The Celestial Hierarchy — Chapter Viii

St. Dionysius the Areopagite

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 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 s