This page has two parts: Independent Biblical Identification and Cross-Entry Synthesis.
12-1919-03-22 Biblical Resonance Analysis
Volume 12 — March 22, 1919 “All things came out to life from the Eternal FIAT. Excesses of love in the creation of man.”
STAGE ONE — Independent Biblical Identification
The Order of Creation — All Things from the Eternal FIAT
“see what harmony, what order in all created things, and how all of them came out to life from the Eternal FIAT. Everything cost Me a FIAT… Oh, how eloquently does Creation speak of the Power of my Will”
Psalm 19:1–4 — “The heavens declare the glory of God. The expanse shows his handiwork. Day after day they pour out speech, and night after night they display … voice has gone out through all the earth, their words to the end of the world.” Creation’s eloquent speech about its Creator corresponds directly to the entry’s personification of created things declaring their common origin in the FIAT. Direct doctrinal parallel
Genesis 1:3, 6, 9, 11, 14, 20, 24 — “And God said… and it was so.” The sevenfold repetition of the divine speech producing reality is the scriptural form of “Everything cost Me a FIAT”: the creative word repeatedly issued, each time producing a new category of being in reality. Direct doctrinal parallel
Psalm 33:6, 9 — “By the LORD’s word, the heavens were made: all their army by the breath of his mouth. For he spoke, and it was done. He commanded, and it stood firm.” The creative word as the sole sufficient cause — no secondary instrument needed — corresponds to the entry’s “it was enough that my Will wanted it.” Direct doctrinal parallel
Romans 11:36 — “For of him and through him and to him are all things. To him be the glory for ever! Amen.” The cosmic grammar — all things from God — is the doctrinal ground for the created things’ common FIAT-origin: they all come from him, they are all preserved through him, and their glory returns to him. Direct doctrinal parallel
Colossians 1:16–17 — “things have been created through him and for him. … and in him all things are held together.” The holding-together of all things in Christ is the sustaining form of the single FIAT that brought them into existence; they are not only created by FIAT but preserved in it. Direct doctrinal parallel
The Star-and-Sun Dialogue — Equal Value, Diverse Glory
“‘It is true that you have much light and heat; your office is great, your goods immense… But the FIAT of a God made you so; therefore our values are equal — the glory which we give to our Creator is completely similar.‘”
1 Corinthians 15:39–41 — “All flesh is not the same flesh, but there is one flesh of men, another flesh of animals, another of fish, and another of birds. There are also celestial bodies and terrestrial bodies; but the glory of the celestial differs from that of the terrestrial. There is one glory of the sun, another glory of the moon, and another glory of the stars; for one star differs from another star in glory.” Paul’s gradations of celestial glory — the sun, the moon, each star different — provide the theological background for the star-and-sun dialogue: diversity of glory is cosmologically real, but the entry shows that it does not constitute a difference in value before the Creator. Direct doctrinal parallel
1 Corinthians 12:14–26 — “For the body is not one member, but many. If the foot would say, “Because I’m not the hand, I’m not part of the body,” it is not therefore not part of the body. If the ear would say, “Because I’m not the eye, I’m not part of the body,” it’s not therefore not part of the body. If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the smelling be? But now God has set the members, each one of them, in the body, just as he desired. If they were all one member, where would the body be? But now they are many members, but one body. The eye can’t tell the hand, “I have no need for you,” or again the head to the feet, “I have no need for you.” No, much rather, those members of the body which seem to be weaker are necessary. Those parts of the body which we think to be less honorable, on those we bestow more abundant honor; and our unpresentable parts have more abundant modesty, while our presentable parts have no such need. But God composed the body together, giving more abundant honor to the inferior part, that there should be no division in the body, but that the members should have the same care for one another. When one member suffers, all the members suffer with it. When one member is honored, all the members rejoice with it.” The logic of the diverse-but-equal body is the ecclesiological parallel to the cosmological argument: diversity of function and glory does not produce hierarchy of value; each member has the dignity of belonging to the whole. Direct doctrinal parallel
Romans 12:4–6 — “For even as we have many members in one body, and all the members don’t have the same function, so we, who are many, are one body in Christ, and individually members of one another, having gifts differing according to the grace that was given to us: if prophecy, let’s prophesy according to the proportion of our faith;” The diversity-within-unity that governs the body of Christ is the human-order parallel to the cosmological equality the entry establishes: different offices, one body, one source. Affective/meditative
Wisdom 11:24–26 — “For you love all things that are, and abhor none of the things which you made; For … you spare all things, because they are yours, O Sovereign Lord, you who love the living.” The Creator’s love for each created thing — from the greatest to the smallest — is the ground for the value-equality: what God loves cannot be of lesser value than what he loves differently. Direct doctrinal parallel
Man’s Creation — The FIAT Exceeded by Divine Breath
“It was not so in creating man… Taken by excess of love, I breathed on him, wanting to infuse in him my own Life. I endowed him with reason; I made him free, and I constituted him king of the whole Creation.”
