# FOUR LIGHTS (also called FIVE LIGHTS)
The Sethian Gnostic writings describe a group of luminous aeonic beings called the Four Lights. These beings function as great angelic aeons surrounding the divine Self-Generated One (Autogenes). They occupy a central role in the structure of the Sethian pleromatic world and in the organization of the aeons, the types of humanity, and the unfolding of sacred history.
The Four Lights are known by the names **Armozel, Oriel, Daveithai, and Eleleth**. In some passages a fifth light is also mentioned, making the group appear as **Five Lights**, with the additional light being Yoel.
These lights are not merely angels but aeonic hypostases or emanations surrounding the divine Autogenes and participating in the cosmic structure of the higher realms.
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## THE FOUR LIGHTS IN GENERAL
The Four Lights appear repeatedly throughout the Sethian literature. They are described as great aeonic beings who stand around the Autogenes, the Self-Generated Saviour.
The *Apocryphon of John* provides one of the clearest descriptions of them and their origin from the divine light:
> “For from the light, which is the Christ (...) the four lights (appeared) from the divine Autogenes (...) the light-aeon Armozel, which is the first angel. (...) And the second light (is) Oriel. (...) And the third light is Daveithai. (...) And the fourth light Eleleth (...) These are the four lights which attend the divine Autogenes.” (Apocryphon of John)
In this passage the Four Lights are described as **light-aeons**, meaning they are not merely angels but luminous emanations from the divine realm. Each of them represents a distinct manifestation of the divine light proceeding from the Autogenes.
Although the Four Lights are individual beings, they also form a unified structure surrounding the Autogenes. The text *Zostrianos* explains their relationship to the Autogenes as parts belonging to a greater whole:
> “The Autogenes is the chief archon of his own aeons and angels as his parts, for those who are the four individuals belong to him; they belong to the fifth aeon together. The fifth exists in one; the four [are] the fifth, part by part. But these [four] are complete individually...” (Zostrianos)
This passage explains an important theological principle: the Four Lights are individual aeons, yet they also collectively form part of a greater unity. They are simultaneously distinct hypostases and expressions of the unity of the Autogenes.
The Four Lights are also referred to as **Light-Givers**. This title emphasizes their role in transmitting divine illumination to the lower realms. In the *Hypostasis of the Archons*, Eleleth identifies himself as one of these luminous beings:
> “Eleleth, the great angel, spoke to me. ‘It is I,’ he said, ‘who am understanding. I am one of the four light-givers…’” (Hypostasis of the Archons)
In this context Eleleth appears to Norea and reveals hidden knowledge. The Four Lights therefore function not only as cosmic rulers but also as revelatory figures who disclose divine knowledge to humanity.
The same text gives a striking description of Eleleth’s appearance, emphasizing the overwhelming brilliance of these beings:
> “Now as for that angel (Eleleth), I cannot speak of his power: his appearance is like fine gold and his raiment is like snow. No, truly, my mouth cannot bear to speak of his power and the appearance of his face!” (Hypostasis of the Archons)
This description reflects the typical Sethian depiction of the aeonic lights as beings of extraordinary radiance whose glory surpasses human language.
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## THERE ARE ALSO FIVE LIGHTS
Although most Sethian texts speak of **Four Lights**, some passages introduce a fifth luminous figure associated with them. This fifth light is identified as **Yoel**.
In the *Gospel of the Egyptians*, Yoel is described as the fifth light who presides over a sacred function related to the heavenly baptism:
> “…the fifth, Yoel, who presides over the name of him to whom it will be granted to baptize with the holy baptism that surpasses the heaven, the incorruptible one.” (Gospel of the Egyptians)
Here Yoel functions as a presiding heavenly power associated with divine initiation and incorruptible baptism. This suggests that the group of luminous beings surrounding the Autogenes can sometimes be counted as five rather than four.
The *Apocryphon of John* also briefly alludes to the existence of five lights:
> “He sent, by means of the holy decree, the five lights down.” (Apocryphon of John)
This passage implies that the four lights together with the fifth form a collective group participating in the divine order. In this structure the fifth light is often understood as the Savior himself or a revelatory manifestation connected with him.
Thus the tradition preserves two overlapping descriptions: a central group of **Four Lights**, and a broader group of **Five Lights** when Yoel or the Savior is included.
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## THE FOUR LIGHTS RULING OVER TYPES AND AEONS
The Four Lights also function as rulers over four aeonic realms. Each of these realms contains particular spiritual beings or types of humanity.
In Sethian cosmology the aeonic world is structured in a hierarchy in which the Four Lights preside over four regions inhabited by distinct spiritual groups.
