PG 4 · cols. 29–114

S. Maximus Confessor, Scholia in librum De coelesti hierarchia

Editors' preface

PG 4:29

ΤΟΥ ΑΓΙΟΥ ΜΑΞΙΜΟΥ ΣΧΟΛΙΑ ΕΙΣ ΤΑ ΤΟΥ ΑΓΙΟΥ ΔΙΟΝΥΣΙΟΥ ΑΡΕΟΠΑΓΙΤΟΥ.

The Scholia of Saint Maximus on the Works of Saint Dionysius the Areopagite.

ΕΙΣ ΤΟ ΠΕΡΙ ΤΗΣ ΟΥΡΑΝΙΑΣ ΙΕΡΑΡΧΙΑΣ.

On the Treatise On the Celestial Hierarchy.

ΕΞΗΓΗΣΙΣ ΤΠΣ ΕΗΙΓΡΑΦΗΣ.

Explanation of the Title.

Ἱεραρχίας. Ἐπειδὴ ἡ ἐπιγραφὴ ἱεραρχίαν ἔχει , καλεῖν εἴωθεν ἱεράρχας τοὺς ἐπισκόπους. Ἰστέον οὖν, ὅτι ἱεραρχία μὲν ἔστιν ἡ τῆς διατάξεως αὐτῆς τῶν ἱερῶν ἀρχὴ καὶ οἱονεὶ φροντίς· καὶ ἱεράρχης ὁ τῶν ἱερῶν ἄρχων καὶ φροντίζων καὶ προνοῶν, οὐ μὴν τῶν τῶν ἱερῶν ἀρχὴ καὶ οἱονεὶ φροντίς· καὶ ἱεράρχης ὁ τῶν ἱερέων· ἀλλὰ ὁ τὰ ἱερὰ καὶ τὴν κατάστασιν αὐτῶν τε καὶ τῆς Ἐκκλησίας, καὶ τῶν μυστηρίων διατάσσων, οὐ μὴν ὁ ἀρχιερεύς. Ταύτην δὲ τὴν ἐξήγησιν καὶ αὐτὸς ὁ μέγας Διονύσιος κάτω παρατίθεται ἐν τῷ Περὶ τῆς ἐκκλησιαστικῆς ἱεραρχίας λόγῳ.

Of the Hierarchy. Since the title has "hierarchy", he is accustomed to call bishops "hierarchs". One must know, therefore, that hierarchy is the rule and, as it were, care of the arrangement itself of sacred things; and a hierarch is he who rules over and cares for and provides for sacred things, not indeed of the [here the printer repeats a line: "the rule and, as it were, care of sacred things; and a hierarch is he who rules over"] priests; but he who arranges both the sacred things and their constitution, and that of the Church, and of the mysteries, not indeed the high priest. And this explanation the great Dionysius himself also sets down below in the treatise On the Ecclesiastical Hierarchy.

Ὁ πρεσβύτερος. Σημείωσαι, ὡς τὸ τοῦ πρεσβυτέρου ὄνομα καὶ τὸν ἐπίσκοπον δηλοῖ· ἐπειδὴ πρεσβύτερός ἐστι καὶ ὁ ἐπίσκοπος· καὶ τοῦτο δηλοῦται καὶ ἐν ταῖς Ηράξεσι τῶν ἁγίων ἀποστόλων, ἔνθα ἐν Ἀσίᾳ συντασσεται ταῖς Ἐκκλησίαις αὐτῆς ὁ ἅγιος ἀπόστολος Παῦλος.

The presbyter. Note that the name of "presbyter" also designates the bishop, since the bishop also is a presbyter; and this is shown also in the Acts of the holy Apostles (Acts 20), where in Asia the holy Apostle Paul bids farewell to its Churches.

ΕΙΣ ΤΟ ΚΕΦΑΛ. Αʹ.

On Chapter I.

§ I. Πᾶσα δόσις ἀγαθή. Σημείωσαι ὅτι κέχρηται ὁ μακάριος Διονόσιος τῇ τοῦ ἁγίου Ἰακώβου καθο-

§ I. Every good gift. Note that the blessed Dionysius has used the Catholic

Editors' notes and page, col. 29

Footnotes

(9) ‹anchor: Σημείωσαι, ὡς τὸ› · call in col 29

δὲ, ὅτι τό.

Variant reading: "δὲ, ὅτι τό".

(printed under page 33)

(10) ‹anchor: δηλοῖ· ἐπειδὴ› · call in col 29

ὡς ὅτι.

Variant reading: "ὡς ὅτι".

(printed under page 33)

Page

running head: S. MAXIMI SCHOLIA IN LIB. DE CŒ
marginal letters: A ΕΞΗΓΗΣΙΣ ΤΠΣ ΕΗΙΓΡΑΦΗΣ.; B ἐν Ἀσίᾳ συντασσεται
old-edition numerals: (none)
other: full-width title lines across cols. 29-30 at top: the Greek lines are set at the head of col. 29, the Latin lines not set (ΤΟΥ ΑΓΙΟΥ ΜΑΞΙΜΟΥ ΣΧΟΛΙΑ ΕΙΣ ΤΑ ΤΟΥ ΑΓΙΟΥ ΔΙΟΝΥΣΙΟΥ ΑΡΕΟΠΑΓΙΤΟΥ. / SANCTI MAXIMI COMMENTARIA IN SANCTI DIONYSII AREOPAGITAE OPERA Interprete Petro Lansselio, Societatis Jesu presbytero. / ΕΙΣ ΤΟ ΠΕΡΙ ΤΗΣ ΟΥΡΑΝΙΑΣ ΙΕΡΑΡΧΙΑΣ. / IN LIBRUM DE COELESTI HIERARCHIA.); printer's dittography repeats line τῶν ἱερῶν ἀρχὴ καὶ οἱονεὶ φροντίς· καὶ ἱεράρχης ὁ τῶν in first paragraph; last word καθο- split across column break to col. 32

PG 4:30

NOTE: page 33's full-width title block is set once in c29 (Greek, layer 1). Its Latin title, printed beneath the Greek, is recorded here untranslated as printed: SANCTI MAXIMI COMMENTARIA IN SANCTI DIONYSII AREOPAGITÆ OPERA. Interprete Petro Lansselio, Societatis Jesu presbytero. — IN LIBRUM DE CŒLESTI HIERARCHIA. Column 30 itself carries only Lansselius's Latin version of the Greek scholia in col. 29 (layer 2); no layer-1 text stands in it.

Editors' notes and page, col. 30

Footnotes

Act. XX.

Acts 20.

[VARIÆ LECTIONES ET CORRECTIONES — numbered variants, called in the Greek only] (printed under page 33)

Footnotes

[VARIÆ LECTIONES ET CORRECTIONES — numbered variants, called in the Greek only] (printed under page 34)

Page

running head: APPENDIX AD OPERA S. DIONYS
marginal letters: A enim ista scriptura),; B mens; et universam; C Deus est veluti; D gnificabant vela
old-edition numerals: 3 before Operimentorum,
other: facing Latin version, not set

PG 4:32

λικῇ ἐπιστολῇ· ἐκεῖθεν γάρ ἐστι τὸ ῥητόν· καὶ ὅτι ἐκδοθεῖσα ἦν ἤδη.

Epistle of Saint James; for the saying is from there; and that it had already been published.

Καὶ γὰρ ἐξ αὐτοῦ. Ταῦτα περὶ τοῦ Υἱοῦ θεολογεῖ.

For from Him also. These things he theologizes concerning the Son.

§ II. Πατροπαραδότου. Πατέρας ἐνταῦθα δηλοῖ τοὺς παραδόντας αὐτῷ τὸ δόγμα, οὐ μὴν τοὺς φυσικούς· ἐξ Ἑλλήνων γὰρ ἦν, ὡς δηλοῦσιν αἱ Πράξεις τῶν ἁγίων ἀποστόλων, καὶ αὐτὸς μέντοι ἐν τῇ πρὸς τὸν ἅγιον Πολύκαρπον ἐπιστολῇ, καὶ ἐν τῷ θʹ κεφαλαίῳ τῷ Περὶ τῆς οὐρανίου ἱεραρχίας.

§ II. Handed down from the fathers. By "fathers" here he designates those who handed down the teaching to him, not indeed his natural fathers; for he was from the Greeks, as the Acts of the holy Apostles show, and he himself moreover in the Epistle to Saint Polycarp, and in the 9th chapter On the Celestial Hierarchy.

Συμβολικῶς. Οὐ γὰρ φυσιολογικῶς φησιν, ἀλλὰ διὰ συμβόλων τινῶν καὶ εἰκόνων.

Symbolically. For he does not speak after the manner of natural philosophy, but through certain symbols and images.

[αʹ] Νοῶν. Νόας καλοῦσι καὶ οἱ παρ' Ἕλλησι φιλόσοφοι τὰς νοερὰς, ἤτοι ἀγγελικὰς δυνάμεις· ἐπειδὴ τὸ πᾶν νοῦς ἐστιν ἕκαστος αὐτῶν, καὶ τὴν οὐσίαν ἅπασαν νοῦν ζῶντα εἰς τὸ εἶδος τὸ ἑαυτῶν οὐσιωμένον ἔχει· νοες καλοῦνται πρὸς τὸ εὐφωνότερον τῆς κλίσεως γενομένης· ἐπειδὴ ἐχρῆν ἀπὸ τοῦ ὁ νοῦς, τοῦ νοῦ, τὸ πληθυντικὸν οἱ νοῖ εἶναι· ἀλλὰ διὰ τὴν εὐφωνίαν ἐξ ἄλλης εὐθείας ἑνικῆς γέγονεν οἱ νόες· ἔθος γὰρ τοῦτο Ἀττικοῖς, οἵ φασιν , Ἀριστοφάναι καὶ Σωκράται, ἀντὶ τοῦ οἱ Ἀριστοφάνεις καὶ οἱ Σωκράτεις. Εἰσὶ δὲ καὶ λέγοντες οἱ νόοι, ὡς ἀπὸ τοῦ ὁ νόος, τοῦ νόου· καλεῖ δὲ αὐτοὺς καὶ ἡ Γραφὴ τῷ ὀνόματι τούτῳ, ὡς ἐν Ἠσαΐᾳ· Νοῦς μέγας ὁ ἄρχων Βαβυλῶνος, τοῦτ' ἔστιν ὁ διάβολος· κατὰ Ἴωνας τοίνυν νοῦς, νοὸς, νόες, ὡς χροῦς, χροὸς οἱ χρόες· Ἰωνικὴ γὰρ ἡ κλίσις.

[1] Of minds. The philosophers among the Greeks also call the intellectual, that is, angelic powers "minds" (noas); since each of them is wholly mind, and has its entire essence as a living mind substantiated into their own form; they are called noes as the inflection has been made for greater euphony; since from ho nous, tou nou, the plural ought to be hoi noi; but for the sake of euphony from another nominative singular there has come to be hoi noes; for this is a custom among the Attics, who say Aristophanai and Sokratai instead of hoi Aristophaneis and hoi Sokrateis. And there are also some who say hoi nooi, as from ho noos, tou noou; and Scripture also calls them by this name, as in Isaiah: The great mind, the ruler of Babylon, that is, the devil; according to the Ionians, therefore, nous, noos, noes, like chrous, chroos, hoi chroes; for the inflection is Ionic.

Ὑπεράρχιον. Ὑπεράρχιος ὁ Θεὸς, ὡς ὑπὲρ πᾶσαν ἀρχὴν καὶ θεαρχικὸν φῶς, ὡς ἀρχὴ τῶν λεγομένων θεῶν, ἀγγέλων φημὶ καὶ ἀνθρώπων δικαίων.

Super-principial. God is super-principial, as being above every principle, and thearchic light, as being the principle of those who are called gods, I mean of angels and of righteous men.

[βʹ.] Ἐνδότητος. Ἐνδότητά φησι τὴν κρυφιότητα. πᾶσι γὰρ τοῖς ἔξω αὐτῆς ἄγνωστός ἐστι.

[2.] Of interiority. By "interiority" he means hiddenness; for to all who are outside of it, it is unknown.

[γʹ.] Σύγκρασιν. Σημείωσαι τὴν σύγκρασιν· καὶ διὰ τί τὸ Θεῖον ἓν ὂν πληθύνεται.

[3.] Commingling. Note the "commingling"; and wherefore the Divine, though one, is multiplied.

Ηαραπετασμάτων. Παραπετάσματά φησι τὰ σωματικῶς περὶ Θεοῦ λεγόμενα ἐν ταῖς Γραφαῖς, οἷον μελῶν ἀνθρωπίνων , ἢ δυνάμεών τινων ὀνομασίας. Σημείωσαι δὲ, ὅτι δίχα τύπων [τινῶν] καὶ συμβόλων οὐ δυνατὸν ἡμᾶς ἐν σαρκὶ ὄντας κατοπτεῦσαι τὰ ἄϋλα καὶ ἀσώματα· καὶ τοῦτο μᾶλλον ἐδήλου τὰ ἐν τῇ σκηνῇ παραπετάσματα, ὡς ἐνταῦθα αἰνίττεται.

Of veils. By "veils" he means the things spoken bodily concerning God in the Scriptures, such as designations of human members, or of certain powers. And note that apart from [certain] types and symbols it is not possible for us, being in the flesh, to behold the immaterial and incorporeal things; and the veils in the tabernacle declared this all the more, as he hints here.

Συμφυῶς. Ἀντὶ τοῦ ὁμοφυῶς, συγγενῶς.

Connaturally. Instead of "of like nature", "congenially".

§ III. Ἡ τελετάρχις. Τελετὴ λέγεται κατὰ τοὺς τῶν Ἑλλήνων φιλοσόφους ἡ μετάδοσις τῶν μυστηρίων, ἅτε τελειοῦσα τὸν μυούμενον, καὶ τελειωτικὴ τυγχάνουσα τῶν προσιόντων τοῖς τοιούτοις . Τελετάρχις οὖν ἱεροθεσία ἡ θεία τῆς τῶν ἱερῶν μυστηρίων ἡμῶν διακοσμήσεως θέσις καὶ παράθεσις, ἀρχὴ

§ III. The initiator of mysteries. Initiation (telete) is called among the philosophers of the Greeks the imparting of the mysteries, inasmuch as it perfects the one being initiated, and is perfective of those who approach such things. The mystery-initiating sacred institution, therefore, is the divine institution and setting forth of the ordering of our sacred mysteries, a principle

Editors' notes and page, col. 32

Footnotes

(11) ‹anchor: not visible in the page-foot image› · call in col 32

λέγει.

Variant reading: "λέγει" ("he says").

(printed under page 34)

Page

running head: ERA S. DIONYSII AREOPAGITÆ.
marginal letters: A λικῇ ἐπιστολῇ·; B ἅπασαν νοῦν ζῶντα; C ἀρχὴν καὶ θεαρχικὸν; D σκηνῇ παραπετάσματα,
old-edition numerals: (none)
other: begins with fragment λικῇ broken from καθο- in col. 29

PG 4:33

γενομένη ἐκ Θεοῦ διὰ τῶν ἀποστόλων τῶν τελειωτικῶν τούτων ἀγαθῶν· τοὺς γὰρ μεμυημένους τελείους καλεῖ ὁ θεῖος ἀπόστολος Παῦλος λέγων· Ὅσοι οὖν τέλειοι, τοῦτο φρονῶμεν.

which has come into being from God through the Apostles of these perfective goods; for the divine Apostle Paul calls the initiated "perfect", saying: Let as many of us therefore as are perfect be thus minded (Phil. 3:15).

Ὑπερκοσμίου. Τὸ δὲ ὑπερκοσμίου οὐκ αἰσθητῶς νοητέον, ἀλλὰ νοητῶς καὶ ὑπὲρ τὸν καθ' ἡμᾶς κόσμον. Σημείωσαι δὲ, τίνα λέγει τὰ σχήματα καὶ τὰς μορφωτικὰς συνθέσεις, ἤγουν εἰκονίσματα, ἅπερ ἑξῆς παρατίθεται.

Supermundane. The expression "supermundane" is not to be understood sensibly, but intellectually and above the world around us. And note what he means by the figures and the formative compositions, namely representations, which he sets forth next.

Ηλάσεων. Σημείωσαι, ὅτι πλασματώδεις φησὶ τὰς ἐνταῦθα μυστικὰς παραδόσεις, ἃς ἐν τῷ Περὶ τῆς ἐκκλησιαστικῆς ἱεραρχίας λόγῳ ἀναπτύσσει· τοῦτο δὲ θεοπρεπῶς ἐκληπτέον· πρὸς μὲν οὖν τὸ μορφωτικαῖς τὸ πλάσεων ἀποδοτέον· πρὸς δὲ τὸ συνθέσει τὸ ἁπλᾶς καὶ ἀτυπώτους.

Of figurings. Note that he calls the mystical traditions here "fictitious", which he unfolds in the treatise On the Ecclesiastical Hierarchy; and this must be taken in a manner befitting God; to "formative", therefore, "of figurings" must be referred, while to "composition" must be referred "simple and unshaped".

Ὑλαίᾳ. Ὑλαίαν χειραγωγίαν φησὶ τὸ διὰ τῶν ὑλικῶν λεγομένων πρὸς τὴν ἔννοιαν ἀνάγεσθαι τῶν ὑπὲρ αἴσθησιν.

Material. By "material guidance" he means the being led up through the things called material towards the conception of the things above sense.

Φαινόμενα· Φαινόμενα δὲ κάλλη τὰς τῶν ἱερῶν οἴκων διακοσμήσεις λέγει· καὶ διεξοδικὰς μαθητείας τὰς τῶν ἁγίων Γραφῶν ἀναγνώσεις· διακοσμήσεων δὲ τάξεις [τοὺς] τῶν ἱερέων βαθμούς. Σημείωσαι δὲ, ὅτι τὰ ὁρώμενα κάλλη εἰκόνες εἰσὶ τῶν ἀοράτων διακόσμων, ὡς δηλοῖ καὶ ὁ Ἀπόστολος ἐν τῇ πρὸς Ἑβραίους, τὰ περὶ τῆς σκηνῆς θεωρῶν· καὶ Μωϋσῆς ἀκούων· [Πάντα] κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει ποίησον.

Visible: By "visible beauties" he means the adornments of the sacred houses; and by "discursive instructions", the readings of the holy Scriptures; and by "ranks of orderings", the grades of the priests. And note that the beauties which are seen are images of the invisible orderings, as the Apostle also shows in the Epistle to the Hebrews (Heb. 8:5), contemplating the things concerning the tabernacle; and Moses hearing: Make [all things] according to the pattern shown to you on the mountain (Exod. 25:40).

