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 171may, 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 172leads 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 wellordered 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 manner through the first hierarchical Order, and shown forth in a secondary manifestation by the middle choir.

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 173correction 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 174clearly 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.