onysius, considering the properties of
the orders as derived from their names, places in the first hierarchy
those orders the names of which are taken from their relation to God,
the "Seraphim," "Cherubim," and "Thrones"; and he places in the middle
hierarchy those orders whose names denote a certain kind of common
government or disposition--the "Dominations," "Virtues," and
"Powers"; and he places in the third hierarchy the orders whose names
denote the execution of the work, the "Principalities," "Angels," and
"Archangels."

As regards the end, three things may be considered. For firstly we
consider the end; then we acquire perfect knowledge of the end;
thirdly, we fix our intention on the end; of which the second is an
addition to the first, and the third an addition to both. And because
God is the end of creatures, as the leader is the end of an army, as
the Philosopher says (Metaph. xii, Did. xi, 10); so a somewhat similar
order may be seen in human affairs. For there are some who enjoy the
dignity of being able with familiarity to approach the king or leader;
others in addition are privileged to know his secrets; and others
above these ever abide with him, in a close union. According to this
similitude, we can understand the disposition in the orders of the
first hierarchy; for the "Thrones" are raised up so as to be the
familiar recipients of God in themselves, in the sense of knowing
immediately the types of things in Himself; and this is proper to the
whole of the first hierarchy. The "Cherubim" know the Divine secrets
supereminently; and the "Seraphim" excel in what is the supreme
excellence of all, in being united to God Himself; and all this in
such a manner that the whole of this hierarchy can be called the
"Thrones"; as, from what is common to all the heavenly spirits
together, they are all called "Angels."

As regards government, three things are comprised therein, the first
of which is to appoint those things which are to be done, and this
belongs to the "Dominations"; the second is to give the power of
carrying out what is to be done, which belongs to the "Virtues"; the
third is to order how what has been commanded or decided to be done
can be carried out by others, which belongs to the "Powers."

The execution of the angelic ministrations consists in announcing
Divine things. Now in the execution of any action there are beginners
and leaders; as in singing, the precentors; and in war, generals and