Notae in Paraphrasim Georgii Pachymerae in epistolas S. Dionysii

is contrary to the preceding one, in which it was said that Christ did His works not as God: here it is said, not as man.

(39) Place here the following words which are lacking in Pachymeres: let no one turning to foolish talk say that he calls the Lord Jesus theandrites; for he did not say theandritiken, forming it from theandrites, but theandriken energeian, as it were an intertwined operation of God and man. I translate: Let no one turning to foolish talk say that he calls the Lord Jesus theandrites; for he did not say theandritiken, forming it from theandrites, but theandriken energeian, as it were a commingled operation of God and man.

(40) For He operated... boy, He healed. Tilmann: For when, being absent, He restored the centurion's son to health, He accomplished this as God, not also as man. I translate: For He operated, and as God alone, when, being absent, He healed the centurion's son; the rest is superfluous.

(41) Having said the thearchic... the miracles. Tilmann: When he said primary, namely that operation of God through which He wrought wonderful signs. 1st, Saint Dionysius has only theandriken, wherefore here also it ought to have been written thus; 2nd, thearchike is used otherwise, as was proved above under thearchia; 3rd, it is a question of an action which proceeds from a divine and human power, wherefore theandriken is divine-human.

(42) The truth would not be wholly outraged. Tilmann: For neither ought the truth to have been insulted or altogether suppressed. 1. Hence is proved my correction on to outrage the truth above in this chapter. 2. I translate: Nor would the truth in any way have been corrupted. As if he were to say: Even if God were called man, because He is the Creator of men, just as He is called sun, because He is the Creator of the sun, nothing would be sinned against the truth.

EPISTLE V.

(43) In the first book. Write chapter, because there is a single book.

(44) For even if it is light. Tilmann: Even if it be light. I translate: For even if it be light.

(45) The very fact that someone becomes... after all things. Tilmann: Namely this, that certain things come to be which exceed the visual and cognitive power, and you can neither perceive them clearly nor know them. Moreover, this alone happens to be known, that He is after all things. I translate: Namely, that someone is above vision and knowledge, and neither sees nor knows that which is after all things, etc. As if he were to say: Just as Moses, seeing God, was invisible to others, and knew that God was not perfectly seen by him, so he is said to see God who contemplates sublime things in God, and nevertheless knows that God is not yet seen by him. From the other translation it would follow that the consideration of a miraculous thing is the vision of God, because that surpasses the visual and cognitive power.

(46) And the phrase above all things... the word having been spoken. Tilmann: Now that phrase above all things he said for after all things, declaring meanwhile that the very passing through all sensible and at the same time intelligible things is a direct way to procure for us the knowledge of the reason introduced. I translate: Instead of hyper panta, above all things, he said meta panta, after all things, declaring the transcending of all sensible and at the same time intelligible things, the discourse being uttered in a manner accommodated to the capacity of our knowledge: that is, he speaks thus in order to accommodate himself to us.

(47) For thus... is led up. Tilmann: For thus such knowledge, as soon as it has passed over all things, is first lifted up to God. I translate: For thus knowledge, namely ours, as soon as it transcends all things, is lifted up to God. Ours preceded, wherefore it is fittingly to be understood, since it bears light.

(48) When therefore anyone has been deemed worthy of this. Tilmann: When therefore anyone has shown himself worthy of it. I translate: When therefore anyone has been accounted worthy.

(49) As though this... let him know. Tilmann: As though indeed

all knew without prior demonstration that God Himself is incomprehensible. But know. I translate: As though this knowledge were common, and all knew without any prior demonstration that God is incomprehensible: yet let him know. A comma ought to have been placed after anexereunetos, and koines with the remaining genitives should be rendered by ablatives absolute. Koines is opposed to the preceding hyper noesin.

(50) Of those deemed worthy of divine knowledge. Tilmann: Who have shown themselves worthy of this divine knowledge. I translate, as above: Who have been accounted worthy: because many are taken up with no prior merits, and revelation is most often a gift freely given.

EPISTLE VI.

