Notae in Paraphrasim Georgii Pachymerae in epistolas S. Dionysii

I translate: Through the thoughtlessness of those upon whom the beneficence is being conferred: because if it was conferred, it is false that he who conferred it did not do what he wished: therefore it is said of him who by his own negligence is deprived of a prepared benefit, and therefore stands in his own light.

(5) They held marriage therefore also as a mystery. Tilmann: For such preliminary prayers of marriage were believed to contain in themselves some more hidden mystery. I translate: Therefore they held marriage also for a sacrament; and prefix from St. Maximus: and this it is possible to show from many poets of comedy. I translate: And this could be proved from many comic poets.

(6) St. Maximus adds: As Cratinus evidently in the drama Pylaea; for especially the mysteries of any of their falsely-named gods they called tele and teletas, as perfecting and leading to perfection those who were initiated. I translate: Just as Cratinus in the drama Pylaea. For especially the mysteries of any of their false gods they called tele and teletas, as perfecting and leading to perfection those who were initiated.

(7) Of the mother of their gods. St. Maximus adds: Rather of demons, as Demophilus says in his book On the Sacrifices and Festivals among the Ancients. I translate: Or rather of demons, as Demophilus says in the book On the Victims and Festivals of the Ancients.

(8) Roused to divine hymns. St. Maximus adds: Note that the apostolic tradition handed down the nocturnal canons of psalmody. Note that the tradition of the apostles handed down the nocturnal rules of psalmody.

(9) From pretho, to burn. St. Maximus: A prester is a spiral motion from above downwards of fiery air. And such a thing burns, whence also it is named from pimpran. I translate: A prester is a twisting motion of ignited air from a loftier place to a lower. And such a thing burns up; therefore from pimpran, that is, to set on fire, it has its name.

(10) Concerning those that secretly tickle and continually contrive to cast into the yawning gulf. Tilmann: Concerning such spectres striking terror, and by all means contriving to hurl the wretched down into that gaping abyss. I translate: Concerning those that coax, and in every way contrive to hurl the wretched down into that gaping abyss.

(11) St. Maximus: free from disturbance. The negative particle ou must be construed with exo taraches, so that the whole may be such: He rises up, neither having enjoyed much sleep because of its being interrupted, nor being free from disturbance because his sleep also is interrupted. I translate: The negative particle ou is to be joined with exo taraches, so that the whole sentence is rendered thus: He rises up, neither having enjoyed long sleep on account of its interruption, nor existing free from perturbation on account of the interruption of his sleep.

EPISTLE IX.

(12) Says Gregory. St. Maximus adds: In the first Oration on the Son, and in the second Oration on Peace. In the first Oration on the Son, and in the second On Peace.

(13) For the things outside such sacred fashioning, how great, etc. Tilmann: For these outward emblems of a fashioning otherwise sacrosanct, how great and how many, etc. I translate: For the things which are grasped without such sacred figment, which is explained in symbolic theology, how great and how many, etc. St. Maximus: that is, the things dictated offhand by the text; by which words he confirms my translation.

(14) Of manifestations, because of having been seen in the form of a man. Tilmann: In narrative intimations and done for this sake, that He showed Himself visible in the form of a man, etc. I translate: Concerning manifestations, because He showed Himself visible in the form of a man, etc. Note that epi ekphanseon, just as earlier epi doreon pronoion, is to be translated (concerning), as if he were to say: the discourse is concerning gifts.

(15) Phylarchos. St. Maximus adds: And similarly every craftsman working by means of fire is a banausos. I translate:

Similarly every craftsman who uses fire in his work is called banausos.

(16) And what concerning the multiform and oblique sophisms of the failure of the promises? Tilmann: Why then should I mention the multiform oblique, or frustratory, sophisms of the promises of sin? I translate: And what of the multiform and oblique subtleties of the frustration of the promises.

(17) And by failure... things promised. Tilmann: Now by the name of sin he understands calamities threatened frustratorily (as it appears) against sinners, which in some oracles of the prophets it is easy to recognize, namely that not all things promised or foretold seem to have obtained an issue corresponding to the promise. I translate: Now by hamartias he means frustrations of promises, because it is easy to be seen that the promises by no means received an issue corresponding to the promise. From what follows, where what sophismata are will be explained, it will be clear.

