήμης ἀρκούντως ἤδη πρὸς ἡμῶν εἰρῆσθαι νομίζω. Νῦν δὲ εἰπεῖν ἀξίως εὔχομαι τῶν ὑπερτάτων νοῶν πῶς ἡ κατ' αὐτοὺς ἱεραρχία διὰ τῶν Λογίων ἐκφαίνεται.

Ταῖς πρώταις οὐσίαις, αἳ μετὰ τὴν οὐσιοποιὸν αὐτῶν θεαρχίαν ἱδρυμέναι καὶ οἷον ἐν προθύροις αὐτῆς τεταγμέναι πάσης εἰσὶν ἀοράτου καὶ ὁρατῆς ὑπερβεβηκυῖαι γεγονυίας δυνάμεως, οἰκείαν οἰητέον εἶναι καὶ κατὰ πᾶν ὁμοειδῆ τὴν ἱεραρχίαν. Καθαρὰς μὲν οὖν αὐτὰς ἡγητέον οὐχ ὡς ἀνιέρων κηλίδων καὶ μολυσμῶν ἠλευθερωμένας, οὐδ' ὡς προσύλων ἀνεπιδέκτους φαντασιῶν, ἀλλ᾽ ὡς πάσης ὑφέσεως ἀμιγῶς ὑψηλοτέρας καὶ παντὸς ὑποβεβηκότος ἱεροῦ κατὰ τὴν ὑπερτάτην ἁγνότητα πάσαις ταῖς θεοειδεστάταις δυνάμεσιν ὑπεριδρυμένας καὶ τῆς οἰκείας ἀεικινήτου καὶ ταὐτοκινήτου κατὰ τὸ φιλοθέως ἄτρεπτον τάξεως ἀῤῥεπῶς, ἀντεχομένας καὶ τὴν ἐπὶ τὰ χείρω κατά τι μείωσιν οὐδ' ὅλως εἰδυίας, ἀλλ' ἄπτωτον ἀεὶ καὶ ἀμετακίνητον ἔχουσας τὴν τῆς οἰκείας θεοειδοῦς ἰδιότητος ἀμιγεστάτην ἵδρυσιν· θεωρητικὰς δὲ αὖθις οὐχ ὡς αἰσθητῶν συμβόλων ἢ νοερῶν θεωροὺς, οὐδὲ ὡς τῇ ποικιλίᾳ τῆς ἱερογραφικῆς θεωρίας ἐπὶ τὸ θεῖον ἀναγομένας, ἀλλ' ὡς πάσης ἀὐλου γνώσεως ὑψηλοτέρου φωτὸς ἀποπληρουμένας καὶ τῆς τοῦ καλλοποιοῦ καὶ ἀρχικοῦ κάλλους ὑπερουσίου καὶ τριφανοῦς θεωρίας ὡς θεμιτὸν ἀναπιμπλαμένας, τῆς δὲ Ἰησοῦ κοινωνίας ὡσαύτως ἠξιωμένας οὐκ ἐν εἰκόσιν ἱεροπλάστοις μορφωτικῶς ἀποτυποῦσι τὴν θεουργικὴν ὁμοίωσιν, ἀλλ' ὡς ἀληθῶς αὐτῷ πλησιαζούσας ἐν πρώτῃ μετουσίᾳ τῆς γνώσεως· τῶν θεουργικῶν αὐτοῦ φώτων καὶ μὴν ὅτι τὸ θεομίμητον αὐταῖς ὑπερτάτως δεδώρηται καὶ κοινωνοῦσι κατὰ τὸ αὐταῖς ἐφικτὸν ἐν πρωτουργῷ δυνάμει ταῖς θὲουργικαῖς αὐτοῦ καὶ φιλανθρώποις ἀρεταῖς· τετελεσμένας δὲ ὡσαύτως οὐχ ὡς ποικιλίας ἱερᾶς ἀναλυτικὴν ἐπιστήμην ἐλλαμπομένας, ἀλλ' ὡς πρώτης καὶ ὑπερεχούσης θεώσεως ἀποπληρουμένας κατὰ τὴν ὑπερτάτην ὡς ἐν ἀγγέλοις τῶν θεουργιῶν ἐπιστήμην. Οὐ γὰρ δι' ἄλλων ἁγίων οὐσιῶν, ἀλλὰ πρὸς αὐτῆς τῆς θεαρχίας ἱεραρχούμεναι τῷ ἐπ' αὐτὴν ἀμέσως ἀνατείνεσθαι τῆ πάντων ὑπερεχούσῃ δυνάμει καὶ τάξει καὶ πρὸς τὸ πάναγνον καὶ κατὰ πᾶν ἀῤῥεπὲς ἱδρύονται καὶ πρὸς τὴν ἄύλον καὶ νοητὴν εὐπρέπειαν ὡς θεμιτὸν εἰς θεωρίαν προσάγονται καὶ τοὺς τῶν θεουργιῶν ἐπιστημονικοὺς λόγους ὡς πρῶται καὶ περὶ Θεὸν οὖσαι μυοῦνται πρὸς αὐτῆς τελεταρχίας ὑπερτάτως ἱεραρχούμεναι.

3. Τοῦτο γοῦν οἱ θεολόγοι σαφῶς δηλοῦσι τὸ τὰς μὲν ὑφειμ ένας τῶν οὐρανίων οὐσιῶν διακοσμήσεις πρὸς τῶν ὑπερβεβηκυιῶν εὐκόσμως ἐκδιδάσκεσθαι τὰς θεουργικὰς ἐπιστήμας, τὰς δὲ πασῶν ὑψηλοτέρας ὑπ' αὐτῆς θεαρχίας ὡς θεμιτὸν τὰς μυήσεις ἐλλάμπεσθαι. Τινὰς μὲν γὰρ αὐτῶν εἰσάγουσι πρὸς τῶν προτέρων ἱερῶς μυουμένας τὸ «Κύριον εἶναι τῶν οὐρανίων δυνάμεων» καὶ «Βασιλέα τῆς δόξης» τὸν εἰς οὐρανοὺς ἀνθρωποπρεπῶς ἀναληφθέντα, τινὰς δὲ πρὸς αὐτὸν Ἰησοῦν διαπορούσας καὶ τῆς ὑπὲρ ἡμῶν αὐτοῦ θεουργίας τὴν ἐπιστήμην μαθητιώσας καὶ ταύτας αὐτὸν Ἰησοῦν ἀμέσως μυοῦντα καὶ πρωτοδότως αὐταῖς ἐκφαίνοντα τὴν αὐτοῦ φιλάνθρωπον ἀγαθουργίαν. «᾽Εγὼ» γάρ φησι «διαλέγομαι δικαιοσύνην καὶ κρίσιν σωτηρίου». Ἄγαμαι δὲ ὅτι καὶ τῶν ὑπερουρανίων οὐσιῶν αἱ πρῶται καὶ τόσον ἁπάσας ὑπερκείμεναι τῶν θεαρχικῶν ἐλλάμψεων ὡς μεσοπετεῖς εὐλαβῶς ἐφίενται. Καὶ γὰρ οὐκ αὐτόθεν ἐρωτῶσι «Διὰ τί σου ἐρυθρὰ τὰ ἱμάτια;» πρὸς ἑαυτὰς δὲ διαποροῦσι πρότερον, ἐνδεικνύμεναι μὲν ὅτι μαθητιῶσι καὶ τῆς θεουργικῆς γνώσεως ἐφίενται, μὴ προπηδῶσαι δὲ τῆς κατὰ θείαν πρόοδον ἐνδιδομένης ἐλλάμψεως. Οὐκοῦν ἡ πρώτη τῶν οὐρανίων νοῶν ἱεραρχία πρὸς αὐτῆς τῆς τελεταρχίας ἱεραρχουμένη τῷ ἐπ' αὐτὴν ἀμέσως ἀνατείνεσθαι τῆς παναγεστάτης καθάρσεως τοῦ ἀπλέτου φωτὸς τῆς προτελείου τελεσιουργίας ἀναλόγως αὐτῇ πληρουμένη καθαίρεται καὶ φωτίζεται καὶ τελεσιουργεῖται, πάσης μὲν ὑφέσεως ἀμιγής, πρώτου δὲ φωτὸς πλήρης καὶ πρωτοδότου γνώσεως καὶ ἐπιστήμης μέτοχος ἀποτελουμένη.

Συνελὼν δὲ καὶ τοῦτο φαίην ἂν οὐκ ἀπεικότως, ὅτι καὶ κάθαρσίς ἐστι καὶ φωτισμὸς καὶ τελείωσις ἡ τῆς θεαρχικῆς ἐπιστήμης μετάληψις, ἀγνοίας μὲν οἷον ἀποκαθαίρουσα τῇ κατὰ τάξιν ἐνδιδομένῃ γνώσει τῶν τελεωτέρων μυήσεων, φωτίζουσα δὲ αὐτῇ τῇ θείᾳ γνώσει δι' ἧς καὶ καθαίρει τὴν οὐ πρότερον ἐποπτεύσασαν ὅσα νῦν ἐκφαίνεται διὰ τῆς ὑψηλοτέρας ἐλλάμψεως, καὶ τελειοῦσα πάλιν αὐτῷ τῷ φωτὶ τῇ καθ' ἕξιν ἐπιστήμῃ τῶν φανοτάτων μυήσεων.

4. Αὕτη μὲν οὖν ἐστιν ὡς κατ' ἐμὴν ἐπιστήμην ἡ πρώτη τῶν οὐρανίων οὐσιῶν διακόσμησις ἡ «κύκλῳ Θεοῦ» καὶ περὶ Θεὸν ὀιμέσως ἑστηκυῖα καὶ ἁπλῶς καὶ ἀκαταλήκτως περιχορεύουσα τὴν αἰώνιον αὐτοῦ γνῶσιν κατὰ τὴν ὑπερτάτην ὡς ἐν ἀγγέλοις ἀεικίνητον ἵδρυσιν, πολλὰς μὲν καὶ μακαρίας ὁρῶσα καθαρῶς θεωρίας, ἁπλᾶς δὲ καὶ ἀμέσους μαρμαρυγὰς ἐλλαμπομένη, καὶ θείας τροφῆς ἀποπληρουμένη, πολλῆς μὲν τῇ πρωτοδότῳ χύσει, μιᾶς δὲ τῇ ἀποικίλτῳ καὶ ἑνοποιῷ τῆς θεαρχικῆς ἑστιόισεως ἑνότητι, πολλῆς δὲ κοινωνίας Θεοῦ καὶ συνεργίας ἠξιωμένη τῇ πρὸς αὐτὸν ὡς ἐφικτὸν ἀφομοίωσει τῶν καλῶν ἕξεών τε καὶ ἐνεργειῶν, πολλὰ δὲ τῶν θείων ὑπερκειμένως γινώσκουσα καὶ θεαρχικῆς ἐπιστήμης καὶ γνώσεως ἐν μετουσίᾳ κατὰ τὸ θεμιτὸν γινομένη. Διὸ καὶ ὕμνους αὐτῆς ἡ θεολογία τοῖς ἐπὶ γῆς παραδέδωκεν ἐν οἷς ἱερῶς ἀναφαίνεται τὸ τῆς ὑπερτάτης αὐτῆς ἐλλάμψεως ὑπερέχον. Οἱ μὲν γὰρ αὐτῆς αἰσθητῶς εἰπεῖν «ὡς φωνὴ ὑδάτων» ὀιναβοῶσιν «Εὐλογημένη ἡ δόξα Κυρίου ἐκ τοῦ τόπου αὐτοῦ», οἱ δὲ τὴ πολυύμνητον ἐκείνην καὶ σεβασμιωτάτην ἀνακράζουσι θεολογίαν· «Ἅγιος ἅγιος ἅγιος Κύριος Σαβαώθ, πλήρης πᾶσα ἡ γῆ τῆς δόξης αὐτοῦ». Ταῦτας δὲ τὰς ὑπερτάτας τῶν ὑπερουρανίων νοῶν ὑμνολογίας ἤδη μὲν ἐν τοῖς «Περὶ τῶν θείων ὕμνων» ὡς ἐφικτὸν ἀνεπτύξαμεν, καὶ εἴρηται περὶ τούτων ἐν ἐκείνοις ὡς καθ' ἡμᾶς ἱκανῶς, ἀφ' ὧν εἰς ὑπόμνησιν ἀρκεῖ φάναι τοσοῦτον κατὰ τὸν παρόντα καιρόν, ὅτι τὴν θεολογικὴν ἐπιστήμην ἡ πρώτη διακόσμησις ὡς θεμιτὸν ἐλλαμφθεῖσα πρὸς τῆς θεαρχικῆς ἀγαθότητος, ταύτης ὡς ἀγαθοειδὴς ἱεραρχία καὶ τοῖς μετ' αὐτὴν ἑξῆς μεταδέδωκεν, ἐκεῖνο κατ' ἐπιτομὴν εἰπεῖν ὑφηγουμένη τὸ τὴν σεβασμίαν αὐτὴν καὶ ὑπερεύφημον καὶ πανεύφημον θεαρχίαν θεμιτὸν εὐλόγως εἶναι πρὸς τῶν θεοδόχων ὡς ἐφικτὸν γινώσκεσθαι καὶ ὑμνεῖσθαι νοῶν (οὗτοι γάρ εἰσιν ὡς θεοειδεῖς οἱ θεῖοι «τόποι» τῆς θεαρχικῆς ὡς τὰ Λόγιά φησι «καταπαύσεως») καὶ μὴν ὅτι μονάς ἐστι καὶ ἑνὰς τρισυπόστατος ἀπὸ τῶν ὑπερουρανίων οὐσιῶν ἄχρι τῶν ἐσχάτων τῆς γῆς διεῖσα τὴν ἀγαθωτάτην αὐτῆς ἐπὶ πάντα τὰ ὄντα πρόνοιαν ὡς πάσης οὐσίας ὑπεράρχιος ἀρχὴ καὶ αἰτία καὶ πάντων ὑπερουσίως ἀσχέτῳ συνοχῇ περιδεδραγμένη.

ΚΕΦΑΛΑΙΟΝ Η΄ Περὶ τῶν κυριοτήτων καὶ τῶν δυνάμεων καὶ τῶν ἐξουσιῶν καὶ περὶ τῆς μέσης αὐτῶν ἱεραρχίας

1. Μετιτέον δὲ νῦν ἡμῖν ἐπὶ τὴν μέσην τῶν οὐρανίων νοῶν διακόσμησιν τὰς κυριότητας ἐκείνας ὑπερκοσμίοις ὀφθαλμοῖς ὡς ἐφικτόν ἐποπτεύουσι κᾳὶ τὰ ὄντως δυνατὰ θεάματα τῶν θείων ἐξουσιῶν καὶ δυνάμεων. Καὶ γὰρ ἑκάστη τῶν ὑπὲρ ἡμᾶς οὐσιῶν ἐπωνυμία τὰς θεομιμήτους αὐτῶν ἐμφαίνει τοῦ θεοειδοῦς ἰδιότητας. Τῶν μὲν οὖν ἁγίων κυριοτήτων τὴν ἐκφαντορικὴν ὀνομασίαν οἶμαι δηλοῦν ἀδούλωτόν τινα καὶ πάσης ὑποπεζίας ὑφέσεως ἐλευθέραν ἀναγωγὴν οὐδεμιᾷ τῶν τυραννικῶν ἀνομοιοτήτων οὐδενὶ τρόπῳ καθόλου κατακλινομένην, αὐτὴν ἐλευθεροπρεπῶς ὡς ἀμιείλικτον κυριότητα πᾴσης μειωτικῆς δουλοποιίας ὑπερκειμένην, ἀνένδοτον ὑφέσει πάσῃ καὶ ἐξῃρημένην ἁπάσης ἀνομοιότητος, τῆς ὄντως κυριότητος καὶ κυριαρχίας ἀκαταλήκτως ἐφιεμένην καὶ πρὸς τὴν αὐτῆς κυρίαν ἐμφέρειαν ὡς ἐφικτὸν ἑαυτήν τε καὶ τὰ μετ᾽ αὐτὴν ἀγαθοειδῶς διαπλάττουσαν, πρὸς οὐδὲν τῶν εἰκῇ δοκούντων, ἀλλὰ πρὸς τὸ κυρίως ὂν ὁλικῶς ἐπεστραμμένην καὶ κυριαρχικῆς ἀεὶ θεοειδείας ἐν μετουσίᾳ κατὰ τὸ δυνατὸν αὐτῇ γινομένην.

Τὴν δὲ τῶν ἁγίων δυνάμεων ἀῤῥενωπόν τινα καὶ ἀκατάσειστον ἀνδρείαν εἰς πάσας τὰς κατ' αὐτὴν θεοειδεῖς ἐνεργείας, πρὸς μηδεμίαν ὑποδοχὴν τῶν ἐνδιδομένων αὐτῆ θεαρχικῶν ἐλλάμψεων ἀδραν ῶς ἐξασθενοῦσαν, δυνατῶς ἐπὶ τὸ θεομίμητον ἀναγομένην, οὐκ ἀπολείπουσαν ἑαυτῆς ἀνανδρίᾳ τὴν θεοειδῆ κίνησιν, ἀλλ' ἀῤῥεπῶς ἀφορῶσαν εἰς τὴν ὑπερούσιον καὶ δυναμοποιὸν δύναμιν καὶ ταύτης εἰκόνα δυναμοειδῆ κατὰ τὸ ἐφικτὸν γινομένην καὶ πρὸς μὲν αὐτὴν ὡς ἀρχιδύναμον δυνατῶς ἐπεστραμμένην, πρὸς δὲ τὰ δεύτερα δυναμοδότως καὶ θεοειδῶς προϊοῦσαν.

Τὴν δὲ τῶν ἁγίων ἐξουσιῶν, τὴν ὁμοταγῆ τῶν θείων κυριοτήτων καὶ δυνάμεων, τὴν εὔκοσμον καὶ ἀσύμφυρτον περὶ τὰς θείας ὑποδοχὰς εὐταξίαν, καὶ τὸ τεταγμένον τῆς ὑπερκοσμίου καὶ νοερᾶς ἐξουσιότητος οὐ τυραννικῶς ἐπὶ τὰ χείρω ταῖς ἐξουσιαστικαῖς δυνάμεσιν ἀποκεχρημένης, ἀλλ' ἀκρατήτως ἐπὶ τὰ θεῖα μετ' εὐταξίας ἀναγομένης τε καὶ τὰ μετ' αὐτὴν ἀγαθοειδῶς ἀναγούσης, καὶ πρὸς τὴν ἐξουσιοποιὸν ἐξουσιαρχίαν ὡς θεμιτὸν ἀφομοιουμένης, καὶ ταύτην ὡς δυνατὸν ἀγγέλοις ἀναλαμπούσης ἐν ταῖς κατ' αὐτὴν εὐκόσμοις τάξεσι τῆς ἐξουσιαστικῆς δυνάμεως.

Ταύτας ἔχουσα τὰς θεοειδεῖς ἰδιότητας ἡ μέση τῶν οὐρανίων νοῶν διακόσμησις καθαίρεται μὲν καὶ φωτίζεται καὶ τελεσιουργεῖται καθ' ὃν εἴρηται τρόπον ὑπὸ τῶν θεαρχικῶν ἐλλάμψεων ἐνδιδομένων αὐτῇ δευτέρως διὰ τῆς πρώτης ἱεραρχικῆς διακοσμήσεως καὶ διὰ μέσης ἐκείνης δευτεροφανῶς διαπορθμευομένων.

2. Ἀμελει την δι αλλου λεγομενην φοιτᾶν εἰς ἄλλον ἄγγελον ἀκοὴν σύμβολον ποίησόμεθα τῆς πόῤῥωθεν ἐπιτελουμένης καὶ διὰ τὴν πρόοδον ἀμυδρουμένης εἰς δευτέρωσιν τελειώσεως. Ὡς γὰρ οἱ δεινοὶ περὶ τὰς ἱερὰς ἡμῶν τελετάς φασι τὰς αὐτοφανεῖς τῶν θείων ἀποπληρώσεις τῶν δι' ἑτέρων θεοπτικῶν μεθέξεων εἶναι τελεωτέρας, οὕτως οἶμαι καὶ τῶν ἀγγελικῶν τάξεων τὴν ἄμεσον μετουσίαν τῶν πρώτως ἐπὶ Θεὸν ἀνατεινομένων ἐναργεστέραν εἶναι τῶν διὰ μεσότητος ἀποτελουμένων. Διὸ καὶ πρὸς τῆς ἡμῶν ἱερατικῆς παραδόσεως τελεστικαὶ καὶ φωτουργοὶ καὶ καθαρτικαὶ δυνάμεις οἱ πρῶτοι νόες ὀνομάζονται τῶν ὑφειμένων ὡς δι᾽ αὐτῶν ἐπὶ τὴν πάντων ὑπερούσιον ἀρχὴν ἀναγομένων καὶ τῶν τελεταρχικῶν καθάρσεων καὶ φωτισμῶν καὶ τελειώσεων ἐν μετουσίᾳ κατὰ τὸ αὐτοῖς θεμιτὸν γινομένων. Τοῦτο γάρ ἐστι καθόλου τῇ θείᾳ ταξιαρχίᾳ θεοπρεπῶς νενομοθετημένον τὸ διὰ τῶν πρώτων τὰ δεύτερα τῶν θεαρχικῶν μετέχειν ἐλλάμψεων. Εὑρήσεις δὲ τοῦτο καὶ πολλαχοῦ τοῖς θεολόγοις ἐκπεφασμένον. Ἡνίκα γὰρ ἡ θεία καὶ πατρικὴ φιλανθρωπία τὸν Ἰσραὴλ ἐπιστρεπτικῶς ὑπὲρ τῆς ἱερᾶς αὐτοῦ σωτηρίας παιδεύσασα καὶ τιμωροῖς καὶ ἀτιθάσοις ἔθνεσιν εἰς ἐπανόρθωσιν ἐκδεδωκυῖα τῇ παντοίᾳ τῶν προνοουμένων ἐπὶ τὸ κρεῖττον μεταγωγῇ καὶ τῆς αἰχμαλωσίας ἠφίει καὶ πρὸς τὴν προτέραν ἐπιεικῶς, ἐπανῆγεν εὐπάθειαν, ὁρᾷ τῶν θεολόγων εἷς ὁ Ζαχαρίας ἕνα τῶν πρώτων ὡς οἶμαι καὶ περὶ Θεὸν ἀγγέλων (κοινὸν γὰρ ὡς ἔφην ἐστὶ πᾶσι τὸ τῆς ἀγγελικῆς ἐπωνυμίας) πρὸς αὐτοῦ Θεοῦ μαθόντα τοὺς περὶ τούτου «παρακλητικοὺς» ὡς εἴρηται «λόγους», ἕτερον δὲ τῶν ὑφειμένων ἀγγέλων πρὸς ὑπάντησιν τοῦ πρώτου προπορευόμενον ὡς πρὸς ἐλλάμψεως ὑποδοχὴν καὶ μετάληψιν, εἶτα πρὸς αὐτοῦ τὴν θείαν βουλὴν ὡς πρὸς ἱεράρχου μυούμενον καὶ τὸ μυῆσαι τὸν θεολόγον ἐπιτρεπόμενον, ὅτι «Κατακάρπως κατοικηθήσεται ῾Ιερουσαλὴμ ἀπὸ πλήθους ἀνθρώπων». Ἕτερος δὲ τῶν θεολόγων Ἰεζεκιὴλ καὶ πρὸς αὐτῆς φησι τοῦτο πανιέρως νενομοθετῆσθαι τῆς τοῖς χερουβὶμ ἐπιβεβηκυίας ὑπερενδόξου Θεότητος. Τὸν γὰρ Ἰσραὴλ ὡς εἴρηται πατρικῆ φιλανθρωπίᾳ διὰ παιδείας ἐπὶ τὸ κρεῖττον μετάγουσα δικαιοσύνῃ θεοπρεπεῖ τῶν ὑπευθύνων ἀποκρίνεσθαι τοὺς ἀνευθύνους ἐδικαίωσε τοῦτο μυεῖται πρῶτος μετὰ τὰ χερουβὶμ ὁ τὴν ὀσφῦν σαπφείρῳ διεζωσμένος ὃς τὸν ποδήρη κατὰ σύμβολον ἱεραρχικὸν ἐνδεδύκει, τοὺς δὲ λοιποὺς ἀγγέλους, οἳ τοὺς πελέκεις εἶχον, ἡ θεία ταξιαρχία κελεύει πρὸς τοῦ προτέρου μυεῖσθαι τὴν περὶ τούτου θεοκρισίαν. Τῷ μὲν γὰρ ἔφη μέσην διελθεῖν τὴν Ἰερουσαλὴμ καὶ δοῦναι τὸ σημεῖον εἰς τὰ μέτωπα τῶν ἀνευθύνων ἀνδρῶν, τοῖς ἄλλοις δὲ «Πορεύεσθε εἰς τὴν πόλιν ὀπίσω αὐτοῦ καὶ κόπτετε καὶ μὴ φείδεσθε τοῖς ὀφθαλμοῖς ὑμῶν», «ἐπὶ δὲ πάντας ἐφ' οὕς ἐστι τὸ σημεῖον μὴ ἐγγίσητε».