(51) And producing error in right reasoning, especially as he both frames his words with judgement and knows. Tilmann: And would instil error into the minds of the hearers under the pretext of right reasoning: he weaves discourses very full of severity, as one who clearly knew. I translate: And to introduce error into right reasoning, and in another way framing his discourses with judgement and knowing. From the context it is clear that these things are to be referred to St. Dionysius, not to Sopater, because after the period there follows: therefore he sets down the epistle.

(52) And that with which he charges them, he himself will believe. Tilmann: He himself would suffer what he counts as a fault in others and disapproves. I translate: And what he reproves in others, he himself believes. Peisetai is from peithomai, and is taken passively as in Homer. This is proved from the end of the chapter.

(53) Falling himself into the things for which he refutes them, and blaspheming. Tilmann: As one who, while expostulating rather bitterly with them, has himself slipped into a shameful error, while in the meantime cursing others and assailing them with revilings. St. Dionysius nowhere says that Sopater fell. I translate therefore: Having slipped into those things for which he reproves them, and thinking ill of God; as if he were to say: Beware lest you at some time, forsaken by God on account of arrogance, fall into those errors for which you carp at others, and think impiously of God. The origin of the error is that he misunderstood the preceding sentence.

(54) Then therefore one must first of all set forth the word of truth and that accurately. (St. Maximus: set forth the word of truth didactically and accurately;) and afterwards use refutation also against the uprising of the ungodly. Tilmann: Then indeed above all it is fitting to set forth the word of truth with all diligence. Besides this, one should still use contradiction against the growing insolence of the rebellion of the ungodly. I translate: Then indeed first of all, the account of the truth must be set forth with all diligence, and afterwards, or secondarily, refutation also must be used against the assault of the ungodly.

(55) He wishes therefore that one consider... and conquers. Tilmann: He wishes therefore that when this man weaves discourses against those who to some extent oppose our faith, if ever victory should fall to him. In the Greek it is to be construed thus: he wishes therefore that one consider, when indeed he also conquers. I translate: He wishes therefore that when he who disputes against those in some way contrary comes off superior, he should reflect within himself. Or keeping the order of the words I translate: He who disputes against those who are to some extent adversaries ought therefore to reflect that when victory falls to him.

EPISTLE VII.

(56) In the third book of Against Falsely-Named Knowledge. Tilmann: In the third he asserts against falsely-named knowledge. I translate: In the third of those books which he wrote to another against falsely-named knowledge.

(57) And yet together... eclipse. Tilmann: Even though along with St. Dionysius he had jointly observed not a few things, and those above all worthy of admiration, especially those which happened while the Lord was hanging from the cross through that solar eclipse. I translate: Even though with Blessed Dionysius he had beheld those not few things worthy of admiration, which happened while the Lord was hanging from the cross through that solar eclipse. For he seems from

the other vision to have seen also other miracles besides these which happened at the time of the passion.

(58) If indeed they are worthy of admiration for the sake of right judgement. Tilmann: If indeed according to the line of rectitude they show themselves worthy and to be esteemed for the ornaments of their morals. I translate: If indeed they are worthy of admiration on account of right judgement. For it is not a question here of morals, and many are orthodox whose morals are very bad; but of examining the truth according to itself, and not estimating it by comparison with errors; because many think well in refuting the errors of others, yet themselves hold other errors.

(59) Yet by no means a deceitful image of the whole truth. Tilmann: But indeed acrafty image of the whole truth. I translate more clearly: Yet by no means holds a crafty image of the whole truth. These words, yet by no means of the whole truth, I enclose in a parenthesis, wherefore those words, and perhaps holds, should be translated: and perhaps holds a crafty image of some particle of the truth (yet by no means of the entire truth).

(60) And wonderful also is the image. Tilmann: Altogether admirable is the acceptance of such an idol. I translate: And wonderful also is the eidolon, or image, namely of a particle of the truth.

(61) Having struck against the true. Tilmann: For as soon as falsehood has dashed against the truth. I translate: For when it has stumbled against the truth.

(62) Altogether it will strike against it, and it itself will fall. Tilmann: It is altogether necessary that, once dashed against the truth, it should straightway fall headlong. I translate: It itself will altogether collapse. For the battle is continuous: falsehood brings it on, while truth sustains it and by sustaining conquers, because the edge of falsehood is blunted as though by steel.