Genesis 2:7 (CPDV) — “And then the Lord God formed man from the clay of the earth, and he breathed into his face the breath of life, and man became a living soul” The divine in-breathing is the scriptural act that distinguishes man’s creation from everything else: all other creatures received the FIAT; man received the FIAT plus the breath of God’s own life. Direct doctrinal parallel
Genesis 1:26–28 — “Let us make man in our image, after our likeness. And let them have dominion… over all the earth.” The image-and-likeness creation together with the grant of dominion grounds both the rational nature and the kingly office: man constituted as king because made in the image of the King. Direct doctrinal parallel
Psalm 8:5–6 — “For you have made him a little lower than the angels, and crowned him with glory and honor. You make him ruler over the works of your hands. You have put all things under his feet:” The crowning with glory and the dominion-grant are the scriptural forms of “I constituted him king of the whole Creation.” Direct doctrinal parallel
2 Peter 1:4 — “by which he has granted to us his precious and exceedingly great promises; that through these you may become partakers of the divine nature, having escaped from the corruption that is in the world by lust.” The infusion of divine life at the creation-breath finds its theological name here: man becomes a partaker of the divine nature, not merely a recipient of a created form of life. The breath of Genesis 2:7 communicates divine life in this participatory sense. Direct doctrinal parallel
Wisdom 2:23 — “Because God created man for incorruption, and made him an image of his own everlastingness;” The creation for incorruption — for a share in divine eternity — is the telos of the breath that infused divine life: man was made for what God is, not merely for what God gave. Direct doctrinal parallel
Man’s Ingratitude — The Clashing Note
“man, ungrateful — how did he correspond to Me? Amid all Creation, he alone has become the sorrow of my Heart, the clashing note.”
Genesis 6:5–6 (CPDV) — “Then God, seeing that the wickedness of men was great upon the earth and that every thought of their heart was intent upon evil at all times repented that he had made man on the earth. And being touched inwardly with a sorrow of heart” The grief of God’s heart over man’s ingratitude and evil is the precise biblical referent for “the sorrow of my Heart” — not figurative but the scriptural testimony to divine grief over the creature made in love. Direct doctrinal parallel
Romans 1:21 — “Because knowing God, they didn’t glorify him as God, and didn’t give thanks, but became vain in their reasoning, and their senseless heart was darkened.” The ingratitude named in Romans — failure to honor and give thanks — is precisely the ingratitude the entry names as the source of divine sorrow: man received the FIAT, the breath, and divine life, and did not give thanks. Direct doctrinal parallel
Jeremiah 2:32 — “Can a virgin forget her ornaments, or a bride her attire? Yet my people have forgotten me for days without number.” The prophetic image of the inconceivable forgetting — more inexplicable than a bride forgetting her wedding clothes — is the OT register of the clashing-note: man’s ingratitude is the cosmological dissonance, the only note in creation that does not declare the Creator’s glory. Affective/meditative
Isaiah 1:2–3 — “Hear, heavens, and listen, earth; for the LORD has spoken: “I have nourished and brought up children and they have rebelled against me. The ox knows his owner, and the donkey his master’s crib; but Israel doesn’t know. My people don’t consider.” The ox and donkey knowing their owner while Israel does not — the animal creation being more faithful than the creature made in God’s image — is the OT parallel to the entry’s “amid all Creation, he alone has become the clashing note.” Direct doctrinal parallel
Sanctification — Not Just FIAT and Breath, but Life, Love, and Wisdom
“how much could I tell you about my crafting in the sanctification of souls? Not only one FIAT, not my breath, do I place at their disposal, but my very Life, my Love, my Wisdom. Yet, how many rejections, how many defeats my Love receives!”