Τί ἄν τις εἴποι περὶ τοῦ φήσαντος ἀγγέλου τῷ Δανιὴλ· «᾽Εξῆλθεν ὁ λόγος»; ἢ περὶ αὐτοῦ τοῦ πρώτου τὸ πῦρ ἐκ μέσου τῶν χερουβὶμ ἀνειληφότος; ἢ τὸ τούτου περισσότερον εἰς εὐταξίας ἀγγελικῆς ἀπόδειξιν, ὅτι τὰ χερουβὶμ ἐμβάλλει τὸ πῦρ εἰς τὰς χεῖρας τοῦ τὴν ἁγίαν στολὴν ἐνδεδυκότος; ἢ περὶ τοῦ κεκληκότος τὸν θειότατον Γαβριὴλ καὶ φήσαντος αὐτῷ· «Συνέτισον ἐκεῖνον τὴν ὅρασιν»; ἢ ὅσα ἄλλα πρὸς τῶν ἱερῶν θεολόγων εἴρηται περὶ τῆς τῶν οὐρανίων ἱεραρχιῶν θεοειδοῦς εὐκοσμίας, πρὸς ἣν ἡ τῆς παρ' ἡμῖν ἱεραρχίας εὐταξία κατὰ τὸ δυνατὸν ἀφομοιουμένη τὴν ἀγγελικὴν εὐπρέπειαν ὡς ἐν εἰκόσιν ἕξει, τυπουμένη δι' αὐτῆς καὶ ἀναγομένη πρὸς τὴν ὑπερούσιον ἁπάσης ἱεραρχίας ταξιαρχίαν;

ΚΕΦΑΛΑΙΟΝ Θ΄ Περὶ τῶν ἀρχῶν καὶ τῶν ἀρχαγγέλων καὶ τῶν ἀγγέλων καὶ περὶ τῆς τελευταίας αὐτῶν ἱεραρχίας

1. Λοιπὸς ἡμῖν εἰς θεωρίαν ἱερὰν διάκοσμος ὁ τὰς ἀγγελικὰς συγκλείων ἱεραρχίας ὁ πρὸς τῶν θεοειδῶν ἀρχῶν ἀρχαγγέλων τε καὶ ἀγγέλων διακοσμούμενος. Καὶ πρώτας μὲν εἰπεῖν ἀναγκαῖον οἶμαι κατὰ τὸ ἐμοὶ δυνατὸν τὰς τῶν ἁγίων αὐτῶν ἐπωνυμιῶν ἐκφαντορίας. ᾽Εκφαίνει γὰρ ἡ μὲν τῶν οὐρανίων ἀρχῶν τὸ θεοειδῶς ἀρχικὸν καὶ ἡγεμονικὸν μετὰ τάξεως ἱερᾶς καὶ ταῖς ἀρχικαῖς πρεπωδεστάτης δυνάμεσι καὶ τὸ πρὸς τὴν ὑπεράρχιον ἀρχὴν αὐτάς τε ὁλικῶς ἐπεστράφθαι καὶ ἑτέρων ἀρχικῶς ἡγεῖσθαι καὶ τὸ πρὸς αὐτὴν ἐκείνην ὡς δυνατὸν ἀποτυποῦσθαι τὴν ἀρχοποιὸν ἀρχὴν ἀναφαίνειν τε τὴν ὑπερούσιον αὐτῆς ταξιαρχίαν τῇ τῶν ἀρχικῶν εὐκοσμίᾳ δυνάμεων.

2. Ἡ δὲ τῶν ἁγίων ἀρχαγγέλων ὁμοταγὴς μέν ἐστι ταῖς οὐρανίαις ἀρχαῖς· ἔστι γὰρ αὐτῶν τε καὶ τῶν ἀγγέλων ὡς ἔφην ἱεραρχία μία καὶ διακόσμησις. Πλὴν ἐπείπερ οὐκ ἔστιν ἱεραρχία μὴ καὶ πρώτας καὶ μέσας καὶ τελευταίας δυνάμεις ἔχουσα, ἡ τῶν ἀρχαγγέλων ἁγία τάξις κοινωνικῶς τῇ ἱεραρχικῇ μεσότητι τῶν ἄκρων ἀντιλαμβάνεται. Ταῖς τε γὰρ ἁγιωτάταις ἀρχαῖς κοινωνεῖ καὶ τοῖς ἁγίοις ἀγγέλοις, ταῖς μὲν ὅτι πρὸς τὴν ὑπερούσιον ἀρχὴν ἀρχικῶς ἐπέστραπται καὶ πρὸς αὐτὴν ὡς ἐφικτὸν ἀποτυποῦται καὶ τοὺς ἀγγέλους ἑνοποιεῖ κατὰ τὰς εὐκόσμους αὐτῆς καὶ τεταγμένας καὶ ἀοράτους ἡγεμονίας, τοῖς δὲ ὅτι καὶ τῆς ὑποφητικῆς ἐστι τάξεως, τὰς θεαρχικὰς ἐλλάμψεις ἱεραρχικῶς διὰ τῶν πρώτων δυνάμεων ὑποδεχομένη καἵ τοῖς ἀγγέλοις αὐτὰς ἀγαθοειδῶς ἀγγέλουσα καὶ δι' ἀγγέλων ἡμῖν ἀναφαίνουσα κατὰ τὴν ἱερὰν ἑκάστου τῶν θείως ἐλλαμπομένων ἀναλογίαν. Οἱ γὰρ ἄγγελοι, καθὼς ἤδη προειρήκαμεν, συμπληρωτικῶς ἀποπερατοῦσιν τὰς ὅλας τῶν οὐρανίων νοῶν διακοσμήσεις, κατὰ τὸ τελευταῖον ὡς ἐν οὐρανίαις οὐσίαις ἔχοντες τὴν ἀγγελικὴν ἰδιότητα καὶ μᾶλλον πρὸς ἡμῶν ἄγγελοι παρὰ τοὺς προτέρους οἰκειότερον ὀνομαζόμενοι ὅσῳ καὶ περὶ τὸ ἐμφανέστερον αὐτοῖς ἐστιν ἡ ἱεραρχία καὶ μᾶλλον περικόσμιος. Τὴν μὲν γὰρ ὑπερτάτην, ὡς εἴρηται, διακόσμησιν ὡς τῷ κρυφίῳ πρωτοταγῶς πλησιίχζουσαν κρυφιοειδῶς οἰητέον ἱεραρχεῖν τῆς δευτέρας, τὴν δὲ δευτέραν, ἣ συμπληροῦται πρὸς τῶν ἁγίων κυριοτήτων καὶ δυνάμεων καὶ ἐξουσιῶν, τῆς τῶν ἀρχῶν καὶ ἀρχαγγέλων καὶ ἀγγέλων ἱεραρχίας ἡγεῖσθαι, τῆς πρώτης μὲν ἱεραρχίας ἐμφανέστερον, τῆς δὲ μετ' αὐτὴν κρυφοειδέστερον, τὴν δὲ τῶν ἀρχῶν καὶ ἀρχαγγέλων καὶ ἀγγέλων ἐκφαντορικὴν διακόσμησιν ταῖς ἀνθρωπίναις ἱεραρχίαις δι' ἀλλήλων ἐπιστατεῖν, ἵν' ᾖ κατὰ τάξιν ἡ πρὸς Θεὸν ἀναγωγὴ καὶ ἐπιστροφὴ καὶ κοινωνία καὶ ἕνωσις καὶ μὴν καὶ ἡ παρὰ Θεοῦ πάσαις ταῖς ἱεραρχίαις ἀγαθοπρεπῶς ἐνδιδομένη καὶ κοινωνικῶς ἐπιφοιτῶσα μετ' εὐκοσμίας ἱερωτάτης πρόοδος. Ἔνθεν ἡ θεολογία τὴν καθ' ἡμᾶς ἱεραρχίαν ἀγγέλοις ἀπονενέμηκεν, ἄρχοντα τοῦ Ἰουδαίων λαοῦ τὸν Μιχαὴλ ὀνομάζουσα καὶ ἄλλους ἐθνῶν ἑτέρων. «Ἔστησε» γὰρ ὁ ῞Υψιστος «ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων Θεοῦ».

3. Εἰ δέ τις φαίη· καὶ πῶς ὁ τῶν Ἑβραίων λαὸς ἀνήγετο μόνος ἐπὶ τὰς θεαρχικὰς ἐλλάμψεις;» ἀποκριτέον ὅτι μὴ τὰς τῶν ἀγγέλων εὐθείας ἐπιστασίας αἰτιάσασθαι χρὴ τῆς τῶν ἑτέρων ἐθνῶν ἐπὶ τοὺς οὐκ ὄντας θεοὺς ἀποπλανήσεως, ἀλλ' αὐτοὺς ἐκείνους οἰκείαις ῥοπαῖς ἐκ τῆς ἐπὶ τὸ θεῖον εὐθείας ἀναγωγῆς ἀποπεπτωκότας τῇ φιλαυτίᾳ καὶ αὐθαδείᾳ, καὶ τῇ τῶν αὐτοῖς δοκούντων θεοπρεπῶν ἀναλόγῳ σεβασμιότητι. Τοῦτο μαρτυρεῖται καὶ αὐτὸς ὁ τῶν Ἑβραίων λαὸς πεπονθέναι. «Ἐπίγνωσιν γὰρ Θεοῦ», φησιν, «ἀπώσω, καὶ ὀπίσω τῆς καρδίας σου ἐπορεύθης». Οὐδὲ γὰρ ἠναγκασμένην ἔχομεν ζωὴν οὐδὲ διὰ τὴν τῶν προνοουμένων αὐτεξουσιότητα τὰ θεῖα φῶτα τῆς προνοητικῆς ἐλλάμψεως ἀπαμβλύνεται. Ἀλλ' ἡ τῶν νοερῶν ὄψεων ἀνομοιότης τὴν ὑπερπλήρη τῆς πατρικῆς ἀγαθότητος φωτοδοσίαν ἢ παντελῶς ἀμέθεκτον ποιεῖ καὶ πρὸς τὴν αὐτῶν ἀντιτυπίαν ἀδιάδοτον ἢ τὰς μετουσίας ποιεῖ διαφόρους, μικρὰς ἢ μεγάλας, ἀμυδρὰς ἢ φανὰς τῆς μιᾶς καὶ ἁπλῆς καὶ ἀεὶ ὡσαύτως ἐχούσης καὶ ὑπερηπλωμένης πηγαίας ἀκτῖνος. ᾽Επεὶ ὅτι γε καὶ τῶν ἑτέρων ἐθνῶν, ἐξ ὧν καὶ ἡμεῖς ἀνενεύσαμεν ἐπὶ τὸ πᾶσιν ἑτοίμως εἰς μετάδοσιν ἀναπεπταμένον τοῦ θεαρχικοῦ φωτὸς ἄπειρόν τε καὶ ἄφθονον πέλαγος, οὐκ ἔκφυλοί τινες ἐπεστάτουν θεοί, μία δὲ πάντων ἀρχὴ καὶ πρὸς ταύτην ἀνῆγον τοὺς ἑπομένους οἱ καθ᾽ ἕκαστον ἔθνος ἱεραρχοῦντες ἄγγελοι, τὸν Μελχισεδὲκ ἐννοητέον ἱεράρχην ὄντα φιλοθεώτατον οὐ τῶν οὐκ ὄντων, ἀλλὰ τοῦ ὄντως ὄντος ὑψίστου Θεοῦ. Καὶ γὰρ οὐχ ἁπλῶς τὸν Μελχισεδὲκ οἱ θεόσοφοι οὐ φιλόθεον μόνον ἀλλὰ καὶ ἱερέα κεκλήκασιν ἢ ἵνα τοῖς ἐχέφροσιν ἐναργῶς ἐμφαίνωσιν ὅτι μὴ μόνον αὐτὸς ἐπὶ τὸν ὄντως ὄντα Θεὸν ἐπέστραπτο, προσέτι δὲ καὶ ἄλλοις ὡς ἱεράρχης ἡγεῖτο τῆς ἐπὶ τὴν ἀληθῆ καὶ μόνην θεαρχίαν ἀναγωγῆς.

4. Καὶ τοῦτο δὲ τὴν σὴν ἱεραρχικὴν σύνεσιν ὑπομνήσωμεν ὅτι καὶ τῷ Φαραὼ πρὸς τοῦ τοῖς Αἰγυπτίοις ἐπιστατοῦντος ἀγγέλου καὶ τῷ <τῶν> Βαβυλωνίων ἄρχοντι πρὸς τοῦ οἰκείου [καὶ] τὸ τῆς πάντων προνοίας καὶ κυριότητος κηδεμονικὸν καὶ ἐξουσιαστικὸν κατὰ τὰς ὁράσεις διεπορθμεύετο καὶ τοῖς ἔθνεσιν ἐκείνοις οἱ τοῦ ὄντως <ὄντος> Θεοῦ θεράποντες ἡγεμόνες καθίσταντο, τῆς τῶν τυπωθεισῶν ὑπὸ τῶν ἀγγέλων ὁρἁσεων ἐκφαντορίας τοῖς τῶν ἀγγέλων ἐγγὺς ἱεροῖς ἀνδράσι, τῷ Δανιὴλ καὶ τῷ Ἰωσήφ, ἐκ Θεοῦ δι' ἀγγέλων ἀποκαλυφθείσης. Μία γάρ ἐστιν ἡ πάντων ἀρχὴ καὶ πρόνοια, καὶ οὐδαμῶς οἰητέον Ἰουδαίων μὲν ἀποκληρωτικῶς ἡγεῖσθαι τὴν Θεαρχίαν, ἀγγέλους δὲ ἰδίως ἢ ὁμοτίμως ἢ ἀντιθέτως ἢ θεούς τινας ἑτέρους ἐπιστατεῖν τοῖς ἄλλοις ἔθνεσιν, ἀλλὰ καὶ τὸ λόγιον ἐκεῖνο κατὰ τήνδε τὴν ἱερὰν ἔννοιαν ἐκληπτέον οὐχ ὡς μερισαμένου Θεοῦ μεθ' ἑτέρων θεῶν ἢ ἀγγέλων τὴν καθ' ἡμᾶς ἡγεμονίαν καὶ τῷ Ἰσραὴλ εἰς ἐθνάρχην καὶ ἐθναγὸν ἀποκληρωθέντος, ἀλλ' ὡς αὐτῆς μὲν τῆς μιᾶς ἁπάντων ῾Υψίστου προνοίας πάντας ἀνθρώπους σωστικῶς ταῖς τῶν οἰκείων ἀγγέλων ἀνατατικαῖς χειραγωγίαις διανειμάσης, μόνου δὲ σχεδὸν παρὰ πάντας τοῦ Ἰσραὴλ ἐπὶ τὴν τοῦ ὄντως Κυρίου φωτοδοσίαν καὶ ἐπίγνωσιν ἐπιστραφέντος. Ὅθεν ἡ θεολογία τὸ μὲν ἑαυτὸν ἀποκληρῶσαι τὸν Ἰσραὴλ ἐπὶ τὴν τοῦ ὄντως <ὄντος> Θεοῦ θεραπείαν ἐμφαίνουσα τὸ «᾽Εγενήθη μερὶς Κυρίου» φησίν, ἐνδεικνυμένη δὲ τὸ καὶ αὐτὸν ἐν ἴσῳ τοῖς λοιποῖς ἔθνεσιν ἀπονεμηθῆναί τινι τῶν ἁγίων ἀγγέλων εἰς τὸ δι᾽ αὐτοῦ τὴν μίαν ἁπάντων ἀρχὴν ἐπιγνῶναι τὸν Μιχαὴλ ἔφη τοῦ Ἰουδαίων ἡγεῖσθαι λαοῦ, σαφῶς ἡμᾶς ἐκδιδάσκουσα τὸ μίαν εἶναι τὤν ὅλων πρόνοιαν ἁπασῶν τῶν ἀοράτων καὶ ὁρατῶν δυνάμεων ὑπερουσίως ὑπεριδρυμένην, πάντας δὲ τοὺς καθ' ἕκαστον ἔθνος ἐπιστατοῦντας ἀγγέλους ἐπ' αὐτὴν ὡς οἰκείαν ἀρχὴν τοὺς ἑπομένους ἐθελουσίως ὅση δύναμις ἀνατείνοντας.

ΚΕΦΑΛΑΙΟΝ Ι΄ ᾽Επανάληψις καὶ συναγωγὴ τῆς ἀγγελικῆς εὐταξίας

1. Συνῆκται τοίνυν ἡμῖν ὡς ἡ μὲν πρεσβυτάτη τῶν περὶ Θεὸν νοῶν διακόσμησις ὑπὸ τῆς τελεταρχικῆς ἐλλάμψεως ἱεραρχουμένη τῷ ἐπ' αὐτὴν ἀμέσως ἀνατείνεσθαι κρυφιωτέρᾳ καὶ φανοτέρᾳ τῆς θεαρχίας φωτοδοσίᾳ καθαίρεται καὶ φωτίζεται καὶ τελεσιουργεῖται, κρυφιωτέρᾳ μὲν ὡς νοητοτέρᾳ καὶ μᾶλλον ἁπλωτικῇ καὶ ἑνοποιῷ φανοτέρᾳ δὲ ὡς πρωτοδότῳ καὶ πρωτοφανεῖ καὶ ὁλικωτέρᾳ καὶ μᾶλλον εἰς αὐτὴν ὡς διειδῆ κεχυμένῃ, πρὸς ταύτης δὲ πάλιν ἀναλόγως ἡ δευτέρα καὶ πρὸς τῆς δευτέρας ἡ τρίτη καὶ πρὸς τῆς τρίτης ἡ καθ' ἡμᾶς ἱεραρχία κατὰ τὸν αὐτὸν τῆς εὐκόσμου ταξιαρχίας θεσμὸν ἐν ἁρμονίᾳ θείᾳ καὶ ἀναλογίᾳ πρὸς τὴν ἁπάσης εὐκοσμίας ὑπεράρχιον ἀρχὴν καὶ περάτωσιν ἱεραρχικῶς ἀνάγεται.

2. ᾽Εκφαντορικοὶ δὲ πάντες εἰσὶ καὶ ἄγγελοι τῶν πρὸ αὐτῶν, οἱ μὲν πρεσβύτατοι Θεοῦ τοῦ κινοῦντος, ἀναλόγως δὲ οἱ λοιποὶ τῶν ἐκ Θεοῦ κεκινημένων. Τοσοῦτον γὰρ ἡ πάντων ὑπερούσιος ἁρμονία τῆς ἑκάστου τῶν λογικῶν τε καὶ νοερῶν ἱερᾶς εὐκοσμίας καὶ τεταγμένης ἀναγωγῆς προενόησεν, ὅτι καὶ αὐτῇ τῶν ἱεραρχιῶν ἑκάστῃ τάςεις ἱεροπρεπεῖς ἔθετο· καὶ πᾶσαν ἱεραρχίαν ὁρῶμεν εἰς πρώτας καὶ μέσας καὶ τελευταίας δυνάμεις διηρημένην· ἀλλὰ καὶ αὐτὴν ἑκάστην ἰδικῶς εἰπεῖν διακόσμησιν ταῖς αὐταῖς ἐνθέοις ἁρμονίαις διέκρινε. Διὸ καὶ αὐτοὺς τοὺς θειοτάτους σεραφὶμ οἱ θεολόγοι φασὶν ἕτερον πρὸς τὸν ἕτερον κεκραγέναι, σαφῶς ἐν τούτῳ καθάπερ οἶμαι δηλοῦντες, ὅτι τῶν θεολογικῶν γνώσεων οἱ πρῶτοι τοῖς δευτέροις μεταδιδόασιν.

3. Προσθείην δ' ἂν καὶ τοῦτο οὐκ ἀπεικότως, ὅτι καὶ καθ' ἑαυτὸν ἕκαστος οὐράνιός τε καὶ ἀνθρώπινος νοῦς ἰδικὰς ἔχει καὶ πρώτας καὶ μέσας καὶ τελευταίας τάξεις τε καὶ δυνάμεις πρὸς τὰς εἰρημένας τῶν καθ' ἕκαστον ἱεραρχικῶν ἐλλάμψεων οἰκείας ἀναγωγὰς ἀναλόγως ἐκφαινομένας, καθ' ἃς ἕκαστος ἐν μετουσίᾳ γίνεται κατὰ τὸ αὐτῷ θεμιτόν τε καὶ ἐφικτὸν τῆς ὑπεραγνοτάτης καθάρσεως, τοῦ ὑπερπλήρους φωτός, τῆς προτελείου τελειώσεως. Ἔστι γὰρ οὐδὲν αὐτοτελὲς ἢ ἀπροσδεὲς καθόλου τελειότητος εἰ μὴ τὸ ὄντως αὐτοτελὲς καὶ προτέλειον.