(63) Because forsooth I bore a grudge against the ancestral gods. Tilmann: Because I rub open and as it were renew the memory of those things which these native and gentile gods, namely poured out into every kind of outrage, perpetrated. I translate more strictly: Because, that is, I was of ill-disposed mind towards the ancestral gods on account of an ancient injury.

(64) And philosophy is the knowledge of beings qua beings. Tilmann: For philosophy is the knowledge of created things which things themselves us. I translate: And philosophy is thus the knowledge of beings insofar as they exist. Badly therefore did he punctuate the following words also, wherefore I translate the whole: He ought indeed to have been raised up, if indeed he is a true philosopher, and philosophy is the knowledge of beings insofar as they exist, to God the Author of beings, making use of the knowledge of beings, which he himself indeed calls philosophy. Thus therefore from oportebat down to at Paulus you will correct everything.

(65) That is, of that which is manifested in the harmonious and orderly arrangement of creation. Tilmann: Namely through creation, expressing God Himself as though in a mirror by its harmonious and fitting composition and order alike. I translate: That is, through the wisdom manifestly appearing in the harmonious and fitting composition and order alike of creation.

(66) For having said... he refutes him, etc. Tilmann: For the Father said that through this it had been reasonable that he should attain to the knowledge of Him, Who namely as God prescribes sure and fixed limits to the universe of things; by Whose command, I say, the sun and moon are disposed for this, that they may bound the day by their course, and traverse the whole circuit of heaven. Meanwhile he refutes this man. From bad punctuation comes a bad translation. I translate: For saying that it is reasonable from this to have known that God sets laws for the universe, because the sun and moon run within the appointed bounds of the day, namely the natural day, and revolve together with the whole orb of the heavens. He refutes this man. He says therefore that the sun and moon, besides their own motion, are also moved by the motion of the primum mobile, which is well known in philosophy.

(67) St. Maximus: We have interpreted these things according to Apollophanes, who says that the heaven did not stand still then along with the sun, since in the note before this we have stated the exact truth beforehand. These words are lacking in Pachymeres. The latter part I do not understand, because nowhere before did he treat of this matter, except in Chapter 4 of On the Divine Names. I translate: These things

I have expounded according to Apollophanes, who says that the heaven by no means then stood still together with the heaven, otherwise beforehand in the preceding commentary we have stated the truth accurately.

(68) St. Maximus: For of thirty-two hours was the time from sunrise. Correct from Pachymeres: For of thirty-two hours was the time, ten from sunrise and also twelve until; more clearly from the same it will be: and from there twelve until.

(69) Correct St. Maximus from Pachymeres thus, or at least explain: To the equinoctial circle in autumn, write autumnal, or rather in autumn a southern descent from the equinoctial circle; add such, thus: from such equinoctial circle, and from it again a southern ascent to the equinoctial circle. Write: and from the winter tropic again a southern ascent to the vernal. (70) Add from St. Maximus: and of adding its. I translate: And by adding its, and after degree of Aries, add full, not having minutes.

(71) Through 365 days and a fourth part. Tilmann: Namely through 365 days; he placed this asterisk because in his copy stood kai dr". I think that by that sign is denoted the fourth part, namely of a day, that is 6 hours, because d signifies 4: thus I write dmr" so that by d are signified 4, and by mr" mere, that is the fourth part, namely of a day.

(72) By the rite of the memorials of the triple sun they signify. Tilmann: By the mystical ceremony of the tripled sun they even now declare in their commentaries. I translate: By the rites which they observe for the memorial of the tripled sun they signify. St. Maximus takes it otherwise, for he refers it to St. Dionysius; for he says that he signified the extension of that day by the word triplasiou.

(73) And it was necessary again... happened. One must write apolipousan and hyponostesai. Tilmann: Now it was necessary that she should again be restored to her lower and proper place, so that the order connatural to her might be preserved: hence it happened that, leaving the sun again, she went away downwards. I translate: Now it was necessary that she should return to her own place, so that the order connatural to her might be preserved; hence it happened that, leaving the sun again, she returned, namely to her own place.