Τὰς διεξοδικάς, Διεξοδικαί εἰσι μαθητεῖαι αἱ διὰ τῶν ὁρωμένων καὶ διὰ πραγμάτων πλατύτεραι ἀποδείξεις τῶν νοητῶν ἑναίως καὶ ἀθρόως ταῖς νοήσεσιν ἐπιβαλλόντων.

The discursive: Discursive instructions are the broader demonstrations, through things seen and through deeds, of the intelligible things that project unifiedly and all at once upon the understandings.

Ἕξεως. Ἐκεῖ ἕξεις εἰσὶ τὰ θεῖα διατάττουσαι· ἕξις δέ ἐστι ποιότης ἔμμονος. Ἐνταῦθα δὲ καὶ ἐκκλησιαστικαὶ τάξεις τὰς ἐκεῖ ἕξεις ἅτε ἀσωμάτους, ἐξεικονίζουσιν· αἱ γὰρ ἕξεις, ἀσωμάτων εἰσί . Σημειωτέον, ὅτι ἡ παρ' ἡμῖν τοῖς ἀνθρώποις τελουμένη ἱερατικὴ μυσταγωγία μίμησίς ἐστι τῆς οὐρανίου ἱεραρχίας.

Of habit. There, habits are what arrange the divine things; and a habit is an abiding quality. And here also ecclesiastical ranks image forth the habits there, inasmuch as they are incorporeal; for habits belong to incorporeal beings. It is to be noted that the priestly mystagogy accomplished among us men is an imitation of the celestial hierarchy.

Ὑπερκοσμίως . Τὸ ὑπερκοσμίως οὐκ αἰσθητῶς νοητέον, ἀλλὰ νοητῶς καὶ ὑπὲρ τὸν καθ' ἡμᾶς κόσμον.

Supermundanely. The expression "supermundanely" is not to be understood sensibly, but intellectually and above the world around us.

Ἱερογραφικαῖς. Τουτέστιν ἐν τοῖς ἱερῶς περὶ αὐτῶν συντεθεῖσι λόγοις ἐν ταῖς Γραφαῖς.

Sacredly-written. That is, in the discourses sacredly composed concerning them in the Scriptures.

Ἡμᾶς ἀνάγοι. Σημειωτέον, πῶς ἀναγόμεθα εἰς θεολογίας, καὶ ὅτι ὁ Χριστὸς ἡμᾶς ἀνάγει.

Might lead us up. It is to be noted how we are led up to theologies, and that Christ leads us up.

Ἀκρότητας . Οὐδὲν ὡς ἔτυχεν ὠνόμασται παρὰ

Summits. Nothing has been named at random by

Editors' notes and page, col. 33

Footnotes

(12) ‹anchor: not visible in the page-foot image› · call in col 33

συνθέσεσι.

Variant reading: "συνθέσεσι" ("compositions", dative plural).

(printed under page 35)

(13) ‹anchor: τῶν νοητῶν ἐναίως› · call in col 33

ἐνιαίως.

Variant reading: "ἐνιαίως" ("in unified fashion").

(printed under page 35)

(14) ‹anchor: Σημειωτέον› · call in col 33

Σημείωσαι.

Variant reading: "Σημείωσαι" ("Note").

(printed under page 35)

(15) ‹anchor: ἐν ταῖς Γραφαῖς› · call in col 33

Ἱερογραφικὰς δὲ τῶν θείων λογίων συνθέσεις φησὶ τοὺς ἱερῶς περὶ αὐτῶν συντεθέντας λόγους ἐν ταῖς Γραφαῖς. Ἱερογραφικάς seu Sacroscripturisticas divinorum eloquiorum compositiones appellat Sermones sacre de ipsis compositos in Scripturis.

"He calls 'sacred-scriptural compositions of the divine oracles' the discourses composed in a sacred manner about them in the Scriptures." By ἱερογραφικάς, or "sacroscripturistic" compositions of the divine oracles, he means the discourses composed in a sacred manner about them in the Scriptures.

(printed under page 35)

Footnotes

(d) ‹anchor: not visible in the page-foot image› · call in col 34

Philipp. III, 15.

Philippians 3:15.

(printed under page 35)

(e) ‹anchor: ad Hebræos› · call in col 34

Hebr. VIII, 5.

Hebrews 8:5.

(printed under page 35)

(f) ‹anchor: in monte monstratum est› · call in col 34

Exod. XXV, 40.

Exodus 25:40.

[VARIÆ LECTIONES ET CORRECTIONES — numbered variants, called in the Greek only] (printed under page 35)

Footnotes

[VARIÆ LECTIONES ET CORRECTIONES — numbered variants, called in the Greek only] (printed under page 36)

Page

running head: APPENDIX AD OPERA S. DION
marginal letters: A beato ; sed erudite; B signum est summitas; C formas ferarum habentibus,; D ratione fuerunt, sicut
old-edition numerals: 5 after per
other: facing Latin version, not set

PG 4:36

τοῦ μακαρίου τούτου, ἀλλὰ πολυμαθῶς καὶ κυρίως μετὰ τῆς εὐσεβείας· ἐπειδὴ οὖν τὴν παρ' ἡμῖν ἱερὰν διάταξιν διὰ συμβόλων ὑλαίων καὶ ἐξοδικῶν καὶ πλάσεων εἶπε τελεῖσθαι πρὸς τὸ ἡμῖν ἐφικτὸν τύπον, οὖσαν καὶ μίμημα τῆς παρ' ἀγγέλοις ἱερᾶς διακοσμήσεως, εἰκότως τὴν παρ' ἐκείνοις ἱεροφαντίαν ἀκρότητα κέκληκεν · ἀκρότητα γὰρ εἰώθασι καλεῖν οἱ περὶ ταῦτα σχολάσαντες ἑκάστης οὐσίας τὸ καθαρώτατον, καὶ ἐξ οὗ ἤρτηται προσεχῶς, τουτέστιν ἐχομένως, ἡ οὐσία· ὡς φέρε εἰπεῖν, ψυχῆς ἀκρότης ὁ νοῦς αὐτῆς ὁ καθαρώτατος· καὶ ἔρωτος ἀκρότης ὁ τῶν ἀναβεβηκότων καὶ θειοτάτων διάπυρος ἔρως· καὶ τῆς καθ' ἡμᾶς οὖν ἱεραρχίας καὶ μυστηριώδους διακοσμήσεως ἀκρότης τὸ καθαρώτατον αὐτῆς, ἐξ οὗ ἀνῆπται, καὶ τὸ ἐγγὺς συντεῖνον ἀϋλίας · τὸ οὖν ἀκραιφνέστατον ἐν ἡμῖν σύμβολον, ἡ ἀκρότης τῶν ἀτυπώτων καὶ ἁπλῶν καὶ ἀσωμάτων μυστηρίων, ᾗ ἡ ἱεραρχία συναπτομένη ἐπιβατεύει , οἱονεὶ τῇ παρὰ ἀνθρώποις ἱεροφαντίᾳ· καὶ διὰ τῶν εἰκόνων ἀνάγει ἐπὶ τὰ καθαρὰ θεάματα τῆς νοητῆς τελετῆς ἀκρότητος λεγομένης εἰκότως τῶν ἐνθάδε σωματικῶν τε καὶ ὑλοειδῶν.

this blessed man, but with great learning and properly with piety; since therefore he said that the sacred arrangement among us is accomplished through material and discursive symbols and figurings according to the standard attainable by us, being both a type and an imitation of the sacred ordering among the angels, reasonably has he called the hierophany among them a "summit"; for those who have devoted themselves to these matters are accustomed to call the purest part of each essence, and that from which the essence immediately—that is, next in order—depends, a "summit"; as, for instance, the summit of the soul is its purest mind; and the summit of love is the fiery love of those who have ascended and are most divine; and of the hierarchy and mystical ordering among us, therefore, the summit is its purest part, from which it is suspended, and that which stretches near to immateriality; the most unalloyed symbol in us, therefore, is the summit of the unshaped and simple and incorporeal mysteries, upon which the hierarchy, being joined to it, mounts, as it were upon the hierophany among men; and through the images it leads up to the pure spectacles of the intelligible initiation, which is reasonably called the summit of the bodily and material things here.

ΕΙΣ ΤΟ ΚΕΦΑΛ. Βʹ.

On Chapter II.

§ I. [αʹ.] Ἐκφαντορίαν. Ἐκφαντορίαν λέγει τὴν ἐξάγγελσιν· πρόδηλον δὲ, ὅτι τὴν διὰ συμβόλων καὶ τύπων, ἅτινα καὶ πλάσματα εἶπεν · ἁπλότητα δὲ τὸ τῆς φύσεως ἄϋλον· [βʹ.] ἠπίστατο γὰρ, ὅτι ἀνυμνῶν τοὺς ἐν τοῖς οὐρανοῖς ἱεροὺς νόας, ὡς αὐτός φησι κατὰ τὴν Γραφὴν, ἀνάγκην εἶχεν εἰπεῖν περὶ ζώων θηριομόρφων, καὶ ἀετῶν, καὶ τῶν ἄλλων οἷς ἀπεικάζουσιν αἱ θεῖαι Γραφαὶ τὰς ἀρχαγγελικὰς δυνάμεις· λέγει γάρ· Ἵνα μὴ καὶ ἡμεῖς, ὡς οἱ πολλοὶ, νομίζωμεν ἀνιέρως μὴ ἔχειν ἐξήγησιν τὰς τῶν πολυπροσώπων καὶ πολυπόδων τάξεις ἐν οὐρανοῖς· ταύτας οὖν διασαφῆσαι προῄρηται κατὰ τὴν τῶν ἱερῶν λογίων ἐκφαντορίαν.

§ I. [1.] Manifestation. By "manifestation" he means proclamation; and it is evident that he means that through symbols and types, which he also called figurings; and by "simplicity", the immateriality of their nature; [2.] for he knew that in hymning the sacred minds in the heavens, as he himself says, according to Scripture, he had need to speak concerning beast-shaped living creatures, and eagles, and the other things to which the divine Scriptures liken the archangelic powers; for he says: That we also may not, like the many, profanely suppose that the ranks of the many-faced and many-footed beings in the heavens have no explanation; these, therefore, he has purposed to make clear according to the manifestation of the sacred oracles.

Ἀτεχνῶς. Μεγάλως, ἢ παντοίως, ἢ ἀληθῶς, ἢ ἁπλῶς.

Simply. Greatly, or in every way, or truly, or simply.

[γʹ] Ποιητικαῖς. Ὅτι καὶ ποιητικαῖς [τισι] πλάσεσιν ἐχρήσατο ἡ Γραφὴ πρὸς χειραγωγίαν τῆς ἀνθρωπίνης διανοίας, ἀλλ' ὡς οὐ δυναμένης τὴν τῶν μειζόνων παραλαβεῖν διδασκαλίαν· ἐοικέναι γὰρ τὰ οὐράνια σύμβολα τοῖς παρὰ ποιηταῖς φανταζομένοις, ὡς ὁ ἱερὸς ἀνὴρ οὗτός φησι, (ποιητὰς δὲ νόησον ἢ τοὺς παρ' Ἕλλησι θαυμαζομένους, οἷον Ὅμηρον , Ἡσίοδον, καὶ τοὺς ἑξῆς.) ἢ ποιητικαῖς ὡσανεὶ πλαστικαῖς ὑποτυπώσεσιν. Εἰδυῖα γὰρ ἡ τοῦ Θεοῦ σοφὴ συγκατάβασις τὸν ἡμέτερον νοῦν ἀσθενῆ καὶ πρὸς ὑψηλοτέραν θεωρίαν ἀνεπιτηδείως ἔχοντα, ἀναγωγὴν αὐτῷ συμφυῆ πλασαμένη, οὕτω τὰς ἀρχαγγελικὰς εἰς φανερὸν ἤγαγε διακοσμήσεις, οὐχ ὅπως ἔχουσι τῇ ἀληθείᾳ διασαφήσασα, ἀλλ' ὅπως ἡμεῖς δυνάμεθα καταλαβεῖν· μηδὲν οὖν ἀνοίκειον φαντάζου τῶν οὐρανίων.

[3] Poetic. That Scripture has also used [certain] poetic figurings for the guidance of the human mind, inasmuch as it is not able to receive the teaching of greater things; for the celestial symbols resemble the things imagined among poets, as this sacred man says (and by poets understand either those admired among the Greeks, such as Homer, Hesiod, and the rest), or by "poetic" understand, as it were, formativedelineations. For the wise condescension of God, knowing our mind to be weak and unsuited towards higher contemplation, having fashioned an elevation connatural to it, thus brought the archangelic orderings into the open, not making them clear as they are in truth, but as we are able to comprehend; imagine nothing, therefore,ubecoming of the celestial beings.

Editors' notes and page, col. 36

Footnotes

(16) ‹anchor: not visible in the page-foot image› · call in col 36

διεξοδικῶν.

Variant reading: "διεξοδικῶν" ("of the discursive / detailed").

(printed under page 36)

(16) ‹anchor: not visible in the page-foot image; the numeral reads 16 again as printed (presumably for 17)› · call in col 36

πόθος.

Variant reading: "πόθος" ("longing").

(printed under page 36)

Page

running head: PERA S. DIONYSII AREOPAGITÆ.
marginal letters: A τοῦ μακαρίου τούτου,; B ἀτυπώτων καὶ ἁπλῶν; C ζώων θηριομόρφων, καὶ; D τοὺς παρ' Ἕλλησι
old-edition numerals: (none)
other: continues from col. 33

PG 4:37

§ II. Συνθέσεις. Συνθέσεις φησὶ τὰς εἰρημένας πλάσεις καὶ σχηματοποιίας.

§ II. Compositions. By "compositions" he means the aforesaid figurings and fashionings of shapes.

Ἐφ' ἑαυτῶν. Ἐφ' ἑαυτῶν, τουτέστιν ὡς ἔχουσι φύσεως, ἄγνωστοι ἡμῖν, φησὶ, καὶ ἀθεώρητοι ὑπάρχουσιν.

On their own. "On their own", that is, as they are by nature, they are unknown to us, he says, and unobservable.

Ἀπότομον. Ἀπότομον οἶμαι λέγειν αὐτὸν τὴν ξένην, καὶ οἷον τῶν συνήθων ἀποτετμημένην ὁδὸν καὶ πλάσιν · διὸ καὶ σκηνὴν αὐτὴν ὀνομάζει, σαφηνίζων οὐκ ἀληθεῖς εἶναι τὰς ἀναγεγραμμένας τῶν ἁγίων ἀγγέλων μορφάς · οὔτε γὰρ τῇ ἀληθείᾳ τοιοῦτοί εἰσιν, οἵους αὐτοὺς ἡ ἱερὰ παραδίδωσι Γραφή · ἀλλ' ἵνα [ἡμεῖς] ἐφικώμεθα τῆς μεγαλειότητος αὐτῶν. Αὐτὸς δὲ ὁ [θεῖος] Διονύσιος πειρᾶται συμβάλλειν τὰ εἰρημένα περὶ αὐτῶν, καὶ δεικνύειν, ὅτι δυνατὸν δι' ἀναπτύξεως οὕτω νοεῖν τὰς ἀγγελικὰς διακοσμήσεις, ὡς εἴρηται.

Abrupt. By "abrupt" I think he means the strange way and figuring, cut off, as it were, from customary things; wherefore he also calls it a stage-scene, making clear that the recorded forms of the holy angels are not true; for neither are they in truth such as sacred Scripture hands them down, but in order that [we] may attain to their majesty. And the [divine] Dionysius himself endeavours to compare the things said concerning them, and to show that it is possible through unfolding so to understand the angelic orderings, as has been said.

Ἀΰλων ποσῶς. Ποσῶς ἀΰλων, τουτέστι μερικῶς · οὐ γὰρ πάντη ἀΰλων · ὑπερκειμένας δὲ οὐσίας οὐρανὸν καὶ τὰ κατ' οὐρανὸν λέγει, οἷον ἀστέρας · τὸ γὰρ λεπτομερέστατον αὐτῶν καὶ μονοούσιον ἐγγύς ἐστί πως ἀϋλίας.

In some degree immaterial. "In some degree immaterial", that is, partially; for not altogether immaterial; and by "overlying essences" he means heaven and the things in heaven, such as stars; for their most subtle and single-essenced quality is somehow near to immateriality.

Θεοειδέσιν. Θεοειδεῖς ἁπλότητάς φησι τὰς νοητὰς οὐσίας · ἄϋλοι γὰρ οὐσίαι καὶ ἀσύνθετοι πάντως εἰσὶν, οὐκ οὖσαι κρᾶμα καὶ σύγκριμα τῶν στοιχείων · τὰ γὰρ σώματα ἐκ τούτων, ἐκεῖνοι δὲ ἀσώματοι.

Godlike. By "godlike simplicities" he means the intelligible essences; for they are altogether immaterial and uncompounded essences, not being a mixture and compound of the elements; for bodies are from these, whereas those are incorporeal.

Ἐνιζάνον. Ἐγκαθίζον, καὶ ἐναπομένειν ποιοῦν.

Settling in. Sitting in, and causing to remain within.

Λεοντείων. Αὗται αἱ μορφαὶ τῶν θείων καὶ ἁγίων χερουβὶμ καὶ παρὰ τῷ [θείῳ] Ἰεζεκιὴλ καὶ παρὰ τῷ θεσπεσίῳ Ἰωάννῃ ἐν τῇ Ἀποκαλύψει ἀνεγράφησαν.

Lion-like. These forms of the divine and holy cherubim were recorded both in the [divine] Ezekiel and in the wondrous John in the Apocalypse.

Ἑσμῶν . Ἑσμός ἐστι τὸ συμπεπληρωμένον πλῆθος.

Of swarms. A swarm is the filled-up multitude.

Καὶ τὸ ὀρνιθείας. Οἷον ὀρνιθοειδοῦς μορφῆς καὶ ἐξ ὀρνίθων.

And the bird-like. As it were of bird-like form and from birds.

Ζώων. Ζῶα ἄλλα φησὶν, οἷον ἵππους, ἡμιόνους, καὶ τὰ τοιαῦτα· ὕλας δὲ ἀτιμοτέρας, οἷον θρόνους ὡς ἐκ ξύλων, καὶ τροχοὺς, καὶ ῥομφαίας ἐκ σιδήρου, ὡς τὴν ῥομφαίαν τὴν ἐξεσπασμένην ἐπὶ τὸν Βαλαάμ· καὶ ἣν εἶδεν ὁ Δαυῒδ, ὡς ἐν ταῖς Βασιλείαις εἴρηται βιβλίῳ βʹ· καὶ ἅρματα ὡς ξύλινα.