ΚΕΦΑΛΑΙΟΝ ΙΑ΄ Διὰ τί πᾶσαι αἱ οὐράνιαι οὐσίαι κατὰ κοινοῦ δύναμεις οὐράνιαι καλοῦνται

1. Τούτων δὲ διωρισμένων ἐκεῖνο ἄξιον ἐννοῆσαι, δι' ἣν αἰτίαν ἁπάσας ὁμοῦ τὰς ἀγγελικὰς οὐσίας δυνάμεις οὐρανίας καλεῖν εἰώθαμεν. Οὐ γὰρ ἔστιν εἰπεῖν ὡς ἐπὶ τῶν ἀγγέλων, ὅτι πασῶν ἐστιν ἐσχάτη διακόσμησις ἡ τῶν ἁγίων δυνάμεων καὶ τῆς μὲν τῶν ἐσχάτων ἁγιοπρεποῦς ἐλλάμψεως αἱ τῶν ὑπερκειμένων οὐσιῶν διακοσμήσεις μετέχουσιν, αἱ τελευταῖαι δὲ τῶν πρώτων οὐδαμῶς, καὶ τούτου χάριν οὐράνιαι μὲν δυνάμεις ἅπαντες οἱ θεῖοι νόες ὀνομάζονται, σεραφὶμ δὲ καὶ θρόνοι καὶ κυριότητες οὐδαμῶς. Ἀμέθεκτοι γὰρ αἱ τελευταῖαι τῶν ὑπερτάτων εἰσὶν ὁλικῶν ἰδιοτήτων. Οἱ γὰρ ἄγγελοι καὶ πρὸ τῶν ἀγγέλων ἀρχάγγελοι καὶ ἀρχαὶ καὶ ἐξουσίαι μετὰ τὰς δυνάμεις ὑπὸ τῆς θεολογίας ταττόμενοι κατὰ κοινοῦ πολλάκις ὑφ' ἡμῶν ὁμοῦ ταῖς ἄλλαις ἁγίαις οὐσίαις οὐράνιαι δυνάμεις ἀποκαλοῦνται.

2. Φαμὲν δὲ ὅτι κοινῶς ἐπὶ πάσαις κεχρημένοι τῇ τῶν οὐρανίων ἐπωνυμίᾳ δυνάμεων οὐ σύγχυσίν τινα τῶν ἑκάστης διακοσμήσεως ἰδιοτήτων εἰσάγομεν, ἀλλ' ἐπειδὴ εἰς τρία διῄρηνται τῷ κατ' αὐτοὺς ὑπερκοσμίῳ λόγῳ πάντες οἱ θεῖοι νόες, εἰς οὐσίαν καὶ δύναμιν καὶ ἐνέργειαν, ὅταν ἅπαντας ἤ τινας αὐτῶν ἀπαρατηρήτως οὐρανίας οὐσίας ἢ οὐρανίας δυνάμεις ἀποκαλοῦμεν, αὐτοὺς περιφραστικῶς τοὺς περὶ ὧν ὁ λόγος ἐμφαίνειν ἡμᾶς οἰητέον ἐκ τῆς καθ' ἕκαστον αὐτῶν οὐσίας ἢ δυνάμεως οὐδὲ γὰρ τὴν ὑπερκειμένην ἰδιότητα τῶν ἤδη καλῶς ἡμῖν διακεκριμένων ἁγίων δυνάμεων καὶ ταῖς ὑφειμέναις ὁλικῶς προσάπτειν οὐσίαις ἐπ' ἀνατροπῇ τῆς ἀσυγχύτου τῶν ἀγγελικῶν διακόσμων ταξιαρχίας. Κατὰ γὰρ τὸν πολλάκις ἡμῖν ὀρθῶς ἀποἃοθέντα λόγον αἱ μὲν ὑπερβεβηκυῖαι διακοσμήσεις περισσῶς ἔχουσι καὶ τὰς τῶν ὑφειμένων ἱερὰς ἰδιότητας, αἱ δὲ τελευταἰαι τὰς τῶν πρεσβυτέρων ὑπερκειμένας ὁλότητας οὐκ ἔχουσι, μερικῶς εἰς αὐτὰς τῶν πρωτοφανῶν ἐλλάμψεων διὰ τῶν πρώτων ἀναλόγως αὐταῖς διαπορθμευομένων.

ΚΕΦΑΛΑΙΟΝ ΙΒ΄ Διὰ τί οἱ κατὰ ἀνθρώπους ἱεράρχαι ἄγγελοι καλοῦνται

1. Ζητεῖται δὲ καὶ τοῦτο τοῖς τῶν νοητῶν Λογίων φιλοθεάμοσιν· εἰ γὰρ ἀμέθεκτα τῶν ὑπερτέρων ὁλοτήτων εἰσὶ τὰ τελευταῖα, δι' ἣν αἰτίαν ὁ καθ' ἡμᾶς ἱεράρχης «Ἄγγελος Κυρίου παντοκράτορος» ὑπὸ τῶν Λογίων ὠνόμασται.

2. Ἔστι δὲ οὐκ ἐναντίος ὁ λόγος ὡς οἶμαι τοῖς προδιωρισμένοις. Φαμὲν γὰρ ὅτι τῆς ὁλικῆς καὶ ὑπερκειμένης τῶν πρεσβυτέρων διακόσμων δυνάμεως ἀποδέουσιν οἱ τελευταῖοι τῆς γὰρ μερικῆς καὶ ἀναλόγου μετέχουσι κατὰ τὴν μίαν ἁπάντων ἐναρμόνιον καὶ συνδετικὴν κοινωνίαν. Οἷον ἡ τῶν ἁγίων χερουβὶμ τάξις μετέχει σοφίας καἵ γνώσεως ὑψηλοτέρας, αἱ δὲ τῶν ὑπ' αὐτοὺς οὐσιῶν διακομήσεις μετέχουσι μὲν καὶ αὐταὶ σοφίας καὶ γνώσεως, μερικῆς δὲ ὅμως ὡς πρὸς ἐκείνους καὶ ὑφειμένης, καὶ τὸ μὲν ὅλως ἐν μετουσίᾳ σοφίας εἶναι καὶ γνώσεως κοινόν ἐστι πᾶσι τοῖς θεοειδέσι τῶν νοερῶν, τὸ δὲ προσεχῶς καὶ πρώτως ἢ δευτέρως καὶ ὑφειμέ- νως οὐκέτι κοινόν, ἀλλ' ὡς ἑκάστῳ πρὸς τῆς οἰκείας ἀναλογίας ὥρισται. Τοῦτο δὲ καὶ περὶ πάντων τῶν θείων νοῶν οὐκ ἄν τις ἡμαρτημένως ὁρίσαιτο· καὶ γὰρ ὥσπερ οἱ πρῶτοι περισσῶς ἔχουσι τὰς τῶν ὑφειμένων ἁγιοπρεπεῖς ἰδιότητας, οὕτως ἔχουσιν οἱ τελευταῖοι τὰς τῶν προτέρων, οὐ μὴν ὁμοίως, ἀλλ' ὑφειμένως. Οὐδὲν οὖν ὡς οἶμαι τὸ ἄτοπον, εἰ καὶ τὸν καθ' ἡμᾶς ἱεράρχην ἄγγελον ἡ θεολογία καλεῖ τὸν κατὰ δύναμιν οἰκείαν μετέχοντα τῆς τῶν ἀγγέλων ὑποφητικῆς ἰδιότητος καὶ πρὸς τὴν ἐκφαντορικὴν αὐτῶν ὁμοίωσιν ὡς ἐφικτὸν ἀνθρώποις ἀνατεινόμενον.

3. Εὑρήσεις δὲ ὅτι καὶ θεοὺς ἡ θεολογία καλεῖ τάς τε οὐρανίας καὶ ὑπὲρ ἡμᾶς οὐσίας καὶ τοὺς παρ' ἡμῖν φιλοθεωτάτους καὶ ἱεροὺς ἄνδρας, καίτοι τῆς θεαρχικῆς κρυφιότητος ὑπερουσίως ἁπάντων ἐξῃρημένης τε καὶ ὑπεριδρυμένης καὶ μηδενὸς αὐτῇ τῶν ὄντων ἐμφεροῦς ὀνομάζεσθαι κυρίως καὶ ὁλικῶς δυναμένου. Πλὴν ὅσα τῶν νοερῶν τε καὶ λογικῶν πρὸς τὴν ἕνωσιν αὐτῆς ὅση δύναμις ὁλικῶς ἐπέστραπται καὶ πρὸς τὰς θείας αὐτῆς ἐλλάμψεις ὡς ἐφικτὸν ἀκαταλήκτως ἀνατείνεται, τῇ κατὰ δύναμιν, εἰ θέμις εἰπεῖν, θεομιμησίᾳ καὶ τῆς θεϊκῆς ὁμωνυμίας ἠξίωται.

ΚΕΦΑΛΑΙΟΝ ΙΓ΄ Διὰ τί ὑπὸ τῶν σεραφὶμ λέγεται καθαρθῆναι ὁ προφήτης ᾽Ησαίας

1. Ἄγε δὴ καὶ τοῦτο κατὰ δύναμιν ἐπισκοπήσωμεν ὅτου ἕνεκα πρὸς ἕνα τῶν θεολόγων ὁ σεραφὶμ ἀποστέλλεσθαι λέγεται. Καὶ γὰρ ἀπορήσειέ τις ὅτι μὴ τῶν ὑφειμένων τις ἀγγέλων, ἀλλ' αὐτὸς ὁ ταῖς πρεσβυτάταις οὐσίαις ἐνάριθμος ἀποκαθαίρει τὸν ὑποφήτην.

2. Τινὲς μὲν οὖν φασιν ὅτι κατὰ τὸν ἤδη προαποδοθέντα τῆς πάντων τῶν νοῶν κοινωνίας ὅρον οὐχ ἕνα τῶν περὶ Θεὸν πρωτίστων νοῶν ὀνομάζει τὸ Λόγιον ἐπὶ τὴν τοῦ θεολόγου κάθαρσιν ἐληλυθέναι, τινὰ δὲ τῶν ἡμῖν ἐφεστηκότων ἀγγέλων ὡς ἱερουργὸν τῆς τοῦ προφήτου καθάρσεως τῇ τῶν σεραφὶμ ὁμωνυμίᾳ κληθῆναι διὰ τὴν πρηστήριον τῶν εἰρημένων ἁμαρτιῶν ἀναίρεσιν καὶ τὴν τοῦ καθαρθέντος ἐπὶ τὴν θείαν ὑπακοὴν ἀναζωπύρησιν, καὶ τὸ Λόγιον ἕνα τῶν σεραφἵμ ἁπλῶς εἰρηκέναι φασὶν οὐ τῶν περὶ Θεὸν ἱδρυμένων, ἀλλὰ τῶν ἡμῖν ἐφεστηκυιῶν καθαρτικῶν δυνάμεων.

3. Ἕτερος δὲ οὐ σφόδρα ἄτοπόν τινα παρέσχετό μοι τὴν ἀπολογίαν ὑπὲρ τῆς παρούσης ἐνστάσεως. Ἔφη γὰρ, ὅτι τὴν οἰκείαν καθαρτικὴν ἱερουργίαν ὁ μέγας ἐκεῖνος (ὅστις ποτὲ ἦν ὁ τὴν ὅρασιν διαπλάσας ἄγγελος εἰς τὸ μυῆσαι τὰ θεῖα τὸν θεολόγον) ἐπὶ Θεὸν καὶ μετὰ Θεὸν ἐπὶ τὴν πρωτουργὸν ἱεραρχίαν ἀνέθηκεν. Καὶ μήποτε ἆρα οὗτος ὁ λόγος ἀληθεύεται; Ἔλεγε γὰρ ὁ τοῦτο φήσας ὡς ἡ θεαρχικὴ δύναμις ἐπὶ πάντα φοιτῶσα χωρεῖ καὶ διὰ πάντων ἀσχέτως διήκει καὶ πᾶσιν αὖθίς ἐστιν ἀφανὴς οὐ μόνον ὡς πάντων ὑπερουσίως ἐξηρημένη, ἀλλὰ καὶ ὡς κρυφίως ἐπὶ πάντα διεῖσα τὰς προνοητικὰς αὐτῆς ἐνεργείας. Ἀλλὰ μὴν καὶ πᾶσι τοῖς νοεροῖς ἀναλόγως ἐπιφαίνεται καὶ τὴν οἰκείαν φωτοδοσίαν ἐγχειρίζουσα ταῖς πρεσβυτάταις οὐσίαις δι' αὐτῶν ὡς πρώτων εἰς τὰς ὑποβεβηκυίας αὐτὴν εὐκόσμως διαδίδωσι κατὰ τὴν ἑκάστης διακοσμήσεως θεοπτικὴν συμμετρίαν.

Ἢ ἵνα σαφέστερον εἴπω καὶ δι' οἰκείων παραδειγμάτων, εἰ καὶ ἀποδεόντων Θεοῦ τοῦ πάντων ἐξῃρημένου, πλὴν ἡμῖν ἐμφανεστέρων· ἡ τῆς ἡλιακῆς ἀκτῖνος διάδοσις εἰς πρώτην ὕλην εὐδιαδότως χωρεῖ τὴν πασῶν διειδεστέραν καὶ δι' αὐτῆς ἐμφανέστερον ἀναλάμπει τὰς οἰκείας μαρμαρυγάς, προσβάλλουσα δὲ ταῖς παχυτέραις ὕλαις ἀμυδροτέραν ἔχει τὴν διαδοτικὴν ἐπιφάνειαν ἐκ τῆς τῶν φωτιζομένων ὑλῶν πρὸς φωτοδοσίας διαπορθμευτικὴν ἕξιν ἀνεπιτηδειότητος καὶ κατὰ σμικρὸν ἐκ τούτου πρὸς τὸ τελείως σχεδὸν ἀδιάδοτον συστέλλεται. Πάλιν ἡ πυρὸς θερμότης μᾶλλον ἑαυτὴν διαδίδωσιν εἰς τὰ δεκτικώτερα καὶ πρὸς τὴν αὐτῆς ἀφομοίωσιν εὔεικτα καὶ εὐάγωγα, πρὸς δὲ τὰς ἀντιτυπεῖς ἢ ἐναντίας οὐσίας ἢ οὐδὲν ἢ ἄμυδρόν τι τῆς ἐκπυρωτικῆς ἐνεργείας ἴχνος ἀναφαίνεται, Καὶ τὸ τούτου γε πλεῖον, ὅτι ταῖς μὴ συγγενέσι διὰ τῶν οἰκείως πρὸς αὐτὴν ἐχόντων προσβάλλει, πρῶτον εἰ τύχοι πυρώδη ποιοῦσα τὰ πρὸς ἐκπύρωσιν εὐαλλοίωτα, καὶ δι' αὐτῶν ἢ ὕδωρ ἢ ἕτερόν τι τῶν οὐκ εὐκόλως ἐκπυρουμένων ἀναλόγως θερμαίνουσα. Κατὰ τὸν αὐτὸν οὖν τῆς φυσικῆς εὐταξίας λόγον ὑπερφυῶς ἡ πάσης εὐκοσμίας ὁρατῆς καὶ ἀοράτου ταξιαρχία τὴν τῆς οἰκείας φωτοδοσίας λαμπρότητα πρωτοφανῶς ἐν πανολβίαις χύσεσι ταῖς ὑπερτάταις οὐσίαις ἀναφαίνει καὶ διὰ τούτων αἱ μετ᾽ αὐτὰς οὐσίαι τῆς θείας ἀκτῖνος μετέχουσιν. Αὗται γὰρ ἐπιγνοῦσαι πρῶται Θεὸν καὶ θείας ἀρετῆς ὑπερκειμένως ἐφιέμεναι καὶ πρωτουργοὶ γενέσθαι τῆς ὡς ἐφικτὸν θεομιμήτου δυνάμεως καὶ ἐνεργείας ὴξίωνται καὶ τὰς μετ' αὐτὰς οὐσίας [αὐταὶ] πρὸς τὸ ἐφάμιλλον ὅση δύναμις ἀγαθοειδῶς ἀνατείνουσιν ἀφθόνως αὐταῖς μεταδιδοῦσαι τῆς εἰς αὐτὰς ἐπιφοιτησάσης αἴγλης, καὶ αὖθις ἐκεῖναι ταῖς ὑφειμέναις, καὶ καθ' ἑκάστην ἡ πρώτη τῆ μετ' αὐτὴν μεταδίδωσι τοῦ δωρουμένου καὶ εἰς πάσας ἀναλόγως προνοίᾳ διαφοιτῶντος θείου φωτός.

Ἔστιν οὖν ἅπασι τοῖς φωτιζομένοις ἀρχὴ τοῦ φωτίζεσθαι Θεὸς μὲν φύσει καὶ ὄντως κυρίως ὡς φωτὸς οὐσία καὶ αὐτοῦ τοῦ ειναι καὶ ὁρᾶν αἴτιος, θέσει δὲ καὶ θεομιμήτως ἡ κατὰ μέρος ὑπερκειμένη τῆ μετ' αὐτὴν ἑκάστῃ τῷ τὰ θεῖα φῶτα δι' αὐτῆς εἰς ἐκείνην ἐποχετεύεσθαι. Τὴν οὐν ὑπερτάτην τῶν οὐρανίων νοῶν διακόσμησιν αἱ τῶν λοιπῶν ἁπάντων ἀγγέλων οὐσίαι κατὰ τὸ εἰκὸς μετὰ Θεὸν ἀρχὴν ἡγοῦνται πάσης ἱερᾶς θεογνωσίας τε καὶ θεομιμησίας ὡς δι' ἐκείνων εἰς πάσας καὶ ἡμᾶς τῆς θεαρχικῆς ἐλλάμψεως διαδιδομένης. Διὸ καὶ πᾶσαν ἱερὰν καὶ θεομίμητον ἐνέργειαν ἐπὶ Θεὸν μὲν ὡς αἴτιον ἀναφέρουσιν, ἐπὶ δὲ τοὺς πρώτους θεοειδεῖς νόας ὡς πρωτουργοὺς τῶν θείων καὶ διδασκάλους. Οὐκοῦν ἡ πρώτη τῶν ἁγίων ἀγγέλων διακόσμησις μᾶλλον ἁπασῶν ἔχει τὴν ἐμπύριον ἰδιότητα καὶ τὴν κεχυμένην τῆς θεαρχικῆς σοφίας μετάδοσιν καὶ τὸ γνωστικὸν τῆς ὑπερτάτης τῶν θείων ἐλλάμψεων ἐπιστήμης καὶ τὴν θρονίαν ἰδιότητα τὴν ἀναπεπταμένην θεοδοχίαν ἐμφαίνουσαν, αἱ δὲ τῶν ὑφειμένων οὐσιῶν διακοσμήσεις τῆς ἐμπυρίου, τῆς σοφῆς, τῆς γνωστικῆς, τῆς θεοδόχου δυνάμεως μετέχουσι μέν, ὑφειμένως δὲ καὶ πρὸς τὰς πρώτας ὁρῶσαι καὶ δι' αὐτῶν ὡς τοῦ θεομιμήτου πρωτουργῶς ἠξιωμένων ἐπὶ τὸ τοῦ θεοειδοῦς ἐφικτὸν ἀναγόμεναι. Τὰς εἰρημένας οὖν ἁγίας ἰδιότητας ὧν ἐν μετουσίᾳ διὰ τῶν πρώτων αἱ μετὰ αὐτὰς οὐσίαι γεγόνασιν, αὐταῖς ἐκείναις μετὰ Θεὸν ὡς ἱεράρχαις ἀνατιθέασιν.

