Iamblichus: On the Mysteries · 36 of 218 · tr. Thomas Taylor
Chapter IV-b
And, with respect to archons, the light of those that have the government of the world is more pure; but of those that preside over matter, exhibits itself mingled from things of a dissimilar and contrary nature.
And the light of souls manifests 92 itself to be partibly filled with many of the mixtures which exist in generation.
Conformably, also, to what has been said, the fire of the Gods, indeed, shines forth with an indivisible and ineffable light, and fills all the profundities of the world, in an empyrean, but not in a mundane, manner.
But the fire of archangels is impartible indeed, but is seen to possess about itself an abundant multitude, either preceding or following after itself.
The fire of angels is divided, except that it exhibits itself in the most perfect ideas.
That of dæmons is still more shortly circumscribed by a distribution into parts, is effable, and does not astonish the sight of those that have seen more excellent natures.
The fire of heroes has, after a certain manner, the same things as that of dæmons, but at the same time falls short of the most accurate similitude to it.
Moreover, with respect to archons, the fire of those that are of a more elevated order, is more pellucid; but of those that are material, is more dark.
And the fire of souls is seen to be much divided and multiform, and is comingled from many of the natures that are in the world.
Again, the fire of the Gods appears to be entirely stable.
93 That of archangels is tranquil; but that of angels is stably moved.
The fire of dæmons is unstable; but that of heroes is, for the most part, rapidly moved.
The fire of those archons that are of the first rank is tranquil; but of those that are of the last order is tumultuous.
And the fire of souls is transmuted in a multitude of motions.
A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.
A clear ranking is established from Gods (purest) to archons to dæmons to heroes and souls (least pure).
Augustinian and Plotinian doctrine that evil has no positive being of its own but is a lack, distortion, or absence of the good — denying ontological dualism while preserving moral seriousness.
Material archons are described as having 'dark' fire compared to the pure light of Gods.