Of living creatures. By other living creatures he means such as horses, mules, and the like; and by "less honourable materials", such as thrones as though of wood, and wheels, and swords of iron, like the sword drawn against Balaam, and that which David saw, as is said in the Kingdoms, book 2; and chariots as though of wood.

Ἐμπαθές. Ἐμπαθὲς λέγει, ἐπειδὴ τὸ λεοντόμορφον θυμικόν τι σημαίνει · καὶ τὸ μόσχειον εἶδος ἐπιθυμητικόν · ἅτινα πάθη καὶ μεγάλα ὑπάρχουσιν. Ὁμοιότητας δέ φησι τὰς ὁμοιωτικᾶς ὑπονοίας · τοιγαροῦν λέγει ὁ Ἰεζεκιὴλ, ὡς ὁμοίωμα ἑωρακέναι τοῦ θρόνου · καὶ ὁμοίωμα λέοντος, ὅπερ δηλοῖ τὴν πλασματιώδη τῶν δοκούντων φαντασίαν · διὸ κἀνταῦθα εἴρηται · Ἀνόμοιοι ὁμοιότητες · οὐ γὰρ πάντας ὁμοίους ὁρᾷ ὁ προφήτης, ἀλλὰ τοὺς μὲν τοιώσδε, τοὺς δὲ τοιώσδε · ἀλλὰ καὶ ἀνόμοιοί εἰσι παντελῶς, οἷς δοκοῦσιν εἶναι ὅμοιοι · οὐδὲν γὰρ λέοντος, ἢ μόσχου, ἢ

Passionate. He says "passionate", since the lion-shaped form signifies something irascible; and the calf-like form something concupiscible; which are passions, and great ones. And by "likenesses" he means the likening covert meanings; wherefore Ezekiel says that he saw as it were a likeness of the throne, and a likeness of a lion, which shows the figurative appearance of the things that seem; wherefore here also it is said: Dissimilar likenesses; for the prophet does not see them all alike, but some thus, and others thus; and moreover they are altogether dissimilar to those to which they seem to be similar; for nothing of a lion, or of a calf, or

Editors' notes and page, col. 37

Footnotes

[VARIÆ LECTIONES ET CORRECTIONES — numbered variants, called in the Greek only] (printed under page 37)

(18) ‹anchor: ἐκ τούτων, ἐκεῖνοι› · call in col 37

ἐκεῖναι, refertur enim ad οὐσίαι.

Read "ἐκεῖναι" (feminine), for it refers to οὐσίαι ("substances").

(printed under page 37)

(19) ‹anchor: καὶ τὰ τοιαῦτα› · call in col 37

ἵππων, ἡμιόνων καὶ τῶν τοιούτων.

Variant reading: "ἵππων, ἡμιόνων καὶ τῶν τοιούτων" ("of horses, mules and the like", genitive).

(printed under page 37)

(20) ‹anchor: λέγει ὁ› · call in col 37

λέγει γαρ ὁ.

Variant reading: "λέγει γαρ ὁ" ("for … says").

(printed under page 37)

Footnotes

(g) ‹anchor: in forma Dei esset› · call in col 39

Philipp. II, 6.

Philippians 2:6.

(printed under page 38)

(h) ‹anchor: imago Dei invisibilis› · call in col 39

Coloss. I, 15.

Colossians 1:15.

(printed under page 38)

(i) ‹anchor: vidit et Patrem› · call in col 39

Joan. XIV, 9.

John 14:9.

(printed under page 38)

(k) ‹anchor: sensum Domini› · call in col 39

I Cor. II, 16.

1 Corinthians 2:16.

(printed under page 38)

(l) ‹anchor: ad me dicens› · call in col 39

Jer. I, 4.

Jeremiah 1:4.

(printed under page 38)

(m) ‹anchor: Qui est, misit me› · call in col 39

Exod. III, 14.

Exodus 3:14.

(printed under page 38)

(n) ‹anchor: idem ipse es› · call in col 39

Psal. CI, 28.

Psalm 101:28 (Vulgate numbering; Hebrew 102:27).

[VARIÆ LECTIONES ET CORRECTIONES — numbered variants, called in the Greek only] (printed under page 38)

Page

running head: APPENDIX AD OPERA S. DIONYS
marginal letters: A videntur esse similes :; B confestim et primo; C milia fingantur, et; D neque essentia proprie
old-edition numerals: 7 before Infiguratis,
other: facing Latin version, not set

PG 4:40

τῶν ἑξῆς ἀληθῶς ἔχουσι · τί δὲ δηλοῖ τὸ ἀνόμοιον, ἐν τοῖς ἑξῆς εὑρήσεις.

or of the rest do they truly have; and what "dissimilar" signifies, you will find in what follows.

Ἀλλ' ἡ. Ἀπολογητικῶς.

But indeed. By way of defence.

[αʹ.] Ὡς μήτε εἰς τὰς θείας. Ἐπαγγέλλεται διὰ τῆς ἰδίας ἑρμηνείας δεικνύειν ἑκάτερον, ὡς μήτε δόξαι ὑβρίζεσθαι τὰ οὐράνια, μήτε ἡμᾶς εἰς χαμαιζήλους ταπεινότητας ἐμπαγῆναι περὶ τῶν ἐν ἀγγέλοις λεγομένων ζώων.

[1.] So that neither against the divine. He promises through his own interpretation to show both, so that neither may the celestial things seem to be insulted, nor may we be fixed in earth-bound basenesses concerning the living creatures spoken of among the angels.

[βʹ.] Εἰκότως προβέβληνται. Διὰ τί σύμβολα τῶν ἀτυπώτων οἱ τύποι καὶ τῶν ἀμορφώτων αἱ μορφαὶ, ἐνταῦθά φησιν.

[2.] Have reasonably been put forward. Wherefore types are symbols of the unshaped things, and forms of the formless things, he says here.

Ἀσχηματίστων. Ἀντὶ τοῦ ἀμορφώτων.

Of the figureless. Instead of "of the formless".

[γʹ.] Ἀμέσως. Τουτέστι μὴ διὰ μέσων τῶν τύπων, ἀλλ' ἀθρόως καὶ κατὰ πρώτην ἐπιβολήν · τὸ δὲ προτείνουσι ταὐτόν ἐστι τῷ προτιθέασι, καὶ προβάλλονται.

[3.] Immediately. That is, not through the types as media, but all at once and at the first projection; and "they hold forth" is the same as "they set forth" and "put forward".

[δʹ.] Μορφώσεις. Σημείωσαι, ὅτι τὰ ἀσώματα ἀμόρφωτά εἰσιν · ὅταν οὖν ἀκούσῃς περὶ τοῦ ὑπερουσίου, ὃς ἐν μορφῇ Θεοῦ ὑπάρχων, τὸ ἀπαράλλακτον πρὸς τὸν ἑαυτοῦ Πατέρα νόησον · τοῦτο γὰρ δηλοῖ καὶ ἡ εἰκὼν τοὺ Θεοῦ τοῦ ἀοράτου, καὶ τό · Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα. Οὕτω καὶ ὁ ἅγιος Βασίλειος ἑρμηνεύει ἐν τῷ πρὸς τὸν οἰκεῖον ἀδελφὸν λόγῳ, τῷ περὶ διαφορᾶς οὐσίας καὶ ὑποστάσεως.

[4.] Formings. Note that the incorporeal beings are formless; when therefore you hear concerning the Supersubstantial One, Who being in the form of God (Phil. 2:6), understand His invariability towards His own Father; for this is shown also by The image of the invisible God (Col. 1:15), and the saying: He who has seen Me has seen the Father (John 14:9). Thus also Saint Basil interprets in the discourse to his own brother, that on the difference of essence and hypostasis.

§ III. Ὡς διττός ἐστι τῆς ἱερᾶς. Ὅτι κατὰ δύο τρόπους ὑμνεῖται τὸ Θεῖον· ἢ ὡς ὅμοιον πᾶσι · πάντα γὰρ ἐν αὐτῷ συνίσταται · ἢ ὡς ἀνόμοιον · οὐδὲν γάρ ἐστι τῶν ὅλων.

§ III. That the mode of sacred revelation is twofold. That the Divine is hymned in two ways: either as similar to all things, for all things consist in Him; or as dissimilar, for He is nothing of all things.

Διὰ τῶν ἀνομοίων. Ὅτι δι' ὁμοίων καὶ ἀνομοίων πλάττονται οἱ τύποι · καὶ πῶς πλάττονται, ὧδέ φησι.

Through the dissimilar things. That through similar and dissimilar things the types are fashioned; and how they are fashioned, he says here.

Ηοτὲ μὲν ὡς λόγον. Κατά τι λέγεται λόγος καὶ νοῦς ὁ Θεός · ἐν τῷ · Τίς ἔγνω νοῦν Κυρίου ; καὶ ἐν τῷ · Καὶ ἐγένετο λόγος Κυρίου πρὸς μὲ λέγων, καὶ τὰ ἑξῆς. Λογιότητα δέ φησιν ἐπὶ τοῦ Θεοῦ, οὐχ ὅτι λογικὸν θέλει δηλῶσαι τὸν Θεὸν, ὡς μετέχοντα λόγου · τοῦτο γὰρ ἐμφαίνει · ἀλλ' ὅτι αὐτολογιότης ἐστὶν, ὅλος λόγος ὤν · οὐσίαν δὲ λέγουσιν ἐπὶ Θεοῦ, ὅταν εἴπωσιν · Ἐγώ εἰμι ὁ ὢν, καὶ ὁ ὢν ἀπέσταλκέ με · σὺ δὲ ὁ αὐτὸς εἶ · ἀπὸ γὰρ τοῦ εἶναι καὶ τοῦ ὄντος ἡ οὖσα, καὶ τὸ παράγωγον οὐσία ἡ ὕπαρξις.

Sometimes indeed as Word. In a certain respect God is called Word and Mind: in the saying: Who has known the mind of the Lord? (1 Cor. 2:16) and in the saying: And the word of the Lord came to me, saying (Jer. 1:4), and what follows. And he speaks of "rationality" in reference to God, not because he wishes to declare God rational, as participating in reason—for that is what this implies—but because He is self-rationality, being wholly Reason; and they speak of "essence" in reference to God when they say: I am He Who is, and He Who is has sent me (Exod. 3:14); and: But Thou art the same (Ps. 101:28); for from einai (to be) and on (being) comes ousa, and the derivative ousia (essence), which is existence.

Καὶ ζωήν. Ὅτι οὔτε ζωὴ, οὔτε φῶς, οὔτε νοῦς, οὔτε οὐσία κυρίως λέγεται ὁ Θεός · ἀλλ' αἰτιολογικῶς· ἔστι γὰρ καὶ ὑπὲρ ταῦτα, καὶ οὐχ οἷα ταῦτα.

And life. That God is not properly called either life, or light, or mind, or essence, but causally; for He is both above these things, and not such as these things.

Ἀόρατον αὐτήν. Ὅτι τὰ κατὰ ἀπόφασιν λεγόμενα ἐπὶ Θεοῦ, οἷον ἀόρατος, ἄπειρος, καὶ τὰ τοιαῦτα, ἀνόμοιά εἰσι · δηλοῦσι γὰρ οὐ τί ἐστιν, ἀλλὰ τί οὐκ ἔστιν ὁ Θεός · οὕτω καὶ ὁ θεολόγος Γρηγόριος.

Invisible itself. That the things spoken by way of negation in reference to God, such as invisible, infinite, and the like, are dissimilar; for they show not what God is, but what He is not; so also Gregory the Theologian.

Ἀνόητον. Ἀνόητόν φησιν οὐ τὸ ἠλίθιον, ἀλλὰ τὸ

Unintelligible. By "unintelligible" (anoeton) he means not what is foolish, but what is

Editors' notes and page, col. 40

Footnotes

(21) ‹anchor: ὧδέ φησι› · call in col 40

λέγει.

Variant reading: "λέγει" ("he says").

(printed under page 38)

Page

running head: ERA S. DIONYSII AREOPAGITÆ.
marginal letters: A τῶν ἑξῆς ἀληθῶς; B πων, ἀλλ' ἀθρόως; C Διὰ τῶν ἀνομοίων.; D οὔτε οὐσία κυρίως
old-edition numerals: (none)
other: continues from col. 37 and to col. 41

PG 4:41

μὴ νοούμενον ὑπό τινος· ἀόριστος δὲ ὁ Θεὸς, ὡς ὅρῳ μηδενὶ ὑποπίπτων, ἀλλ' αὐτὸς πάντων ὅρος ὢν καὶ τὰ πάντα ἐν ἑαυτῷ ὁρίζων, ὅρῳ δὲ οὐχ ὑποπίπτει· διότι οἱ μὲν ὅροι ἐκ τῶν καταφάσεων σύγκεινται· αἱ δὲ καταφάσεις ἐπὶ Θεοῦ ἀνάρμοστοι, ὡς ψευδόμεναι· ὑπὲρ γὰρ ταύτας ὁ Θεὸς, ὡς οὐκ ὢν οὐσία, ἀλλ' ὑπὲρ οὐσίαν.

not understood by anyone; and God is boundless, as falling under no boundary, but being Himself the boundary of all things and bounding all things in Himself, while He falls under no boundary; because boundaries are composed of affirmations, whereas affirmations in reference to God are unsuitable, as being false; for God is above these, as not being essence, but above essence.

Αἱ ἀποφάσεις. Οὐ μόνον ἐπὶ Θεοῦ, ἀλλὰ καὶ ἐπὶ τῶν θείων ἁπάντων, τουτέστιν ἐπὶ τῶν μετὰ Θεὸν νοητῶν πάντων, καὶ τὰς ἀποφάσεις ἀληθεῖς εἶναί φησι, καὶ τὰς καταφάσεις ἀναρμοδίους . Ἀναρμόδιοι μὲν οὖν εἰσιν αἱ καταφάσεις, ὅταν εἴπωμεν ἢ τὸν Θεὸν, ἢ τὰς νοερὰς δυνάμεις, ζωὴν ἢ φῶς· οὔτε γὰρ ζωὴ τοιαύτη τίς ἐστιν, ὡς διὰ εἰσπνοίας καὶ ἐκπνοίας ζῆν· οὔτε φῶς τὸ φαινόμενον καὶ ποιοῦν ὁρᾶσθαι τὰ προκείμενα· ἀλλὰ ἀνώτερόν τι τούτων. Αἱ δὲ ἀποφάσεις αἱ διὰ ἀρνήσεων ποσῶς ἐπὶ τῶν νοητῶν οἰκειότεραι· λέγομεν γὰρ, ὅτι ἀόρατοι, καὶ ὅτι οὐχ ὑποπίπτουσι θέᾳ, νοοῦμεν· τί δέ ἐστιν αὐτὸ τὸ μὴ φαινόμενον , οὔτε πολυπραγμονεῖν , οὔτε παριστᾷν δοκεῖ ὁ λόγος· καίτοι τὸ ζωὴ καὶ φῶς δοκεῖ σημαίνειν τί ἐστι, καὶ ταῦτα μηδόλως δηλοῦν τί ἐστι Θεός.

The negations. Not only in reference to God, but also in reference to all the divine things, that is, in reference to all the intelligible beings after God, he says both that the negations are true and that the affirmations are unsuitable. Unsuitable, then, are the affirmations when we call either God or the intellectual powers "life" or "light"; for neither is it such a life as lives through breathing in and breathing out, nor the light that appears and causes the objects before us to be seen, but something higher than these. Whereas the negations made through denials are in some degree more fitting in reference to the intelligible things; for we say that they are invisible, and we understand that they do not fall under sight; but what that very thing which does not appear is, the discourse seems neither to pry into nor to present; although "life" and "light" seem to signify what it is, even though these do not at all show what God is.

Τιμῶσι τοιγαροῦν. Ὅρα πῶς καλῶς ἀπελογήσατο, διὰ τί ζώων μνήμην ἔχει τὰ οὐράνια, ἤτοι εἰκόνας· ὥσπερ γὰρ ὁ ἐπὶ πάντων Θεὸς οὐδὲν ἐν τοῖς πᾶσιν ἔχει ὁμογενὲς, καὶ διὰ τοῦτο εἰκότως οὐδὲν τῶν πάντων αὐτοῦ ἐστι δηλωτικόν· ἀλλὰ λοιπὸν ἄλλῃ μεθόδῳ θεολογοῦμεν, λέγοντες, τί οὐκ ἔστι Θεὸς, ὅπερ καλεῖ διὰ τῶν ἀνομοίων· οὕτω καὶ ἐπὶ τῶν οὐρανίων δυνάμεων, αἳ μετα Θεόν εἰσι, τεχνικῶς ἐποίησαν οἱ θελόγοι, μηδενὶ τῶν νοητῶν αὐτὰς ὁμοιώσαντες· ἀλλ' ἐκ τῶν αἰσθητῶν, ἅπερ καλεῖ ἄτιμα, τὴν τούτων λαβόντες ἐμφέρειαν, τοῦτο πρὸς τιμὴν αὐτῶν πεποιηκότες, ἵνα πλασματώδης, καὶ οὐκ ἀληθὴς γένηται τούτων ἡ μίμησις· εἰ γὰρ ὁ λεοντόμορφος λεγόμενος, καὶ πολύπους, καὶ πολύπτερός ἐστι καὶ λογικὸς, καὶ ἄϋλος, πῶς οὐ δῆλον, ὅτι ὑπερκοσμίως ὑπερβέβηκε τὰ ὑλικὰ, καὶ παρ' ἡμῖν νοούμενα ;

They honour them, therefore. See how well he has defended why the celestial things have mention—that is, images—of living creatures; for just as God Who is over all has nothing in all things of like kind with Himself, and on this account reasonably nothing of all things is declarative of Him, but instead we theologize by another method, saying what God is not, which he calls "through the dissimilar things"; so also in reference to the celestial powers, which are after God, the theologians acted skilfully, likening them to none of the intelligible things, but taking their resemblance from the sensible things, which he calls dishonourable, having done this for their honour, so that the imitation of them might be figurative and not true; for if he who is called lion-shaped, and many-footed, and many-winged is both rational and immaterial, how is it not clear that he has supermundanely transcended the material things and those understood among us?