(74) And when she had already begun... to be illuminated. Tilmann: When she had already begun to be restored to her lower seat, it was fitting, as the moon first left this very western part of the disc, that on whichever side she had overtaken the east, along that side first of all it might be bathed in fraternal light. Those words from hina to ekeino are to be enclosed in a parenthesis. I translate: When she had already begun to return, it was fitting, as she first left the western part of the disc (in order to occupy the eastern part), that that western part namely was also first illuminated. Note that the subject here is the eclipse of the sun, when namely the moon, interposed between us and the sun, takes away its light from us: therefore, he says, that part which is left by her earlier sheds its light earlier, wherefore since she left the western part earlier, that part also earlier than the eastern communicated its light to us. You will know this more clearly from the Scholia of St. Maximus. — After photizesthai, add from St. Maximus: Phlegon the Greek chronographer also mentions this eclipse in the thirteenth book of his Chronicles in the 203rd Olympiad, saying that it happened contrary to custom; yet he did not record the manner. And our Africanus in the fifth book of his Chronicles, and Eusebius the son of Pamphilus in the same, make mention of the same eclipse.

(75) These things I say to him by way of an epistle, not prolonging the discourse. Tilmann: These things therefore I would wish to be conveyed even to him, adding not even a word to the epistle. I translate: These things I say to him, by no means prolonging the discourse according to the manner of an epistle, that is, briefly, as befits an epistle.

EPISTLE VIII.

(76) They proclaim meekness as the pre-eminent and chief thing of the imitation of God. Tilmann: Above all they celebrate his surpassing and eminent meekness, which emulates the divine clemency. I translate:

that which is pre-eminent and chief in the imitation of God, namely meekness, they extol. As if he were to say: By nothing is the imitation of God better expressed than by meekness. Thus St. Maximus also interprets it.

(77) He spoke with boldness very meekly. Tilmann: Though using great freedom of speech, yet he answered mercifully and gently. I translate: He used freedom of speech very gently, for Moses said these things to God, not to his adversaries.

(78) They are proclaimed good-like. Tilmann: Those conformed to such benignity are wonderfully praised. He makes a whole new period, yet those words are epithets of the preceding ones. I translate: They are proclaimed benign, namely Jacob, Joseph, Abel. For all those words from the one as guileless up to good-like exclusively are to be enclosed in a parenthesis; so too in the Latin, from ille quidem up to profectus est inclusively.

(79) Nor to pretend evil things. Tilmann: Or to have committed at some time. Write prospoiein, just as also prosepinoein, for so St. Dionysius has it (`κακά` printed as `κατά`). I translate: Nor to feign evil things with pretence.

(80) The things that are not..., and sustainer. Tilmann: The things which previously were not, He caused to be. Hence this is ascribed to the Father, that they are preserved, and endure in the vigour of the essence granted to them. Reckon in your minds that this One is He Who created and sustains. I translate: The things which previously were not He caused to be, that is, He preserves them so that they endure, so that the same One is both Creator and Preserver. He seems to refer toutesti to Saint Dionysius by Patri, that is, by the Father; yet this cannot be said, because Pachymeres is explaining himself, not the Father; he seems to have read oiesthai for hoste, also. But I judge that another punctuation is to be used, and something supplied from outside, namely before toutestin: And brings them all forth into being, that is, holds them fast for permanence. For poiein is not diakratein pros diamonen, or to create is not to preserve: moreover, that paragein signifies to preserve has been proved before; for if any created thing grows in perfection, it is reckoned to belong to it to be preserved, not to be created.

