δυναμεων τε και κυϱιοτητων διαφοϱας, θϱονων τε και εξουσιων παϱαλλαγας, αιωνων δε μεγαλοτητας, των τε χεϱουβιμ και σεϱαφιμ τας υπεϱοχας.
The opinion of Grotius[1] therefore, is highly probable, that the Jews obtained the names of Powers, Dominations, and Principalities, from their Babylonic captivity; and Gale in his notes on Iamblichus[2] says, that certain passages of Zoroaster and Ostanes cited by the author of Arithm. Theolog. confirm this opinion of Grotius. Indeed, the appellation of αϱχαι principles, which are the first of the four powers mentioned by Paul, was given by the Chaldeans to that order of God, called by the Grecian theologists supermundane and assimilative, the nature of which is unfolded by Proclus in the sixth book of the following work; and Proclus in the fourth book of his MS. Commentary On the Parmenides of Plato shows that the order of Gods denominated νοητος και νοεϱος, intelligible and at the same time intellectual, is according to the Chaldean oracles[3] principally characterized by domination. In proof of this, the two following oracles are cited by him, the first, concerning the empyrean, and the second concerning the material Synoches.[4]
Τοις δε πυϱος νοεϱου νοεϱοις πϱηστηϱσιν απαντα
Εικαθε δουλευοντα, πατϱος πειθηνιδι βουλῃ.
i. e. “All things yield ministrant to the intellectual presters of intellectual fire, through the persuasive will of the father.” And
αλλα και υλαιοις οσα δουλευει Συνοχευσι.
i. e. “But likewise such as are in subjection to the material Synoches.”
Farther still, Paul in the Epistle to the Romans, chap. viii. v. 38, says, “For I am persuaded that neither death nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, &c.” From this arrangement therefore, it is evident that principalities and powers are not the same with angels; and as according to Paul they are beings so exalted, that in his Epistle