Εἰς μὲν γὰρ τὰς τιμιωτέρας. Ἰδοὺ καὶ ἕτερος λογισμὸς, δι' ὃν τοιαύταις ὁμοιότησιν ἡ Γραφὴ περὶ τῶν οὐρανίων ἐχρήσατο · εἰ γὰρ τιμιωτέροις ἐχρήσατο πλάσμασιν, οἷον χρυσοειδεῖς, ἢ ἐταστράπτοντας λέγουσα εἶναι τὰς θείας δυνάμεις, πάντως ἂν ἐπείσθησαν οἱ ἀκούοντες ἐκ τῶν παρὰ ἀνθρώποις τιμιωτέρων τὸ πιστὸν λαμβάνοντες· νῦν δὲ τὰ ἀπεμφαίνοντα καὶ αἰσχρὰς εἰκὸνας παρενέλαβεν, ἵνα, ἀκριβῶς εἰδότες, ὅτι οὐκ εἰσὶ τὰ τοιαῦτα, ζητήσωμεν τὴν ἀλήθειαν τῶν ὄντων.

For into the more honourable. Behold also another reasoning, on account of which Scripture used such likenesses concerning the celestial beings; for if it had used more honourable figurings, such as saying that the divine powers are gold-like or flashing like lightning, the hearers would altogether have been persuaded, taking their belief from the things more honourable among men; but now it has brought in things incongruous and unseemly images, so that, knowing accurately that they are not such things, we may seek the truth of the things that are.

Ἀβλαβῶς. Αἱ γὰρ λεγόμεναι πυρὸς φλόγες θεῖαι οὐσίαι οὐ καυστικαὶ, ἀλλὰ ζωτικαί εἰσιν.

Harmlessly. For the divine essences called flames of fire are not consuming, but life-giving.

Αἰσχράς. Πῶς γὰρ οὐκ αἰσχρὸν τὸ ἐξ ὑλικῶν εἶναι τὰ σύμβολα [τῶν νοητῶν] ;

Base. For how is it not base that the symbols [of the intelligible things] should be from material things?

Editors' notes and page, col. 41

Page

running head: APPENDIX AD OPERA S. DION
marginal letters: A Spectacula, Gr. θεάματα.; B Concupiscentiam.Concupiscentiam; C nos enim rationabilitatem; D corporei autem ad
old-edition numerals: 10 before (in
other: facing Latin version, not set

PG 4:44

Θεάματα. Θεάματα λέγονται τὰ μετὰ θαύματος ὁρώμενα.

Spectacles. Those things are called spectacles (theamata) which are seen with wonder (thauma).

§ IV. Καὶ γὰρ ὁ θυμός. Ὅτι οὐχ ἁπλῶς ἀλογίας ἔμπλεως ἡ θυμοειδὴς κίνησις, ἀλλ' ἐπὶ τῆς ἀλόγου φύσεως. Ἀναγνωστέον τὸν τελευταῖον λόγον τοῦ βιβλίου, ὃν εἶπεν εἰς τὴν ὀπτασίαν τῶν ἁγίων χερουβίμ· ἐκεῖ γὰρ καὶ ταῦτα πάντα πλατέως διαγεγύμνασται.

§ IV. For anger also. That the spirited movement is not simply full of irrationality, save in the irrational nature. One must read the last discourse of the book, which he spoke on the vision of the holy cherubim; for there all these things also have been broadly treated.

Τὸ μηδὲ ἓν τῶν ὄντων. Σημείωσαι, ὅτι οὐδὲν τῶν ὄντων ἐστέρηται τῆς τοῦ καλοῦ μετουσίας· σημειωτέον οὖν τί νοεῖται ὁ θυμὸς ἐπὶ τῶν ἀλόγων , καὶ τί ἐπὶ τῶν λογικῶν· καὶ τί ἐπιθυμία ἑκατέρων.

That not even one of the things that are. Note that none of the things that are is deprived of participation in the good; it is to be noted, therefore, what anger is understood to be in irrational beings, and what in rational beings; and what desire is in each of the two.

Λογιότητα. Σημειωτέον, ὅτι καὶ ἐπὶ ἀγγέλων λογιότητα λέγει· ἀμείλικτον δὲ, ἤτοι ἀνένδοτον, καὶ ἀχαύνωτον.

Rationality. It is to be noted that he speaks of rationality in reference to angels also; and "relentless", that is, unyielding and unslackened.

Ἐπιθυμίαν . Ὅτι ἡ ἐπιθυμία τῶν νοητῶν ἔρως ἄσχετός ἐστι περὶ τὸν Θεὸν, ὅπερ καλεῖ ἀϋλίαν.

Desire. That the desire of the intelligible beings is an irrepressible love towards God, which he calls immateriality.

Διὰ τὸν ἀμιγῆ. Ἀμιγῆ φησι τὸν καθαρὸν καὶ εἰς οὐδὲν ἕτερον ἐσχολακότα· ὁ γὰρ θείῳ ἔρωτι περιδεδραγμένος ὅλος ἐστὶν αὐτοῦ, καὶ εἰς τὸ ἐφετὸν μόνον ἀνατείνεται, παρὰ μηδενὸς κωλυόμενος μεταβατικοῦ καὶ σωματικοῦ λόγου. Ἀλογίαν δὲ φάσκοντες εἶναι ἐν ταῖς ἀσωμάτοις οὐσίαις, οὐκ ἀνοησίαν αὐταῖς ἐνυβρίζομεν ἐν τῷ διὰ τῶν λεοντείων μορφῶν, καὶ τῶν μοσχείων καὶ τῶν ὀρνιθείων, ὡς ἐπὶ τοῦ ἀετοῦ, ἀλόγων τύπους καὶ σύμβολα λέγειν , πρέπειν τοῖς οὐρανίοις τάγμασιν, ἀλλὰ μυστικῶς τὸ ἐξηλλαγμένον τοῦ κατ' ἐκείνους λνγικοῦ πρὸς τὸ καθ' ἡμᾶς σημαίνομεν· ἡμεῖς γὰρ τὸ λογικὸν παριστῶμεν διὰ τοῦ τῆς γλώττης ὀργανικοῦ, καὶ τῶν φωνητικῶν τύπων, τύπτοντες τὸν ἀέρα τῷ διαλεκτικῷ, καὶ τοῦ λόγου μεταβαίνοντος ἐξ ἡμῶν εἰς τὰς τῶν ἀκροωμένων ἀκοὰς ἐκ σώματος εἰς σῶμα , καθά φησι καὶ ὁ θεῖος Βασίλειος ἐν τῷ περὶ τοῦ, Πρόσεχε σεαυτῷ, λόγῳ, ἐκεῖ δὲ οὐχ οὕτως, ἀλλ' ἐν ἀσωματίᾳ τυγχάνοντες, καὶ εἰς ἀλλήλους χωροῦντες καὶ ἀποχωροῦντες, παντὸς λόγου τρανότερον τὰς ἀλλήλων νοήσεις κατοπτεύοντες, ἀλλήλοις ὥσπερ διαλέγονται, διὰ σιγῆς τοῦ λόγου μεταδιδόντες ἀλλήλοις

On account of the unmixed. By "unmixed" he means pure and devoted to nothing else; for he who is grasped around by divine love is wholly His, and stretches up towards the Desired alone, hindered by no transitive and bodily speech. And in asserting that there is "irrationality" in the incorporeal essences, we do not insultingly impute lack of understanding to them in saying, through the lion-like forms, and the calf-like and the bird-like, as in the case of the eagle, that types and symbols of irrational creatures befit the celestial orders; rather, we mystically signify the difference of the rational faculty in them as compared with that in us; for we present the rational faculty through the instrumentality of the tongue and vocal impressions, striking the air with conversational speech, and the speech passing over from us into the ears of the hearers from body to body, just as the divine Basil also says in the discourse on Give heed to thyself; whereas there it is not so, but existing in incorporeality, and advancing towards one another and withdrawing, beholding one another's thoughts more clearly than any speech, they as it were converse with one another, imparting speech to one another through silence.

Ἀπόκλισιν. Ἀντὶ τοῦ ἀπόνευσιν.

Declination. Instead of "inclining away".

[αʹ] Μεταβατικοῦ. Μεταβατικὸς ὁ ἡμέτερος λόγος ὁ προφορικὸς, ὡς ἀπὸ τοῦ λέγοντος διαβαίνων πρὸς τὸν ἀκούοντα· σωματικοῦ δὲ πρὸς ἀντιδιαστολὴν τοῦ ἐνδιαθέτου· οὗτος γὰρ οὔτε σωματικὸς, οὔτε μεταβατικὸς.

[1] Transitive. Our uttered speech is transitive, as passing over from the speaker to the hearer; and "bodily" by way of contrast with internal speech; for the latter is neither bodily nor transitive.

[βʹ] Ὕλης. Ἀτιμοτάτην ὕλην φησὶ τὴν σωματοειδῆ ἅπασαν φύσιν, πρὸς ποικίλα εἴδη ἔμψυχά τε καὶ ἄψυχα, καὶ λοιπὰ ὑπὸ Θεοῦ διακοσμηθεῖσαν · νοερὰν δὲ εὐπρέπειαν τὰ περὶ Θεοῦ λεγόμενα, ὧν μετρίας καὶ ἀμυδρὰς εἰκόνας ἐν τοῖς οὖσιν εὑρίσκομεν, οἷον τὸ ἁπλῶς εἶναι, τὸ ζῆν, τὸ αἰσθάνεσθαι, καὶ τὰ ὅμοια. [γʹ] Ὅτι μὲν ἐκ Θεοῦ καὶ ἡ ὕλη πᾶσα τὴν ὕπαρξιν ἔσχεν , οὐδεὶς σοφὸς ἀντερεῖ λόγος · φέρει δὲ καὶ αὐτὴν ἐν ἑαυτῇ ἀποδείξις τοῦ ἐκ Θεοῦ καὶ παρῆχθαι καὶ διακεκοσμῆσθαι · πᾶσα γοῦν ἐξ

[2] Of matter. By "most dishonourable matter" he means the whole body-like nature, ordered by God into various species, both animate and inanimate, and the rest; and by "intellectual comeliness", the things spoken concerning God, of which we find moderate and dim images in the things that are, such as simply being, living, perceiving, and the like. [3] That all matter also had its existence from God, no wise discourse will gainsay; and it also bears in itself demonstrations of having been both produced and ordered from God; at all events, every

Editors' notes and page, col. 44

Page

running head: OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A Θεάματα. Θεάματα λέγονται; B Ἐπιθυμίαν . Ὅτι ἡ; C διὰ τοῦ τῆς; D τὸν ἀκούοντα· σωματικοῦ
old-edition numerals: (none)
other: continues to col. 45

PG 4:45

ὕλης διακόσμησις ἀμυδρά τινα καὶ σκιώδη ἀπηχήματα τῶν νοερῶν ἔχει · ὥσπερ γὰρ ἐπιτήδεια τὰ νοερὰ εἰς ὑποδοχὴν, ὡς ἐφικτὸν, τῶν ἐκ Θεοῦ προνοητικῶν προόδων, καὶ ζωὴ ὄντα, ζωοῦνται παρὰ τοῦ ὑπὲρ πᾶσαν ζωὴν [ὄντος] Θεοῦ · καὶ δυνάμεις ἔχουσιν εἰς εὐεργεσίαν ἐνεργητικὰς, καὶ κίνησίν τινα ὑπερκόσμιον · οὕτω καὶ τὰ ὑλαῖα πάντα ὁμοῦ τε καὶ κατὰ μέρος, τήν τε πρόνοιαν τοῦ Θεοῦ οἰκείως ἑαυτοῖς δέχεσθαι, ἐπιτηδείως ἔχουσιν, καὶ ζωοῦσθαι, καὶ ζωὴ γίνεσθαι δύνανται, ὡς τό · Ἐξαγαγέτω ἡ γῆ ψυχὴν ζῶσαν · καὶ αὖθις · Ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ ψυχῶν ζωσῶν · ἀλλὰ καὶ δυνάμεις εὐεργετικὰς τοῖς ἀπὸ γῆς πνέουσιν, ὡς δηλοῦσιν αἵ τε διὰ βοτανῶν καὶ τῶν μεταλλικῶν ὠφέλειαι · καὶ κίνησιν δὲ κατάλληλον τὰ ὑλαῖα ἔχει τὴν εἰς γένεσιν προϊοῦσαν καὶ φθορᾶν · καὶ τάξιν δέχεται τὴν παρὰ τοῦ Θεοῦ ἐπιτεθεῖσάν τε καὶ ἐπιτεθησομένην. Ἀλλὰ καὶ φωτίζεσθαι πέφυκε παρουσίᾳ νοερῶν δυνάμεων · ὡς ἐπὶ τοῦ κατὰ τὴν ἀνάστασιν τοῦ Κυρίου ἀστράπτοντος ἀγγέλου, καὶ φωτίζοντος τὸ περιέχον. Ἔχει δὲ ταῦτα ἡ ὕλη πάσχουσα, οὐ μὴν ὡς τὰ νοερὰ ἐνεργοῦντα · διὸ κατ' ἔσχατον ἀπήχημα λέγεται ταῦτα ἔχειν · τί δέ ἐστιν ἀπήχημα ἔσχατον, ἐν τῷ Περὶ θείων ὀνομάτων λόγῳ σαφηνίσω ἐν κεφαλ. δʹ.

ordering made of matter has certain dim and shadowy echoes of the intellectual beings; for just as the intellectual beings are suitable for the reception, so far as is attainable, of the providential processions from God, and being life, are quickened by God [Who is] above all life, and have powers active for beneficence, and a certain supermundane movement; so also all the material things, both together and in part, are suitably disposed to receive the providence of God in a manner fitting to themselves, and are able both to be quickened and to become life, as in the saying: Let the earth bring forth a living soul (Gen. 1:24); and again: Let the waters bring forth creeping creatures of living souls (Gen. 1:20); and moreover they breathe forth beneficent powers to the things from the earth, as the benefits through herbs and minerals show; and the material things also have a corresponding movement proceeding to generation and corruption; and they receive the order both laid upon them and to be laid upon them by God. And moreover they are by nature capable of being illuminated by the presence of intellectual powers, as in the case of the angel flashing like lightning at the resurrection of the Lord, and illuminating the surrounding place. Yet matter has these things passively, not indeed as the intellectual beings have them actively; wherefore it is said to have these things by way of a last echo; and what a "last echo" is, I shall make clear in the treatise On the Divine Names, in chapter 4.

Καὶ τῶν αὐτῶν. Σημείωσαι, ὡς πᾶσαν τὴν ὕλην οὐ φησὶ νοεράν · οὐκοῦν καὶ οἱ ἀστέρες ἄψυχοι · οὐ γὰρ ἔχουσι νοῦν. Εἰ καὶ τὰ αὐτὰ ὀνόματά φησιν, ἀλλ' οὐχ ὁμοίως λαμβάνονται · πρὸς τὴν φυσικὴν δὲ ἰδιότητα τοῦ ὑποκειμένου καὶ ὁρίζονται καὶ νοοῦνται.

And of the same things. Note that he does not call all matter intellectual; therefore the stars also are inanimate, for they do not have mind. Even if he speaks the same names, yet they are not taken in like manner, but according to the natural property of the subject they are both defined and understood.

§ V. Θεαρχικαῖς. Τουτέστι τοῖς περὶ Θεοῦ νοήμασι.

§ V. Thearchic. That is, by the conceptions concerning God.

Τῶν φαινομένων τιμίων. Σημείωσαι τίνα καλεῖ τίμια, ὡς ἥλιον καὶ τοὺς ἀστέρας · καὶ τίνα μέσα, πῦρ καὶ ὕδωρ · καὶ τίνα ἔσχατα, ὡς μύρον · καὶ τίνα ἄτιμα, ὡς θηρία καὶ σκώληκας · καὶ ὅτι ἐπὶ Θεοῦ καὶ τὰ θηριώδη σύμβολα εἴρηται, καὶ τὰ ἐξ ὕλης · καὶ τὰ τίμια δὲ, καὶ τὰ μέσα, καὶ τὰ ἄτιμα.

Of the visible honourable things. Note what things he calls honourable, such as the sun and the stars; and what things middle, fire and water; and what things last, such as ointment; and what things dishonourable, such as wild beasts and worms; and that in reference to God both the beast-like symbols have been spoken, and those from matter: both the honourable, and the middle, and the dishonourable.

Ἥλιον. Ἥλιον δικαιοσύνης Μαλαχίας ὁ προφήτης ὀνομάζει. Ὁ δὲ θεῖος Πέτρος ἐν τῇ καθολικῇ αὐτοῦ ἐπιστολῇ · Ἕως οὗ φωσφόρος ἀνατείλῃ ἐν ταῖς καρδίαις ὑμῶν, καὶ τὰ ἑξῆς · οὗτος γάρ ἐστιν ὁ ἑῷος ἀστήρ. Ὁ δὲ Μωϋσῆς · Ἐν τῇ βάτῳ πῦρ, φησὶν, οὐ κατακαῖον, ὅ ἐστιν ἀβλαβως φωτίζον. Ὁ δὲ Ἱερεμίας ὕδωρ λέγει · Ἐμὲ ἐγκατέλιπον πηγὴν ὕδατος ζῶντος · καὶ ἄλλοι δὲ ἄλλα · καὶ ὁ Κύριος · Ηοταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος · ὁ δὲ Σολομῶν ἐν τῷ Ἄσματι τῶν ᾀσμάτων μύρον φησί · Μύρον ἐκκενωθὲν ὄνομά σου· Ἐν δὲ τοῖς δώδεκα προφήταις Ὡσηὲ καὶ Μιχαίας τὰ εἰρη-

Sun. Malachi the prophet names Him Sun of righteousness (Mal. 4:2). And the divine Peter in his Catholic Epistle: Until the daystar arise in your hearts (2 Pet. 1:19), and what follows; for this is the morning star (Rev. 22:16). And Moses says: Fire in the bush, not consuming (Exod. 3:2), that is, illuminating harmlessly. And Jeremiah calls Him water: They have forsaken Me, the fountain of living water (Jer. 2:13); and others say other things; and the Lord: Rivers of living water shall flow out of his belly (John 7:38); and Solomon in the Song of Songs calls Him ointment: Thy name is ointment poured forth (Song 1:2). And in the Twelve Prophets Hosea and Micah reckon the aforesaid

Editors' notes and page, col. 45

Footnotes

(22) ‹anchor: λόγῳ σαφηνίσω› · call in col 45

ἐσαφηνίσαμεν, explicuimus.

Read "ἐσαφηνίσαμεν", "we have explained".