John 10:10 — “The thief only comes to steal, kill, and destroy. I came that they may have life, and may have it abundantly.” The abundant life given in sanctification exceeds the created life given in Genesis 2:7: not just the breath that began life but the fullness of divine life poured in — the Life placed at the soul’s disposal. Direct doctrinal parallel
1 Corinthians 1:24 — “but to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God;” The Wisdom given in sanctification is not a created attribute communicated to the soul but Christ himself — the Wisdom that is God’s own — placed at the soul’s disposal. Christological/Trinitarian
Romans 5:5 — “and hope doesn’t disappoint us, because God’s love has been poured into our hearts through the Holy Spirit who was given to us.” The divine Love poured in — not a human love elevated by grace but God’s own Love — is precisely the Love placed at the soul’s disposal in sanctification. Direct doctrinal parallel
Proverbs 8:30–31 — “then I was the craftsman by his side. I was a delight day by day, always rejoicing before him, rejoicing in his whole world. My delight was with the sons of men.” Divine Wisdom delighting in the children of man is the Wisdom whose rejection the entry mourns: the same Wisdom that rejoiced over creation now placed at the soul’s disposal and met with refusal. Affective/meditative
John 6:51 — “the living bread which came down out of heaven. … the bread which I will give for the life of the world is my flesh.” The giving of Christ’s very life as food — not wisdom at a distance or love communicated by signal but the flesh itself — is the mode in which “my very Life” is placed at the soul’s disposal. Christological/Trinitarian
VSC-1 — Substitute for the Love of the Whole Human Family
“come into My Will to substitute for the love of the whole human family, so as to soothe my pierced Heart”
Ezekiel 22:30 — “I sought for a man among them who would build up the wall and stand in the gap before me for the land, that I would not destroy it; but I found no one.” The search for one who will stand in the breach — whose love will substitute for the love the whole people has withheld — is the OT structural parallel for the DW vocation: Luisa is called to be the one Ezekiel sought. Direct doctrinal parallel
Colossians 1:24 — “Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body’s sake, which is the assembly,” The filling-up of what is lacking — here applied to love rather than afflictions — corresponds to the substitution: what the human family has withheld in love, the DW soul supplies from within the DW. Direct doctrinal parallel
Zechariah 12:10 — “I will pour on David’s house and on the inhabitants of Jerusalem the spirit of grace and of supplication. They will look to me whom they have pierced; and they shall mourn for him as one mourns for his only son, and will grieve bitterly for him as one grieves for his firstborn.” The pierced heart mourned by those who finally recognize it is the heart that the entry calls “my pierced Heart”: Christ’s sorrow over the clashing note of man’s ingratitude is the wound that the DW soul’s substitutive love is called to soothe. Affective/meditative
Isaiah 53:5 — “But he was pierced for our transgressions. He was crushed for our iniquities. The punishment that brought our peace was on him; and by his wounds we are healed.” The wound in Christ’s heart — pierced through ingratitude and rejection — is the wound that the substitutive love is called to address: the soul entering the DW to soothe the pierced heart replicates the healing movement Isaiah names. Affective/meditative
STAGE TWO — Comparison with Hogan’s Commentary
CORRESPONDENCES
- Psalm 19:1–6 (heavens declaring God’s glory): both identified. Direct correspondence.
- 1 Corinthians 15:39–41 (star differs from star in glory): both identified for the star-and-sun value-equality movement.
- Genesis 2:7 (breath of life): both identified for the excess-of-love movement.
- Genesis 1:28 (dominion/kingly office): both identified.
- Genesis 6:6 (God’s sorrow over man): both identified in substance. See citation correction below.
- Genesis 8:21 (God’s resolve after the Flood): Hogan cites; Stage One did not identify separately. Hogan applies it as “I’ll try again” — God persisting in relationship despite man’s failure.
- Colossians 1:24 (filling up what is lacking): Hogan cites for the VSC-1/substitution movement.
- Philippians 1:29 (suffering for Christ’s sake): Hogan cites as opening citation; Stage One did not identify this specifically for the entry.
- Revelation 12:11 (overcoming by the blood of the Lamb): Hogan cites as opening citation; Stage One did not identify.
