The atlas carries a sephirah for each of the nine Dionysian choirs and records no source for the arrangement. This collection places the Virtues at Tiphareth. Pseudo-Dionysius assigns no choir to any sephirah, the Tree of Life being no part of his subject, so the pairing is a later editorial act by a hand the atlas cannot name. The whole set sits one place below the arrangement that follows from Agrippa, whose placement of the Cherubim at Chokmah and the Thrones at Binah this atlas records on its own Cherubim row. Fitting the nine to sephirot 2 through 10 leaves Kether free for the Kabbalistic first rank, so the shift may be an editorial convenience rather than a reading of any source.
What would resolve this A citation to a published table that makes these nine assignments, which would settle it outright. Failing that, a survey of the Renaissance and modern occult reference works that pair the Dionysian hierarchy with the Tree of Life, establishing whether any of them places the Virtues at Tiphareth, or whether the arrangement entered this collection from a secondary compilation, or was constructed to avoid a collision with the Kabbalistic orders. A negative result is a real answer here and the values should then be retired rather than kept.
Resolution Resolved 2026-08-14 by w1501-oqresolve. Unlike its eight sibling angelicchoir sourcing questions, this entry needed no correction: its own entity-description already names Tiphareth for the Virtues, which is exactly where Agrippa places them in the table of ten orders (Three Books of Occult Philosophy), and the sourced sephirah property already cites that same table. The source that places the Virtues at Tiphareth as this collection does is Agrippa's Three Books of Occult Philosophy, already the citation on both the description and the property. · August 14, 2026
ResolvedHistory of Western Esotericism, History of Renaissance OccultismHeinrich Cornelius Agrippa, Three Books of Occult Philosophy