(printed under page 41)

(23) ‹anchor: § V. Θεαρχικαῖς.› · call in col 45

θεαρχικαῖς ἐκφαντορίαις, τὰ περὶ Θεοῦ νοήματά φησιν. Θεαρχικάς, seu Dei principales elucidationes vocat notiones de Deo.

"By 'thearchic revelations' he means thoughts concerning God." He calls "thearchic", or "God-principal", elucidations the notions concerning God.

(printed under page 41)

Footnotes

(o) ‹anchor: not visible in the page-foot image› · call in col 46

Gen i, 24.

Genesis 1:24.

(printed under page 41)

(p) ‹anchor: not visible in the page-foot image› · call in col 46

Ibid. 20.

The same, verse 20 (Gen. 1:20).

(printed under page 41)

(q) ‹anchor: Malachias propheta appellavit› · call in col 46

Cap. vi, v. 2.

Chapter 6, verse 2 (as printed; the reference is to Mal. 4:2, Hebrew 3:20).

(printed under page 41)

(r) ‹anchor: in cordibus vestris› · call in col 46

II Petr. I, 19.

2 Peter 1:19.

(printed under page 41)

(s) ‹anchor: Stella matutina› · call in col 46

Apoc. XXII, 16.

Revelation 22:16.

(printed under page 41)

(t) ‹anchor: minime comburens› · call in col 46

Exod. III, 2.

Exodus 3:2.

(printed under page 41)

(u) ‹anchor: fontem aquæ vivæ› · call in col 46

Jer. II, 13.

Jeremiah 2:13.

(printed under page 41)

(v) ‹anchor: fluent aquæ vivæ› · call in col 46

Joan. VII, 38.

John 7:38.

(printed under page 41)

(x) ‹anchor: effusum nomen tuum› · call in col 46

Cant. I, 2.

Song of Songs 1:2.

[VARIÆ LECTIONES ET CORRECTIONES — numbered variants, called in the Greek only] (printed under page 41)

Footnotes

(y) ‹anchor: not visible in the page-foot image› · call in col 47

Psal. XXI, 7.

Psalm 21:7 (Vulgate numbering; Hebrew 22:6).

(printed under page 42)

(z) ‹anchor: pulmentarium habetis› · call in col 47

Joan. XXI, 5.

John 21:5.

[VARIÆ LECTIONES ET CORRECTIONES — numbered variants, called in the Greek only] (printed under page 42)

Page

running head: APPENDIX AD OPERA S. DION
marginal letters: A de Deo praedicuntur.; B minibus, in principio; C tationem aliquam effictionis; D eo interrogetur, quemadmodum,
old-edition numerals: 12 before Definiendum,
other: facing Latin version, not set

PG 4:48

μένα ὧδε θηρία καταλέγουσιν ἐν τοῖς περὶ Θεοῦ προφητευομένοις · ὁ δὲ Δαυῒδ σκώληκα αὐτὸν λέγει · Ἐγώ εἰμι σκώληξ καὶ οὐκ ἄνθρωπος, ἐκ προσώπου τοῦ Κυρίου ἢ σκωληκι αὐτὸν παρείκασεν, ὡς μὴ ἀπὸ σπέρματος γεννηθέντα, ὡς ἡμεῖς · ἀλλὰ σπέρματος χωρὶς, ὡς οἱ σκώληκες, οἵτινες οὐκ ἀπὸ σπέρματος τίκτονται, ἀλλ' ἀπὸ γῆς ἢ ἀπὸ σήψεως · τὸ γάρ · Ἐγώ εἰμι σκώληξ καὶ οὐκ ἄνθρωπος, ὡς ἐκ προσώπου τοῦ σαρκωθέντος Θεοῦ λέγεται, εἰ καὶ μὴ κατὰ τὴν θεότητα λαμβανόμενον, ἀλλὰ κατὰ τὸ φαινόμενον ταπεινὸν τῆς σαρκός. [Θεοσόφους ὑποφήτας τοὺς προφήτας φησίν. Τινὰ γὰρ ἀγάλματα ἤδη προπαρέθηκεν ἐν τῷ Περὶ θείων ὀνομάτων λόγῳ.]

wild beasts here among the things prophesied concerning God; and David calls Him a worm: I am a worm and no man (Ps. 21:7), from the person of the Lord, or he compared Him to a worm, as not begotten from seed like us, but apart from seed, like worms, which are not born from seed, but from earth or from putrefaction; for the saying: I am a worm and no man, is spoken as from the person of God incarnate, even if not taken according to the Godhead, yet according to the visible lowliness of the flesh. [He calls the prophets "God-wise declarers". For he has already set forth certain statues previously in the treatise On the Divine Names.]

Ἀγαλμάτων. Τίνα δηλοῦται ἐναποκείμενα ἀγάλματα, τοῖς λεγομένοις ἐν τῷ Περὶ θείων ὀνομάτων λόγῳ ἐν τῇ ἀρχῇ τοῦ θʹ κεφαλαίου δεδήλωται.

Of statues. What stored-up statues are meant has been shown by the things said in the treatise On the Divine Names at the beginning of the 9th chapter.

Ἀπηχημάτων. Ἔσχατα τῶν τοῦ Θεοῦ ἀπηχημάτων ἐν δημιουργίᾳ φησὶν, ἃ προεῖπεν ἀτιμότερα τῶν ὑλαίων διακοσμήσεων. Ηῶς δὲ ταῦτα λέγονται ἔσχατον ἀπήχημα, ἐν τῷ Περὶ θείων ὀνομάτων λόγῳ, κεφαλαίῳ δʹ, λεχθήσεται ἡμῖν πλατύτερον.

Of echoes. By "last of the echoes of God in creation" he means what he previously called the more dishonourable of the material orderings. And how these are called a last echo will be spoken of by us more broadly in the treatise On the Divine Names, chapter 4.

Εἰ μὴ τὸ δυσειδές. Τὸ δυσειδὲς τὸ θηριόμορφον νόησον καὶ κτηνῶδες, ὃ περὶ τῶν ἀγγέλων φησὶν ἡ Γραφή · τὸ δὲ ἐκφαντικῆς σημαίνει τῆς φανεροποιοῦ, ἤγουν τῆς ἐκφαινούσης.

Unless the unshapely. By "the unshapely" understand the beast-shaped and cattle-like form which Scripture speaks of concerning the angels; and "of the manifestative" signifies of that which makes manifest, namely of that which reveals.

Ἀγγελοειδεῖς. Καλῶς τὰς τυπικὰς εἰκονογραφίας, ἃς καὶ προεῖπεν, οὐκ ἀγγελικὰς, ἀλλ' ἀγγελοειδεῖς ὠνόμασεν · οὐ γὰρ αὐτῶν τῶν ἀγγέλων, ὡς εἰσὶν, αἱ εἰκόνες ἐγράφησαν · ἀλλ' ἔμφασίν τινα εἰδοποιίας ἀσωμάτων ὑπεμφαίνουσιν, ὡς ἐξηγήσατο αὐτὸς ἑαυτόν.

Angel-like. Well has he named the typical depictions, which he also mentioned before, not "angelic", but "angel-like"; for the images were not depicted of the angels themselves as they are, but faintly indicate a certain appearance of the form-making of incorporeal beings, as he himself explained himself.

Ἀφορίσασθαι. Τὸ ἀφορίσασθαι εἴωθε λέγειν ἐπὶ τῶν διακεκριμένως ὁριζομένων καὶ διασαφουμένων.

To mark off. He is accustomed to say "to mark off" (aphorisasthai) in reference to things distinctly defined and made clear.

Οἰόμεθα. Κατὰ κοινοῦ τὸ οἰόμεθα · ἵνα εἴη, οἰόμεθα ἱεραρχίαν εἶναι, καί τινα οἰόμεθα ὀνήνασθαι [τουτέστιν ὠφελεῖν δύνασθαι] τοὺς ἱεράρχας διὰ τῶν ἱερῶν τελετῶν.

We suppose. "We suppose" is taken in common: so that it may be, we suppose a hierarchy to be, and we suppose that the hierarchs gain some advantage [that is, are able to derive benefit] through the sacred initiations.

Σὺ δὲ, ὦ παῖ. Πῶς παῖδα καλεῖ τὸν θεῖον Τιμόθεον ὁ μέγας Διονύσιος, ζητητέον · ἢ γὰρ, ὡς οἶμαι, ἅτε προβεβηκὼς αὐτὸν τοῖς ἔτεσι, τοῦτό φησι, καὶ τῇ φιλοσοφίᾳ προέχων, ὡς καὶ προερωτᾶσθαι παρ αὐτοῦ, καθὰ δηλοῖ τὰ μετὰ χεῖρας συγγράμματα ‘ κἂν γὰρ πρὸ τοῦ θείου Διονυσίου ἐπίστευσεν ὁ ἅγιος Τιμόθεος, ὡς αἱ Πράξεις τῶν ἁγίων ἀποστόλων δηλοῦσιν, ἀλλ' οὖν τὴν ἔξω παιδείαν ἱκανώτερος ἦν ὁ μέγας Διονύσιος · ἢ παῖδα καλεῖ αὐτὸν, ὡς μιμούμενος τὸν Κύριον λέγοντα · Παιδία, μή τι προσφάγιον ἔχετε ; ἢ ἐπειδὴ τοὺς κατὰ Θεὸν ἀκακίαν ἀσκοῦντας παῖδας ἐκάλουν, ὡς καὶ Παπίας δηλοῖ

But you, O child. How the great Dionysius calls the divine Timothy "child" must be inquired into: for either, as I suppose, inasmuch as he was advanced beyond him in years, he says this, and excelling in philosophy, so as even to be questioned first by him, as the treatises in hand show; for even though Saint Timothy believed before the divine Dionysius, as the Acts of the holy Apostles show, yet at any rate in external learning the great Dionysius was more capable; or he calls him "child" as imitating the Lord saying: Children, have you any meat? (John 21:5); or because they used to call those who practise guilelessness according to God "children", as Papias also shows

Editors' notes and page, col. 48

Footnotes

(24) ‹anchor: τοὺς κατὰ› · call in col 48

διά.

Variant reading: "διά" ("through", for κατά).

(printed under page 42)

Page

running head: PERA S. DIONYSII AREOPAGITÆ.
marginal letters: A μένα ὧδε θηρία; B ματα, τοῖς λεγομένοις; C εἰσὶν, αἱ εἰκόνες; D αὐτοῦ, καθὰ δηλοῖ
old-edition numerals: (none)
other: begins with fragment μένα broken from εἰρη- in col. 45; continues to col. 49

PG 4:49

βιβλίῳ πρώτῳ τῶν Κυριακῶν ἐξηγήσεων, καὶ Κλήμης ὁ Ἀλεξανδρεὺς ἐν τῷ Παιδαγωγῷ.

in the first book of the Expositions of the Oracles of the Lord, and Clement of Alexandria in the Instructor.

Πληθύος. Πρὸς τὸ πληθύος τὸ ἑνοειδῆ ἐπήγαγε· τὰ μὲν γὰρ ἅγια ἑνοποιεῖ · τὰ δὲ βέβηλα καὶ τῆς ἁμαρτίας ὄντα εἰς πολλὰ διὰ τῆς διαιρέσεως πληθύνει. Τοῦτο γοῦν νῦν καλεῖ πλῆθος, τὸ οἱονεὶ βέβηλον.

Of the multitude. Over against "of the multitude" he brought in "uniform"; for the holy things unify, whereas the profane things and those that belong to sin multiply into many through division. This, at all events, he now calls "multitude", namely that which is, as it were, profane.

ΕΙΣ ΤΟ ΚΕΦΑΛ. Γʹ.

On Chapter III.

Ἔστι μὲν ἱεραρχία. Ὅρος ἱεραρχίας.

Hierarchy is indeed. Definition of hierarchy.

Ὡς ἐφικτόν. Ὡς δυνατον.

So far as is attainable. So far as is possible.

Τελεταρχικόν. Ἤγουν τελειποιοῦν.

Initiatory of mysteries. Namely, perfecting.

Ἀμιγές ἐστι καθόλου. Ὁμοιότης, καὶ ἰσότης, καὶ ταυτότης τὸ ἓν καὶ ἑνοποιὸν, ἅτε ἁπλοῦν καὶ ἀμιγὲς καὶ ἀσύνθετον καλεῖται· ἀνόμοιον δὲ, καὶ ἄνισον, καὶ ἑτερότητα, καὶ μικτὸν, καὶ ἐν μεταβολῇ τὸ πρόσυλόν φασι. Τὸ οὖν ἓν ὁ Θεὸς νοοῖτ' ἄν.

Is altogether unmixed. The One and unifying, inasmuch as it is simple and unmixed and uncompounded, is called similarity, and equality, and identity; whereas they call that which is attached to matter dissimilar, and unequal, and otherness, and mixed, and in change. The One, therefore, would be understood as God.

Θιασώτας. Θίασος μὲν κυρίως ὁ χορος. θιασώτας δὲ ἐνταῦθα τοὺς περὶ τὰ θεῖα ἀναστρεφομένους φησι. Διειδέστατα μὲν λαμπρὰ, διαυγῆ· ἀκηλίδωτα δὲ ἀῤῥύπωτα.

Initiates of the sacred band. A thiasos is properly the choir; and here by thiasotai he means those who are conversant with divine things. "Most pellucid" means bright, transparent; and "unspotted" means unsoiled.

Ἐνεργῆσαι . Ταῦτα νομίζω δηλοῦν, ὅτι οὐ χρή τινα τῶν ἐν ἱερατικῷ βαθμῷ καταλεγομένων μεῖζόν τι τῆς οἰκείας τάξεως ποιεῖν· ἀλλὰ τὸ ἐπιβάλλον τῇ οἰκείᾳ ἀξίᾳ μόνον ἐνεργεῖν καὶ παραδιδόναι διδάσκοντα, μὴ μὴν ἐπιχειρεῖν εἰς τὰ ὑπὲρ τὴν ἀξίαν· οἷον , τοὺς πρεσβυτέρους διδάσκειν, καὶ τὸ δῶρον προσκομίζειν, οὐ μὴν καὶ χειροτονεῖν· διακόνους διδάσκειν , οὐ μὴν καὶ βαπτίζειν· οὐ γὰρ δώσουσι Πνεῦμα ἅγιον, ὡς οὐδὲ ὁ Φίλιππος ἐν ταῖς Πράξεσι τῶν ἁγίων ἀποστόλων. ὁ διάκονος· ἀλλὰ μήτε προσφέρειν· καὶ οὕτως ἐφεξῆς· ἀλλὰ καὶ τοὺς τελουμένους τὰ καθήκοντα μόνον πράσσειν, ἵνα φυλάττοιτο καλῶς τὸ παρὰ τῷ θείῳ Παύλῳ· Ἕκαστος ἐν ᾧ ἐκλήθη βαθμῷ μενέτω·

To operate. These things I suppose to show that none of those enrolled in a priestly grade ought to do anything greater than his own rank, but only to operate and hand down by teaching what belongs to his own dignity, and not indeed to put his hand to the things above his dignity: for instance, that presbyters teach and offer the gift, yet do not also ordain; that deacons teach, yet do not also baptize—for they will not give the Holy Spirit, just as neither did Philip the deacon in the Acts of the holy Apostles—nor yet offer; and so forth; and moreover that those who are being perfected do only the things that befit them, so that there may be well kept that saying in the divine Paul: Let each one remain in the grade in which he was called (1 Cor. 7:24).

Τελεταρχίας. Τουτέστι τελειώσεως.

Of the initiation of mysteries. That is, of perfection.

Τάξεσι. Κατὰ τὸ διάφορον γὰρ καὶ ὑπεραναβεβηκὸς τῶν τάξεων, καὶ τὸ ἐπιστημονικὸν εἶναι δεῖ.

To the ranks. For according to the difference and transcendence of the ranks must the scientific knowledge also be.

Κεκληρωμένων ἡ τελείωσις . Σημείωσαι τίς ἡ τῶν ἱεραρχῶν τελείωσις, καὶ πῶς Θεοῦ εἰσι συνεργοὶ κατὰ τὸν θεῖον Ἀπόστολον.

The perfection of those who have obtained the lot. Note what the perfection of the hierarchs is, and how they are fellow-workers of God according to the divine Apostle.

Τὴν θείαν ἐνέργειαν. Τουτέστι τὰ τοῦ Θεοῦ ἔργα καὶ αὐτὸν ἐργαζόμενον, σοφίζοντα , τελειοῦντα, καὶ τὰ ὅμοια, εἰς τοὺς παιδαγωγουμένους κατὰ δύναμιν ἐργαζόμενον.

The divine activity. That is, himself also working the works of God, making wise, perfecting, and working the like things according to his power towards those who are being instructed.

Ἐπειδὴ τάξις. Σημείωσαι τὴν τάξιν καὶ τὸ τῆς ἱεραρχίας ἀποτέλεσμα, καὶ ὅτι τοὺς προσιόντας δεῖ πρῶτον καθαίρεσθαι τῇ διδασκαλίᾳ τῶν διαιρετικῶν

Since the order. Note the order and the effect of the hierarchy, and that those who approach must first be purified by the teaching from the divisive

Editors' notes and page, col. 49

Footnotes

(25) ‹anchor: not visible in the page-foot image› · call in col 49

τελειοποιοῦν.

Variant reading: "τελειοποιοῦν" ("perfecting").

(printed under page 43)

(26) ‹anchor: δὲ ἀῤῥύπωτα› · call in col 49

ἄῤῥυπα.

Variant reading: "ἄῤῥυπα" ("unsoiled").

(printed under page 43)

Footnotes

(a) ‹anchor: gradu maneat› · call in col 50

I Cor. VII, 24.

1 Corinthians 7:24.

[VARIÆ LECTIONES ET CORRECTIONES — numbered variants, called in the Greek only] (printed under page 43)

Footnotes

(b) ‹anchor: multæ apud Patrem› · call in col 51

Joan. XIV, 2.

John 14:2.

[VARIÆ LECTIONES ET CORRECTIONES — numbered variants, called in the Greek only] (printed under page 44)

Page

running head: APPENDIX AD OPERA S. DIONYS
marginal letters: A commistiones ; deinde illustrari; B purgant, hi quidem; C Naturaliter et supernaturaliter; D significat, Mansiones multae
old-edition numerals: 14 before Expiatores.
other: facing Latin version, not set

PG 4:52

τῆς ἁμαρτίας συμφύρσεων· εἶτα φωτίζεσθαι τῇ γνώσει τῶν θεοπνεύστων Γραφῶν τὰ περὶ θεογνωσίας δόγματα, καὶ τότε τελειοῦσθαι τῷ τῆς παλιγγενεσίας λουτρῷ.

defilements of sin; then be illuminated by the knowledge of the God-inspired Scriptures in the doctrines concerning the knowledge of God, and then be perfected by the laver of regeneration.