4. Ἔλεγεν οὖν ὁ ταῦτα φήσας τὴν μὲν ὅρασιν ἐκείνην ὑποδειχθῆναι τῷ θεολόγῳ δι' ἑνὸς τῶν ἐπιστατούντων ἡμῖν ἁγίων καὶ μακαρίων ἀγγέλων καὶ πρὸς τῆς φωτιστικῆς αὐτοῦ χειραγωγίας ἐπὶ τὴν ἱερὰν ἐκείνην θεωρίαν ἀναταθῆναι καθ' ἣν ἑώρα τὰς ὑπερτάτας οὐσίας, ὡς ἐν συμβόλοις εἰπεῖν, ὑπὸ Θεὸν καὶ μετὰ Θεοῦ καὶ περὶ Θεὸν ἱδρυμένας, καὶ τὴν ἁπάντων κοιὶ αὐτῶν ὑπεραῤῥήτως ἐξῃρημένην ὑπεράρχιον ἀκρότητα ἐν μέσῳ τῶν ὑπερβεβηκυιῶν δυνάμεων ὑπεριδρυμένην. ᾽Εμάνθανεν οὖν τοῖς ὁρωμένοις ὁ θεολόγος, ὅτι κατὰ πᾶσαν ὑπερούσιον ὑπεροχὴν ἀσυγκρίτως ὑπερίδρυτο τὸ θεῖον ἁπόισης ὁρατῆς καὶ ἀοράτου δυνάμεως καὶ μὴν ὅτι πάντων ἐστὶν ἐξῃρημένον ὡς καθόλου μηδὲ ταῖς πρώταις τῶν ὄντων οὐσίαις ἐμφερές, προσέτι καὶ τὸ πάντων αὐτὸ καὶ ἀρχὴν καὶ αἰτίαν οὐσιοποιὸν εἶναι καὶ τῆς τῶν ὄντων ἀδιαλύτου μονῆς ἀναλλοίωτον ἵδρυσιν, ὑφ' ἧς καὶ τὸ εἶναι καὶ τὸ εὖ εἶναι καὶ αὐταῖς ταῖς ὑπερβεβηκυίαις ἐστὶ δυνάμεσιν. Εἶτα τὰς αὐτῶν τῶν ἁγιωτάτων σεραφὶμ ἐμυεῖτο θεοειδεῖς δυνάμεις, τῆς μὲν ἱερᾶς αὐτῶν ἐπωνυμίας τὸ ἐμπύριον σημαινούσης, περὶ οὗ μικρὸν ὕστερον ἡμεῖς ἐροῦμεν, ὡς ἡμῖν ἐφικτὸν ὑφηγήσασθοιι τὰς ἐπὶ τὸ θεοειδὲς τῆς ἐμπυρίου δυνάμεως ἀναγωγάς, τῆς δὲ τῶν πτερῶν ἑξαπλῆς ἱεροπλαστίας τὴν ἐπὶ τὸ θεῖον ἐν πρώταις, ἐν μέσαις, ἐν τελευταίαις νοήσεσιν ἀπόλυτον καὶ ὑπερτάτην ἀνάτασιν. Ἀλλὰ καὶ τὸ ἀπειρόπουν αὐτῶν καὶ πολυπρόσωπον ὁρῶν ὁ ἱερὸς θεολόγος καὶ τὸ τοῖς πτεροῖς ἀποδιαστέλλεσθαι τὴν ὑπὸ τοὺς πόδας καὶ τὴν ὑπὲρ τὰ πρόσωπα θεωρίαν καὶ τὴν ἐν τοῖς μέσοις πτεροῖς ἀεικινησίαν πρὸς τὴν νοητὴν τῶν ὁρωμένων ἀνήγετο γνῶσιν, ἐκφαινομένης αὐτῷ τῆς τῶν ὑπερτάτων νοῶν πολυπόρου καὶ πολυθεάμονος δυνάμεως καὶ τῆς ἱερᾶς αὐτῶν εὐλαβείας, ἣν ἔχουσιν ὑπερκοσμίως εἰς τὴν τῶν ὑψηλοτέρων καὶ βαθυτέρων αὐθάδη καὶ θρασεῖοιν καὶ ἀνέφικτον ἔρευναν, καὶ τῆς ἐν συμμετρίᾳ τῶν θεομιμήτων ἐνεργειῶν ἀκαταλήκτου καὶ ὑψιπετοῦς ἀεικινησίας. Ἀλλὰ καὶ τὴν θεαρχικὴν ἐκείνην καὶ πολυτίμητον ὑμνῳδίαν ἐμυσταγωγεῖτο, τοῦ τυποῦντος τὴν ὅρασιν ἀγγέλου κατὰ δύναμιν τῷ θεολόγῳ μεταδιδόντος τῆς οἰκείας ἱερογνωσίας. ᾽Εδίδασκεν οὖν αὐτὸν καὶ τοῦτο, ὅτι κάθαρσίς ἐστι τοῖς ὁπωσοῦν καθαροῖς ἡ τῆς θεαρχικῆς διαυγείας [ἁγνότητος] ὡς ἐφικτὸν μετουσία. Αὕτη δὲ πρὸς αὐτῆς τῆς θεαρχίας ἐξῃρημέναις αἰτίαις εἰς πάντας τοὺς ἱεροὺς νόας ὑπερουσίῳ κρυφιότητι τελετουργουμένη, ταῖς περὶ αὐτὴν ὡς ὑπερτάταις δυνάμεσιν ἐκφανεστέρα πώς ἐστι καὶ μᾶλλον ἑαυτὴν ἐκφαίνει καὶ διαδίδωσιν, ἐπὶ δὲ τῶν δευτέρων ἢ τῶν ἐσχάτων ἢ τῶν ἡμῶν νοερῶν δυνάμεων ὡς αὐτῆς ἑκάστη κατὰ τὸ θεοειδὲς διέστηκεν, οὕτω τὴν φανὴν αὐτῆς ἔλλαμψιν συνάγει πρὸς τὸ τῆς οἰκείας κρυφιότητος ἑνιαῖον ἄγνωστον. ᾽Ελλάμπει δὲ τοῖς καθ' ἕκαστον δευτέροις διὰ τῶν πρώτων καὶ, εἰ δεῖ συντόμως εἰπεῖν, πρώτως ἐκ τοῦ κρυφίου πρὸς τὸ ἐμφανὲς ἄγεται διὰ τῶν πρώτων δυνάμεων.

Τοῦτο γοῦν ὁ θεολόγος ἐδιδάσκετο πρὸς τοῦ φωταγωγοῦντος αὐτὸν ἀγγέλου τὸ τὴν κάθαρσιν καὶ πάσας τὰς θεαρχικὰς νεργείας διὰ τῶν πρώτων οὐσιῶν ἀναλαμπούσας εἰς πάσας τὰς λοιπὰς δια δίδοσθαι κατὰ τὴν ἑκάστης πρὸς τὰς θεουργικὰς μετουσίας ἀναλογίαν. Διὸ καὶ τὴν ἐμπυρίως καθαρτικὴν ἰδιότητα τοῖς σεραφὶμ εἰκότως μετὰ Θεὸν ἀνατέθεικεν. Οὐδὲν οὖν ἄτοπον, εἰ καθαίρειν λέγεται τὸν θεολόγον ὁ σεραφίμ. Ὡς γὰρ ὁ Θεὸς καθαίρει πάντας τῷ πάσης καθόιρσεως εἶναι αἰτία, μᾶλλον δὲ (παραπλησίῳ γὰρ χρήσομαι παραδείγματι) καθάπερ ὁ καθ' ἡμᾶς ἱεράρχης διὰ τῶν αὐτοῦ λειτουργῶν ἢ ἱερέων καθαίρων ἢ φωτίζων αὐτὸς λέγεται καθαίρειν καὶ φωτίζειν, τῶν δι' αὐτοῦ καθιερωμένων τάξεων ἐπ᾽ αὐτὸν ἀνατιθεισῶν τὰς οἰκείας ἱερὰς ἐνεργείας, οὕτω καὶ τὴν οἰκείαν καθαρτικὴν ἐπιστήμην καὶ δύναμιν ὁ τὴν κάθαρσιν τοῦ Θεολόγου τελετουργῶν ἄγγελος ἐπὶ Θεὸν μὲν ὡς αἴτιον, ἐπὶ δὲ τὸν σεραφὶμ ὡς πρωτουργὸν ἱεράρχην ἀνατίθησιν, ὡς ἄν τις φαίη μετ᾽ εὐλαβείας ἀγγελικῆς, τὸν ὑπ' αὐτοῦ καθαιρόμενον ἐκδιδάσκων, ὅτι «τῆς εἰς σὲ πρὸς ἐμοῦ τελετουργουμένης καθάρσεως ἀρχὴ μέν ἐστιν ἐξηρημένη καὶ οὐσία καὶ δημιουργὸς καὶ αἴτιος ὁ καὶ τὰς πρώτας οὐσίας καὶ πρὸς τὸ εἶναι παραγαγὼν καὶ τῇ περὶ αὐτὸν ἱδρύσει συνέχων καὶ διατηρῶν ἀτρέπτους τε καὶ ἀμεταπτώτους καὶ αὐτὰς κινῶν ἐπὶ τὰς πρώτας τῶν οἰκείων προνοητικῶν ἐνεργειῶν μετουσίας (τοῦτο γὰρ ὁ ταῦτά με διδάσκων ἔφη τὴν τοῦ Σεραφὶμ ἐμφαίνειν ἀποστολήν), ἱεράρχης δὲ καὶ μετὰ Θεὸν ἡγεμὼν ὁ τῶν πρωτίστων οὐσιῶν διάκοσμος, παρ' οὗ τὸ καθαίρειν ἐγὼ θεοειδῶς ὲμυήθην. Οὗτος οὖν ἐστιν ὁ δι' ἐμοῦ σε καθαίρων, δι' οὗ τὰς οἰκείας προνοητικὰς ἐνεργείας ἐκ τοῦ κρυφίου καὶ εἰς ἡμᾶς προήγαγεν ἡ πάσης αἰτία καὶ δημιουργὸς καθάρσεως».

Ταῦτα μὲν ἐκεῖνος ἐδίδασκέ με, σοὶ δ' ἐγὼ μεταδίδωμι. Τῆς σῆς δ' ἂν εἴη νοερᾶς καὶ διακριτικῆς ἐπιστήμης ὴ θατέρᾳ τῶν εἰρημένων αἰτιῶν ἀπολυθῆναι τῆς ἀπορίας καὶ ταύτην τιμῆσαι πρὸ τῆς ἑτέρας ὡς τὸ εἰκὸς καὶ εὔλογον καὶ ἴσως τὸ ἀληθὲς ἔχουσαν ἢ παρ' ἑαυτοῦ τι τοῦ ὄντως ἀληθοῦς συγγενέστερον ἐξευρεῖν, ἢ παρ' ἑτέρου μαθεῖν, Θεοῦ δηλαδὴ διδόντος ῥῆμα καὶ προξενούντων ἀγγέλων, καὶ τοῖς φιλαγγέλοις ἡμῖν ἀνακαλύψαι διαυγῆ μᾶλλον εἴπερ οἷόν τε εἴη καὶ ἐμοὶ μᾶλλον ἐραστὴν θεωρίαν.

ΚΕΦΑΛΑΙΟΝ ΙΔ΄ Τί σημαίνει ὁ παραδεδομένος ἀγγελικὸς ἀριθμός

Καὶ τοῦτο δὲ ἄξιον, ὡς οἶμαι, νοερᾶς ἐπιστασίας, ὅτι τῶν Λογίων ἡ περὶ τῶν ἀγγέλων παράδοσις «χιλίας χιλιάδας» εἶναί φησι «καὶ μυριάδας μυρίας», τοὺς παρ' ἡμῖν ἀκροτάτους τῶν ἀριθμῶν εἰς ἑαυτοὺς ἐπανακυκλοῦσα καὶ πολλαπλασιάζουσα καὶ διὰ τούτων ἐναργῶς ἐμφαίνουσα τὰς ἡμῖν ἀναριθμήτους τῶν οὐρανίων οὐσιῶν διατάξεις. Πολλαὶ γάρ εἰσιν αἱ μακάριαι στρατιαὶ τῶν ὑπερκοσμίων νοῶν τὴν ἀσΘενῆ καὶ συνεσταλμένην ὑπερβεβηκυῖαι τῶν καθ' ἡμᾶς ὑλαίων ἀριθμῶν συμμετρίαν καὶ πρὸς μόνης γνωστικῶς ὁριζόμεναι τῆς κατ' αὐτὰς ὑπερκοσμίου καὶ οὐρανίας νοήσεως καὶ ἐπιστήμης τῆς πανολβίως αὐταῖς δωρουμένης ὑπὸ τῆς Θεαρχικῆς καὶ ἀπειρογνώστου σοφοποιίας τῆς πάντων ὁμοῦ τῶν ὄντων ὑπερουσίως οὔσης ἀρχῆς καὶ αἰτίας οὐσιοποιοῦ καὶ συνεκτικῆς δυνάμεως καὶ περιεκτικῆς ἀποπερατώσεως.

ΚΕΦΑΛΑΙΟΝ ΙΕ΄ Τίνες αἱ μορφωτικαὶ τῶν ἀγγελικῶν δυνάμεων εἰκόνες, τί τὸ πυρῶδες, τί τὸ ἀνθρωποειδές, τίνες οἱ ὀφθαλμοί, τίνες αἱ ῥῖνες, τίνα τὰ ὦτα, τίνα τὰ στόματα καὶ τὰ λοιπὰ τοῦ κεφαλαίου

1. Φέρε δὴ λοιπὸν ἀναπαύοντες ἡμῶν, εἰ δοκεῖ, τὸ νοερὸν ὄμμα τῆς περὶ τὰς ἑνικὰς καὶ ὑψηλὸις θεωρίας ἀγγελοπρεποῦς συντονίας ἐπὶ τὸ διαιρετὸν καὶ πολυμερὲς πλάτος τῆς πολυειδοῦς τῶν ἀγγελικῶν μορφοποιὶῶν ποικιλίας καταβάντες, πάλιν ἀπ' αὐτῶν ὡς ἀπ' εἰκόνων ἐπὶ τὴν ἁπλότητα τῶν οὐρανίων νοῶν ἀναλυτικῶς ἀνακάμπτωμεν.

Ἔστω δέ σοι προδιεγνωσμένον ὡς αἱ τῶν ἱεροτύπων εἰκόνων ἀνακαθάρσεις τὰς αὐτὰς ἔσθ' ὅτε τῶν οὐρανίων οὐσιῶν διακοσμήσεις ἱεραρχούσας ἐμφαίνουσι καὶ αὖθις ἱεραρχουμένας, καὶ τὰς ἐσχάτας ἱεραρχούσας ἱεραρχουμένας τε τὰς πρώτας καὶ τὰς αὐτὰς ὡς εἴρηται πρώτας τε καὶ μέσας καὶ τελευταίας ἐχούσας δυνάμεις, οὐδενὸς ἀτόπου λόγου παρεισαγομένου κατὰ τὸν τοιόνδε τῶν ἀναπτύξεων τρόπον· εἰ μὲν γὰρ ἱεραρχεῖσθαί τινας ὑπὸ τῶν προτέρων ἐλέγομεν, εἶτα τῶν αὐτῶν ἱεραρχούσας καὶ τὰς προτέρας αὖθις ἱεραρχούσας τῶν τελευταίων ἱεραρχεῖσθαι πρὸς αὐτῶν ἐκείνων τῶν ἱεραρχουμένων, ὄντως ἀτοπία τὸ πρᾶγμα καὶ συγχύσεως πολλῆς ἀνάμεστον εἰ δὲ τὰς αὐτὰς ἱεραρχεῖν τε καὶ ἶεραρχεῖσθαι λέγομεν, οὐκέτι δὲ τῶν αὐτῶν ἢ πρὸς τῶν αὐτῶν, ἀλλ' αὐτὴν ἑκάστην ἱεραρχεῖσθαι μὲν ὑπὸ τῶν προτέρων, ἱεραρχεῖν δὲ τῶν τελευταίων, οὐκ ἀπεικότως ἄν τις φαίη τὰς ἐν τοῖς λογίοις ἱεροπλάστους μορφώσεις τὰς αὐτὰς ἔσθ' ὅτε δύνασθαι καὶ πρώταις καὶ μέσαις καὶ τελευταίαις δυνάμεσιν οἰκείως καὶ ἀληθῶς περιτεθῆναι, καὶ τὸ πρὸς τὸ ἄναντες οὖν ἐπιστρεπτικῶς ἀνατείνεσθαι καὶ τὸ περὶ ἑαυτὰς ἀῤῥεπῶς εἰλεῖσθαι τῶν οἰκείων οὔσας φρουρητικὰς δυνάμεων καὶ τὸ τῇ περὶ τὰ δεύτερα κοινωνικῆ προόδῳ τῆς προνοητικῆς αὐτὰς ἐν μεθέξει δυνάμεως εἶναι πάσαις ἀψευδῶς ἁρμόσει ταῖς οὐρανίαις οὐσίαις, εἰ καὶ ταῖς μὲν ὑπερκειμένως καὶ ὁλικῶς, ὡς πολλάκις εἴρηται, ταῖς δὲ μερικῶς καὶ ὑφειμένως.

2. Ἀρκτέον δὲ τοῦ λόγου καὶ ζητητέον ἐν πρώτῃ τῶν τύπων ἀνακαθάρσει δι' ἣν αἰτίαν ἡ θεολογία σχεδὸν παρὰ πάσας εὑρίσκεται τιμῶσα τὴν ἐμπυριον ἱερογραφίαν. Εὑρήσεις γοῦν αὐτὴν οὐ μόνον τροχοὺς πυρώδεις διαπλάττουσαν, ἀλλὰ καὶ ζῷα πεπυρωμένα καὶ ἄνδρας ὡς πῦρ ἐξαστράπτοντας καὶ περὶ αὐτὰς τὰς οὐρανίας οὐσίας σωροὺς ἀνθράκων πυρὸς περιτιθεῖσαν καὶ ποταμοὺς ἀσχέτῳ ῥοίζῳ πυριφλεγέθοντας. Ἀλλὰ καὶ τοὺς θρόνους φησὶ πυρίους εἶναι καὶ αὐτοὺς δὲ τοὺς ὑπερτάτους σεραφὶμ ἐμπρηστὰς ὄντας ἐκ τῆς ἐπωνυμίας ἐμφαίνει καὶ τὴν πυρὸς ἰδιότητα καὶ ἐνέργειαν αὐτοῖς ἀπονέμει καὶ ὅλως ἄνω καὶ κάτω τὴν ἐμπύριον τιμᾷ ἐκκρίτως τυποπλαστίαν.

Τὸ μὲν οὖν πυρῶδες ἐμφαίνειν οἴομαι τὸ τῶν οὐρανίων νοῶν θεοειδέστατον. Οἱ γὰρ ἱεροὶ θεολόγοι τὴν ὑπερούσιον καὶ ἀμόρφωτον οὐσίαν ἐν πυρὶ πολλαχῇ διαγράφουσιν ὡς ἔχοντι πολλὰς τῆς θεαρχικῆς, εἰ θέμις εἰπεῖν, ἰδιότητος ὡς ἐν ὁρατοῖς εἰκόνας. Τὸ γὰρ αἰσθητὸν πῦρ ἔστι μὲν, ὡς εἰπεῖν, ἐν πᾶσι καὶ διὰ πάντων ἀμιγῶς φοιτᾷ καὶ ἐξῄρηται πάντων καὶ παμφαὲς ὂν ἅμα καὶ ὡς κρύφιον, ἄγνωστον αὐτὸ καθ' αὑτὸ μὴ προκειμένης ὕλης εἰς ἣν ἀναφαίνοι τὴν οἰκείαν ἐνέργειαν, ἄσχετόν τε καὶ ἀθεώρητον, αὐτοκρατητικὸν ἁπάντων καὶ τὰ ἐν οἷς ἂν ἐγγένηται πρὸς τὴν οἰκείαν ἐνέργειαν ἀλλοιωτικόν, μεταδοτικὸν ἑαυτοῦ πᾶσι τοῖς ὁπωσοῦν πλησιάζουσιν, ἀνοινεωτικὸν τῇ ζωπύρῳ θερμότητι, φωτιστικὸν ταῖς ἀπερικαλύπτοις ἐλλάμψεσιν, ἀκράτητον, ἀμιγές, διακριτικόν, ἀναλλοίωτον, ἀνωφόρον, ὀξύπορον, ὑψηλὸν οὐδεμιᾶς ἀνεχόμενον ὑποπεζίας ὑφέσεως, ἀεικίνητον, ταὐτοκίνητον, κινητικὸν ἑτέρων, περιληπτικόν, ἀπερίληπτον, ἀπροσδεὲς ἑτέρου, λανθανόντως αὐξητικὸν ἑαυτοῦ καὶ πρὸς τὰς ὑποδεχομένας ὕλας ἐκφαῖνον τὴν ἑαυτοῦ μεγαλειότητα, δραστήριον, δυνατόν, ἅπασι παρὸν ἀοράτως, ἀμελούμενον οὐκ εἶναι δοκοῦν, τῆ τρίψει δὲ καθάπερ τινὶ ζητήσει συμφυῶς καὶ οἰκείως ἐξαίφνης ἀναφαινόμενον καὶ αὖθις ἀκαταλήπτως ἀφιπτάμενον, ἀμείωτον ἐν πάσαις ταῖς πανολβίαις ἑαυτοῦ μεταδόσεσι. Καὶ πολλὰς ἄν τις εὕροι τοῦ πυρὸς ἰδιότητας οἰκείας ὡς ἐν αἰσθητοῖς εἰκόνας θεαρχικῆς ἐνεργείας. Τοῦτο γοῦν εἰδότες οἱ θεόσοφοι τὰς οὐρανίας οὐσίας ἐκ πυρὸς διαπλάττουσιν, ἐμφαίνοντες αὐτῶν τὸ θεοειδὲς καὶ ὡς ἐφικτὸν θεομίμητον.

3. Ἀλλὰ καὶ ἀνθρωπομόρφους αὐτοὺς ἀναγράφουσι διὰ τὸ νοερὸν καὶ τὸ πρὸς τὸ ἄναντες ἔχειν τὰς ὀπτικὰς δυνάμεις καὶ τὸ τοῦ σχήματος εὐθὺ καὶ ὄρθιον καὶ τὸ κατὰ φύσιν ἀρχικὸν καὶ ἡγεμονικὸν καὶ τὸ κατ' αἴσθησιν μὲν ἐλάχιστον ὡς πρὸς τὰς λοιπὰς τῶν ἀλόγων ζῴων δυνάμεις, κρατητικὸν δὲ πάντων τῆ τοῦ νοῦ κατὰ περιουσίαν δυνάμει καὶ τῇ κατὰ λογικὴν ἐπιστήμην ἐπικρατείᾳ καὶ κατὰ τὸ φύσει τῆς ψυχῆς ἀδούλωτον καὶ ἀκράτητον.

Ἔστι δὲ καὶ καθ' ἕκαστον ὡς οἶμαι τῆς σωματικῆς ἡμῶν πολυμερείας εἰκόνας ἐναρμονίους ἐξευρεῖν τῶν οὐρανίων δυνάμεων φάσκοντας τὰς μὲν ὀπτικὸις ἐμφαίνειν δυνάμεις τὴν πρὸς τὰ θεῖα φῶτα διειδεστάτην ἀνάνευσιν καὶ αὖθις τὴν ἁπαλὴν καὶ ὑγρὰν καὶ οὐκ ἀντίτυπον, ἀλλ' ὀξυκίνητον καὶ καθαρὰν καὶ ἀναπεπταμένην ἀπαθῶς ὑποδοχὴν τῶν θεαρχικῶν ἐλλάμψεων, τὰς δὲ τῶν ὀσφραντῶν διακριτικὰς δυνάμεις τὸ τῆς ὑπὲρ νοῦν εὐώδους διαδόσεως ὡς ἐφικτὸν ἀντιληπτικὸν καὶ τῶν μὴ τοιούτων ἐν ἐπιστήμῃ διακριτικὸν καὶ ὁλικῶς ἀποφευκτικόν, τὰς δὲ τῶν ὤτων δυνάμεις τὸ μετοχικὸν καὶ γνωστικῶς ὑποδεκτικὸν τῆς θεαρχικῆς επιπνοίας, τὰς δὲ γευστικὰς τὴν τῶν νοητῶν τροφῶν ἀποπλήρωσιν καὶ τὸ τῶν θείων καὶ τροφίμων ὀχετῶν ὑποδεκτικόν, τὰς ἁπτικὰς δὲ τὸ τοῦ προσφυοῦς ἢ τοῦ βλάπτοντος ἐν ἐπιστήμη διαγνωστικόν, τὰ βλέφαρα δὲ καὶ τὰς ὀφρύας τὸ τῶν θεοπτικῶν νοήσεων φρουρητικόν, τὴν ἡβῶσαν δὲ καὶ νεανικὴν ἡλικίαν τὸ τῆς ἐπακμαζούσης ἀεὶ ζωτικῆς δυνάμεως, τοὺς ὀδόντας δὲ τὸ διαιρετικὸν, τῆς ἐνδιδομένης τροφίμου τελειότητος (ἑκάστη γὰρ οὐσία νοερα τὴν δωρουμένην αὐτῇ πρὸς τῆς θειοτέρας ἑνοειδῆ νόησιν προνοητικῇ δυνάμει διαιρεῖ καὶ πληθεύει πρὸς τὴν τῆς καταδεεστέρας ἀναγωγικὴν ἀναλογίαν), τοὺς ὤμους δὲ καὶ τὰς ὠλένας καὶ αὖθις τὰς χεῖρας τὸ ποιητικὸν καὶ ἐνεργητικὸν καὶ δραστήριον, τὴν δ' αὖ καρδίαν σύμβολον εἶναι τῆς θεοειδοῦς ζωῆς τῆς τὴν οἰκείαν ζωτικὴν δύναμιν αγαθοειδῶς εἰς τὰ προνοούμενα διασπειρούσης, τὰ στέρνα δὲ αὖθις ἐμφαίνειν τὸ ἀδάμαστον καὶ τὸ φρουρητικὸν ὡς ἐπὶ τῆς ὑποκειμένης καρδίας τῆς ζωοποιοῦ διαδόσεως, τὰ δὲ νῶτα τὸ συνεκτικὸν τῶν ζωογόνων ἁπασῶν δυνάμεων, τοὺς πόδας δὲ τὸ κινητικὸν καὶ ὀξὺ καὶ ἐντρεχὲς τῆς ἐπὶ τὰ θεῖα πορευτικῆς ἀεικινησίας. Διὸ καὶ ὑποπτέρους ἡ θεολογία τοὺς τῶν ἁγίων νοῶν ἐσχημάτισε πόδας. Τὸ γὰρ πτερὸν ἐμφαίνει τὴν ἀναγωγικὴν ὀξύτητα καὶ τὸ οὐράνιον καὶ τὸ πρὸς τὸ ἄναντες ὁδοποιητικὸν καὶ τὸ παντὸς χαμαιζήλου διὰ τὸ ἀνώφορον ἐξῃρημένον, ἡ δὲ τῶν πτερῶν ἐλαφρία τὸ κατὰ μηδὲν πρόσγειον, ἀλλ᾽ ὅλον ἀμιγῶς καὶ ἀβαρῶς ἐπὶ τὸ ὑψηλὸν ἀναγόμενον, τὸ δὲ γυμνὸν καἵ ἀνυπόδετον τὸ ἄφετον καὶ εὔλυτον καὶ ἄσχετον καὶ καθαρεῦον τῆς τῶν ἐκτὸς προσθήκης καὶ τὸ πρὸς τὴν ἁπλότητα τὴν θείαν ὡς ἐφικτὸν ἀφομοιωτικόν.