(18) And have been fulfilled in the anagogical reference to Christ. Tilmann: Moreover, by a mystical and secret prelude it carried us forward to Christ. I translate: And through reference to Christ they were fulfilled; because namely Christ descending from Jacob was Lord of all.

(19) And at the same time because whatsoever things anyone might say are far from the unitary One, he says. Tilmann: As well indeed because whatsoever things anyone has said are further from the singular One: he says nevertheless. I translate: And also because whatsoever symbols anyone might utter are further from that singular One, therefore he says that they are multiplied. In the Greek there is Attic brevity, for plethynesthai is understood; in the Latin he punctuated badly, as what follows proves.

(20) And in accordance with many... and indivisible. Tilmann: And the discourses themselves also are partially referred to manifold forms. For on that account these things, which both are done and are said, are something singular and undivided. I translate: And in proportion to the multitude of forms (which are attributed to God) the discourses themselves also are divided (and multiplied); whereas that on account of which these things also are said is singular and undivided. This is most clear from the connexion with what precedes.

(21) For let us not suppose that these visible tokens, as it were of things symbolically performed, have been fashioned for their own sake, that is, for the sake of being truly (read thus with St. Maximus) understood so, etc. Tilmann: I do not indeed think that such visible signs, as things figuratively devised, have been fashioned for their own sake alone: that is, that you should not contemplate them thus, as though they had in themselves only what is set before your eyes, and proclaimed the letter itself nakedly and simply; nay rather they are veiled indeed, and brought straightway into the view of all: and that is done for the sake of a knowledge hidden from most men, and altogether divine. I translate: For neither let us think that these proposed signs of things existing symbolically have been fashioned for themselves, that is, that they themselves should be conceived just as the proposed sign contains and the bare letter intimates, but they are sent before and shine before a wisdom unspeakable to the multitude and divine. See the text of Saint Dionysius and St. Maximus; indeed what follows requires this.

(22) For these he calls knowledge, the discourse declaring how it is. Tilmann: And indeed he said that it is the knowledge of the word declaring that, etc. I translate: For these he calls knowledge, the discourse declaring that, etc.

(23) And they were sacredly depicted thus on account of the unworthy. Tilmann: Moreover it was fitting that this should be described after that manner, and shadowed forth in sacred types, so that the unworthy might be kept away from it. I translate: Moreover it was fitting that these signs should be after that manner by sacred, etc.; for it is a question of the signs themselves whereby the mysteries are explained.

(24) And in order that to those alone... putting away. Tilmann: And that they might be revealed to those alone who, already to some extent perfected, had banished from their mind every imagination of sensible things. I translate: And that they may be revealed to those alone who are perfect, and reject every unseemly imagination concerning these things.

(25) In looking past... but in simple applications

of the mind. Tilmann: Now this happens while they deem the manifold variety of the signs not even worthy of contemplation, and apprehend with the keenness of the mind the undivided truth, not by any evident demonstration, nor likewise by a knowledge sought out by the powers of the intellect, but by a simple and bare conception of the mind alone. I translate: Scarcely observing, and that lightly, the variety of the signs, but comprehending the unity, not by demonstration nor by reasoning, but by a simple apprehension of the mind. Here is explained the nature of contemplation, and the difference between meditation and contemplation, wherefore those preceding words, and are able, should be punctuated only with a comma, and translated, etc., being able.

(26) Persuading and binding fast... the truth. Tilmann: Because it persuades and confirms, and affixes as it were a kind of bond or seal to the things already said, namely the truth itself. I translate: Because it persuades and binds fast, and sets the truth as it were as a kind of bond and seal upon the things said. So above: and the truth bound fast to the things said, and the truth gathered and asserted from the things said. I translate: And the truth bound together with the things said.

