An Historical Summary of Angelic Hierarchies from Part VII: The “Seven” Thrones in In Operibus Sigillo Dei Aemeth by David Richard Jones.

“Consequently it is reasonable to believe that the movers of the heaven of the Moon belong to the order of Angels, and those of Mercury to that of the Archangels, and those of Venus to that of the Thrones; all of whom, receiving their nature from the love of the Holy Spirit, perform their operation, which is innate in them, namely, the movement of that heaven, filled with love, from which the form of the said heaven derives a potent ardor by which the souls here below are kindled to love, according to their disposition.” [via]

 


Dante Alighieri

 

Consider also:

  1. “In order to see why Dee and Kelly would have recognized a term like ‘Throne’ to be a definition of one of the Orders found in the Sigillum, it is important to understand how the concept evolved theologically.”
  2. “In the first section below and the text following it, not given but to which the careful reader is referred, the hierarchy is fairly strictly that of Saint Gregory and Denis. In the second section here we have a threefold division according to the lower planetary spheres, exactly along the lines given in the passage describing the principle hierarchies of the Sigillum, that is Thrones, Archangels (or as demonstrated above Trumpets) and Angels. And in the final section we see that Thrones are assigned to the motions of the heavenly spheres. This is the function they seem to have in the overall structure of the Sigillum and which clearly relates to the magical theories of Dee’s own Propeadeumata Aphoristica.”
  3. “Pseudo-Dionysus ranks the Thrones amongst the highest third of his nine (three by three ranking) orders of Celestial Beings and gives to them the function of showing forth the Divine Radiance. ‘The name of the most glorious and exalted Thrones denotes that which is exempt from and unattained by any base and earthly thing, and the super mundane ascent up the steep. For these have no part in that which is lowest, but dwell in fullest power, immovably and perfectly established in the Most High, and receive the Divine Immanence above al passion and matter, and manifest God, being attentively open to divine participations.’ Chapter VII: Of the Seraphim, Cherubim & Thrones & their first Hierarchy”
  4. “Thrones and the divine order appear again in Dante’s unfinished Convivio or Banquet, a work reflecting his interest in ancient philosophy and modeled on the symposia of the ancient Greeks. Here we find a particular reflection of what we find in Dee and in the Spirit Actions of Liber Secundus.”
  5. “According to the best demonstration of the astrologers as we find it summarized in the book of the Constellations of the Stars, these movements are three: one according to which the star moves along its epicycle; a second according to which the epicycle moves together with the whole heaven in concert with that of the Sun; a third according to which that whole heaven moves, following the movement of the starry sphere, from west to east, one degree every one hundred years.”