(81) For he exhorts that he be not disdained by those who put on airs and boast. Tilmann: For he exhorts and prays that he be not thus unworthily forsaken by those who are wholly dissolved in luxuries, and moreover grow insolent beyond measure. Henri Estienne, under thryptomai, wishes thryptomenon not to be referred to a broken-down character, but says that he is said thryptesthai who does that as if indulging his own pleasure, and so taking pleasure from the distress of others on account of the repulse which they suffer, and in the following passage in place of somatiko he substitutes tethrymmeno. As regards the first point, it is certain that he says the same thing as St. Maximus and Pachymeres, who copied the other word for word; for wherein do they differ? The word is used also of beloved ones who, putting off their meeting with their lovers, employ such a bodily, that is affected and languishing, manner. Tilmann translated: Accordingly this saying seems to point at those who, when they are dearly loved, becoming more hesitant towards their friends through some unexpected and unlooked-for change of affairs, use that bodily, that is, stubborn manner of lovers. I translate: This expression thryptomenon is used of those who are dearly loved, who, putting off from day to day the enjoyment of the delights which they hope for from their lovers, use that bodily, that is, affected and soft gesture of the body. Whereby namely they feign themselves averse, while in the meantime they are most willing; wherefore, since this is to play hard to get, Henri Estienne unfairly reproves St. Maximus, not to mention that it cannot happen that a beloved one should play coy unless he uses an affected manner; rightly therefore did St. Maximus explain thryptomenon; somatiko is to be retained: for so Pachymeres also has it, and the effeminacy of catamites appears in their outward, that is bodily, gesture.

(82) And promises that he will heal. Tilmann: And promises that he will comply with their wishes. I translate: He even rather promises that he will heal (namely the wounds of the soul). See the notes on the text.

(83) St. Maximus after Hippolytus adds: and those who teach the doctrines of Origen

think the same things; and periphys instead of periplakeis: these words are lacking in Pachymeres. I translate: And those who follow the opinion of Origen think the same, periphys being the same as having embraced.

(84) After metanoounta, St. Maximus has the following: And Demophilus seems to me to have insulted a presbyter; for he is accustomed to call priests presbyters, as he made clear in the book On the Ecclesiastical Hierarchy. And here too, going a little further down, he confirms what I have said; and the construction is by hyperbaton: you insulted the priest who judged it right that the ungodly man also is pitiable, that is, worthy of mercy. I translate: Demophilus seems to me to have wronged a presbyter. For he is accustomed to call priests presbyters, as he declared in the book On the Ecclesiastical Hierarchy, and here after a few words he confirms my statement. And the construction is according to hyperbaton: you wronged the priest who justly pronounced that the ungodly man is eleeton, that is, worthy of mercy.

(85) St. Maximus: Synesteilas instead of you humbled and belittled, or not this, but synesteilas instead of you gathered together, as has been said, as though you took away. I translate: Synesteilas, for, you made viler and more contemptible; or not this, but (synesteilas) for you contracted, as has been said, namely you took away.

(86) Through them be taught by the priests. Tilmann: Wherefore service is rendered by them to the priests. I translate: Through them (namely the deacons) you were taught by the priests; thus it is clearly explained by those words of St. Maximus: Note that those who seek to learn divine things from presbyters ought not to do this by themselves, even if they be monks, but through the mediation of deacons, and this when a fitting season is present. Note that those who desire to be taught divine things by priests ought not to procure this by themselves (even if they be monks), but through the agency of deacons, and this at an opportune time.

(87) For by hyperbaton... be taught. Tilmann: Such coordination, distributing each thing into its own classes, is introduced by the saint through transgression, namely: be instructed by the priests themselves. I translate: For the construction of the words is kath' hyperbaton, or by transposition: be instructed by them (namely the priests). He calls it hyperbaton because between auton and ekdidaskou many words intervene; wherefore those must be passed over so that these may be joined together.

(88) But for order and knowledge of themselves. Tilmann: That is, it comes about that each one recognizes his own order. I translate: But for the sake of order and the knowledge of themselves, for it is the same period.

(89) For they draw nearer to the people than to the priestly ranks. Tilmann: And draws nearer than the people to the consecrated orders. I translate: For it approaches nearer to the order of the people, that is the lay order, than to the sacred orders. This is clear from St. Dionysius himself, whom see, and the following words.

(90) And this he says not unreasonably, but because the consecrated men on the one hand. Tilmann: Nor is that without reason. For those who have been initiated into sacred things. I translate: And this he says not without reason, because those indeed who are initiated into sacred things; as if he were to say, the reason why a monk approaches nearer to the order of the people than to the sacred order is because he is placed in the same place with the people in the temple.

(91) Both for another disorderliness and shamelessness. And casting a brand of shamelessness. I translate: Censuring him on account of another transgression of order also, and shamelessness.