4. Ἀλλ' ἐπειδὴ αὖθις ἡ ἁπλῆ καὶ «πολυποίκιλος σοφία» καὶ τοὺς ἀσκεπεῖς ἀμφιέννυσι καὶ σκεύη τινὰ δίδωσι περιφέρειν αὐτοῖς, φέρε καὶ τὰ τῶν οὐρανίων νοῶν ἱερὰ περιβλήματα καὶ ὄργανα κοιτὰ τὸ ἡμῖν δυνατὸν ἀναπτύξωμεν.

Τὴν μὲν γὰρ φανὴν ἐσθῆτα καὶ τὴν πυρώδη σημαίνειν οἴομαι τὸ θεοειδὲς κατὰ τὴν πυρὸς εἰκόνα καὶ τὸ φωτιστικὸν διὰ τὰς ἐν οὐρανῷ λήξεις, ὅπου τὸ φῶς, καὶ τὸ καθόλου νοητῶς ἐλλάμπον ἢ νοερῶς ἐλλαμπόμενον, τὴν δὲ ἱερατικὴν τὸ πρὸς τὰ θεῖα καὶ μυστικὰ θεάματα προσαγωγικὸν καὶ τὸ τῆς ὅλης ζωῆς ἀφιερωμένον, τὰς δὲ ζώνας τὸ τῶν γονίμων αὐτῶν δυνάμεων φρουρητικὸν καὶ τὸ τὴν συναγωγὸν αὐτῶν ἕξιν εἰς αὐτὴν ἑνιαίως συνεστράφθαι καὶ κύκλῳ μετ' εὐκοσμίας τῇ ἀμεταπτώτῳ ταὐτότητι περὶ ἑαυτὴν συνελίσσεσθαι,

5. τὰς δὲ αὖ ῥάβδους τὸ βασιλικὸν καὶ ἡγεμονικὸν καὶ εὐθείᾳ τα πάντα περαῖνον, τὰ δὲ δόρατα καὶ τοὺς πελέκεις τὸ τῶν, ἀνομοίων διαιρετικὸν καὶ τὸ τῶν διακριτικῶν δυνάμεων ὀξὺ καὶ ενεργὲς καὶ δραστήριον, τὰ δὲ γεωμετρικὰ καὶ τεκτονικὰ σκεύη τὸ θεμελιωτικὸν καὶ οἰκοδομητικὸν καὶ τελειωτικὸν καὶ ὅσα ἄλλα τῆς ἀναγωγοῦ καὶ ἐπιστρεπτικῆς ἐστι τῶν δευτέρων προνοίας.

Ἔστι δὲ ὅτε καὶ τῶν εἰς ἡμᾶς θεοκρισιῶν ἐστι σύμβολα τὰ πλαττόμενα τῶν ἁγίων ἀγγέλων ὄργανα, τῶν μὲν δηλούντων ἐπανορθωτικὴν παιδείαν ἢ τιμωρὸν δικαιοσύνην, τῶν δὲ περιστάσεως ἐλευθερίαν, ἢ παιδείας τέλος, ἢ προτέρας εὐπαθείας ἐπανάληψιν, ἢ προσθήκην ἑτέρων δωρεῶν, μικρῶν ἢ μεγάλων, αἰσθητῶν ἢ νοητῶν· καὶ ὅλως οὐκ ἂν ἀπορήσειεν ὁ διορατικὸς νοῦς οἰκείως ἁρμόσαι τοῖς ἀφανέσι τὰ φαινόμενα.

6. Τὸ δὲ καὶ ἀνέμους αὐτοὺς ὀνομάζεσθαι τὴν ὀξεῖαν αὐτῶν ἐμφαίνει καὶ ἐπὶ πάντα σχεδὸν ἀχρόνως διήκουσαν πτῆσιν καὶ τὴν ἄνωθεν ἐπὶ τὰ κάτω καὶ αὖθις ἐκ τῶν κάτω πρὸς τὸ ἄναντες διαπορθμευτικὴν κίνησιν τὴν ἀνατείνουσαν μὲν τὰ δεύτερα πρὸς τὸ ὑπέρτερον ὕψος, κινοῦσαν δὲ τὰ πρῶτα πρὸς κοινωνικὴν καὶ προνοητικὴν τῶν ὑφειμένων πρόοδον. Εἴποι δ' ἄν τις τὴν τοῦ ἀερίου πνεύματος ἀνεμιαίαν ἐπωνυμίαν καὶ τὸ θεοειδὲς τῶν οὐρανίων νόων ἐμφαίνειν. Ἔχει γὰρ καὶ τοῦτο θεαρχικῆς ἐνεργείας εἰκόνα καὶ τύπον (ὡς ἐν τῇ «Συμβολικῇ θεολογίᾳ» κατὰ τὴν τετράστοιχον ἀνακάθαρσιν ἡμῖν διὰ πλειόνων ἀποδέδεικται), κατὰ τὸ τῆς φύσεως κινητικὸν καὶ ζωογόνον καὶ τὴν ὀξεῖαν καὶ ἀκράτητον χώρησιν καὶ τὴν ἄγνωστον ἡμῖν καὶ ἀόρατον κρυφιότητα τῶν κινητικῶν ἀρχῶν καὶ ἀποπερατώσεων. «Οὐ γὰρ οἶδας» φησὶ «πόθεν ἔρχεται καὶ ποῦ ὑπάγει».

Ἀλλὰ καὶ νεφέλης αὐτοῖς ἰδέαν ἡ θεολογία περιπλάττει, σημαίνουσα διὰ τούτου τοὺς ἱεροὺς νόας τοῦ μὲν κρυφίου φωτὸς ὑπερκοσμίως ἀποπληρουμένους, τὴν πρωτοφανῆ δε φωτοφάνειαν ἀνεκπομπεύτως εἰσδεχομένους καὶ ταύτην ἀφθόνως εἰς τὰ δεύτερα δευτεροφανῶς καὶ ἀναλόγως διαπορθμεύοντας καὶ μὴν ὅτι τὸ γόνιμον αὐτοῖς καὶ ζωοποιὸν καὶ αὐξητικὸν καὶ τελειωτικὸν ἐνυπάρχει κατὰ τὴν νοητὴν ὀμβροτοκίαν τὴν τὸν ἐκδόχιον κόλπον πιαλέοις ὑετοῖς ἐπὶ ζωτικὰς ὠδῖνας ἐκκαλουμένην.

7. Εἰ δὲ καὶ χαλκοῦ καὶ ἠλέκτρου καὶ λίθων πολυχρωμάτων εἶδος ἡ θεολογία ταῖς οὐρανίαις οὐσίαις περιτίθησι, τὸ μὲν ἤλεκτρον ὡς χρυσοειδὲς ἅμα καὶ ἀργυροειδὲς ἐμφαίνει τὴν ἄσηπτον ὡς ἐν χρυσῷ καὶ ἀδάποινον καὶ ἀμείωτον καὶ ἄχραντον διαύγειαν καὶ τὴν φανὴν ὡς ἐν ἀργύρῳ καὶ φωτοειδῆ καὶ οὐρανίαν αἴγλην, τῷ δὲ χαλκῷ κατὰ τοὺς ἀποδοθέντας λόγους ἢ τὸ πυρῶδες, ἢ τὸ χρυσοειδὲς ἀπονεμητέον, τὰς δὲ τῶν λίθων πολυχρωμάτους ἰδέας ἐμφαίνειν οἰητέον ἢ ὡς λευκὰς τὸ φωτοειδές, ἢ ὡς ἐρυθρὰς τὸ πυρῶδες, ἢ ὡς ξανθὰς τὸ χρυσοειδὲς, ἢ ὡς χλοερὰς τὸ νεανικὸν καὶ ἀκμαῖον, καὶ καθ' ἕκαστον εἶδος εὑρήσεις ἀναγωγικὴν τῶν τυπωτικῶν εἰκόνων ἀνακάθαρσιν.

Ἀλλ' ἐπειδὴ ταῦτοι κατὰ δύναμιν ἡμῖν ἀρκούντως εἰρῆσθαι νομίζω, μετιτέον ἐπὶ τὴν ἱερὰν ἀνάπτυξιν τῆς τῶν οὐρανίων νοῶν ἱεροτύπου θηρομορφίας.

8. Καὶ τὴν μὲν λέοντος μορφὴν ἐμφαίνειν οἰητέον τὸ ἡγεμονικὸν καὶ ῥωμαλέον καὶ ἀδάμαστον καὶ τὸ πρὸς τὴν κρυφιότητα τῆς ἀφθέγμονος θεαρχίας ὅση δύναμις ἀφομοιωτικὸν τῆ τῶν νοερῶν ἰχνῶν περικαλύψει καὶ τῇ μυστικῶς ἀνεκπομπεύτῳ περιστολῇ τῆς κατὰ θείαν ἔλλαμψιν ἐπ' αὐτὴν ἀνατατικῆς πορείας, τὴν δὲ τοῦ βοὸς τὸ ἰσχυρὸν καὶ ἀκμαῖον καὶ τοὺς νοεροὺς αὔλακας ἀνευρῦνον εἰς ὑποδοχὴν τῶν οὐρανίων κοιὶ γονιμοποιῶν ὄμβρων, καὶ τὰ κέρατα τὸ φρουρητικὸν καὶ ἀκράτητον, τὴν δὲ τοῦ ἀετοῦ τὸ βασιλικὸν καὶ ὑψίφορον καὶ ταχυπετὲς καὶ τὸ πρὸς τὴν δυναμοποιὸν τροφὴν ὀξὺ καὶ νῆφον καὶ ἐντρεχὲς καὶ εὐμήχανον καὶ τὸ πρὸς τὴν ἄφθονον καὶ πολύφωτον ἀκτῖνα τῆς θεαρχικῆς ἡλιοβολίας ἐν ταῖς τῶν ὀπτικῶν δυνάμεων εὐρώστοις ἀνατάσεσιν ἀνεμποδίστως κατ' εὐθὺ καὶ ἀκλινῶς θεωρητικὸν, τὴν δὲ τῶν ἵππων τὸ εὐπειθὲς καὶ εὐήνιον, καὶ λευκῶν μὲν ὄντων τὸ λαμπρὸν καὶ ὡς μάλιστα τοῦ θείου φωτὸς συγγενές, κυανῶν δὲ ὄντων τὸ κρύφιον, ἐρυθρῶν δὲ τὸ πυρῶδες καὶ δραστήριον, συμμίκτων δὲ πρὸς λευκοῦ καὶ μέλανος τὸ τῆ διαπορθμευτικῆ δυνάμει τῶν ἄκρων συνδετικὸν καὶ τὰ πρῶτα τοῖς δευτέροις καὶ τὰ δεύτερα τοῖς πρώτοις ἐπιστρεπτικῶς ἢ προνοητικῶς συνάπτον.

Ἀλλ' εἰ μὴ τῆς τοῦ λόγου κατεστοχαζόμεθα συμμετρίας, καὶ τὰς κατὰ μέρος τῶν εἰρημένων ζῴων ἰδιότητας καὶ πάσας τὰς σωματικὰς αὐτῶν διαπλάσεις ἐφηρμόσαμεν ἂν οὐκ ἀπεικότως ταῖς οὐρανίαις δυνάμεσι κατὰ τὰς ἀνομοίους ὁμοιότητας, τὸ μὲν θυμοειδὲς αὐτῶν εἰς τὴν νοερὰν ἀνδρείαν ἧς ἐστιν ἔσχατον ὁ θυμὸς ἀπήχημα, τὴν δὲ αὖ ἐπιθυμίαν εἰς τὸν θεῖον ἔρωτα, καὶ συλλήβδην εἰπεῖν πάσας τὰς τῶν ἀλόγων ζῴων αἰσθήσεις τε καὶ πολυμερείας εἰς τὰς ἀϋλους τῶν οὐρανίων οὐσιῶν νοήσεις, καὶ ἑνοειδεῖς δυνάμεις ἀνάγοντες. Ἀρκεῖ δὲ τοῖς ἐχέφροσιν οὐ ταῦτα μόνον, ἀλλὰ καὶ μιᾶς ἀπεμφαινούσης εἰκόνος ἀνακάθαρσις εἰς τὴν τῶν παραπλησίων ὁμοιότροπον διασάφησιν.

9. ᾽Επισκεπτέον δὲ καὶ τὸ ποταμοὺς εἰρῆσθαι καὶ τροχοὺς καὶ ἅρματα συνημμένα ταῖς οὐρανίαις οὐσίαις.

Οἱ μὲν γὰρ ἐμπύριοι ποταμοὶ σημαίνουσι τοὺς θεαρχικοὺς ὀχετοὺς ἄφθονον αὐταῖς καὶ ἀνέκλειπτον ἐπίῤῥοιαν χορηγοῦντας καὶ ζωοποιοῦ θρεπτικοὺς γονιμότητος, τὰ δὲ ἅρματα τὴν συζευτικὴν τῶν ὁμοταγῶν κοινωνίαν, οἱ δὲ τροχοὶ πτερωτοὶ μὲν ὄντες, ἐπὶ δὲ τὰ πρόσθεν ἀνεπιστρόφως καὶ ἀκλινῶς πορευόμενοι, τὴν κατ᾽ εὐθεῖαν καὶ ὄρθιον ὁδὸν τῆς πορευτικῆς αὐτῶν ἐνεργείας δύναμιν, ἐπὶ τὸν αὐτὸν ἀκλινῆ καὶ ἰθύτομον οἶμον ἁπάσης αὐτῶν τῆς νοερᾶς τροχιᾶς ὑπερκοσμίως ἰθυνομένης.

Ἔστι δὲ καὶ κατ' ἄλλην ἀναγωγὴν ἀνακαθᾶραι τὴν τῶν νοερῶν τροχῶν εἰκονογραφίαν. Ἔπεκλήθη γὰρ αὐτοῖς ὥς φησιν ὁ θεολόγος Γελγέλ· ἐμφαίνει δὲ τοῦτο καθ' ἑβραίκὴν φωνὴν ἀνακυλισμοὺς καὶ ἀνακαλύψεις. Οἱ γὰρ ἐμπύριοι καὶ θεοειδεῖς τροχοὶ τοὺς μὲν ἀνακυλισμοὺς ἔχουσι τῇ περὶ τὸ ταὐτὸν ἀγαθὸν ἀειδινήτῳ κινήσει, τὰς ἀνακαλύψεις δὲ τῇ τῶν κρυφίων ἐκφαντορίᾳ καὶ τῇ τῶν περιπεζίων ἀναγωγῇ καὶ τῇ τῶν ὑψηλῶν ἐλλάμψεων εἰς τὰ ὑφειμένα καταγωγικῇ διαπορθμεύσει.

Λοιπὸς ἡμῖν εἰς διασάφησιν ὁ περὶ τῆς χαρᾶς τῶν οὐρανίων διακοσμήσεων λόγος. Καὶ γὰρ ἄδεκτοι παντελῶς εἰσι τῆς καθ' ἡμᾶς ἐμπαθοῦς ἡδονῆς, συγχαίρειν δὲ Θεῷ λέγονται τῇ τῶν ἀπολωλότων εὑρέσει κατὰ τὴν θεοειδῆ ῥᾳστώνην καὶ τὴν ἐπὶ τῇ προνοίᾳ καὶ σωτηρίᾳ τῶν ἐπὶ Θεὸν ἐπιστρεφομένων ἀγαθοειδῆ καὶ ἄφθονον εὐφροσύνην καὶ τὴν εὐπάθειαν ἐκείνην τὴν ἄῤῥητον ἧς ἐν μεθέξει πολλάκις γεγόνασι καὶ ἄνδρες ἱεροὶ κατὰ τὰς θεουργοὺς τῶν θείων ἐλλάμψεων ἐπιφοιτήσεις.

Τοσαῦτά μοι περὶ τῶν ἱερῶν ἀναπλάσεων εἰρήσθω, τῆς μὲν ἀκριβοῦς αὐτῶν ἐκφαντορίας ἀπολειπόμενα, συντελοῦντα δὲ ὡς οἶμαι πρὸς τὸ μὴ ταπεινῶς ἡμᾶς ἐναπομεῖναι ταῖς τυπωτικαῖς φαντασίαις.

Εἰ δὲ καὶ τοῦτο φαίῃς ὡς οὐ πάντων ἑξῆς τῶν ἀγγελικῶν ἐν τοῖς Λογίοις δυναμεων ἢ ενεργειῶν ἢ εἰκόνων ἐποιησάμεθα μνήμην, ἀποκρινούμεθα τἀληθὲς, ὅτι τῶν μὲν τὴν ὑπερκόσμιον ἐπιστήμην ἠγνοήσαμεν καὶ μᾶλλον ἐπ' αὐτοῖς ἡμεῖς ἑτέρου τοῦ φωταγωγοῦντος δεόμεθα, τὰ δὲ ὡς τοῖς εἰρημένοις ὁμοδύναμα παραλελοίπαμεν τῆς τε συμμετρίας τοῦ λόγου προνενοηκότες καὶ τὴν ὑπὲρ ἡμᾶς κρυφιότητα σιγῇ τιμήσαντες.

The Celestial Hierarchies

 

To my fellow-presbyter Timothy. Dionysius the presbyter

CHAPTER I That every Divine Illumination, whilst going forth with love in various ways to the objects of its forethought, remains one. Nor is this all: it also unifies the things illuminated.

'Every good gift and every perfect gift is from above and cometh down from the Father of Lights.' Moreover, every divine procession of radiance from the Father, whilst constantly and bounteously flowing unto us, fills us anew, as though with a unifying power, by recalling us to things above, and leads us again to the unity of the Shepherding Father and to the Divine ONE. For from Him and into Him are all things, as saith the holy Word.

Calling, then, upon Jesus, the Light of the Father, the Real, the True, 'Which lighteth every man that cometh into the world, by Whom we have access to the Father', the Origin of Light, let us raise our thought, according to our power, to the illuminations of the most sacred doctrines handed down by the Fathers, and also, as far as we may, let us contemplate the Hierarchies of the Celestial Intelligences revealed to us by them in symbols for our upliftment: and admitting through the spiritual and unwavering eyes of the mind the original and super-original gift of Light of the Father who is the Source of Divinity, which shows to us images of the all-blessed Hierarchies of the Angels in figurative symbols, let us through them again strive upwards towards Its Primal Ray. For this Light can never be deprived of Its own intrinsic unity, and although in goodness, as is fitting, It becomes a manyness and proceeds into manifestation for the upliftment and unification of those creatures which are governed by Its Providence, yet It abides eternally within Itself in changeless sameness, firmly established in Its own unity, and elevates to Itself, according to their capacity, those who turn towards It, as is meet, uniting them in accordance with Its own unity. For by that first Divine Ray we can be enlightened only in so far as It is hidden by all-various holy veils for our upliftment, and fittingly tempered to our natures by the Providence of the Father.

Wherefore that first institution of the sacred rites, judging it worthy of a supermundane copy of the Celestial Hierarchies, gave us our most holy hierarchy, and described that spiritual Hierarchy in material terms and in various compositions of forms so that we might be led, each according to his capacity, from the most holy imagery to formless, unific, elevative principles and assimilations. For the mind can by no means be directed to the spiritual presentation and contemplation of the Celestial Hierarchies unless it use the material guidance suited to it, accounting those beauties which are seen to be images of the hidden beauty, the sweet incense a symbol of spiritual dispensations, and the earthly lights a figure of the immaterial enlightenment. Similarly the details of the sacred teaching correspond to the feast of contemplation in the soul, while the ranks of order on earth reflect the Divine Concord and the disposition of the Heavenly Orders. The receiving of the most holy Eucharist symbolizes our participation of Jesus; and everything else delivered in a supermundane manner to Celestial Natures is given to us in symbols. To further, then, the attainment of our due measure of deification, the loving Source of all mysteries, in showing to us the Celestial Hierarchies, and consecrating our hierarchy as fellow-ministers, according to our capacity, in the likeness of their divine ministry, depicted those supercelestial Intelligences in material images in the inspired writings of the sacred Word so that we might be guided through the sensible to the intelligible, and from sacred symbols to the Primal Source of the Celestial Hierarchies.

CHAPTER II That Divine and Celestial matters are fittingly revealed even through unlike symbols.

I consider, then, that in the first place we must explain our conception of the purpose of each Hierarchy and the good conferred by each upon its followers; secondly we must celebrate the Celestial Hierarchies as they are revealed in the Scriptures; and finally we must say under what holy figures the descriptions in the sacred writings portray those Celestial Orders, and to what kind of purity we ought to be guided through those forms lest we, like the many, should impiously suppose that those Celestial and Divine Intelligences are many-footed or many-faced beings, or formed with the brutishness of oxen, or the savageness of lions, or the curved beaks of eagles, or the feathers of birds, or should imagine that they are some kind of fiery wheels above the heavens, or material thrones upon which the Supreme Deity may recline, or many-coloured horses, or commanders of armies, or whatever else of symbolic description has been given to us in the various sacred images of the Scriptures. Theology, in its sacred utterances concerning the formless Intelligences, does indeed use poetic symbolism, having regard to our intelligence, as has been said, and providing a means of ascent fitting and natural to it by framing the sacred Scriptures in a manner designed for our upliftment.