DEVIATIONS
- 1 Corinthians 15:39–41 application: Hogan applies the diverse-glories passage primarily to the gender-diversity argument in contemporary society. Stage One applies it to the cosmological star-and-sun dialogue — the theological diversity-in-equality structure. The angle difference is significant: Hogan’s is pastoral-sociological; Stage One’s is cosmological-theological.
- Genesis 6 citation: Hogan cites Genesis 6:3 for God regretting making man; Stage One cites Genesis 6:5–6. See correction below.
ADDITIONS — MINE
- Genesis 1:3, 6, 9, 11, 14, 20, 24 — the sevenfold creative FIAT as the scriptural form of “Everything cost Me a FIAT”
- Psalm 33:6, 9 — “he spoke, and it came to be” as the word-event identity
- Romans 11:36 — “from him and through him and to him are all things” as cosmic grammar
- Colossians 1:16–17 — all things created through him and held together
- 1 Corinthians 12:14–26 — diverse body members as the ecclesiological parallel for cosmological equality
- Romans 12:4–6 — diverse gifts, one body
- Wisdom 11:24–26 — God loving all things he has made
- 2 Peter 1:4 — partakers of the divine nature for the breath-infusion
- Wisdom 2:23 — created for incorruption and the image of eternity
- Psalm 8:5–6 — crowned with glory and honor, given dominion
- Romans 1:21 — failing to honor God or give thanks as the ingratitude diagnosis
- Jeremiah 2:32 — bride forgetting her attire as the OT register of inexplicable forgetting
- Isaiah 1:2–3 — ox and donkey knowing their owner while Israel does not as the clashing-note parallel
- John 10:10 — abundant life for the Life placed at the soul’s disposal
- 1 Corinthians 1:24 — Christ as the power and wisdom of God placed at the soul’s disposal
- Proverbs 8:30–31 — divine Wisdom delighting in the children of man
- John 6:51 — living bread as the mode of Life given
- Ezekiel 22:30 — the search for one to stand in the breach
- Zechariah 12:10 — the pierced heart mourned
- Isaiah 53:5 — the wound and the healing movement
ADDITIONS — HERS
- Philippians 1:29 (“it has been granted to you to suffer for Christ’s sake”): applied as an opening frame for the entire entry — suffering in the DW as granted participation in Christ’s own sufferings. Stage One did not identify this for the March 22 entry.
- Revelation 12:11 (“they overcame by the blood of the Lamb and by the word of their testimony, for they loved not their lives”): Hogan applies this to the substitutive love movement — the DW soul overcoming on behalf of humanity by the Lamb’s blood. Stage One did not identify this.
- Genesis 8:21 (“I will never again curse the ground because of man”): Hogan’s “I’ll try again” paraphrase illuminates the divine perseverance despite human ingratitude — a dimension Stage One did not develop.
VIP / SPECIAL DESIGNATIONS
None.
Citation correction: Hogan cites “Genesis 6, 3” for “God regretted making us.” Correct reference: Genesis 6:6 — “the LORD was sorry that he had made man on the earth, and it grieved him to his heart.” Genesis 6:3 reads: “My Spirit shall not abide in man forever, for he is flesh: his days shall be 120 years.” Three-verse transposition within the same chapter.
STAGE TWO SYNTHESIS
The entry works within a creation-theology framework with a tripartite structure: the FIAT economy (all creatures equally), the breath economy (man distinctively), and the sanctification economy (DW souls maximally). Both analyses converge on Psalm 19:1–6, 1 Corinthians 15:39–41, Genesis 2:7, and Genesis 1:28 as load-bearing anchors. Hogan’s primary contributions are Philippians 1:29, Revelation 12:11, and Genesis 8:21 — the frame of granted-suffering and the divine perseverance motif. Stage One’s primary contributions are the complete creation-FIAT constellation (Genesis 1; Psalm 33), the body-of-Christ parallel for cosmological equality, the image-and-likeness tradition (Genesis 1:26–28; Psalm 8:5–6; Wisdom 2:23), and the breach-standing tradition (Ezekiel 22:30) for the VSC-1 substitution call.
Cross-Entry Synthesis
Volume 12 — March 22, 1919 “All things came out to life from the Eternal FIAT. Excesses of love in the creation of man.”