The *Gospel of the Egyptians* describes this arrangement:
> “and the (first) great light Harmozel, the place of the living Autogenes (...) and he who is with him, the incorruptible man Adamas, the second, Oroiael, the place of the great Seth, and Jesus (...) the third, Davithe, the place of the sons of the great Seth, the fourth, Eleleth, the place where the souls of the sons are resting, the fifth, Yoel, who presides over the name of him to whom it will be granted to baptize with the holy baptism that surpasses the heaven, the incorruptible one.” (Gospel of the Egyptians)
This passage presents a structured hierarchy of four lights and their corresponding inhabitants.
The first light **Armozel** (or Harmozel) is associated with the **incorruptible man Adamas** and the Autogenes.
The second light **Oriel** (Oroiael) is associated with **Seth** and with **Jesus**.
The third light **Daveithai** is associated with **the sons of Seth**, often interpreted as the spiritual seed.
The fourth light **Eleleth** is associated with the **souls who rest and are being restored**.
Another passage from the *Apocryphon of John* describes the same fourfold arrangement in even greater detail:
> “And Pigera-Adamas... he (the One) placed over the first aeon with (...) the Autogenes, the Christ, by the first light Armozel (...). And he placed his son Seth over the second aeon in the presence of the second light Oriel. And in the third aeon the seed of Seth was placed over the third light Daveithai (...). And in the fourth aeon the souls were placed of those who do not know the Pleroma and who did not repent at once, but who persisted for a while and repented afterwards; they are by the fourth light Eleleth.” (Apocryphon of John)
This passage shows how the four aeons correspond to four different spiritual conditions.
The first aeon contains the primordial archetypal humanity represented by Adamas.
The second aeon contains Seth and those associated with him.
The third aeon contains the spiritual descendants of Seth.
The fourth aeon contains those who wandered in ignorance but later repented and returned.
This structure has sometimes been interpreted as a symbolic **four-age schema of sacred history**.
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## THE FOUR AGES OF HISTORY
In some interpretations of Sethian texts, the four lights correspond to four ages of humanity.
In the *Hypostasis of the Archons*, Eleleth appears to Norea and explains the unfolding of divine history and the eventual liberation of the spiritual seed.
Eleleth speaks of a future moment when the hidden spiritual seed will become known:
> “‘Still, that sown element (the sons of Seth) will not become known now. Instead, after three generations it will come to be known, and it has freed them from the bondage of the authorities' error.’”
Norea then asks how long this situation will continue:
> “Then I (Norea) said, ‘Sir, how much longer?’”
Eleleth replies by describing the future appearance of the true revealer:
> “He (Eleleth) said to me, ‘Until the moment when the true man, within a modeled form, reveals the existence of the spirit of truth, which the father has sent. Then he will teach them about everything, and he will anoint them with the unction of life eternal, given him from the undominated generation.’”
This revelation leads to the liberation of the spiritual seed:
> “Then they will be freed of blind thought, and they will trample underfoot death, which is of the authorities, and they will ascend into the limitless light where this sown element belongs.” (Hypostasis of the Archons)
In this interpretation the four lights correspond to four stages in the history of the spiritual race, culminating in the revelation of the true man and the return of the spiritual seed to the light.
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## THE FOUR LIGHTS IN ZOSTRIANOS
Another important description of the Four Lights appears in the Sethian text *Zostrianos*.
In this work the Four Lights are associated with the highest category of souls, described as the **unbegotten souls**.
The text states:
> “[Armozel] is placed upon the first aeon. (He is) a promise of god, [...] of truth and a joining of soul. Oroiael, a power (and) seer of truth, is set over the second. Daveithe, a vision of knowledge, is set over the third. Eleleth, an eager desire and preparation for truth, is set over the fourth.” (Zostrianos)
Here the Four Lights represent different aspects of spiritual knowledge and awakening.
Armozel is associated with the promise of truth.
Oroiael is associated with the vision of truth.
Daveithe is associated with knowledge.
Eleleth is associated with the longing and preparation for truth.
Thus the Four Lights not only govern cosmic realms but also symbolize stages in the awakening of spiritual understanding.
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## CONCLUSION
The Sethian Gnostic texts present the Four Lights as central figures within the pleromatic order. These luminous aeonic beings—Armozel, Oriel, Daveithai, and Eleleth—surround the divine Autogenes and function as rulers over four aeonic realms.
They are described as emanations of divine light, angelic powers, and aeonic hypostases simultaneously. Their structure reflects both unity and multiplicity: they are individual beings yet together constitute a greater whole associated with the Autogenes.
In some texts a fifth light, Yoel, is included, expanding the group into the Five Lights. This fifth light presides over heavenly baptism and divine initiation.
The Four Lights also organize the cosmos into four aeons corresponding to different spiritual groups: Adamas, Seth, the seed of Seth, and the repentant souls.
Finally, the Four Lights also represent stages of spiritual awakening and divine knowledge, as described in *Zostrianos*.
Through these descriptions the Sethian tradition portrays the Four Lights as fundamental mediators of divine illumination, cosmic order, and the restoration of the spiritual race to the limitless light of the divine realm.
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