But someone may prefer to regard the Divine Orders as pure and ineffable in their own natures, and beyond our power of vision, and may consider that the imagery of the Celestial Intelligences in the Scriptures does not really represent them, and is like a crude dramatization of the celestial names: and he may say that the theologians, in depicting wholly incorporeal natures under bodily forms should, as far as possible, make use of fitting and related images, and represent them by the most exalted, incorporeal and spiritual substances amongst ourselves, and should not endue the Celestial and Godlike Principles with a multitude of low and earthly forms. For the one would contribute in a higher degree to our ascent by dissociating incongruous images from the descriptions of Supermundane Natures, while the other impiously outrages the Divine Powers, and leads our minds into error when we dwell upon such unholy compositions. For we might even think that the supercelestial regions are filled with herds of lions and horses, and re-echo with roaring songs of praise, and contain flocks of birds and other creatures, and the lower forms of matter, and whatever other absurd, spurious, passion-arousing and unlike forms the Scriptures use in describing their resemblances. Nevertheless, I think that the investigation of the truth shows the most holy wisdom of the Scriptures in the representations of the Celestial Intelligences which makes the most perfect provision in each case, so that neither is dishonour done to the Divine Powers (as they may be called), nor are we bound more passionately to earth by the meanness and baseness of the images. For it might be said that the reason for attributing shapes to that which is above shape, and forms to that which is beyond form, is not only the feebleness of our intellectual power which is unable to rise at once to spiritual contemplation, and which needs to be encouraged by the natural and suitable support and upliftment which offers us forms perceptible to us of formless and supernatural contemplations, but it is also because it is most fitting that the secret doctrines, through ineffable and holy enigmas, should veil and render difficult of access for the multitude the sublime and profound truth of the supernatural Intelligences. For, as the Scripture declares, not everyone is holy, nor have all men knowledge.

Again, if anyone condemns these representations as incongruous, suggesting that it is disgraceful to fashion such base images of the divine and most holy Orders, it is sufficient to answer that the most holy Mysteries are set forth in two modes:

one, by means of similar and sacred representations akin to their nature, and the other through unlike forms designed with every possible discordance and difference. For example, the mystical traditions of the enlightening Word sometimes celebrate the Sublime Blessedness of the Superessential ONE as Word, and Wisdom, and Essence; proclaiming the Intellect and Wisdom of God both essentially, as the Source of being, and also as the true Cause of existence; and they make It equivalent to Light, and call It Life. Now although such sacred forms are more venerable, and seem in one sense to surpass the material presentation, even so they fail to express truly the Divine Likeness which verily transcends all essence and life, and which no light can fully represent; for all other word and wisdom is incomparably below It. But at other times It is extolled in a supermundane manner in the same writings, where It is named Invisible, Infinite and Unbounded, in such terms as indicate not what It is, but what It is not: for this, in my judgment, is more in accord with Its nature, since, as the Mysteries and the priestly tradition suggested, we are right in saying that It is not in the likeness of any created thing, and we cannot comprehend Its superessential, invisible and ineffable Infinity. If, therefore, the negations in the descriptions of the Divine are true, and the affirmations are inconsistent with It, the exposition of the hidden Mysteries by the use of unlike symbols accords more closely with That which is ineffable.

Accordingly this mode of description in the holy writings honours, rather than dishonours, the Holy and Celestial Orders by revealing them in unlike images, manifesting through these their supernal excellence, far beyond all mundane things. Nor, I suppose, will any reasonable man deny that discordant figures uplift the mind more than do the harmonious, for in dwelling upon the nobler images, it is probable that we might fall into the error of supposing that the Celestial Intelligences are some kind of golden beings, or shining men flashing like lightning, fair to behold, or clad in glittering apparel, raying forth harmless fire, or with such other similar forms as are assigned by theology to the Celestial Intelligences. But lest this thing befall those whose mind has conceived nothing higher than the wonders of visible beauty, the wisdom of the venerable theologists, which has power to lead us to the heights, reverently descends to the level of the inharmonious dissimilitudes, not allowing our irrational nature to remain attached to those unseemly images, but arousing the upward-turning part of the soul, and stimulating it through the ugliness of the images; since it would seem neither right nor true, even to those who cling to earthly things, that such low forms could resemble those supercelestial and divine contemplations. Moreover, it must be borne in mind that no single existing thing is entirely deprived of participation in the Beautiful, for, as the true Word says, all things are very beautiful.

Holy contemplations can therefore be derived from all things, and the above-named incongruous similitudes can be fashioned from material things to symbolize that which is intelligible and intellectual, since the intellectual has in another manner what has been attributed differently to the perceptible. For instance, passion in irrational creatures arises from the impulse of appetency, and their passion is full of all irrationality; put it is otherwise with intellectual beings in whom the energy of passion must be regarded as denoting their masculine reason and unwavering steadfastness, established in the changeless heavenly places. In the same manner, by desire in irrational creatures we mean the instinctual innate tendency towards temporal material things, or the uncontrolled inborn appetites of mutable creatures, and the dominating irrational desires of the body which urge the whole creature towards that for which the senses crave. But when, using unlike images, we speak of desire in connection with Intellectual Beings we must understand by this a divine love of the Immaterial, above reason and mind, and an enduring and unshakable superessential longing for pure and passionless contemplation, and true, sempiternal, intelligible participation in the most sublime and purest Light, and in the eternal and most perfect Beauty. And incontinence we must understand as that which is intense and unswerving and irresistible because of its pure and steadfast love of the Divine Beauty, and the undeviating urge towards That which most truly is to be desired. In the case of the irrational or the insensitive things, such as brutes among living creatures, or inanimate objects, we rightly say that these are deprived of reason, or of sense-perception. But we fittingly proclaim the sovereignty, as Supermundane Beings, of the immaterial and intellectual, Natures over our discursive and corporeal reasoning and sense-perceptions, which are remote from those Divine Intelligences.

It is therefore lawful to portray Celestial Beings in forms drawn from even the lowest of material things which are not discordant since they, too, having originated from That which is truly beautiful, have throughout the whole of their bodily constitution some vestiges of Intellectual Beauty, and through these we may be led to immaterial Archetypes; the similitudes being taken, as has been said, dissimilarly, and the same things being defined, not in the same way, but harmoniously and fittingly, in the case both of intellectual and sensible natures.

We shall see that the theologians mystically employ symbolical explanations not only in the case of the Celestial Orders, but even for the presentation of the Deific Principles themselves. And sometimes they celebrate Deity Itself with lofty symbolism as the Sun of Justice, as the Morning Star rising mystically in the mind, or as Light shining forth unclouded and intelligibly; and sometimes they use images of things on earth, such as fire flashing forth with harmless flame, or water affording abundance of life symbolically flowing into a belly and gushing out in perpetually overflowing rivers and streams. The lowest images are also used, such as fragrant ointment, or the corner-stone, and they even give It the forms of wild animals and liken It to the lion and panther, or name It a leopard, or a raging bear bereaved of its young. I will add, furthermore, that which appears most base and unseemly of all, namely that some renowned theologians have represented It as assuming the form of a worm. Thus all those who are wise in divine matters, and are interpreters of the mystical revelations, set apart in purity the Holy of Holies from the uninitiated and unpurified, and prefer incongruous symbols for holy things, so that divine things may not be easily accessible to the unworthy, nor may those who earnestly contemplate the divine symbols dwell upon the forms themselves as the final truth. Therefore we may celebrate the Divine Natures through the truest negations and also by the images of the lowest things in contrast with their own Likeness. Hence there is no absurdity in portraying the Celestial Natures, for the reasons mentioned, by discordant and diverse symbols: for possibly we ourselves might not have begun to search into the Mysteries which lead us to the Heights through the careful examinations of the holy Word, had not the ugliness of the imagery of the Angels startled us, not suffering our mind to dwell upon the discordant figures, but stimulating it to leave behind all material attachments, and training it by means of that which is apparent to aspire devoutly to the supermundane ascent.

Let these things suffice touching the corporeal and inharmonious forms used for the delineation of Angels in the sacred Scriptures. We must proceed to the definition of our conception of the Hierarchy itself, and of the blessings which are enjoyed by those who participate in it. But let our leader in the discourse be my Christ (if thus I dare name Him) who inspires all hierarchical revelation. And do thou, my son, listen, according to the law of our hierarchical tradition, with meet reverence to that which is reverently set forth, becoming through instruction inspired by the revelations; and, treasuring deep in the soul the holy Mysteries, preserve them in their unity from the unpurified multitude: for, as the Scriptures declare, it is not fitting to cast before swine that pure and beautifying and clear-shining glory of the intelligible pearls.

CHAPTER III What is Hierarchy, and what the use of Hierarchy?

Hierarchy is, in my opinion, a holy order and knowledge and activity which, so far as is attainable, participates in the Divine Likeness, and is lifted up to the illuminations given it from God, and correspondingly towards the imitation of God. Now the Beauty of God, being unific, good, and the Source of all perfection, is wholly free from dissimilarity, and bestows its own Light upon each according to his merit¹'It is, however, necessary that everything should impart itself to something else; or the Good will not be good, nor Intellect be intellect, nor Soul be soul; unless after that which lives primarily there is also that which has a secondary life, as long as that exists which is primarily vital.' - Plotinus, Against the Gnostics.; and in the most divine Mysteries perfects them in accordance with the unchangeable fashioning of those who are being perfected harmoniously to Itself.

The aim of Hierarchy is the greatest possible assimilation to and union with God, and by taking Him as leader in all holy wisdom, to become like Him, so far as is permitted, by contemplating intently His most Divine Beauty. Also it moulds and perfects its participants in the holy image of God like bright and spotless mirrors which receive the Ray of the Supreme Deity which is the Source of Light; and being mystically filled with the Gift of Light, it pours it forth again abundantly, according to the Divine Law, upon those below itself.

For it is not lawful for those who impart or participate in the holy Mysteries to overpass the bounds of its sacred laws; nor must they deviate from them if they seek to behold, as far as is allowed, that Deific Splendour, and to be transformed into the likeness of those Divine Intelligences. Therefore he who speaks of Hierarchy implies a certain perfectly holy Order in the likeness of the First Divine Beauty, ministering the sacred mystery of its own illuminations in hierarchical order and wisdom, being in due measure conformed to its own Principle²'A chain likewise extends from on high, as far as to the last of things, secondary natures always expressing the powers of the natures prior to them, progression indeed diminishing the similitude, but all things at the same time, and even such as most obscurely participate of existence, bearing a similitude to the first causes, and being co-passive with each other and with their original causes.' - Proclus, Theology of Plato, Book VI, Chap. IV.. For each of those who is allotted a place in the Divine Order finds his perfection in being uplifted, according to his capacity, towards the Divine Likeness; and what is still more divine, he becomes, as the Scriptures say, a fellow-worker with God, and shows forth the Divine Activity revealed as far as possible in himself. For the holy constitution of the Hierarchy ordains that some are purified, others purify; some are enlightened, others enlighten; some are perfected, others make perfect; for in this way the divine imitation will fit each one. Inasmuch as the Divine Bliss (to speak in human terms) is exempt from all dissimilarity, and is full of Eternal Light, perfect, in need of no perfection, purifying, illuminating, perfecting, being rather Himself the holy Purification, Illumination, and Perfection, above purification, above light, supremely perfect, Himself the origin of perfection and the cause of every Hierarchy, He transcends in excellence all holiness.

I hold, therefore, that those who are being purified ought to be wholly perfected and free from all taint of unlikeness; those who are illuminated should be filled full with Divine Light, ascending to the contemplative state and power with the most pure eyes of the mind; those who are being initiated, holding themselves apart from all imperfection, should become participators in the Divine Wisdom which they have contemplated³'For everything which is converted hastens to be conjoined with its cause and aspires after communion and colligation with it.' - Proposition XXXII. Proclus, Metaphysical Elements.
'The soul ought first to examine its own nature, to know whether it has the faculty of contemplating spiritual things, and whether it has indeed an eye wherewith to see them, and if it ought to embark on the quest. If the spiritual is foreign to it, what is the use of trying? But if there is a relationship between us and it, we both can and ought to find it.' - Plotinus, Ennead, V. I. 3.. Further it is fitting that those who purify should bestow upon others from their abundance of purity their own holiness; those who illuminate, as possessing more luminous intelligence, duly receiving and again shedding forth the light, and joyously filled with holy brightness, should impart their own overflowing light to those worthy of it; finally, those who make perfect, being skilled in the mystical participations, should lead to that consummation those who are perfected by the most holy initiation of the knowledge of holy things which they have contemplated. Thus each order in the hierarchical succession is guided to the divine co-operation, and brings into manifestation, through the Grace and Power of God, that which is naturally and supernaturally in the Godhead, and which is consummated by Him superessentially, but is hierarchically manifested for man's imitation, as far as is attainable, of the God-loving Celestial Intelligences.

CHAPTER IV The meaning of the name 'Angels'.

Since, in my opinion, the nature of a hierarchy has been adequately defined, we must proceed to render honour to the Angelic Hierarchy, intently gazing with supermundane sight upon the holy imagery of it in the Scriptures, that we may be uplifted in the highest degree to their divine purity through that mystical representation, and may praise the Origin of all hierarchical knowledge with a veneration worthy of the things of God, and with devout thanksgiving.

In the first place this truth must be declared, that the superessential Deity, having through His Goodness established the essential subsistence of all, brought all things into being. For it is the very nature of that God which is the Supreme Cause of all to call all things to participation in Itself in proportion to the capacity and nature of each. Wherefore all things share in that Providence which streams forth from the superessential Deific Source of all; for they would not be unless they had come into existence through participation in the Essential Principle of all things. All inanimate things participate in It through their being; for the 'to be' of all things is the Divinity above Being Itself, the true Life. Living things participate in Its life-giving Power above all life; rational things participate in Its self-perfect and preeminently perfect Wisdom above all reason and intellect. It is manifest, therefore, that those Natures which are around the Godhead have participated of It in manifold ways.

On this account the holy ranks of the Celestial Beings are present with and participate in the Divine Principle in a degree far surpassing all those things which merely exist, and irrational living creatures, and rational human beings; For moulding themselves intelligibly to the imitation of God, and looking in a supermundane way to the Likeness of the Supreme Deity, and longing to form the intellectual appearance of It, they naturally have more abundant communion with Him, and with unremitting activity they tend eternally up the steep, as far as is permitted, through the ardour of their unwearying divine love, and they receive the Primal Radiance in a pure and immaterial manner, adapting themselves to this in a life wholly intellectual. Such, therefore, are they who participate first, and in an all-various manner, in Deity, and reveal first, and in many ways, the Divine Mysteries. Wherefore they, above all, are pre-eminently worthy of the name Angel because they first receive the Divine Light, and through them are transmitted to us the revelations which are above us.

It is thus that the Law (as it is written in the Scriptures) was given to us by Angels and, both before and after the days of the Law, Angels guided our illustrious forefathers to God, either by declaring to them what they should do and leading them from error and an evil life to the straight path of truth, or by making known to them the Divine Law, or in the manner of interpreters, by showing to them holy Hierarchies, or secret visions of super-mundane Mysteries, or certain divine prophecies.

Now, if anyone should say that God has shown Himself without intermediary to certain holy men, let him know beyond doubt, from the most holy Scriptures, that no man has ever seen, nor shall see, the hidden Being of God; but God has shown Himself, according to revelations which are fitting to God, to His faithful servants in holy visions adapted to the nature of the seer. The divine theology, in the fullness of its wisdom, very rightly applies the name theophany to that beholding of God which shows the Divine Likeness, figured in Itself as a likeness in form of That which is formless, through the uplifting of those who contemplate to the Divine; inasmuch as a Divine Light is shed upon the seers through it, and they are initiated into some participation of divine things. By such divine visions our venerable forefathers were instructed through the mediation of the Celestial Powers. Is it not told in the holy Scriptures that the sacred Law was given to Moses by God Himself in order to teach us that in it is mirrored the divine and holy Law? Furthermore, theology wisely teaches that it was communicated to us by Angels, as though the authority of the Divine Law decreed that the second should be guided to the Divine Majesty by the first. For not solely in the case of higher and lower natures, but also for co-ordinate natures this Law has been established by its superessential original Author: that within each Hierarchy there are first, middle, and last ranks and powers, and that the higher are initiators and guides of the lower to the divine approach and illumination and union⁴'The progressions of beings, however, are completed through similitude. But the terminations of the higher orders are united to the beginnings of second orders. And one series and indissoluble order extends from on high through the surpassing goodness of the First Cause and His unical Power. For because indeed He is One He is the supplier of union; but because He is the Good He constitutes things similar to Him prior to such as are dissimilar. And thus all things are in continuity with each other. For if this continuity were broken there would not be union.' - Proclus, Theology of Plato, Book VI, Ch. II..

I see that the Angels, too, were first initiated into the divine Mystery of Jesus in His love for man, and through them the gift of that knowledge was bestowed upon us: for the divine Gabriel announced to Zachariah the high-priest that the son who should to born to him through Divine Grace, when he was bereft of hope, would be a prophet of that Jesus who would manifest the union of the human and divine natures through the ordinance of the Good Law for the salvation of the world; and he revealed to Mary how of her should be born the Divine Mystery of the ineffable Incarnation of God. Another Angel taught Joseph that the divine promise made to his forefather David should be perfectly fulfilled. Another brought to the shepherds the glad tidings, as to those purified by quiet withdrawal from the many, and with him a multitude of the heavenly host gave forth to all the dwellers upon earth our often-sung hymn of adoring praise.

Let us now mount upward to that most sublime of all Lights celebrated in the Scriptures: for I perceive that Jesus Himself who is the superessential Head of the supercelestial Beings above Nature, when taking our nature while still keeping His own immutable Divinity, did not turn away from the human order which He arranged and chose, but rather submitted Himself obediently to the commands given by God the Father through Angels, by whose ministrations the Father's decree touching the flight of His Son into Egypt and the return from Egypt into Judaea was announced to Joseph. Moreover, through Angels we see Him subjecting Himself to the Father's will; for I will not recall to one who knows our sacred tradition the Angel who fortified Jesus, or even that Jesus Himself, because He came for the good work of our salvation to fulfil the law in its spiritual application, was called Angel of Good Counsel. For He Himself says, in the manner of a herald, that whatsoever He heard from the Father He announced unto us.

CHAPTER V Why all the Celestial Beings in common are called Angels.

This, so far as we understand it, is the reason for the name Angel in the Scriptures. Now I think we should investigate the reason why theologians give the general name Angels to all the Celestial Beings, but when explaining the characteristics of the supermundane Orders they specifically give the name Angel to those who complete and conclude the Divine Celestial Hierarchies. Above these they place the choirs of Archangels, Principalities, Powers, Virtues, and those other beings who are acknowledged by the traditional scriptural teachings to be of higher rank.

Now we maintain that in these Hierarchies the higher Orders possess the illuminations and powers of the lower ranks, but the lower do not participate equally with those above them. Hence the theologians call the higher of these spiritual Orders Angels because they, too, show forth the Divine Radiance; but we can find no reason for calling the lowest choirs of the Celestial Intelligences Principalities or Thrones or Seraphim, for they do not manifest in the same degree that supremely excellent power⁵'Everything which proceeds in the divine orders is not naturally adapted to receive all the powers of its producing cause. Nor in short, are secondary natures able to receive all the powers of the natures prior to themselves, but the latter have certain powers exempt from things in an inferior order, and incomprehensible by the beings posterior to themselves.' - Proposition CL. Proclus, Metaphysical Elements.; but just as they guide our inspired hierarchs to the Divine Brightness known to them, so do those most holy Powers which are above them lead to the Divine Majesty those ranks which complete the Angelic Hierarchies. And this also may be added, that all can rightly be called Angels in respect of their participation in the Divine Likeness and Illumination both in the higher and lower ranks. But now let us proceed further into detail, and with singleness of mind examine the particular sacred characteristics of each of the Celestial Orders which are set forth for us in the Scriptures.

CHAPTER VI Which is the first Order of the Celestial Beings, which the middle, and which the last?

I hold that none but the Divine Creator by whom they were ordained is able to know fully the number and the nature of the supermundane Beings and the regulation of their sacred Hierarchies; and furthermore, that they know their own powers and illuminations and their own holy supermundane ordination. For we could not have known the mystery of these supercelestial Intelligences and all the holiness of their perfection had it not been taught to us by God through His Ministers who truly know their own natures. Therefore we will say nothing as from ourselves, but being instructed will set forth, according to our ability, those angelic visions which the venerable theologians have beheld.

Theology has given to the Celestial Beings nine interpretative names, and among these our divine initiator distinguishes three threefold Orders⁶'There are nine Orders of Angels, figures of the nine Archetypes in God; and each one obtains a name corresponding to the property in God which it exhibits.' -Colet.. In the first rank of all he places those who, as we are told, dwell eternally in the constant presence of God, and cleave to Him, and above all others are immediately united to Him. And he says that the teachings of the holy Word testify that the most holy Thrones and many-eyed and many-winged ones, named in the Hebrew tongue Cherubim and Seraphim, are established immediately about God and nearest to Him above all others. Our venerable hierarch describes this threefold Order as a co-equal unity, and truly the most exalted of the Hierarchies, the most fully Godlike, and the most closely and immediately united to the First Light of the Godhead. The second, he says, contains the Powers, Virtues, and Dominions, and the last and lowest choirs of the Celestial Intelligences are called Angels, Archangels, and Principalities.

CHAPTER VII of the Seraphim, Cherubim and Thrones, and their first Hierarchy.