Τοὺς μὲν φωτίζεσθαι. Σημείωσαι, ὅτι τὸ φώτισμα πρὸ τοῦ βαπτίσματός ἐστιν.

That some are illuminated. Note that illumination is before baptism.

Ἡ θεία μακαριότης καθαίρει, διδάσκουσα φωτίζει, ἀνάγουσα, τελειοῖ, θεοποιοῦσα.

The divine blessedness purifies, teaching; illuminates, leading up; perfects, deifying.

Ἡ θεία μακαριότης κάθαρσις, φωτισμὸς, τελείωσις.

The divine blessedness is purification, illumination, perfection.

Τῆς θείας μακαριότητος οἱ μὲν ἱεράρχαι, καθαίρουσι, φωτίζουσι, τελειοῦσι. οἱ δὲ ἱεραρχούμενοι, οἱ μὲν καθαίρονται, οἱ δὲ φωτίζονται, οἱ δὲ τελειοῦνται.

Of the divine blessedness, the hierarchs purify, illuminate, perfect; while of those governed by the hierarchy, some are purified, others are illuminated, others are perfected.

Νοός. Ἰωνικῶς ἐχρήσατο ὁ νοῦς, τοῦ νοὸς, οἱ νόες· φασὶ γὰρ οἱ Ἀττικοὶ, ὁ νοῦς, τοῦ νοῦ καὶ πληθυντικῶς οἱ νοῖ, τῶν νῶν, καὶ νοισί.

Of mind. He has used in the Ionic manner ho nous, tou noos, hoi noes; for the Attics say ho nous, tou nou, and in the plural hoi noi, ton non, and noisi.

§ III. Καθαρτικούς· Ἐνταῦθα περὶ τῶν ἱεραρχῶν αὐτῶν φησι, τὰ πρὸ τούτων περὶ τῶν ἱεραρχουμένων εἰπὼν, παραδηλῶν καὶ τὰς τάξεις· καὶ ὅπως οἱ μὲν καθαρτικοὶ ὑποβεβήκασιν , ὡς οἱ ἐπορκισταὶ ὄντες· οἱ δὲ φωτιστικοὶ ἐπαναβεβήκασι τῇ διδασκαλίᾳ, οἷον οἱ πρεσβύτεροι καὶ οἱ διάκονοι· οἱ δὲ τελεσιουργοὶ, οἱ τῷ βαπτίσματι Πνεύματος πληροῦντες ἁγίου, ὡς οἱ ἐπίσκοποι. Λέγει δὲ ταῦτα καὶ κάτω ἐν τῷ Περὶ ἐκκλησιαστικῆς ἱεραρχίας λόγῳ.

§ III. Purifying: Here he speaks concerning the hierarchs themselves, having spoken the things before these concerning those governed by the hierarchy, indicating alongside also the ranks: and how the purifying ones are subordinate, such as the exorcists; while the illuminating ones are higher in teaching, such as the presbyters and the deacons; and the perfecting ones are those who in baptism fill with the Holy Spirit, such as the bishops. And he says these things also below in the treatise On the Ecclesiastical Hierarchy.

Φυσικῶς καὶ ὑπερφυῶς ἐνόντα. Ὅτι φυσικῶς καὶ ὑπερφυῶς ἔνεστι τὰ πρὸς σωτηρίαν φωτιστικά. Καλῶς δὲ τὴν τάξιν διεσάφησε τῆς ἐκκλησιαστικῆς ἱερουργίας, οἷον ἵνα πρῶτον οἱ προσιόντες τῷ θείῳ βαπτίσματι ἀποτάττωνται καθαιρόμενοι· εἶτα φωτίζωνται τῇ διδασκαλίᾳ τῶν πρεσβυτέρων εἰς τοῦτο πεποιημένων· τοιούτους δὲ εἶναι τοὺς καθαρτικοὺς ἀξίους τοῦ μεταδοῦναι ἑτέροις ἁγιότητος· καὶ οὕτω λοιπὸν τοὺς ἐπισκόπους βαπτίζειν· αὐτοὺς γὰρ καλεῖ τελεσιουργούς. Ταύτην δεῖ τὴν τάξιν φυλάττεσθαι.

Naturally and supernaturally indwelling. That the things illuminative unto salvation indwell naturally and supernaturally. And well has he made clear the order of the ecclesiastical sacred ministry, namely that first those who approach divine baptism renounce while being purified; then are illuminated by the teaching of the presbyters appointed for this; and that such purifying ones are worthy to impart holiness to others; and that thus finally the bishops baptize; for he calls them perfecting ones. This order must be kept.

ΕΙΣ ΤΟ ΚΕΦΑΛ. Δʹ.

On Chapter IV.

§ I. Τὸ πρὸς κοινωνίαν. Σημείωσαι τὸν λογισμὸν δι' ὃν τὰ πάντα παρήγαγεν ὁ Θεὸς, ἵνα κοινωνήσωσι τῆς αὐτοῦ ἀγαθότητος ἀναλόγως ἕκαστον· τοῦτο γὰρ δηλοῖ τὸ, Μοναὶ πολλαὶ παρὰ τῷ Πατρί· ἕκαστος γὰρ κατὰ τὸ ἴδιον ἔργον κοινωνήσει τῆς αὐτοῦ ἀγαθότητος· οὕτω καὶ Τίτος φησὶν ἐν τοῖς Κατὰ Μανιχαίων λόγοις.

§ I. That for communion. Note the reason on account of which God brought all things into being, that each might partake of His goodness proportionally; for this is shown by the saying: Many mansions with the Father (John 14:2); for each according to his own work will partake of His goodness; thus also Titus says in the discourses Against the Manichaeans.

Ὄντων. Ἐνταῦθα πάντα συλλήβδην τὰ ἐν δημιουργίᾳ δηλοῖ διὰ τοῦ ὀνόματος τῶν ὄντων, καὶ νοητὰ καὶ ὁρατὰ πάντα · ἅπαντα γὰρ ὁ Θεὸς ἐκ μὴ ὄντων ἐποίησεν [διὰ τοῦτο καὶ μόνον], ἵνα τῆς αὐτοῦ ἀγα-

Of the things that are. Here he designates collectively all the things in creation through the name of "the things that are", both all intelligible and all visible things; for God made all things out of things that are not [for this reason and this alone], that they might enjoy His good-

Editors' notes and page, col. 52

Footnotes

(27) ‹anchor: τοὺς καθαρτικοὺς› · call in col 52

ἴσως, φωτιστικούς, quia non est καθαρτικῶν, sed φωτιστικῶν docere, sicut etiam hic indicatur, atque ab his ad episcopos itur.

Perhaps "φωτιστικούς" ("illuminative"), since teaching belongs not to the purifiers but to the illuminators, as is indicated here too, and from them one passes to the bishops.

(printed under page 44)

Page

running head: ERA S. DIONYSII AREOPAGITÆ.
marginal letters: A τῆς ἁμαρτίας συμφύρσεων·; B καθαίρουσι, οἱ μὲν κα-; C Φυσικῶς καὶ ὑπερφυῶς; D λοῖ τὸ, Μοναὶ
old-edition numerals: (none)
other: continues from col. 49; last word ἀγα- split across column break to col. 53

PG 4:53

θότητος ἀπολαύοιεν. Ἀπολαύουσι δὲ διὰ τῆς προνοίας, ὡς ἕκαστον ἐπιτηδείως ἔχει · ἀρχὴ γάρ ἐστι τῆς τῶν ὄντων οὐσίας ἡ τοῦ Θεοῦ πρόνοια.

ness. And they enjoy it through providence, according as each is suitably disposed; for the providence of God is the principle of the essence of the things that are.

Πάντα μὲν οὖν τὰ ὄντα. Ὅτι πάντα τὰ ὄντα τῆς τοῦ Θεοῦ προνοίας μετέχει · οὐδὲ γὰρ οὔτε ἐν τοῖς οὖσίν ἐστι τὸ μὴ μετέχον τοῦ Θεοῦ · ὥστε ἀνυπόστατον τὸ κακὸν, ἐπειδὴ μὴ μετέχει τοῦ Θεοῦ κατὰ στέρησιν ἕξεως φαινόμενον. Ἀλλ' οὐκ αὐτὸ, πρωτοτύπως ὂν ἐν οὐσίᾳ · οὕτω πλατέως εἴπομεν ἄνω ἐν τῷ προσφόρῳ κεφαλαίῳ.

All the things that are, therefore. That all the things that are partake of the providence of God; for neither is there among the things that are that which does not partake of God; so that evil is without subsistence, since it does not partake of God, appearing by way of privation of habit. Yet it is not itself primarily in essence; thus we have spoken broadly above in the fitting chapter.

Τῶν ὄντων Ἢ ἄζωά εἰσιν, ἃ καλεῖ μόνον ὄντα, οἷον οὐρανοὶ καὶ γῆ · Ἢ ζῶντα, ἃ λέγει ἀλόγως ζῆν, οἷον τὰ ἄλογα ζῶα · Ἢ νοερὰ ἀσώματα , ὡς τὰ οὐράνια· Ἢ λογικὰ καὶ ἐνσώματα , ἃ καλεῖ καθ' ἡμᾶς.

Of the things that are: Either they are lifeless, which he calls merely existing, such as heavens and earth; Or living, which he says live irrationally, such as the irrational animals; Or intellectual incorporeal beings, such as the celestial beings; Or rational and embodied beings, which he calls those after our manner.

Οὐ γὰρ ἂν ἦν. Ἐν τούτοις ὄντα τὰ θεῖα καλεῖ, τουτέστι τὴν ἁγίαν Τριάδα, ἥτις, τῶν κτισμάτων οὖσα δημιουργὸς καὶ ἀρχὴ, ἤγουν αἰτία, ἐξ αὐτῶν τῶν παρ' αὐτῆς εἰς οὐσίαν ἐλθόντων μετέχεσθαι λέγεται.

For it would not be. By "things that are" among these he calls the divine things, that is, the Holy Trinity, Which, being Creator and principle—namely cause—of creatures, is said to be partaken of by the very things that have come into essence from It.

Τὰ μὲν οὖν ἄζωα. Ὅτι καὶ τὰ ἄζωα μετέχει τῆς προνοίας τοῦ Θεοῦ κατ' αὐτὸ τὸ εἶναι · ἄζωα δέ εἰσιν, οἷον λίθοι καὶ πάντα τὰ μὴ προϊόντα εἰς γένεσιν.

The lifeless things, therefore. That the lifeless things also partake of the providence of God according to their very being; and lifeless things are such as stones and all the things that do not proceed into generation.

Ζῶντα τῆς αὐτῆς. Κατὰ κοινοῦ ἐπὶ ἑκάστου τῶν ἐπιφερομένων προσυπακούειν δεῖ, δι' ὧν προνοίας μετέχει.

Living things of the same. In common for each of the things brought forward next one must supply in thought "whereby it partakes of providence".

Αἱ γοῦν ἅγιαι. Σημείωσαι δὲ περὶ τῆς τάξεως τοῦ παντὸς , ὅτι διάφοροι αἱ τῶν ἄνω δυνάμεων, οὐσίαι · λέγει δὲ μόνον ὄντα ἅπερ ἐκάλεσεν ἄζωα.

The holy ones, at all events. And note concerning the order of the universe, that the essences of the powers above are different; and he calls "merely existing" the things which he called lifeless.

Νοητῶς γὰρ ἐπὶ τὸ θεομίμητον. Ὅρα ὅτι καὶ αἱ νοηταὶ δυνάμεις ἐκ προαιρέσεως κατὰ τὸ πλέον μετέχουσι τοῦ ἀγαθοῦ, ὡς πολὺ ἐφιέμεναι αὐτοῦ · λέγει γὰρ, ἑαυτὰς ἀποτυποῦσαι, ὅπερ ἐστὶ προαιρετικόν· οὐκοῦν ψευδὴς ὁ λόγος ὁ λέγων τὸν διάβολον πεσεῖν ἐκ τῶν οὐρανῶν · ἐτράπη γὰρ εἰς τὸ κακὸν ἀφ' ἑαυτοῦ. Προεχεῖς δὲ ἀντὶ τοῦ συνημμέναι.

For intelligibly unto the imitation of God. See that the intelligible powers also partake of the good to a greater degree from deliberate choice, as greatly desiring it; for he says "modelling themselves", which belongs to deliberate choice; false, therefore, is the account which says that the devil fell from the heavens; for he turned to evil of himself. And "contiguous" instead of "conjoined".

Τῶν ὄντων Τὰ μὲν ἐστιν ἄλογα, ὡς λίθοι καὶ λοιπὰ τὰ μηδεμιᾶς ζωτικῆς ἐνεργείας μετέχοντα· τὰ δὲ ζῶντα, ὧν, τὰ μεν ἀναίσθητα, ὡς τὰ φυτὰ, τὰ δὲ αἰσθητικά, ὧν τὰ μὲν ἄλογα, τὰ δὲ λογικά · καὶ τούτων. τὰ μὲν ἀσώματα καὶ ὑπὲρ ἡμᾶς. τὰ δὲ ἐνσώματα καὶ καθ' ἡμᾶς.

Of the things that are: Some are irrational, such as stones and the rest that partake of no vital activity; and others are living, of which some are insentient, such as plants, and others are sentient, of which some are irrational, and others rational; and of these, some are incorporeal and above us, and others are embodied and after our manner.

Καὶ πολλαχῶς ἐν μετουσίᾳ. Αἱ γὰρ αὐτῶν οὐσίαι νοῦς εἰσι ζῶν. Σημείωσαι δὲ, ὅτι τὰ νοητὰ πάντα πρώτως μετέχει τοῦ Θεοῦ. Ἐκφαντορικαὶ δὲ, τουτέστιν ἐξαγγελτικαί.

And in many ways in participation. For their essences are living mind. And note that all the intelligible beings partake primarily of God. And "manifestative", that is, declarative.

Τῆς ἀγγελικῆς ἐπωνυμίας. Σημείωσαι τί κυρίως ἄγγελος · καὶ ὅτι τὴν πρώτην αὐτοὺς τάξιν λέγει

Of the angelic appellation. Note what an angel properly is; and that he says they hold the first rank

Editors' notes and page, col. 53

Footnotes

[VARIÆ LECTIONES ET CORRECTIONES — numbered variants, called in the Greek only] (printed under page 45)

(28) ‹anchor: τάξεως τοῦ παντὸς› · call in col 53

τῆς τούτων τάξεως.

Variant reading: "τῆς τούτων τάξεως" ("of their order").

(printed under page 45)

(29) ‹anchor: ἑαυτοῦ. Προσεχεῖς› · call in col 53

προσεχεῖς.

Variant reading: "προσεχεῖς" ("adjacent, closely joined").

(printed under page 45)

Footnotes

Caput vii, v. 10.

Chapter 7, verse 10.

(printed under page 46)

(d) ‹anchor: not visible in the page-foot image› · call in col 55

II Cor. XII, 2.

2 Corinthians 12:2.

(printed under page 46)

(e) ‹anchor: not visible in the page-foot image› · call in col 55

Joan. I, 18.

John 1:18.

(printed under page 46)

(f) ‹anchor: not visible in the page-foot image› · call in col 55

Gen. III, 9.

Genesis 3:9.

(printed under page 46)

(g) ‹anchor: not visible in the page-foot image› · call in col 55

Gen. XVIII, 1.

Genesis 18:1.

(printed under page 46)

(h) ‹anchor: posteriora dicatur vidisse› · call in col 55

Exod. XXXIII, 23.

Exodus 33:23.

(printed under page 46)

(i) ‹anchor: et non custodistis› · call in col 55

Act. VII, 53.

Acts 7:53.

[VARIÆ LECTIONES ET CORRECTIONES — numbered variants, called in the Greek only] (printed under page 46)

Page

running head: APPENDIX AD OPERA S. DIONYS
marginal letters: A dicat, insuper autem; B monem dicentem, Deum; C Tanquam in formatione.; D Eam. Legislationem scilicet.
old-edition numerals: 17 after data
other: facing Latin version, not set

PG 4:56

ἔχειν · ἔτι δὲ καὶ ὅπως δι' ἀγγέλων μυούμεθα · καὶ πῶς δι' αὐτῶν ὁ νόμος ἐδόθη, καὶ ὅτι καὶ τοὺς πρὸ νόμου καὶ μετὰ νόμον πατέρας ἡμῶν ἄγγελοι πρὸς Θεῖον ἀνῆγον.

and further also how we are initiated through angels; and how the law was given through them, and that angels led up our fathers both before the law and after the law towards the Divine.

Κλεινούς. Ἐνδόξους. Τὸ δὲ πρακτέον, ὡς ἐπὶ Ἰησοῦ τοῦ Ναυῆ, καὶ Γεδεὼν, καὶ ἄλλων · πρὸς εὐθεῖαν δὲ ὁδὸν ἀπὸ ἀνιέρου ζωῆς, ὡς ἐπὶ τοῦ Κορνηλίου τοῦ ἑκατοντάρχου· πρῶτος γὰρ ἐξ ἀπίστων ἐθνῶν μετετέθη · τάξεις δὲ ἱερὰς, ὡς ἐπὶ τοῦ Δανιήλ · Μυρίαι μυριάδες · καὶ τοῦ Ἰεζεκιὴλ, τὰ χερουβίμ · καὶ τοῦ Ἡσαΐου, τὰ σεραφὶμ ὤφθησαν. Ὑποκοσμίους δὲ ὁράσεις, ὡς ἐπὶ τοῦ Παύλου ἁρπαγέντος ἕως τρίτου οὐρανοῦ· καὶ ἐπὶ τῆς τοῦ θείου Ἰωάννου Ἀποκαλύψεως.

Renowned. Glorious. And "what was to be done", as in the case of Joshua the son of Nun, and Gideon, and others; and "to a straight way from an unholy life", as in the case of Cornelius the centurion, for he first from the unbelieving Gentiles was transferred; and "sacred ranks", as in the case of Daniel: Ten thousand times ten thousand (Dan. 7:10); and of Ezekiel, the cherubim; and of Isaiah, the seraphim were seen. And "supermundane visions", as in the case of Paul caught up to the third heaven (2 Cor. 12:2); and in the Apocalypse of the divine John.

§ III. Ἀμέσως. Τουτέστιν ἄνευ τῆς ἀγγέλων διακονίας.

§ III. Immediately. That is, without the ministry of angels.