(27) And illuminates... the truth. Tilmann: This by its irradiation carries the mind forward to the manifold knowledge of the ineffable sacraments. These are the operations of symbolic theology for the sake of those who have made some progress: therefore it is called telestike. He who wishes to be joined more closely to God has need of a more laborious habituation and instruction; which sort of men the Father called adidaktous mystagogias, that is, as yet untaught in mystical discipline. Yet such a one, so to speak, while he is made a partaker of the spotless gifts in a very rudimentary way, and with much labour is instructed in such mystical ceremonies, is taught above all holiness of life. And this indeed is the effect, or operation, of mystical theology. Again, through the consideration of faith this persuades, leads in, and promotes to the embrace of the truth. I translate: And illuminates the mind to consider the ineffable mysteries; for through the celebrants (for these are its works, wherefore it is also called telestike) it makes men more familiar with God by an active quality and formation (which he also called adidaktous mystagogias, that is, initiations into sacred things, taught by no one); for he who for form's sake is made a partaker of the spotless gifts is taught sacred things without a teacher, and is himself actually sanctified; on that account both such mystical theology operates, and the other by the consideration of faith persuades and leads to the truth. A thing so clear that it does not require proof, not to mention that by the other translation there is concealed the most excellent effect of the Venerable Eucharist, namely the inward illuminations whereby one is formed to live perfectly.

(28) In order that holy things may be separated from the many. Tilmann: So that these holy things may be withheld from the greatest number. I translate: So that holy things may be distinguished and separated from common men.

(29) Since they are not able to attain to the things understood, for the sake of whom the symbols are made. Tilmann: Since they are by no means able to attain to the understanding of them: for whose sake also such signs are figurative. I translate: Since they are by no means able to reach those things which are proposed for consideration, for whose sake, namely that of common men, such signs are figurative.

(30) St. Maximus adds: Just as when the divine Athanasius sets forth from trees the hypostases of the adorable Trinity, and the rest of the saints from other things; why, this very creation of the world also has been put forward, holding in a certain way the rank of symbols of the invisible things of God. I translate: Just as when the divine Athanasius sets forth through trees the Persons of the adorable Trinity, and the rest of the saints through other things; why, the very creation of the world also holds the place of signs.

(31) And the creatures themselves also have been put forward, as it were

lie before, of the invisible and intelligible things. Tilmann: The creatures themselves even now are seen clothed in their coverings, and as it were set forth in public, of the invisible and alike of the intelligible things. I translate: The creatures themselves even now are set before, as it were lie before the invisible and intelligible things, that is, cover them like garments, wherefore they must be drawn aside so that in them we may contemplate the Creator. See the passage of St. Maximus above.

(32) They contemplate. Tilmann: They review their oracles. I translate: They contemplate, unless we read episkoptousi, they mock or reprove.

(33) St. Maximus adds: Such as the inquiries, like the saying: Where is Abel your brother? (Gen. 4:9) and the saying: Going down I will see (Gen. 18:21); and the saying: The Lord examines the righteous and the ungodly (Ps. 10:6); which hold a middle place between the things that befit God and those that seem altogether incongruous, that is, the likeness of wild beasts and inanimate materials. And supermundanely and perfectively, he says, means the working of wonders by word and will alone. And visible laws, as when He deems worthy of defence the virgin forced in the desert (Deut. 22:25–27), and the like. And hidden ordinances, such as: Jacob I loved, but Esau I hated (Mal. 1:2–3; Rom. 9:13), and other such things. And the Father said in manifold ways, because Scripture has handed down some things symbolically, and others purely and supermundanely. I translate: Such as the questions, like that saying: Where is Abel your brother, and that saying: Going down I will see, and that saying: The Lord examines the righteous and the ungodly, which hold a middle place between those things which befit God and those which seem altogether unbefitting to Him, that is, the likeness of wild beasts and inanimate things; more sublimely and perfectively, he says, the miracles wrought by word or will alone. And visible laws, as when He deems the virgin violated in the desert worthy of excuse, and the like. And obscure laws, such as: Jacob have I loved, but Esau have I hated, and other things of that sort. And the Father says in various ways, because Scripture handed down these things indeed through signs, but those purely, or without signs, and more sublimely.