In accepting this order of the holy Hierarchies we affirm that the names of each of the Celestial Choirs expresses its own God-like characteristic. We are told by Hebrew scholars that the holy name Seraphim means 'those who kindle or make hot', and Cherubim denotes abundance of knowledge or an outflowing of wisdom⁷Cherubim 'who may be called loving Wisdoms, as those first may be called wise Loves. For there is in each both love and wisdom. But in the first, inasmuch as they are nearer to God, the very Sun of Truth, this exists in a far greater degree. ... Such then is the difference between these Orders: namely, that in the latter is knowledge proceeding from love; in the former is love proceeding from knowledge.' - Colet.. Reasonably, therefore, is this first Celestial Hierarchy administered by the most transcendent Natures, since it occupies a more exalted place than all the others, being immediately present with God; and because of its nearness, to it are brought the first revelations and perfections of God before the rest. Therefore they are named 'The Glowing Ones', 'Streams of Wisdom', 'Thrones', in illustration of their Divine Nature. The name Seraphim clearly indicates their ceaseless and eternal revolution about Divine Principles, their heat and keenness, the exuberance of their intense, perpetual, tireless activity, and their elevative and energetic assimilation of those below, kindling them and firing them to their own heat, and wholly purifying them by a burning and all-consuming flame; and by the unhidden, unquenchable, changeless, radiant and enlightening power, dispelling and destroying the shadows of darkness. The name Cherubim denotes their power of knowing and beholding God, their receptivity to the highest Gift of Light, their contemplation of the Beauty of the Godhead in Its First Manifestation, and that they are filled by participation in Divine Wisdom, and bounteously outpour to those below them from their own fount of wisdom. The name of the most glorious and exalted Thrones denotes that which is exempt from and untainted by any base and earthly thing, and the supermundane ascent up the steep. For these have no part in that which is lowest, but dwell in fullest power, immovably and perfectly established in the Most High, and receive the Divine Immanence above all passion and matter, and manifest God, being attentively open to divine participations⁸'In the third rank are those who, from their unity, simplicity, constancy and firmness, are sometimes called Thrones, sometimes Seats; who themselves also are wise and loving. But from their simplicity, they have the attributes of unity, power, strength, fortitude, steadfastness. Which very attributes the Cherubim and Seraphim also possess. ... Steadfastness comes from simplicity, simplicity from purification. For when each object is purified back to its own simple nature, then, being uncompounded, it remains indissoluble through its unity. Whence it is clear that purification is assigned to the Thrones. Moreover, when a thing is purified, it is illumined, and after it is illumined, it is perfected. This last office is given to the Seraphs, the other to the Cherubs. Among them all, in every threefold manner, there is a striving with all their might to imitate God; who is Purification Itself, the Parent of unities; who is the very Illumination of those unities; who is lastly the very Perfection of the illuminated. Power cleanses, clear truth makes serene, finished love makes perfect.' - Colet..

This, then, is the meaning of their names, so far as we understand it: but now we must set forth our conception of the nature of this Hierarchy, for the object of every Hierarchy, as I think we have already sufficiently shown, is a steadfast devotion to the divine assimilation in the Likeness of God; and the whole work of a Hierarchy is in the participation and the imparting of a most holy Purification, Divine Light and perfecting Knowledge. And now I pray that I may speak worthily of those most exalted Intelligences, and as their Hierarchy is revealed in the Scriptures.

It is clear that the Hierarchy is similar in its nature and has close affinity with those First Beings who are established after the Godhead, which is the Source of their Being, as though within Its Portals, transcending all-created powers, both visible and invisible. Therefore we must recognize that they are pure, not as having been cleansed from stains and defilements, nor as not admitting material images, but as far higher than all baseness, and surpassing all that is holy. As befits the highest purity⁹'The peculiarity of purity is to keep more excellent natures exempt from such as are subordinate.' -Proposition CLVI. Proclus, Metaphysical Elements.
'In the Divinities purity is likewise a primary good, guardianship, and everything of this kind.' - Ibid., they are established above the most Godlike Powers and eternally keep their own self-motive and self-same order through the Eternal Love of God, never weakening in power, abiding most purely in their own Godlike identity, ever unshaken and unchanging. Again, they are contemplative, not as beholding intellectual or sensible symbols, nor as being uplifted to the Divine by the all-various contemplations set forth in the Scriptures, but as filled with Light higher than all immaterial knowledge, and rapt, as is meet, in the contemplation of that Beauty which is the superessential triune Origin and Creator of all beauty. In like manner they are thought worthy of fellowship with Jesus, not through sacred images which shadow forth the Divine Likeness, but as truly being close to Him in that first participation of the knowledge of His Deifying Illuminations. Moreover, the imitation of God is granted to them in a preeminent degree, and as far as their nature permits they share the divine and human virtues in primary power. In the same manner they are perfect, not as though enlightened by an analytical knowledge of holy variety, but because they are wholly perfected through the highest and most perfect deification, possessing the highest knowledge that Angels can have of the works of God; being Hierarchs not through other holy beings, but from God Himself, and since they are uplifted to God directly by their pre-eminent power and rank, they are both established immovably beside the All-Holy, and are borne up, as far as is allowable, to the contemplation of His Intelligible and Spiritual Beauty. Being placed nearest to God, they are instructed in the true understanding of the divine works, and receive their hierarchical order in the highest degree from Deity Itself, the First Principle of Perfection.

The theologians therefore clearly show that the lower ranks of the Celestial Beings receive the understanding of the divine works from those above them in a fitting manner, and that the highest are correspondingly enlightened in the Divine Mysteries by the Most High God Himself¹⁰'For all things concur with each other through similitude, and communicate the powers which they possess. And first natures, indeed, impart by illumination the gift of themselves to secondary natures, in unenvying abundance. But effects are established in their causes. An indissoluble connection, likewise, and communion of wholes, and a colligation of agents and patients, are surveyed in the world.' -Proclus, Theology of Plato, Book VI, Chap. IV.. For some of them are shown to us as enlightened in holy matters by those above them, and we learn that He who in human form ascended to heaven is Lord of the Celestial Powers and King of Glory. And Angels are represented as questioning Him and desiring knowledge of His divine redemptive work for us, and Jesus Himself is depicted as teaching them and revealing directly to them His great goodness towards mankind. 'For I', He says, 'speak righteousness and the judgment of salvation.' Moreover, I am astonished that even the first rank of Celestial Beings, so far surpassing all the others, should reverently desire to receive the divine enlightenment in an intermediate manner. For they do not ask directly, 'Wherefore are Thy garments red?' but first eagerly question one another, showing that they seek and long for the knowledge of His divine words, without expectation of the enlightenment divinely granted them. The first Hierarchy of the Celestial Intelligences, therefore, is purified and enlightened; being ordained by that First Perfecting Cause, uplifted directly to Himself, and filled, analogously, with the most holy purification of the boundless Light of the Supreme Perfection, untouched by any inferiority, full of Primal Light, and perfected by its union with the first-given Understanding and Knowledge.

But to sum up, I may say, not unreasonably, that the participation in Divine Knowledge is a purification, an illumination and a perfection. For it purifies from ignorance by the knowledge of the perfect Mysteries granted in due measure; it illuminates through the Divine Knowledge Itself by which it purifies the mind which formerly did not behold that which is now shown to it by the higher illumination; and it perfects by the self-same light through the abiding knowledge of the most luminous initiations.

This, so far as I know, is the first Order of Celestial Beings which are established about God, immediately encircling Him: and in perpetual purity they encompass His eternal Knowledge in that most high and eternal angelic dance, rapt in the bliss of manifold blessed contemplations, and irradiated with pure and primal splendours. They are filled with divine food which is manifold, through the first-given outpouring, yet one through the unvaried and unific oneness of the divine banquet; and they are deemed worthy of communion and co-operation with God by reason of their assimilation to Him, as far as is possible for them, in the excellence of their natures and energies. For they know preeminently many divine matters, and they participate as far as they may in Divine Understanding and Knowledge. Wherefore theology has given those on earth its hymns of praise in which is divinely shown forth the great excellence of its sublime illumination. For some of that choir (to use material terms) cry out as with a voice like the sound of many waters, 'Blessed is the Glory of the Lord from His Place'; others cry aloud that most renowned and sacred hymn of highest praise to God, 'Holy, holy, holy, Lord God of Sabaoth, the whole earth is full of Thy Glory!' Now we have already expounded to the best of our ability in the treatise on Divine Hymns these most sublime hymns of the supercelestial Intelligences, and have sufficiently dealt with them there. For the present purpose it is enough to recall that this first Order, having been duly enlightened by the Divine Goodness in the knowledge of theology, gave to those below it, as befits angelic goodness, this teaching (to state it briefly) that it is meet that the most august Deity, above praise, and all-praised, worthy of the highest praise, should be known and proclaimed, as far as is attainable, by the God-filled Intelligences (for, as the Scriptures say, being in the Likeness of God, they are divine habitations of the Divine Stillness); and again, the teaching that He is a monad and tri-subsistent unity, providentially pervading all things through His Goodness, from the supercelestial Natures down to the lowest things of the earth; for He is the super-original Principle and Cause of every essence, and holds the whole universe superessentially in His irresistible embrace.

CHAPTER VIII Of the Dominions, Virtues, and Powers, and their middle Hierarchy.

Now we must pass on to the middle Order of the Celestial Intelligences, contemplating with supermundane sight, as far as we may, the Dominions and the truly majestic splendour of the Divine Virtues and Powers. For the names of these supernal Beings denote the divine characteristics of their likeness to God. The name given to the holy Dominions signifies, I think, a certain unbounded elevation to that which is above, freedom from all that is of the earth, and from all inward inclination to the bondage of discord, a liberal superiority to harsh tyranny, an exemptness from degrading servility and from all that is low: for they are untouched by any inconsistency. They are true Lords, perpetually aspiring to true lordship, and to the Source of lordship, and they providentially fashion themselves and those below them, as far as possible, into the likeness of true lordship. They do not turn towards vain shadows, but wholly give themselves to that true Authority, forever one with the Godlike Source of lordship.

The name of the holy Virtues signifies a certain powerful and unshakable virility welling forth into all their Godlike energies; not being weak and feeble for any reception of the divine Illuminations granted to it; mounting upwards in fullness of power to an assimilation with God; never falling away from the Divine Life through its own weakness, but ascending unwaveringly to the superessential Virtue which is the Source of virtue: fashioning itself, as far as it may, in virtue; perfectly turned towards the Source of virtue, and flowing forth providentially to those below it, abundantly filling them with virtue.

The name of the holy Powers, co-equal with the Divine Dominions and Virtues, signifies an orderly and unconfined order in the divine receptions, and the regulation of intellectual and supermundane power which never debases its authority by tyrannical force, but is irresistibly urged onward in due order to the Divine. It beneficently leads those below it, as far as possible, to the Supreme Power which is the Source of Power, which it manifests after the manner of Angels in the well-ordered ranks of its own authoritative power.

This middle rank of the Celestial Intelligences, having these Godlike characteristics, is purified, illuminated and perfected in the manner already described, by the divine Illuminations bestowed upon it in a secondary mariner through the first hierarchical Order, and shown forth in a secondary manifestation by the middle choir¹¹'Thus does God beam forth with firmness, wisdom, and love in the Thrones, Cherubs, and Seraphs, which threefold system of the Divine Ray goes forth, and causes that in the Powers, Virtues, and Dominions there should be reflected His divine and firm Power, His wise Virtue, and the most loving Dominion; and that the Trinity of God, coequal in Itself, should shine with softened lustre, filling now the second place under that first one.' - Colet..

The knowledge which is said to be imparted by one Angel to another may be interpreted as a symbol of that perfecting which is effected from afar and made obscure because of its passage to the second rank. For, as those say who are wise in the sacred Mysteries, the direct revelations of the Divine Light impart a greater perfection than those bestowed through an intermediary; and in the same way I consider that the Order of Angels which is established nearest to the Godhead participates directly in a more resplendent light than is imparted to those who are perfected through others. For this reason the First Intelligences are called in our priestly tradition perfective, illuminative and purificatory powers in regard to the lower Orders which are uplifted by them to the superessential Principle of all, and as far as is right for them are made partakers of the mystical purifications, illuminations, and perfections. For this universal ordinance is divinely established, that the Divine Light is imparted to secondary natures through primary natures. You will find this variously set forth by theologians, for when the Divine and Fatherly Love for man reproved the Israelites and chastened them for their salvation by delivering them for their correction into the hands of cruel and barbaric nations, and with providential guidance led them back by many paths to a better condition, and mercifully recalled them from captivity to freedom and their former happy state, one of the theologians, named Zachariah, sees one of those Angels which, as I believe, are first and nearest to God (for the name Angel, as I have said, is common to all), receiving from God Himself the words of comfort, as they are called, and another Angel of lower rank going to meet the first as if to receive and partake of the light, and then receiving from him, as from a hierarch, the divine purpose, being directed to reveal to the theologian that Jerusalem should be inhabited by a great and fruitful nation. Another theologian, Ezekiel, says that the most sacred edict came forth from the supremely glorious Godhead Itself, exalted above the Cherubim. For after the Father, as has been said, had in His mercy led the Children of Israel through disciplines to a better condition He decreed in His divine justice that the guilty should be separated from the innocent. This is first revealed to one below the Cherubim, who was girt about the loins with a sapphire, and was robed in a garment reaching to the feet, the symbol of an hierarch. But the Divine Law ordained that the other Angels armed with battle-axes should be instructed by the former respecting the divine judgment in this matter. For He directed the one to go through the midst of Jerusalem and to set a mark upon the foreheads of the innocent; but to the other Angels He said, 'Go into the city, following him, and strike, and turn not aside your eyes; but draw not near unto those upon whom is the mark'.

What could be said concerning the Angel who said to Daniel, 'The Word has gone forth'? or concerning that highest one who took the fire from the midst of the Cherubim? Or what could establish more clearly the distinction between the angelic ranks than this, that the Cherub cast the fire into the hands of him who was clothed with the sacred vestment? Or that He who called the most divine Gabriel to Himself said, 'Make this man understand the vision'? And many other similar things are related by the venerable theologians regarding the Divine Order of the Celestial Hierarchies. By moulding itself after their likeness our own hierarchy will, as far as possible, be assimilated to it and will, in very deed, show forth, as in images, the angelic beauty; receiving its form from them, and being uplifted by them to the superessential Source of every Hierarchy.

CHAPTER IX Of the Principalities, Archangels, and Angels, and of their last Hierarchy.

There remains for us the reverent contemplation of that sacred Order which completes the Angelic Hierarchies, and is composed of the Divine Principalities, Archangels, and Angels. And first, I think, I ought to explain to the best of my ability the meanings of their holy names. The name of the Celestial Principalities signifies their Godlike princeliness and authoritativeness in an Order which is holy and most fitting to the princely Powers, and that they are wholly turned towards the Prince of Princes, and lead others in princely fashion, and that they are formed, as far as possible, in the likeness of the Source of Principality, and reveal Its superessential order by the good Order of the princely Powers.

The choir of the holy Archangels is placed in the same three-fold Order as the Celestial Principalities; for, as has been said, there is one Hierarchy and Order which includes these and the Angels. But since each Hierarchy has first, middle, and last ranks, the holy Order of Archangels, through its middle position, participates in the two extremes, being joined with the most holy Principalities and with the holy Angels. It is joined with the Princedoms because it is turned in a princely way to the superessential Principality and, as far as it can attain, moulds itself in His likeness, and it is seen to be the cause of the union of the Angels with its own orderly and invisible leadership. It is joined with the Angels because it belongs to the interpreting Order, receiving in its turn the illuminations from the First Powers, and beneficently announcing these revelations to the Angels; and by means of the Angels it shows them forth to us in the measure of the mystical receptivity of each one who is inspired by the divine Illumination. For the Angels, as we have said, fill up and complete the lowest choir of all the Hierarchies of the Celestial Intelligences since they are the last of the Celestial Beings possessing the angelic nature. And they, indeed, are more properly named Angels by us than are those of a higher rank because their choir is more directly in contact with manifested and mundane things. The highest Order, as we have said, being in the foremost place near the Hidden One, must be regarded as hierarchically ordering in a hidden manner the second Order; and the second Order of Dominions, Virtues and Powers, leads the Principalities, Archangels and Angels more manifestly, indeed, than the first Hierarchy, but in a more hidden manner than the Order below it; and the revealing Order of the Principalities, Archangels, and Angels presides one through the other over the human hierarchies so that their elevation and turning to God and their communion and union with Him may be in order; and moreover, that the procession from God, beneficently granted to all the Hierarchies, and visiting them all in common, may be with the most holy order. Accordingly the Word of God has given our hierarchy into the care of Angels, for Michael is called Lord of the people of Judah, and other Angels are assigned to other peoples. For the Most High established the boundaries of the nations according to the number of the Angels of God.

If someone should ask why the Hebrews alone were guided to the divine Illuminations, we should answer that the turning away of the nations to false gods ought not to be attributed to the direct guidance of Angels, but to their own refusal of the true path which leads to God, and the falling away through self-love and perversity, and similarly, the worship of things which they regarded as divine. Even the Hebrews are said to have acted thus, for he says, 'Thou hast cast away the knowledge of God and hast gone after thine own heart'. For our life is not ruled by necessity, nor are the divine irradiations of Providential Light obscured because of the freewill of those under Its care; but it is the dissimilarity of the mental eyes which causes the Light streaming forth resplendently from the Goodness of the Father to be either totally unshared and unaccepted through their resistance to It, or causes an unequal participation, small or great, dark or bright, of that Fontal Ray which nevertheless is one and unmixed, eternally changeless, and for ever abundantly shed forth. For even if certain Gods not alien to them presided over the other nations (from which we ourselves have come forth into that illimitable and abundant sea of Divine Light which is outspread freely for all to share), yet there is one Ruler of all, and to Him the Angels who minister to each nation lead their followers. Let us consider Melchisedeck, the hierarch most beloved of God — not of vain gods, but a priest of the truly highest of Gods — for those wise in the things of God did not simply call Melchisedeck the friend of God, but also priest, in order to show clearly to the wise that not only was he himself turned to Him who is truly God, but also, as hierarch, was the leader of others in the ascent to the true and only Godhead.

Let us also remind you in connection with your knowledge of hierarchy that Pharaoh was shown through visions by the Angel who presided over the Egyptians, and the Prince of Babylon was shown by his own Angel, the watchful and overruling Power of Providence. And for those nations the servants of the true God were appointed as leaders, the interpretations of angelic visions having been revealed from God through Angels to holy men near to the Angels, like Daniel and Joseph. For there is one Sovereign and Providence of all, and we must never suppose that God was leader of the Jews by chance, nor that certain Angels, either independently, or with equal rank, or in opposition to one another, ruled over the other nations; but this teaching must be received according to the following holy intention, not as meaning that God had shared the sovereignty of mankind with other Gods, or with Angels, and had been chosen by chance as ruler and leader of Israel, but as showing that although one all-powerful Providence of the Most High consigned the whole of mankind to the care of their own Angels for their preservation, yet the Israelites, almost alone of them all, turned to the knowledge and light of the true God. Therefore the Word of God, when relating how Israel devoted himself to the worship of the true God, says, 'He became the Lord's portion'. Moreover it shows that he too, equally with other nations, was given into the charge of one of the holy Angels, in order that he might know through him the one Principle of all things. For it says that Michael was the leader of the Jews, clearly showing that there is one Providence established superessentially above all the invisible and visible powers, and that all the Angels who preside over the different nations lift up to that Providence, as to their own Principle, as far as is in their power, those who willingly follow them.

CHAPTER X Recapitulation and summary of the Angelic Hierarchies.

We have agreed that the most venerable Hierarchy of the Intelligences, which is close to God, is consecrated by His first and highest Ray, and uplifting itself directly to It, is purified, illuminated, and perfected by the Light of the Godhead which is both more hidden and more revealed. It is more hidden because It is more intelligible, more simplifying, and more unitive; It is more revealed because It is the First Gift and the First Light, and more universal and more infused with the Godhead, as though transparent. And by this again the second in its own degree, and by the second the third, and by the third our hierarchy, according to the same law of the regular principle of order, in divine harmony and proportion, are hierarchically led up to the super-primal Source and End of all good orders, according to that divinely established law.

Each Order is the interpreter and herald of those above it, the most venerable being the interpreter of God who inspires them, and the others in turn of those inspired by God. For that super-essential harmony of all things has provided most completely for the holy regulation and the sure guidance of rational and intellectual beings by the establishment of the beautiful choirs of each Hierarchy; and we see that every Hierarchy possesses first, middle, and last powers. But to speak rightly, He also divided each rank in the same divine harmonies, and on this account the Scriptures say that the most divine Seraphim cry one to another, by which, as I think, it is clear that the first impart to the second their knowledge of divine things.

This may fittingly be added, that each Celestial and human intelligence contains in itself its own first, middle, and last powers, which are manifested ill a way analogous to the aforesaid ordination belonging to each of the Hierarchical illuminations; and accordingly each intelligence, as far as is right and attainable to it, participates in the most spotless purity, the most abundant light, and the most complete perfection. For nothing is self-perfect nor absolutely unindigent of perfection, save only That which is truly self-perfect and above all perfection¹²'Among all the Angels, from the higher ones even down to us, there is a mutual and alternate announcement proceeding from above; as they receive and deliver in turn what they announce in a marvellous and most beautiful order. Since among the Angels themselves there is an order of all ordinances after the pattern of the Order of all.... But every announcement is a receiving, informing, purifying, enlightening, perfecting, and representing of the Divine Truth; the Light of which as it goes forth in order and shines upon all, so distinguishes and marks each object in a wonderful manner, that everything shines forth in it in its own proper quality, and stands out and appears in its own nature, with its individual powers and office, exhibiting in its own degree some perfection in God, in whom all perfection is in its highest; nay, rather, who is Himself the proper Perfection of every one, perfecting all things, in whom there is nothing perfect but Himself.' - Colet..

CHAPTER XI Why all the Celestial Hierarchies in common are called Celestial Powers.

Now that these things have been defined, the reason for applying the general name, Celestial Powers, to all the Angelic beings demands our consideration. For we cannot say of these, as we can of the Angels, that the Order of the holy Powers is the last of all; moreover, the higher Orders of beings, indeed, have part in the illuminations of the lowest, but the last by no means possess those of the first. And for this reason all the Divine Intelligences are called Celestial Powers, but never Seraphim or Thrones or Dominions; since the lowest do not share in the whole characteristics of the highest. For the Angels, and the Archangels above them, and the Principalities, and the ranks which are placed by theology after the Powers, are frequently called by us Celestial Powers, in common with all the other holy beings.

But we deny that in using the general name, Celestial Powers, for all we cause any confusion with regard to the characteristics of each Order. For all the Divine Celestial Intelligences are divided, according to the supermundane account of them, into three groups in respect of their essence, power, and activity; and when we name all or some of them, loosely, Celestial Beings or Celestial Powers, we are referring to them indirectly in terms of that essence or power which each possesses. But we must not assign the highest characteristics of the holy Powers (which we have already well distinguished) to all the natures wholly below them, for this would bring confusion into the clear and harmonious Order of Angels: for, as we have frequently rightly shown, the highest Orders possess in fullest measure the holy characteristics of the lower, but the lowest do not possess the pre-eminent unitive principles of those more venerable than themselves, because the First Radiance is imparted to them through the first Orders according to their capacity.

CHAPTER XII Why the Hierarchs among men are called Angels.

Those who earnestly study the holy Scriptures sometimes ask, 'If the lowest ranks do not possess to the full the powers of those above them, why is our Hierarch called in the holy Word the Angel of the Omnipotent Lord?'