Ὡς αὐτὸ ὅ τι ποτέ ἐστι. Ὅρα πῶς ἐξηγεῖται τὸ ῥητὸν τὸ λέγον, Θεὸν οὐδεὶς ἑώρακε πώποτε, ὅπερ ἀληθέστατον ἡγοῦμαι, καὶ εἰδὼς ὅτι εἰσὶ γραφικὰ ῥήματα λέγοντα, ὡς ὁ Θεὸς ὤφθη τοῖς ἀνθρώποις, ὡς ἐπὶ τοῦ Ἀδὰμ, ὡς ἐν τῷ παραδείσῳ · καὶ ἐπὶ τοῦ Ἀβραὰμ, ἐν τῇ δρυῒ τῇ Μαμβρῆ, καὶ ὅτε εἰς Σόδομα ἐπορεύοντο · καὶ τῷ Μωσεῖ εἰς τὸ ὄρος, εἰ καὶ τὰ ὀπίσθια λέγεται ἑωρακέναι · καὶ λέγει ὅτι αὐτὸ μὲν τὸ κρύφιον τοῦ Θεοῦ οὐδεὶς ἑώρακεν, οὐδὲ ὄψεται, ὅπερ ἐστὶν οὐσία αὐτοῦ · ἢ καὶ ὑψηλότερον, ὅτι οὐδεὶς κατανοῆσαι καὶ φράσαι δύναται ἢ δυνήσεται, τί ἐστιν ὁ Θεός. Εἰ δὲ καὶ ἐγένοντό τισι θεοφάνειαι τῶν ἁγίων, νόησον ὅτι ἀναλόγως ἕκαστος τῆς ἰδίας πίστεως ἠξιοῦτό τινος ὁράσεως ἐμφαινούσης αὐτῷ τὸ θεῖον, δι' ἧς τὴν ἔλλαμψιν ἐδέχετο τῶν εἰς αὐτὸν ἐρχομένων θείων γνώσεων.

As that very thing, whatever it is. See how he explains the saying which says: No one has ever seen God (John 1:18), which I consider most true, even knowing that there are scriptural words saying that God appeared to men, as in the case of Adam, as in paradise (Gen. 3:9); and in the case of Abraham, at the oak of Mamre (Gen. 18:1), and when they were going to Sodom; and to Moses on the mountain, even though he is said to have seen the back parts (Exod. 33:23); and he says that the hidden thing itself of God—which is His essence—no one has seen, nor shall see; or even more loftily, that no one is able or will be able to comprehend and utter what God is. And even if theophanies occurred to some of the saints, understand that proportionally to his own faith each was deemed worthy of a certain vision manifesting the Divine to him, through which he received the illumination of the divine knowledge coming to him.

Ὡς ἐν μορφώσει. Οἶμαι, τὴν μεταμόρφωσιν λέγει, ἢ τὸ ἐν τῷ Σιναίῳ ὄρει θαῦμα ὡς πῦρ.

As in a forming. I suppose he means the transfiguration, or the wonder on Mount Sinai as fire.

Θεοφάνειαν. Θεοφάνειαν εἶναί φησιν οὐ διὰ τὸ φαίνειν τὸν Θεὸν καὶ δεικνύειν, ὅ τι ποτέ ἐστι · τοῦτο γὰρ ἀμήχανον · ἀλλ' ὅτι θείας ἐλλάμψεως οἱ ἅγιοι ἀξιοῦνται διά τινων ὁράσεων ἱερῶν καὶ αὐτοῖς ἀναλόγων, ἃς δι' ἀγγέλων γίνεσθαι λέγει.

Theophany. He says that there is a theophany not because God appears and shows whatever He is—for this is impossible—but because the saints are deemed worthy of divine illumination through certain sacred visions proportional to them, which he says come to pass through angels.

Θεσμοθεσίαν. Σημείωσαι, ὅτι καὶ ὁ νόμος ἑτέρας θείας νομοθεσίας ὑποτύπωσίς ἐστι, τουτέστι τῆς κατὰ Χριστὸν θείας ἐνανθρωπήσεως· ὅτι δὲ δι' ἀγγέλων ἐδόθη ἡ πρώτη νομοθεσία, δηλοῖ καὶ ὁ ἅγιος Στέφανος λέγων · Οἵτινες ἐλάβετε τὸν νόμον εἰς διαταγὰς ἀγγέλων, καὶ οὐκ ἐφυλάξατε.

Lawgiving. Note that the law also is a delineation of another divine lawgiving, that is, of the divine incarnation in Christ; and that the first lawgiving was given through angels, Saint Stephen also shows, saying: You who received the law as ordinances of angels, and did not keep it (Acts 7:53).

Αὐτήν. Τὴν θεσμοθεσίαν δηλονότι.

It. Namely, the lawgiving.

Τὸ διὰ τῶν πρώτων. Σημείωσαι, πῶς διὰ τῶν πρώτων, τουτέστι τῶν ἀναβεβηκότων, τὰ δεύτερα (ἀντὶ τοῦ τὰ ὑποβεβηκότα) πρὸς Θεὸν ἀνάγονται καὶ περὶ τῶν ἀγγελικῶν διατάξεων.

That through the first. Note how through the first, that is, those who have ascended, the second (that is, the subordinate ones) are led up towards God, also concerning the angelic arrangements.

Ὑπερούσιον. Ὑπερούσιον ταξιαρχίαν τὴν τῆς τάξεως αὐτῶν ἀρχὴν καὶ ποιητικὴν αἰτίαν ἔφη.

Supersubstantial. He called the principle and efficient cause of their order "supersubstantial command of order".

Editors' notes and page, col. 56

Footnotes

(30) ‹anchor: not visible in the page-foot image› · call in col 56

ὑπερκοσμίους.

Variant reading: "ὑπερκοσμίους" ("supramundane").

(printed under page 46)

Page

running head: ERA S. DIONYSII AREOPAGITÆ.
marginal letters: A ἔχειν · ἔτι δὲ; B ῥητὸν τὸ λέγον,; C Ὡς ἐν μορφώσει.; D Αὐτήν. Τὴν θεσμοθεσίαν
old-edition numerals: (none)
other: continues from col. 53

PG 4:57

§ IV. Γαβριήλ. Σημείωσαι, ὅτι τὰ περὶ τῆς ἐνανθρωπήσεως πρῶτοι μυοῦνται ἄγγελοι, ὡς δηλοῖ τὰ κατὰ τὸν θειότατον Γαβριὴλ, μαθόντα τὰ περὶ τοῦ ἁγίου Ἰωάννου · εὐαγγελισάμενον δὲ καὶ τῇ Παρθένῳ, ὅτι ἐκ Πνεύματος ἁγίου συλλήψεται σαρκούμενον τὸν Θεὸν Λόγον.

§ IV. Gabriel. Note that angels first are initiated into the things concerning the incarnation, as the things relating to the most divine Gabriel show, who learned the things concerning Saint John, and also brought the good tidings to the Virgin, that she would conceive of the Holy Spirit God the Word made flesh.

Ἀνδρικῆς. Ἀνδρικὴ θεουργία ἡ Χριστοῦ ἐνανθρώπησις, καθ' ἣν Θεὸς ὢν ἐν σαρκὶ τὰ θεῖα εἰργάζετο. Σκόπει δὲ, πῶς, εἰπὼν ἐνταῦθα τὸν Ἰησοῦν ἀνδρικὴν θεουργίαν, καὶ διὰ μὲν τοῦ λέγειν ἀνδρικὴν, δηλῶν, ὅτι τέλειος ἄνθρωπος γέγονε· διὰ δὲ τοῦ θεουργίαν, ὅτι Θεὸς καὶ ἔστι ἄνθρωπος, ὁ αὐτὸς τὰς θεοσημείας ἐργασάμενος, μετὰ βραχὺ λέγει, ὅτι ἀμετάβλητος· ἔμεινε γὰρ καὶ ὃ ἦν ἀεί. Κἀκεῖνο δὲ πάλιν ὅρα, πῶς φησιν ἐν τῇ ἁγίᾳ Θεοτόκῳ Μαρίᾳ γενέσθαι τῆς ἀῤῥήτου θεοπλαστίας τὸ θεαρχικὸν μυστήριον. Θεοπλαστίαν δὲ λέγει, δηλῶν ὅτι Θεὸς ἐπλάσθη, καθ' ὃ γέγονεν ἄνθρωπος, ὡς τὸ εἰρημένον· Ὁ Λόγος σὰρξ ἐγένετο. Θεαρχικὸν δὲ, ὅτι τοῦ Θεοῦ τοῦ αἰτίου καὶ ἀρχῆς ὄντος τῶν λεγομένων θεῶν, ἀγγέλων τε καὶ δικαίων ἀνθρώπων, τὸ μυστήριον τῆς ἐνανθρωπήσεως ἦν, ὃν Θεὸν Ἰησοῦν προωνόμασε.

Manly. The "manly theurgy" is the incarnation of Christ, according to which, being God in the flesh, He wrought the divine things. And consider how, having here called Jesus "manly theurgy", and through saying "manly" showing that He became perfect man, and through "theurgy" that He both is God and man, the selfsame One having wrought the divine signs, a little later he says that He is immutable; for He remained also what He always was. And see that again, how he says that in the holy Theotokos Mary took place the thearchic mystery of the ineffable divine fashioning. And he says "divine fashioning", showing that God was fashioned in respect of His having become man, as it is said: The Word became flesh (John 1:14). And "thearchic", because the mystery of the incarnation belonged to God, Who is the cause and principle of those who are called gods, both angels and righteous men, Whom he forenamed God Jesus.

Τὴν δὲ Μαριάμ. Σημείωσαι ταῦτα κατὰ Νεστοριανῶν· οὐ πάντες δὲ ἄγγελοι ἐθαῤῥήθησαν τὸ μυστήριον τῆς οἰκονομίας · ἐπεὶ, ὅτε ἀνελαμβάνετο ὁ Κύριος μετὰ τὸ πάθος, τινὲς ἦσαν οἱ λέγοντες, ὅτι, Τίς ἐστιν οὗτος ὁ Βασιλεὺς τῆς δόξης ; ἡ γὰρ ἐρώτησις ἄγνοιαν ἐμφαίνει. Σημείωσαι κατὰ Νεστοριανῶν καὶ Ἀκεφάλων, ὅτι τὸν Ἰησοῦν ὑπερούσιον αἰτίαν, φησὶν, ἅτε ποιητὴν ὄντα πάντων· καὶ ὅτι ἀμεταβόλως λέγει αὐτὸν γεγεννῆσθαι καθ' ἡμᾶς· οὐχ ἡ αὐτὴ δὲ καὶ μία ταῦτα φύσις, εἰ καὶ ὁ αὐτὸς τὰ δύο· καὶ ὅτι αὐτὸς καὶ νομοθέτης καὶ ὑπὸ νόμον, καὶ ὅτι καὶ αὐτὸς ὡς ἄνθρωπος δι' ἀγγέλων διετάττετο, ἔν τε τῇ εἰς Αἴγυπτον ἀναχωρήσει, καὶ ἐν τῇ ἐξ αὐτῆς ὑποστροφῇ, καὶ ὅτι αὐτός ἐστιν ὁ καὶ τῶν ἀγγέλων δημιουργός. Ὥστε εἷς καὶ αὐτὸς Χριστὸς ἐν δύο φύσεσι τὸ μέγα τῆς οἰκονομίας κατεπράξατο μυστήριον· εἴρηται γάρ. Ὅς, ἐν μορφῇ Θεοῦ ὑπάρχων , οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ· ἀλλ' ἑαυτὸν ἐκένωσε, μορφὴν δούλου λαβών . Ἰδοὺ δύο μορφαί· ὅπερ γάρ φησιν ἐνταῦθα, οὐκ ἀποπηδᾷ, τοῦτό ἐστι τὸ, οὐχ ἅρπαγμὸν ἡγήσατο, τουτέστιν οὐκ ἀπηξίωσεν ὡς ἄνθρωπος ὑπακοῦσαι καὶ ἀγγέλοις, εὐπειθῶς δὲ ὑποτάττεται ταῖς τοῦ Θεοῦ λαὶ Πατρὸς δι' ἀγγέλων ὑποτυπώσεσιν· αὐτὸς γὰρ οὗτος ἔταξε τὸ ἀνθρώπινον γένος διέπειν.

And Mary. Note these things against the Nestorians; and not all the angels were entrusted with the mystery of the dispensation; since, when the Lord was being taken up after the Passion, there were some who said: Who is this King of glory? (Ps. 23:8, 10); for the question implies ignorance. Note against the Nestorians and Acephali, that he calls Jesus "supersubstantial cause", inasmuch as He is Maker of all things; and that he says He was begotten immutably after our manner; and these are not the same and one nature, even though the selfsame One is both; and that He Himself is both Lawgiver and under the law, and that He Himself also as man was directed through angels, both in the withdrawal into Egypt and in the return from it, and that He Himself is the Creator of the angels also. So that one and the same Christ in two natures accomplished the great mystery of the dispensation; for it is said: Who, being in the form of God, did not count it robbery to be equal with God; but emptied Himself, taking the form of a servant (Phil. 2:6–7). Behold two forms; for what he says here, "He does not shrink back", this is "He did not count it robbery", that is, He did not disdain as man to obey even angels, but obediently submits to the directions of God and the Father through angels; for He Himself appointed them to govern the human race.

Ἀμεταβόλως. Οὐ γὰρ ἐτράπη τὴν θείαν φύσιν.

Immutably. For He did not change in His divine nature.

Οὐκ ἀποπηδᾷ. Τὰ γὰρ ὑπ' αὐτοῦ ταχθέντα, ἤ-

He does not shrink back. For the things appointed by Him, name-

Editors' notes and page, col. 57

Footnotes

(31) ‹anchor: not visible in the page-foot image› · call in col 57

Θεὸς καὶ ἄνθρωπος.

Variant reading: "Θεὸς καὶ ἄνθρωπος" ("God and man").

(printed under page 47)

(32) ‹anchor: Ἰησοῦν προσωνόμασε› · call in col 57

προσωνόμασε.

Variant reading: "προσωνόμασε" ("he named").

(printed under page 47)

(33) ‹anchor: εὐπειθῶς δὲ› · call in col 57

γάρ.

Variant reading: "γάρ" ("for", for δέ).

(printed under page 47)

(34) ‹anchor: ὑποτυπώσεσιν· αὐτὸς› · call in col 57

αὐτούς, respicit enim ἀγγέλους.

Read "αὐτούς" ("them"), for it refers to ἀγγέλους ("angels").

(printed under page 47)

Footnotes

(k) ‹anchor: not visible in the page-foot image› · call in col 58

Joan. I, 14.

John 1:14.

(printed under page 47)

(l) ‹anchor: iste Rex gloriæ› · call in col 58

Psal. XXIII, 8, 10.

Psalm 23:8, 10 (Vulgate numbering; Hebrew 24:8, 10).

(printed under page 47)

(m) ‹anchor: formam servi accipiens› · call in col 58

Philipp. II, 67.

Philippians 2:6–7 (printed "ii, 67").

[VARIÆ LECTIONES ET CORRECTIONES — numbered variants, called in the Greek only] (printed under page 47)

Footnotes

(n) ‹anchor: ministrabaut ei› · call in col 59

Matth. IV, 11.

Matthew 4:11.

(printed under page 48)

(o) ‹anchor: quod esurierit› · call in col 59

Joan. IV, 6; Matth. IV, 2.

John 4:6; Matthew 4:2.

(printed under page 48)

(p) ‹anchor: nomen tuum hominibus› · call in col 59

Joan. XVII, 6.

John 17:6.

[VARIÆ LECTIONES ET CORRECTIONES — numbered variants] (34*) ‹anchor: not visible in the page-foot image› · call in col 59 Hæc desunt in Græco.

These words are lacking in the Greek.

(printed under page 48)

Page

running head: APPENDIX AD OPERA S. DIONY
marginal letters: A nita, ipse in extremis; B vocatus sit angelus,; C 19 Manifestatorium. Secundum; D Dionysio abusive dictas
old-edition numerals: 19 before Manifestatorium.
other: facing Latin version, not set

PG 4:60

γουν προορισθέντα, αὐτὸς ἐπ' ἐσχάτων ἀνέλαβε, καὶ εἰς ἑαυτὸν ἔδειξε.

ly foreordained, He Himself at the end took up, and showed in Himself.

Καὶ περὶ τοῦ ἀγγέλου. Ὅτι τὸ τοῦ ἐνισχύσαντος ἀγγέλου τὸν Κύριον κεφάλαιον, ὅπερ ἐν τῷ κατὰ Δουκᾶν φέρεται, λέγει καὶ ὁ μέγας Διονύσιος, καὶ ὅτι ἀγράφως μᾶλλον ἐν μυστηρίῳ κρυφίως αὐτὸ παρεδόθη αὐτῷ καὶ τῷ ἁγίῳ Τιμοθέῳ ὑπὸ τοῦ ἀποστόλου Παύλου· τὸ γὰρ αὐτοῦ κήρυγμα συνέγραψεν ὁ Δουκᾶς· δηλοῦται δὲ τοῦτο, ὅτι ὡς ἐν μυστηρίῳ παρέλαβεν ἀπὸ τοῦ εἰπεῖν· Ταῖς ἱερατικαῖς ἡμῶν παραδόσεσιν ἐκπεφασμένα. Ὅρα δὲ καὶ τὴν ἄλλην ἑρμηνείαν, ἥτις φησὶ, τὸ γὰρ εἰρῆσθαι παρὰ τῷ Ἡσαΐᾳ τῆς μεγάλης βουλῆς ἄγγελον· ὀνομάζεσθαι τὸ γεννηθὲν παιδίον τῇ σαρκὶ αὐτοῦ πρέπειν φησὶ, καὶ διὰ τί ἐκλήθη ἄγγελος, ὅτι τὴν τοῦ Πατρὸς βουλὴν ἀνήγγειλεν ἡμῖν· σώσας γὰρ ἡμᾶς διὰ τοῦ οἰκείου πάθους, ἔδειξεν, ὅτι καὶ ὁ Πατὴρ ταύτης ἦν τῆς βουλῆς· οὔτε γὰρ ὡς ὑποβεβηκὼς τοῦ Πατρὸς ἐκλήθη ἄγγελος· πρὸς Ἀρειανοὺς τοῦτο. Τὸ τοῦ ἐνισχύσαντος ἀγγέλου κεφάλαιον μὴ παρὰ τὴν ἑρμηνείαν δέξῃ τῆς ἁγίας Γραφῆς· πρὸς γὰρ τὴν σάρκα ὀφείλει τοῦτο νοεῖσθαι· καὶ ἀλλαχοῦ γάρ φησι τὸ Εὐαγγέλιον , μετὰ τοὺς πειρασμοὺς, ὅτι προσελθόντες ἄγγελοι διηκόνουν αὐτῷ· καὶ ὅτι ἐκοπίασεν ἐκ τῆς ὁδοιπορίας καὶ ὅτι ἐπείνησε· ταῦτα γὰρ πάντά δείκνυσιν, ὅτι τέλειον ἀνέλαβεν ἄνθρωπον μετὰ τῶν αὐτοῦ παθημάτων. Ἀλλ' ἐρεῖ τις, ποῦ χρεία ἦν ἀγγέλου θειότητος παρούσης ; Λέγομεν οὖν ὅτι τὰ πλείω ὁ Θεὸς δι' ἀγγέλων θαυματουργεῖ· καὶ τοῦτο λέγει πασᾶ ἡ θεία Γραφή.