The Tripartite Structure of Divine Self-Giving
The entry’s organizing architecture is a three-tiered escalation of divine self-communication: the FIAT economy that governs all created things; the FIAT-plus-breath economy that distinguishes man; and the FIAT-plus-breath-plus-Life, Love, and Wisdom economy of sanctification that constitutes the DW soul’s calling. Each level exceeds the previous not by a difference of kind but by a difference of intimacy and self-donation. The entry moves from cosmological address (the harmony of all created things) to anthropological address (man’s distinction and ingratitude) to vocational address (the substitutive call into the DW). This arc mirrors the arc from Genesis 1 (all creation by word) to Genesis 2:7 (man by breath) to the full self-gift of sanctification.
The Order of Creation — FIAT Equality
Psalm 19:1–4, identified by both analyses, governs the opening movement: creation speaks eloquently of the power of the divine will. The entry dramatizes this in the star-and-sun dialogue — the lesser star acknowledging the sun’s superior office while affirming equal value because of the common FIAT origin. 1 Corinthians 15:39–41 (star differs from star in glory) provides the cosmological reality of genuine diversity; 1 Corinthians 12:14–26 provides the ecclesiological parallel — the body of Christ where diverse functions carry equal dignity because of the common source.
The doctrinal principle the dialogue establishes is precise: value is not determined by function, glory, or degree of influence, but by origin. The star that does “nothing” compared to the sun is valued equally because “the FIAT of a God made you so.” Romans 11:36 is the cosmic grammar: from him — all things share the same origin; through him — all things are preserved by the same power; to him — all things return the same glory. Wisdom 11:24–26 provides the affective ground: God loves all things he has made, “you spare all things, for they are yours” — the love for each creature, not for what it does but for what it is, is the existential form of origin-based equality.
This is a CRL-1 development: the February 20 opening of CRL-1 established that each created thing has a unique structural relation and channel of grace to God; March 22 adds the equality-of-value principle — diverse structural relations, equal dignity before the Creator.
Man’s Creation — The Breath Beyond the FIAT
“It was not so in creating man.” The contrast functions as the entry’s structural hinge. Everything in creation received the FIAT; man received the FIAT plus the divine breath. Genesis 2:7 and Genesis 1:26–28 are the shared scriptural ground: the in-breathing of life and the image-and-likeness creation together establish a double distinction — ontological (the divine image) and relational (the breath as the medium of divine life itself). Psalm 8:5–6’s crowning with glory and honor gives the dignity its liturgical-royal form. 2 Peter 1:4 (“partakers of the divine nature”) provides the theological name for what the breath communicates: not a created spirit but genuine participation in the divine nature.
Wisdom 2:23 adds the telos: man was made “for incorruption, and in the image of his own eternity.” The breath is not merely vivifying but teleological — aimed at a sharing in divine eternity. The excess of love is therefore not accidental but structural: the divine love that breathed into man could not stop at creating him; it aimed at a destination that exceeded all created goods.
Man’s Ingratitude — The Clashing Note
The entry’s most affectively charged movement is the pivot from the breath-excess to the ingratitude that met it. Genesis 6:5–6 (God’s grief that he had made man) is the scriptural testimony that the sorrow named here is real and not figurative — God’s heart genuinely grieved. Isaiah 1:2–3 provides the indictment: the ox knows its owner and the donkey its master’s crib, but the creature made in God’s image does not know — the cosmological dissonance Stage One identifies as the “clashing note” is here named as the most radical reversal in the created order. Jeremiah 2:32 measures the inconceivability: more inexplicable than a bride forgetting her wedding clothes.
Romans 1:21’s ingratitude diagnosis — “although they knew God, they did not honor him as God or give thanks to him” — is precise: the failure is not ignorance but non-acknowledgment. Man received the FIAT, the breath, the image, the dominion, and did not give thanks. The clashing note is the silence of gratitude in the one creature capable of it.
Hogan’s Genesis 8:21 development (“I’ll try again”) illuminates the divine perseverance: after the Flood, God resolves to persist in relationship despite man’s evil. The move from creation (Genesis 2) through the Fall and the Flood (Genesis 6; 8) to the entry’s sanctification-offering is the arc of divine perseverance in the face of repeated failure — each stage of the escalation (breath, then Life-Love-Wisdom in sanctification) representing a divine intensification in response to human defection rather than a withdrawal.
