ON THE MYSTERIES

Almost as the lives of demons original: "daemonum." In this Neoplatonic context, these are intermediary spirits, not necessarily evil. and princes original: "principum," often referring to the "Archons" or rulers of the material spheres. are varied in many forms, the lives of souls are far more changeable than those of demons. The Gods appear with a certain quiet and order. Archangels appear with the same, but they apply efficacy original: "efficaciam," meaning active power or the ability to produce an intended result. to them. Angels likewise apply an ordered and moderated motion to that same quiet and order. Demons appear with a disturbance that oversteps order. Principalities original: "principatus," a specific rank of celestial being. appear with stability and constancy within themselves. Heroes appear with motion and haste. Princes appear with tumult. Souls appear almost like heroes, but with less stability and order.

The beauty of the Gods is inestimable, incomparable, and admirable; it delights beyond measure. That of archangels and angels is similar, but unequal in its degrees. The demon and the spirits of heroes, appearing by themselves, have beauty in determined forms; the former according to the principles original: "rationes," the underlying logic or formal causes of their being. of their essence, the latter according to their act of fortitude. The beauty of the principalities is primary and innate; that of the princes is artificial, adorned, and labored. The beauty of souls consists in determined principles, yet it is more divided than the form of heroes, though still contained under one single species.

    The actions and effects of the Gods are swifter than the intellect can grasp; yet, meanwhile, they remain entirely stable. The speed of archangels is mixed, in a way, with effective actions. That of angels is combined with motion, and they do not possess the power to perfect a thing at the same moment it is spoken. The actions of demons appear swifter than they are in actual effect and truth. Heroes proceed magnificently toward an action, yet they finish more slowly than demons. Principalities come to act with authority and command. The effort of princes possesses a great deal of "emphasis" original: "emphasim," here meaning a visual display of force or a vivid, showy appearance., yet it fails in its effect. The actions of souls are more mobile than those of heroes, but weaker.

The magnitude of the appearing Gods seems to occupy the entire heaven; it is thought that even the earth cannot sustain them as they walk. When archangels appear, certain parts of the world are moved, and a light precedes them which is divided within itself. They themselves, according to the greatness of their lordship, display a magnitude of light and figure. The angelic form and light is both smaller and more divided. The magnitude and form of demons is even more divided and smaller. That of the heroic spirit is narrower still, with a magnanimous appearance. Principalities appear very large and vast; princes appear inflated, proud, and insolent. The images of souls are unequal and smaller than those of heroes.

Finally, each one, according to the magnitude of their power and the breadth of their command, displays a corresponding magnitude of form and light. The spectacles original: "spectacula," referring to the visions or manifestations seen during a ritual. of the Gods appear to us as extremely bright, shining to the highest degree, and wonderfully articulated with splendor—clearer than they are in reality. Those of the archangels are true and perfect. The images of angels preserve the same appearance, except...