(34) St. Maximus: Some things politically. Of philosophy one part is practical, the other contemplative; and of the practical, one part is common, which is also called political, such as the legislative; the other private, such as the ethical. And the mean of the practical is the household-managing. And of the contemplative, one part has been named natural, that which is concerned with sensible and changeable things, which is also cosmological; the other epoptic and theological, that which is concerned with intelligible and eternal things. These he has now set forth in these words. And the mean of the contemplative is that which is concerned with eternal and sensible things, which is astronomical and mathematical, which Scripture indeed does not mention, but the Hebrews have in Deuteronomy. I translate: Of philosophy one part is speculative, the other practical: of the practical one part is common, which is called political or civil, such as that which prescribes laws, the other particular, such as the moral. And the mean of the practical is economics, or the administration of the household; and of the speculative, one part is called natural, which looks to sensible and changeable things, and is also called cosmological, as if to say, inquiring into the causes of the world; the other inspectival and theological, which looks to spiritual and eternal things. These he has now expounded in these words. And the mean of the speculative is that which is occupied with eternal and sensible things, which is astronomy and mathematics, which Scripture indeed does not mention, but the Hebrews have in Deuteronomy.

(35) St. Maximus adds: And these things he says, showing that anagogy and allegory are necessarily received. I translate: And these things he says, showing that the anagogical and allegorical sense must necessarily be admitted.

(36) To pass through in a sacredly fitting manner. St. Maximus: For diabainein there is also written diaballein, which is to enter into, and to go in and get inside the matter; so says Diogenianus also. I translate: for diabainein there is also written diaballein, which is to have gone round and

to have penetrated, and to be within the matter itself; so speaks Diogenianus also. — The supersubstantial and intelligible lights. Supersubstantial lights. St. Maximus: And by divine he means the all-immaculate and all-holy Trinity. And by intelligible angels, those who have transcended above. And the difference of these we have set forth completely in the book On the Divine Names. I translate: He understands the undefiled and most holy Trinity by the substantial and intelligible and divine lights; and by the intelligible angels he understands the supreme ones, and the difference of these we have perfectly established in the book On the Divine Names.

(37) But because they are from God, and exist, not as, etc. Tilmann: But because they are from God, and are present to Him not as though, etc. I translate: But because they are from God, and exist not as though, that is, the outward actions as they are terminated in creatures are not the divine substance, but something existing and acting produced by God, as is declared afterwards.

(38) And that which is according to existence... spoken. Tilmann: That also which is according to substance, namely the spirit, or the divine utterance, that is, the spirit proceeding from God Himself, and the word spoken. I translate: Now that inspiration which is according to existence, and the divine oracle, that is, produced by God and spoken. That pneuma is inspiration is clear from what follows: so too that hyparxin is to be translated existence, because the commandments of God are said to have light according to existence.

(39) The transcendent ranks of the angels are light. Tilmann: And those orders of angels indeed are said eminently to exceed and penetrate that light. I translate: The supreme orders of the angels are also light.

(40) And leading up the subordinate ones. Tilmann: And of carrying forward what is inferior to itself to the contemplation of more sublime things. I translate: And of carrying forward the orders inferior to itself to the contemplation of more sublime things.

(41) Wisdom sets up a mixing-bowl, and pours forth the drink; for this is pronoei. Tilmann: Wisdom is introduced setting up a mixing-bowl with her hand and pledging a cup; for the word pronaei indicates this. I translate: Wisdom holds a mixing-bowl and pours forth the drink; for this is what the word pronaei indicates. Rightly is pronaei written in place of pronoei, because St. Maximus in the index has pronaousa, pouring forth; I do not know why he translated procheeis as you pledge, since he afterwards rendered prochysis as pouring forth.

(42) Of those who have need of her. Tilmann: Who eagerly desire her. I translate: Who stand in need of her.

(43) After synarchon pronoei, or as St. Maximus has it, proenoei, St. Maximus adds: According to those who are foolish and say: Together God, together all things; but because even before beings were brought forth, in the ideas or exemplars of God, that is, in His eternal thoughts, which we said in the book On the Divine Names the divine Paul calls predeterminations, according to which ideas and thoughts of God the things that were to be brought forth had been prefigured, the providence of God also pre-existed without beginning before all creation. I translate: According to those who are foolish and