(92) Not for establishment. Tilmann: Not indeed for the sake of stirring up any sedition. I translate: Not for confirmation or for edification, namely of the hearers; because there follows: but for subverting.

(93) Him who beyond his worth... fitting. Tilmann: Against him who beyond the dignity of his order has attempted such things. Yet these things will by no means be able to seem at variance with right reason nor unbecoming: it is wrongly punctuated. I translate: Against him who beyond the dignity of his order attempts certain things indeed,

yet by no means at variance with reason nor unbecoming.

(94) The demons spoke truly in confessing Jesus as God. Tilmann: Those demons proclaimed things agreeable to theological truth, namely Jesus. I translate: The demons spoke truly, saying that Jesus is God.

(95) See also from the old law. Tilmann: Finally see how by the testimony of the ancient law he communicates his own opinion. I translate: See also from the ancient law namely that my opinion is proved. They are the words of St. Dionysius to Demophilus, not of Pachymeres to the reader, wherefore the following words also are badly translated: and defining what follows. Tilmann: The words which immediately follow are those of one explaining, or defining. It must be translated: Defining the rest, namely the law.

(96) The ungodly man who sacrifices a calf is reckoned as he who kills a dog. Tilmann: He who, being ungodly, sacrifices an ox, reckons him such as one who has killed a dog. I translate more clearly: The ungodly man sacrificing a calf is reckoned as one killing a dog.

(97) The admirable Sirach. Tilmann: The admirable son of Sirach. I translate: That admirable Sirach.

(98) St. Maximus adds: reasonably therefore neither are the intelligible powers. I translate: Therefore also with probability neither are the spiritual powers, namely in a place, that is, the grade of spiritual dignities ought not to be estimated from local distance or nearness.

(99) St. Maximus adds: And you have this also in what follows. And Origen treats of it at length in the tenth book of his commentaries on the Lamentations of Jeremiah. I translate: You have this also in what follows; and Origen explains it at large in Book IX of his Commentaries on the Lamentations of Jeremiah.

(100) St. Maximus adds: And among the successors of the apostles, rebuke comes from those of the same rank. I translate: But the successors of the apostles can be rebuked by those who are of the same order with them.

(1) Or be perfected. Tilmann: Than that you be initiated into sacred things. I translate: Or be perfected, for so all the translators of St. Dionysius render it. St. Maximus adds: And note that perhaps this sin was committed in the diocese of the great Dionysius, and that he himself appointed Demophilus a monk of the Church. I translate: And note that perhaps this sin was committed in the jurisdiction of St. Dionysius the Great, and that he himself ordained Demophilus a monk of the Church.

(2) And adjudges... and punishment. Tilmann: And that he may enjoy his own sentence against another, He has delivered him over namely to darkness and avenging punishment. I translate: and justly decrees that he should enjoy his own things, namely darkness (of prison) and punishment. St. Maximus explains it in the contrary way: That is, His own loving-kindness and not darkness and punishment; that is, His own humanity and not darkness nor punishment.

(3) Evidently to minister to what sort of grace. St. Maximus: But perhaps he said this showing to what sort of grace they were chosen to minister. I translate: But perhaps he said this, showing to what sort of grace they were chosen to minister. And after edoxasthe St. Maximus adds: And he calls the holy Apostle Paul Hierothetes, as having ordained him to the high-priesthood of the Church of the Athenians, as is written in the sacred Constitutions of the Apostles. I translate: He calls the holy Apostle Paul the sacred institutor, by whom he was ordained bishop of the Church of the Athenians, as is written in the sacred Constitutions of the Apostles; and in the explanation of korrhe, he adds: and others some part of the head, and others some part of the head. But it is better, as I said, to call korrhe the temple. Homer however calls it korse; and korrhe is paroxytone. Upon the temple therefore did Demophilus strike the penitent. I translate: But it is better, as I said, to call korrhe the temple of the head. Homer indeed calls it korse. And it is marked with an acute on the penult; Demophilus therefore struck the penitent on the temple of the head.

(4) Owing to the unwillingness of those who receive the benefit. Tilmann: Through the thoughtlessness of those upon whom has been conferred the beneficence.