This, however, does not contradict what has been already defined. For we say that the lowest choirs do not possess the integral and pre-eminent power of the higher Orders, since they receive it partially, in the measure of their capacity, in accordance with the one harmonious and binding fellowship of all things. For example, the choir of the holy Cherubim participates in higher wisdom and knowledge, whilst the Orders below them are themselves also partakers of wisdom and knowledge, but more partially, and in a lower degree, proportioned to their capacity. For the universal participation in wisdom and knowledge is shared by all the Divine Intelligences, but the degree of participation, whether immediate and first, or second and inferior, is not common, but is determined for each by its own rank. This also may be rightly said of all the Divine Intelligences, that even as the first possess in the highest degree the holy characteristics of the Orders below them, so the lowest possess the powers of the higher, not in equal measure, but in a subordinate degree. Therefore I do not think it unreasonable that the Scriptures should call our hierarchs Angels, since they participate according to their own power in the interpretative characteristic of the Angels, and uplift themselves, as far as is possible to man, into an assimilation to the Angels as revealers of truth.

You will find, moreover, that the Word of God not only calls these Celestial Beings above us Gods, but also gives this name to saintly men amongst us, and to those men who, in the highest degree, are lovers of God; although the First and Unmanifest God superessentially transcends all things, being enthroned above all, and therefore none of the beings or things which are can truly be said to be wholly like Him, save in so far as those intellectual and rational beings who are wholly turned towards union with Him, as far as is in their power, and who, uplifting themselves perpetually, as far as possible, to the Divine Radiance, in the imitation of God (if it be lawful so to speak) with all their powers, are thought worthy of the same divine name.

CHAPTER XIII The reason why the prophet Isaiah is said to have been purified by the Seraphim.¹³The purification of Isaiah recalls the visitation of the Divine Daemon to Socrates. 'The Daemon of Socrates being allotted a cathartic peculiarity and the source of an undefiled life, ... and uniformly presiding over the whole of purification, separates Socrates from too much converse with the 'masses' and a life extending towards multitude. But it led him into the depths of his soul and an energy undefiled by subordinate natures.' - Proclus, Additional Notes on 1st Alcibiades.

Let us now deal to the best of our ability with the question why the Seraph is said to have been sent to one of the prophets. For someone may feel doubt or uncertainty as to why one of the beings of the highest rank is mentioned as cleansing the prophet, instead of one of the lower ranks of Angels.

Some, indeed, say that according to the description already given of the inter-relation of all the Intelligences, the passage does not refer to one of the first of the Intelligences nearest to God, as having come to purify the hierarch, but that one of those Angels who are our guardians was called by the same name as the Seraphim because of his sacred function of purifying the prophet, for the reason that the remission of sins and the regeneration of him who was purified to obedience to God was accomplished through fire. And they say also that the passage simply says one of the Seraphim, not of those established around God, but of the purifying powers which preside over us.

But another suggested to me a solution of the problem by no means unlikely, for he said that the great Angel, whoever he may have been, who fashioned this vision for the purpose of instructing the prophet in divine matters, referred his own office of purification first to God, and after God to that first Hierarchy. And is not this statement true? For he who said this said that the Divine First Power goes forth visiting all things, and irresistibly penetrates all things, and yet is invisible to all, not only as superessentially transcending all things, but also because It transmits Its Providential Energies in a hidden way through all things. Moreover, It is revealed to all Intellectual Natures in due proportion, and bestows the radiance of Its Light upon the most exalted beings through whom, as leaders, It is imparted to the lower choirs in order according to their power of divine contemplation;

or to speak in more simple terms, by way of illustration (for although natural things do not truly resemble God, who transcends all, yet they are more easily seen by us), the light of the sun passes readily through the first matter, for this is more transparent, and by means of this it displays more brightly its own brilliance; but when it falls upon some denser material it is shed forth again less brightly because the material which is illuminated is not adapted for the transmission of light, and after this it is little by little diminished until it hardly passes through at all. Similarly, the heat of fire imparts itself more readily to that which is more adapted to receive it, being yielding and conductive to its likeness; but upon substances of opposite nature which are resistant to it, either no effect at all or only a slight trace of the action of the fire appears; and what is more, when fire is applied to materials of opposite nature through the use of other substances receptive to it the fire first heats the material which is easily ,made hot, and through it, heats proportionately the water or other substance which does not so easily become hot. Thus, according to the same law of the material order, the Fount of all order, visible and invisible, supernaturally shows forth the glory of Its own radiance in all-blessed outpourings of first manifestation to the highest beings, and through them those below them participate in the Divine Ray. For since these have the highest knowledge of God, and desire pre-eminently the Divine Goodness, they are thought worthy to become first workers, as far as can be attained, of the imitation of the Divine Power and Energy, and beneficently uplift those below them, as far as is in their power, to the same imitation by shedding abundantly upon them the splendour which has come upon themselves; while these, in turn, impart their light to lower choirs. And thus, throughout the whole Hierarchy, the higher impart that which they receive to the lower, and through the Divine Providence all are granted participation in the Divine Light in the measure of their receptivity.

There is, therefore, one Source of Light for everything which is illuminated, namely, God, who by His Nature, truly and rightly, is the Essence of Light, and Cause of being and of vision. But it is ordained that in imitation of God each of the higher ranks of beings is the source in turn for the one which follows it; since the Divine Rays are passed through it to the other. Therefore the beings of all the Angelic ranks naturally consider the highest Order of the Celestial Intelligences as the source, after God, of all holy knowledge and imitation of God, because through them the Light of the Supreme God is imparted to all and to us. On this account they refer all holy works, in imitation of God, to God as the Ultimate Cause, but to the first Divine Intelligences as the first regulators and transmitters of Divine Energies. Therefore the first Order of the holy Angels possesses above all others the characteristic of fire, and the abundant participation of Divine Wisdom, and the possession of the highest knowledge of the Divine Illuminations, and the characteristic of Thrones which symbolizes openness to the reception of God. The lower Orders of the Celestial Beings participate also in these fiery, wise and God-receptive Powers, but in a lower degree, and as looking to those above them who, being thought worthy of the primary imitation of God, uplift them, as far as possible, into the likeness of God. These holy characteristics in which the secondary natures are granted participation through the first, they ascribe to those very Intelligences, after God, as Hierarchs.

He who gave this explanation used to say that the vision was shown to the prophet by one of those holy and blessed Angels who preside over us, by whose enlightening guidance he was raised to that intellectual contemplation in which he beheld the most exalted Beings (to speak in symbols) established under God, with God and around God; and their super-princely Leader, ineffably uplifted above them all, established in the midst of the supremely exalted Powers. The prophet, therefore, learned from these visions that, according to every superessential excellence, the divine One subsists in incomparable pre-eminence, excelling all visible and invisible powers, above and exempt from all; and that He bears no likeness even to those first-subsisting Beings; and moreover that He is the Principle and Cause of all being, and the Immutable Foundation of the abiding stability of things that are, from which the most exalted Powers have both their being and their well-being. Then he was instructed that the Divine Powers of the holy Scriptures, whose sacred name means 'The Fiery Ones', and of which we shall soon speak, as far as we can, led the upliftment of the fiery power towards the Divine Likeness. When the holy prophet saw in the sacred vision of the six-fold wings the most high and absolute upliftment to the Divine in first, middle, and last Intelligences, and beheld their many feet and many faces, and perceived that their eyes and their feet were covered by their wings, and that the middle wings were in ceaseless movement, he was guided to the intelligible knowledge of that which was seen through the revelation to him of the far-reaching and far-seeing power of the most exalted Intelligences, and of their holy awe which they have in a supermundane manner in the bold and persistent and unending search into higher and deeper Mysteries, and the perfect harmony of their ceaseless activity in imitation of God, and their perpetual upward soaring to the heights. Moreover, he also learned that divine and most glorious song of praise; for the Angel who fashioned the vision gave, as far as possible, his own holy knowledge to the prophet. He also taught him that every participation in the Divine Light and Purity, as far as this may be attained, is a purification, even to the most pure. Having its source in the Most High God, it proceeds from the most exalted Causes in a superessential and hidden manner, traversing the whole of the Divine Intelligences, and yet it shows itself more clearly, and imparts itself more fully to the most exalted Powers around God. But as to the secondary or last intellectual powers, or our own powers, in proportion as each is further from the Divine Likeness, so the Divine Ray enfolds Its most brilliant light within Its own ineffable and hidden Unity. Moreover, It illuminates the second Orders severally through the first, and in short, It comes forth originally into manifestation from the Unmanifest through the first Powers.

The prophet was taught by the Angel who was leading him to light that the divine purification, and all the other divine activities shining forth through the First Beings, are imparted to all the others in the measure of the fitness of each for the divine participations. Wherefore he reasonably assigned to the Seraphim, after God, the characteristic of imparting purification by fire. And there is nothing unreasonable in the representation of the Seraph as purifying the prophet; for just as God Himself, the cause of every purification, purifies all, or rather (to use a more familiar illustration), just as our hierarch, when purifying or enlightening through his priests or ministers, may himself be said to purify and illuminate, because those orders which he has consecrated refer their sacred activities to him, so also the Angel who purifies the prophet refers his own purifying power and knowledge to God as its origin, but to the Seraph as the first-working Hierarch — as though saying with angelic reverence when instructing him who was being purified: 'There is an exempt Source and Essence and Creator and Cause of the purification effected in you by me, He who brings into being the First Beings, and holds them established round Himself, and preserves their changeless stability, and guides them towards the first participations in His own Providential Energies.' (For this, so he said who taught me, shows the mission of the Seraph.) 'But the Hierarch and Leader, after God, the first Order of the first Beings, by whom I was taught to perform the divine purifications, is that which purifies thee through me; and through it the Cause and Creator of all purification brought forth His Providential Energies to us from the hidden depths.'

Thus he taught me, and I in turn impart it to thee. It is for thy intellectual and discriminating skill either to accept one of the two reasons given as a solution of the difficulty, and prefer that to the other as probable and reasonable and perhaps true, or to find from thyself something more akin to the real truth, or learn from another (God indeed giving the word, and Angels directing it), and then to reveal to us who love the Angels a clearer, and to me more welcome view, if such should be possible.

CHAPTER XIV What the traditional number of the Angels signifies.

This also is worthy, I think, of intellectual consideration, that the scriptural tradition respecting the Angels gives their number as thousands of thousands and ten thousand times ten thousand, multiplying and repeating the very highest numbers we have, thus clearly showing that the Orders of the Celestial Beings are innumerable for us; so many are the blessed Hosts of the Supermundane Intelligences, wholly surpassing the feeble and limited range of our material numbers. And they are definitely known only by their own supermundane and celestial Intellect and the knowledge which is granted to them all-bounteously by the All-knowing Mother-Wisdom of the Most High God, which is superessentially at once the substantiating Cause, the connecting Power, and the universal Consummation of all principles and things.

CHAPTER XV What is the meaning of the formal semblances of the Angelic Powers? What of the fiery and the anthropomorphic? What is meant by their eyes, nostrils, ears, mouths, touch, eyelids, eyebrows, their manhood, teeth, shoulders, arms, hands, heart, breasts, backs, feet, and wings? What are the nakedness and the vesture, the shining raiment, the priestly insignia, the girdles? What are the rods, spears, battle-axes, and measuring-lines? What are the winds and clouds? What is meant by their brass and electron? What are the choirs and the clapping of hands? What are the colours of the various jewels? What is the form of the lion, the ox, the eagle? What are the horses, and their various colours? What are the rivers, the chariots, the wheels? What is the so-called joy of the Angels?

Let us, if you are so disposed, now relax our mental vision from the effort of the contemplation of the sublimity of the Angels, and descend to the particularized, all-various expanse of the manifold diversity of forms in angelic images; and then return analytically from them, as from symbols, ascending again to the simplicity of the Celestial Intelligences.

But first let me point out clearly to you that the explanations of the sacred likenesses represent the same Orders of Celestial Beings sometimes as leading, and again being led, and the last leading and the first being led, and the same ones, as has been said, having first, middle, and last powers. But there is nothing unreasonable in the account, according to the following method of unfoldment. If, indeed, we said that some are first governed by those above them, and afterwards govern those Orders, and that the highest, whilst leading the lowest ranks, are at the same time being led by those whom they are leading, the statement would be obviously absurd and wholly confused. But if we say that these holy Orders both lead and are led, but not the same ones, nor by the same ones, but that each is led by those above itself, and in turn leads those below it, we may reasonably say that the Scripture in its sacred symbolic presentation sometimes rightly and truly assigns the same powers to the first, middle and last ranks. Therefore the eager upward tending to those above them, and the constancy of their revolution around them, being guardians of their own powers, and their participation in the providential power of proceeding forth to those below them through their own inter-relations, will truly befit all the Celestial Beings, although some pre-eminently and universally, others in a partial and lower degree.

But we must begin to deal with the remaining part of our discourse, and must ask, in first explanation of the forms, why the Word of God prefers the sacred symbol of fire almost above all others. For you will find that it is used not only under the figure of fiery wheels, but also of living creatures of fire, and of men flashing like lightning who heap live coals of fire about the Heavenly Beings, and of irresistibly rushing rivers of flame. Also it says that the Thrones are of fire, and it shows from their name that the most exalted Seraphim themselves are burning with fire, assigning to them the qualities and forces of fire; and throughout, above and below, it gives the highest preference to the symbol of fire.

Therefore I think that this image of fire signifies the perfect conformity to God of the Celestial Intelligences. For the holy prophets frequently liken that which is superessential and formless to fire which (if it may lawfully be said) possesses many resemblances as in visible things to the Divine Reality. For the sensible fire is in some manner in everything, and pervades all things without mingling with them, and is exempt from all things and, although wholly bright, yet lies essentially hidden and unknown when not in contact with any substance on which it can exert its own energy. It is irresistible and invisible, having absolute rule over all things, bringing under its own power all things in which it subsists. It has transforming power, and imparts itself in some measure to everything near it. It revives all things by its revivifying heat, and illuminates them all with its resplendent brightness. It is insuperable and pure, possessing separative power, but itself changeless, uplifting, penetrative, high, not held back by any servile baseness, ever-moving, self-moved, moving other things. It comprehends, but is incomprehensible, unindigent, mysteriously increasing itself and showing forth its majesty according to the nature of the substance receiving it, powerful, mighty, invisibly present to all things. When not thought of, it seems not to exist, but suddenly enkindles its light in the way proper to its nature by friction, as though seeking to do so, uncontrollably flying upwards without diminishing its all-blessed self-giving. Thus many properties of fire may be found which symbolize through sensible images the Divine activities. Knowing this, those wise in the things of God have portrayed the Celestial Beings under the figure of fire, thus proclaiming their likeness to the Divine, and their imitation of Him in the measure of their power.

But they also invest them with the likeness of men because of the human powers of intellect and aspiration, the straight and erect form, the inherent power of guiding and governing; and because man, although least in sense-perception in comparison with the powers of irrational creatures, yet rules over them all through the pre-eminence of his intellect, the lordship of his rational knowledge, and the intrinsic freedom of his unconquerable soul.

Thus it is possible, I think, to find in the various parts of our bodies fitting symbols of the Celestial Powers by taking, for example, the power of sight as an image of their most transparent upliftment to the Divine Light, their single, free, unresisting reception of that Light, their responsiveness and pure receptivity without passion to the divine illuminations. The human power of distinguishing odours signifies the power to receive the inconceivable and most fragrant divine influences, as far as is attainable, and the definite recognition and utter rejection of others not of this kind. The power of the ears denotes participation in and conscious gnostic receptivity to divine inspiration. The power of taste represents an abundance of spiritual food and the reception of divine streams of nourishment. The power of touch symbolizes the power of distinguishing that which is of advantage from that which is harmful. The eyelids and eyebrows represent the guarding of intellectual conceptions in divine contemplations. The images of youth and vigour denote their perpetual bloom and vigour of life. The teeth symbolize the distribution of the sustaining perfection supplied to them; for each Intellectual Order, receiving a unitive conception from the Divine, with Providential Power divides and multiplies it for the proportionate upliftment of the one below. The shoulders, arms and hands signify the powers of activity and accomplishment. The heart is a symbol of that Divine Life which imparts its own life-giving power beneficently to those within its care. We may add that the chest, being placed over the heart, represents the indomitable power which guards its own life-giving dispensations. The back denotes that strength which holds together all the life-giving powers. The feet signify the power of motion, swiftness and skilfulness in the ever-moving advance towards divine things. Wherefore the prophet described the feet of the Celestial Intelligences as being covered by their wings which symbolize a swift soaring to the heights, and the heavenly progression up the steep, and the exemption from everything earthly through the upward ascent. The lightness of the wings shows that they are altogether heavenly and unsullied and untrammelled in their upliftment on high. The naked and unshod feet symbolize their free, easy and unrestrained power, pure from all externality, and assimilated, as far as is attainable, to the Divine Simplicity.

But since that single and manifold Wisdom both clothes the naked and assigns to them implements to carry, let us unfold, as far as we can, these sacred garments and instruments of the Celestial Intelligences.

Their shining and fiery vestures symbolizes, I think, the Divine Likeness under the image of fire, and their own enlightening power, because they abide in Heaven, where Light is: and also it shows that they impart wholly intelligible Light, and are enlightened intellectually. Their priestly garment symbolizes their authority as leaders to the mystical and divine contemplations, and the consecration of their whole life. The girdles denote their guardianship of their own generative power, and their state of unification, for they are wholly drawn together towards their essential unity, surrounding it in a perfect circle with changeless sameness.

The rods are tokens of the authority of sovereignty and leadership and the true directing; of all things. The spears and battle-axes represent the power of dividing incongruous things and the keen, vigorous, and effectual power of discrimination. The measuring-lines and carpenters' tools are figures of the power of foundation and erection and perfection, and whatever else belongs to the providential guidance and upliftment of the lower orders.

Sometimes, however, the implements assigned to the holy Angels symbolize the divine judgment upon ourselves; for some are figures of His corrective discipline of avenging justice, others of freedom from difficulties, or the perfection of disciplinary instruction, or the restoration to our first happiness, while others signify the addition of other gifts, great or small, sensible or intelligible; and no acute mind would have any difficulty at all in finding the correspondence between the visible symbols and the invisible realities.

The name winds given to the Angels denotes their swift operations, and their almost immediate impenetration of everything, and a transmitting power in all realms, reaching from the above to the below, and from the depths to the heights, and the power which uplifts the second natures to the height above them, and moves the first to a participative and providential upliftment of the lower. But perhaps it may be said that the name winds, applied to the aerial spirit, signifies the Divine Likeness in the Celestial Beings. For the figure is a true image and type of Divine Energy (as is shown more fully in the Symbolical Theology in our fourfold explanation) corresponding to the moving and generative forces of Nature, and a swift and irresistible advance, and the mystery, unknown and unseen by us, of the motive principles and ends. For He says: 'Thou knowest not whence it cometh nor whither it goeth.'

The Scriptures also depict them as a cloud, showing by this that these holy Intelligences are filled in a supermundane manner with the hidden Light, receiving that first revelation without undue glorying, and transmitting it with abundant brightness to the lower Orders as a secondary, proportionate illumination; and further, that they possess generating, life-giving, increasing, and perfecting powers by reason of their intelligible outpourings, as of showers quickening the receptive womb of earth by fertilizing rains for life-giving travail.

The Scriptures also liken the Celestial Beings to brass and electron, and many coloured jewels. Now electron¹⁴An alloy of gold and silver., resembling both gold and silver, is like gold in its resistance to corruption unspent and undiminished, and its undimmed brightness; and is like silver in its shining and heavenly lustre. But the symbolism of brass (in line with the explanations already given) must resemble that of fire or gold. Again, of the many coloured varieties of stones, the white represents that which is luminous, and the red corresponds to fire, yellow to gold, and green to youth and vigour. Thus corresponding to each figure you will find a mystical interpretation which relates these symbolical images to the things above.

But now, since this has been sufficiently explained, I think, according to our ability, let us pass on to the sacred unfoldment of the symbolism which depicts the Celestial Intelligences in the likeness of beasts.

The form of a lion must be regarded as typifying their power of sovereignty, strength and indomitableness, and the ardent striving upward with all their powers to that most hidden, ineffable, mysterious Divine Unity, and the covering of the intellectual footprints¹⁵The lion was said by the ancients to erase his footprints with his tail., and the mystically modest concealment of the way leading to divine union through the Divine Illumination. The figure of the ox signifies strength and vigour and the opening of the intellectual furrows to the reception of fertilizing showers; and the horns signify the guarding and unconquerable power. The form of the eagle signifies royalty and high soaring and swiftness of flight and the eager seizing of that food which renews their strength, discretion, and ease of movement and skill, with strong intensity of vision which has the power to gaze unhindered, directly and unflinchingly upon the full and brilliant splendour of the brightness of the Divine Sun. The symbolism of horses represents obedience and tractability. The shining white horses denote clear truth and that which is perfectly assimilated to the Divine Light; the dark, that which is hidden and secret; the red, fiery might and energy; the dappled black and white, that power which traverses all and connects the extremes, providentially and with perfecting power uniting the highest to the lowest and the lowest to the highest.

If we had not to bear in mind the length of our discourse, we might well describe the symbolic relations of the particular characteristics of animals already given, and all their bodily forms, with the powers of the Celestial Intelligences according to dissimilar similitudes: for example, their fury of anger represents an intellectual power of resistance of which anger is the last and faintest echo; their desire symbolizes the Divine Love; and in short, we might find in all the irrational tendencies and many parts of irrational creatures, figures of the immaterial conceptions and single powers of the Celestial Beings. This, however, is enough for the prudent, for one mystical interpretation will sufficiently serve as an example for the explanation of others of a similar kind.

We must now consider the representations of the Celestial Beings in connection with rivers and wheels and chariots.

The rivers of flame denote those Divine Channels which fill them with super-abundant and eternally out-pouring streams and nourish their life-giving prolificness. The chariots symbolize the conjoined fellowship of those of the same Order; the winged wheels, ever moving onward, never turning back or going aside, denote the power of their progressive energy on a straight and direct path in which all their intellectual revolutions are supermundanely guided upon that straight and unswerving course.

The figure of the spiritual wheels can also have another mystical meaning, for the prophet says that the name Gel, Gel is given to them, which in the Hebrew tongue means revolutions and revelations. For the divine fiery wheels truly revolve, by reason of their ceaseless movement, around the highest Good Itself, and they are granted revelations because to them the holy hidden Mysteries are made clear, and the earthly are lifted up, and the high illuminations are brought down and imparted to the lowest orders.

The last thing for us to explain is the joy attributed to the Celestial Orders. For they are utterly above and beyond our passionate pleasures. But they are said to rejoice with God over the finding of that which was lost, as well befits the Godlike mildness of their nature, and as befits their beneficent and boundless joy at the providential salvation of those who are turned to God, and that ineffable bliss in which holy men have often participated when the illuminations of God have divinely visited them.

Let this be a sufficient account of those sacred symbols which, although it falls far short of their full interpretation, will yet, I think, contribute to prevent us from lingering basely in the figures and forms themselves.

If you should point out that we have not mentioned in order all the Angelic powers, activities and images described in the scriptures, we should answer truly that we do not possess the supermundane knowledge of some, or rather that we have need of another to guide us to the light and instruct us; but others have been passed over for the sake of proportion, as being parallel to what has been given; and the hidden Mysteries which lie beyond our view we have honoured by silence.