Sanctification — Life, Love, and Wisdom
“Not only one FIAT, not my breath, do I place at their disposal, but my very Life, my Love, my Wisdom.” The trinomial structure of the sanctification-offering corresponds to the three divine Persons in their economic self-donation: Life given by the Father who is the source of life (John 10:10; John 6:51); Love poured into the heart by the Holy Spirit (Romans 5:5); Wisdom communicated in Christ who is the power and wisdom of God (1 Corinthians 1:24; Proverbs 8:30–31). The entry’s trinomial of Life, Love, and Wisdom is the most explicit economic-Trinitarian structure of the sanctification gift in Volume 12.
Hogan’s Philippians 1:29 frame — “it has been granted to you to suffer for Christ’s sake” — establishes that the reception of this trinomial gift is not without cost: the granted suffering is the form in which the soul enters the order of Life, Love, and Wisdom. Revelation 12:11 (overcoming by the blood of the Lamb and by not loving their lives) adds the combat dimension: the soul who receives Life, Love, and Wisdom and does not love its own life to the death overcomes on behalf of the whole. The VSC-1 substitution call is therefore not simply an act of compassion but the specific form in which Philippians 1:29’s granted suffering and Revelation 12:11’s overcoming are enacted.
VSC-1 — Substitute for the Love of the Whole Human Family
“Come into My Will to substitute for the love of the whole human family, so as to soothe my pierced Heart.” Ezekiel 22:30 is the governing OT anchor: “I sought for a man among them who should build up the wall and stand in the breach before me for the land, that I should not destroy it, but I found none.” The DW soul is the answer to the search Ezekiel names. The full breadth of the substitution — “the whole human family” — extends even beyond Ezekiel’s scope: not a single land but the entire family of man across all time.
Zechariah 12:10 (the pierced one mourned by those who finally recognize him) gives the image of the pierced Heart its prophetic form — the wound received from those who would not recognize the gift. Colossians 1:24, identified by both analyses, provides the operative mechanism: filling up what is lacking. Here the lacking is love, not affliction — but the structure is the same: the DW soul supplies from within the DW what the human family has refused to offer.
Synthesis
Dominant biblical imagination: The entry moves through a creation-cosmology (Psalm 19; Genesis 1; Romans 11:36) to an anthropology (Genesis 2:7; Genesis 1:26–28; Psalm 8:5–6) to a sanctification-economy (John 10:10; Romans 5:5; 1 Corinthians 1:24) — the largest arc in a single entry in several batches. The governing image is the escalation of divine self-giving: FIAT → breath → Life, Love, and Wisdom.
Most load-bearing traditions:
- The creation-FIAT tradition (Genesis 1; Psalm 19; Psalm 33), governing both the cosmological equality and the human distinction
- The image-and-breath tradition (Genesis 2:7; Genesis 1:26–28; 2 Peter 1:4; Wisdom 2:23), establishing man’s unique vocation
- The breach-standing and substitutive-love tradition (Ezekiel 22:30; Colossians 1:24; Revelation 12:11), governing the VSC-1 closing call
Three findings of highest theological significance:
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The trinomial of divine self-giving in sanctification (Life, Love, Wisdom) is the entry’s most theologically novel structure. It names the sanctification-gift as the full economic-Trinitarian self-communication beyond both the FIAT of creation and the breath of man’s formation. This escalation establishes that the DW vocation is not merely a higher degree of sanctification but the reception of the entire divine self — the mode in which God gives himself most completely.
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The clashing-note anthropology — man as the only created thing that does not declare the Creator’s glory — is the entry’s most diagnostically precise theological claim. Isaiah 1:2–3’s ox-and-donkey inversion (animals knowing their owner; man not knowing his Creator) provides the sharpest scriptural form. The entry does not call this sin abstractly but names it as cosmological dissonance — the one false note in the created harmony.
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CRL-1 advance — FIAT-equality principle: the star-and-sun dialogue establishes that equal value before the Creator is determined by origin (the FIAT of a God), not by function or degree of glory. This extends CRL-1’s individual-relational structure into a principle of created dignity applicable across the entire range of creatures from the greatest to the smallest.