And concerning the angel. That the passage of the angel strengthening the Lord, which is transmitted in the Gospel according to Luke, the great Dionysius also speaks of, and that unwrittenly rather in mystery and secretly it was handed down to him and to Saint Timothy by the Apostle Paul; for Luke wrote down his preaching; and this is shown, namely that he received it as in mystery, from his saying: Manifested by our priestly traditions. And see also the other interpretation, which says—for the fact that in Isaiah He is called Angel of great counsel—that for the child born to be so named befits His flesh, and why He was called Angel, because He announced the counsel of the Father to us; for having saved us through His own Passion, He showed that the Father also was of this counsel; for neither was He called Angel as being subordinate to the Father; this is against the Arians. Do not receive the passage of the strengthening angel contrary to the interpretation of holy Scripture; for this ought to be understood in reference to the flesh; for elsewhere also the Gospel says, after the temptations, that angels came and ministered to Him (Matt. 4:11); and that He was wearied from the journey (John 4:6) and that He hungered (Matt. 4:2); for all these things show that He took up a perfect man with his passions. But someone will say, what need was there of an angel when the Godhead was present? We say, therefore, that God works most miracles through angels; and all divine Scripture says this.

Ἐκφαντορικήν . Κατὰ τὸ πρὸς τὸν Πατέρα ὑπ' αὐτοῦ λεχθέν· Ἐφανέρωσά σου τὸ ὄνομα τοῖς ἀνθρώποις.

Manifestative. According to what was spoken by Him to the Father: I have manifested Thy name to men (John 17:6).

ΕΙΣ ΤΟ ΚΕΦΑΛ. Εʹ.

On Chapter V.

Τὰς οὐρανίας οὐσίας. Τί δήποτε, μιᾶς οὐσίας εἶναι πάντας ἁγίους τοὺς ἀγγέλους λεγούσης τῆς Ἐκκλησίας, ὁ θεῖος Διονύσιος πολλὰς ὀνομάζει δυνάμεις ; Ὁ γοῦν μέγας Διονύσιος ὁ Ἀλεξανδρείας ἐπίσκοπος, ὁ ἀπὸ ῥητόρων, ἐν τοῖς σχολίοις οἷς πεποίηκεν εἰς τὸν μακάριον Διονύσιον τὸν αὐτοῦ συνώνυμον, οὕτω λέγει, ὅτι ἀγέννητον εἴωθε καλεῖν ἡ ἔξω σοφία πᾶσαν ἀόρατον φύσιν, ὁμοίως καὶ οὐσίας τὰς ὑποστάσεις· κἀκ τούτου φησὶν, ὅτι κατὰ τοὺς ἔξω εἴρηνται τῷ ἁγίῳ Διονυσίῳ αἱ τοιαῦται φωναὶ καταχρηστικῶς.

The celestial essences. Why ever, when the Church says that all the holy angels are of one essence, does the divine Dionysius name many powers? At all events, the great Dionysius, Bishop of Alexandria, the former rhetorician, in the scholia which he made on the blessed Dionysius his namesake, speaks thus: that external wisdom is accustomed to call every invisible nature "unbegotten", and likewise to call hypostases "essences"; and from this he says that such expressions have been spoken by Saint Dionysius by way of catachresis according to those outside.

Ἐκφαντορίαν. Τουτέστι τὴν ἔκφανσιν, ἤτοι διασάφησιν.

Manifestation. That is, the revelation, namely making clear.

Ὀνομάζουσι. Τὴν ἐσχάτην τῶν νοητῶν τάξιν κυρίως ἀγγέλους φησὶ προσαγορεύεσθαι· τὰς δὲ ὑπερβεβηκυίας ἑτέρως, ὧν ἐνίας καὶ ὀνομάζει· ἐν δὲ τῷ ἑξῆς κεφαλαίῳ τῶν ἐννέα ταγμάτων μυστικῶς ἀπομνημονεύει· νῦν δὲ τελέως λέγει, ὅτι αἱ ἀνώτεραι τάξεις ἐπίστανται μὲν ὅσα αἱ ὑποβεβηκυῖαι δι' ἐλλάμ-

They name. He says that the last rank of the intelligible beings is properly called "angels", while the transcendent ones are called otherwise, some of which he also names; and in the next chapter he mystically makes mention of the nine orders; and now he says completely that the higher ranks know whatever the subordinate ones through illumi-

Editors' notes and page, col. 60

Footnotes

(35) ‹anchor: not visible in the page-foot image› · call in col 60

εἰρημένον.

Variant reading: "εἰρημένον" ("said").

(printed under page 48)

(36) ‹anchor: ἀγγέλου θειότητος› · call in col 60

ἀγγέλων θεότητος.

Variant reading: "ἀγγέλων θεότητος" ("of angels, the Godhead [being present]").

(printed under page 48)

(37) ‹anchor: τῆς Ἐκκλησίας› · call in col 60

Γραφῆς, Scripturæ.

Read "Γραφῆς", "Scripture" (for "the Church").

(printed under page 48)

Page

running head: ERA S. DIONYSII AREOPAGITÆ.
marginal letters: A γουν προορισθέντα, αὐτὸς; B σθαι τὸ γεννηθὲν; C ἡ θεία Γραφή.; D χρηστικῶς.
old-edition numerals: (none)
other: begins with fragment γουν broken from ἤ- in col. 57; last word ἐλλάμ- split across column break to col. 61

PG 4:61

ψεως μεμύηνται · γινώσκουσι δὲ καὶ ἕτερα ταῖς ὑποκειμέναις ἄγνωστα · εἰ δὲ καὶ οὕτως ἐστὶν, ὅμως γενικῷ ὀνόματι καὶ ἄγγελοι ἔσθ' ὅτε καλοῦνται πάντα τὰ νοητὰ τάγματα. Φησὶ δὲ καὶ διὰ τί, ὡς ἐν τῷ ἑκατοστῷ δευτέρῳ ψαλμῷ · Εὐλογεῖτε τὸν Κύριον, πάντες οἱ ἄγγελοι αὐτοῦ · καὶ ἐν τῷ ἑκατοστῷ τρίτῳ · Ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τὰ ἑξῆς. Οὐκ ἀντιστρέφει δὲ ὁ λόγος . τὰ γὰρ ὑποβεβηκότα οὐκ ὀνομάζεται τῷ τῶν ἀνωτέρων γνωρίσματι · καὶ ὅτι διὰ τῶν ὑπερβεβηκυιῶν δυνάμεων αἱ ὑποβεβηκυῖαι μυσταγωγοῦνται.

nation have been initiated into, and they know also other things unknown to the underlying ones; and even though it is so, nevertheless by a generic name all the intelligible orders are also sometimes called "angels". And he says also wherefore, as in the hundred and second Psalm: Bless the Lord, all His angels (Ps. 102:20); and in the hundred and third: Who makes His angels spirits (Ps. 103:4), and what follows. Yet the statement does not convert; for the subordinate beings are not named by the distinctive title of the higher ones; and that through the transcendent powers the subordinate ones are mystagogically initiated.

Ἀποπερατοῦσαν. Σουτέστι τὴν ἐσχάτην τάξιν τῶν ἀγγελικῶν διατάξεων.

Terminating. That is, the last rank of the angelic arrangements.

Φαμὲν δέ. Ἐρωτήσειεν ἄν τις · Αὗται αἱ τῶν οὐρανίων τάξεις, αἱ ὑπερβηκυῖαι , καὶ κατώτεραι, καὶ ἔτι ὑφειμέναι οὕτως ἐγένοντο, ὥστε τὴν μὲν ἀνωτέραν εἶναι, τὴν δὲ κατωτέραν ; Καὶ λέγομεν, ὅτι καὶ τὰ νοητὰ πάντα αὐτεξούσια ἐδημιούργησεν ὁ Θεός · εἰ γὰρ ὁ ἄνθρωπος αὐτεξούσιος ἐγένετο, ἐκ χοϊκοῦ φυράματος καὶ ψυχῆς ὑπάρχων, πόσῳ μᾶλλον αἱ νοηταὶ δυνάμεις, αἱ μηδὲν ἔχουσαι γεῶδες ἢ βαρὺ, αὐτεξούσιοι ἐγένοντο ; Τοῦ γὰρ καὶ ἡ θεία παρίστησι Γραφὴ, λέγουσα, τὸν διάβολον ἐξ ἀγγελικῆς ἑκουσίως ἐκπεσεῖν τάξεως · καὶ οὗτος δὲ ὁ θεῖος ἀνὴρ πρὸ δύο φύλλων περὶ ἀγγελικῶν δυνάμεων · ὅτι νοητῶς γὰρ ἐπὶ τὸ θεομίμητον ἑαυτὰς ἀποτυποῦσαι, καὶ πρὸς τὴν θεαρχικὴν ἐμφέρειαν ὑπερκοσμίως ἐρῶσαι καὶ μορφοῦν ἐφιέμεναι τὸ νοερὸν αὐτῶν εἶδος · ἐξ ὧν πάντων δείκνυται, ὡς αὐτοπροαίρετοι καὶ αὐτεξούσιοί εἰσιν αἱ νοηταὶ δυνάμεις. Εἰκότως οὖν φησιν, ὅτι ἑκάστη πρὸς τὴν ἀναλογίαν τῆς ἰδίας τοῦ ἀγαθοῦ ἐφέσεως ἐλλάμπεται θείας κατανοήσεις · διὰ τοῦτο καὶ τάξεις καλοῦνται, βαθμηδὸν, ὥσπερ τῆς ἐν αὐταῖς ἐφέσεως [οὔσης]. διὰ τοῦτο ἐνταῦθα, φησὶν, οὐκ ἔχει λόγον, τὴν τελευταίαν τάξιν σεραφὶμ ἢ θρόνους ὀνομάζειν. Σημείωσαι δὲ διὰ τί καλοῦνται πάντὰ τὰ τάγματα ἄγγελοι · ὅτι οἱ κυρίως ἄγγελοι ἀνάγουσι τοὺς ἱεροὺς ἀνθρώπους ἐπὶ τὰς ἐγνωσμένας αὐτοῖς θείας αὐγάς.

And we say. Someone might ask: Did these ranks of the celestial beings, the transcendent, and lower, and still more subordinate, come into being thus, so that the one is higher and the other lower? And we say that God created all the intelligible beings also with free will; for if man came into being with free will, existing of an earthly lump and a soul, how much more did the intelligible powers, having nothing earthy or heavy, come into being with free will? For divine Scripture also presents this, saying that the devil willingly fell from the angelic rank; and this divine man also two leaves before concerning angelic powers: for intelligibly modelling themselves unto the imitation of God, and yearning supermundanely for the thearchic resemblance and desiring to form their intellectual appearance; from all of which it is shown that the intelligible powers are self-choosing and possessed of free will. Reasonably, therefore, does he say that each is illuminated with divine understandings according to the proportion of its own desire for the good; on this account they are also called ranks, as though the desire in them [were] by grades. On this account here, he says, it has no reason to name the last rank seraphim or thrones. And note wherefore all the orders are called angels: because those who are properly angels lead up sacred men to the divine rays known to them.

Ἀλλ' ὥσπερ αὕτη. Ἡ τῶν ἀγγέλων δηλαδὴ τάξις.

But just as this. Namely, the rank of the angels.

Τοὺς καθ' ἡμᾶς. Τῶν ἐποπτικωτάτων μυστηρίων τούτων ἐμφορηθεὶς ὁ ἱερὸς Διονύσιος, ἐκκαλύπτει λέγων, ὡς ἡ μὲν τελευταία τάξις, ἡ καλουμένη ἄγγελοι, τοὺς ἐν ἀνθρώποις ἱεράρχας τῶν Ἐκκλησιῶν παιδαγωγικῶς χειραγωγοῦσιν ἐπὶ τὴν πρὸς Θεὸν ἀναγωγήν · τὴν δὲ κατωτέραν τάξιν αὐτὴν, τὴν ἡμῶν παιδαγωγὸν, καὶ τὰς βαθμηδὸν ὑπερκειμένας αἱ ἀνώτεραι ὡς ὑποβεβηκυίας μυσταγωγοῦσι.

Those after our manner. Filled with these most epoptic mysteries, the sacred Dionysius uncovers them, saying that the last rank, which is called angels, pedagogically guides by the hand the hierarchs of the Churches among men unto the elevation towards God; while the higher ranks mystagogically initiate the lower rank itself, which is our instructor, and those lying above it by grades, as subordinate.

Τῆς ἀποκληρούσης, Τουτέστι τῆς τελευταίας, τῆς τῶν ἀγγέλων φημί. Σημείωσαι δὲ, ὅτι δοξάζει κοινὰς εἶναι πάσας τὰς ὀνομασίας τῶν ἐννέα ταγμάτων, ἑκάστου τάγματος, διὰ τὸ κοινῶς ἐλλάμπεσθαι ἐκ τοῦ θεοειδοῦς εἰς τὴν ἐκ Θεοῦ φωτοδοσίαν, εἰ καὶ μὴ ὁμοίως. Ἔστι, φησὶ, κοινῶς ὀνομάσαι πά-

Of that which closes the lot: That is, of the last, I mean that of the angels. And note that he holds all the designations of the nine orders to be common to each order, on account of its being commonly illuminated from the godlike quality unto the bestowal of light from God, even if not in like manner. It is possible, he says, commonly to name all

Editors' notes and page, col. 61

Footnotes

[VARIÆ LECTIONES ET CORRECTIONES — numbered variants, called in the Greek only] (printed under page 49)

(38) ‹anchor: not visible in the page-foot image› · call in col 61

ὑποβεβηκυῖαι.

Variant reading: "ὑποβεβηκυῖαι" ("the lower [orders]").

(printed under page 49)

(39) ‹anchor: πρὸ δύο› · call in col 61

πρό τινος.

Variant reading: "πρό τινος" ("a little before").

(printed under page 49)

(40) ‹anchor: ἐλλάμπεται θείας› · call in col 61

τὰς θείας.

Variant reading: "τὰς θείας" ("the divine", with the article).

(printed under page 49)

Page

running head: 63 APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A appellare omnes; B nisteria, atque; C Primus ternarius; D Immediate, Gr.
old-edition numerals: 21 before IN CAP. VI.; 22 after liturgici
other: facing Latin version, not set

PG 4:64

σας τὰς νοερὰς καὶ ἀσωμάτους τάξεις καὶ καθ' ἕτερον τρόπον, τουτέστι κατὰ τὸ θεοειδὲς, ὅπερ ἐστὶ κατὰ τὸ τῷ Θεῷ ἐοικέναι · καθ' ὅσον ἐφικτὸν ἑκάστῃ αὐτῶν · ὥστε πάσας μὲν τὰς ὑπερκοσμίους τάξεις θεοειδεῖς καλεῖσθαι, καὶ ἑτέραν δὲ κοινωνίαν ἔχειν πάσας αὐτὰς τὴν τῆς φωτεινοτάτης ἐλλάμψεως ἐκ Θεοῦ δωρεὰν, κἂν πρὸς τὸ ἑκάστῃ ἐφικτὸν, ἢ ἐπ' ἔλαττον, ἢ ἐπὶ πλεῖον ἡ ἔλλαμψις διδῶται. Ἐν δὲ τῷ Περὶ θείων ὀνομάτων λόγῳ φησὶν, ὅτι [θεῖοι] μόοοι λέγονται οἱ παντὸς τάγματος ταξίαρχοι.

all the intellectual and incorporeal orders also in another way, that is, according to the godlike, which is according to resembling God, in so far as is attainable for each of them; so that all the supermundane orders are called godlike, and all of them have another communion, the gift from God of the most luminous illumination, even if the illumination is given according to what is attainable for each, either to a lesser or to a greater degree. And in the treatise On the Divine Names he says that the commanders of every rank [alone] are called [divine].

Ἰδιότητας. Σημείωσαι πῶς ἰδιότητας λέγει τὰς ἑκάστης τάξεως ἀναλογίας.

Properties. Note how he calls the proportions of each order properties.

ΕΙΣ ΤΟ ΚΕΦΑΛ. ςʹ.

On Chapter VI.

§ I. Μόνην ἀκριβῶς. Ὅτι μόνος ὁ Θεὸς ὁ καὶ θεοποιῶν αὐτοὺς, οἶδεν ἀκριβῶς αὐτούς τε καὶ τὰς αὐτῶν λειτουργίας · καὶ αὐτοὶ δὲ ἴσασιν αὐτοὺς καὶ τὰ ἑαυτῶν. Ἡμεῖς γὰρ οὐδὲν ἀκριβῶς τῶν κατ' αὐτοὺς ἐπιστάμεθα, εἰ μὴ ὅσα ἐκ τῆς θείας ἐδιδάχθημεν Γραφῆς.

§ I. Alone accurately. That God alone, Who also deifies them, knows accurately both them and their ministries; and they themselves also know themselves and the things that are theirs. For we know accurately nothing of the things concerning them, except so much as we have been taught from the divine Scripture.

Ἐννέα. Σημείωσαι, ὅτι ἐννέα εἰσὶ τάγματα θεῖα τῶν νοητῶν.

Nine. Note that there are nine divine ranks of the intelligible beings.

§ II. Ἱεροτελεστής. Ἱεροτελεστὴν μὲν οἰκεῖον εἴωθε καλεῖν, ἢ τὸν θειότατον ἀπόστολον Παῦλον, ἢ τὸν ἅγιον Ἱερόθεον, ὡς ἐν τῷ Περὶ θείων ὀνομάτων ἐλέχθη λόγῳ · νῦν δὲ οὐδένα ἕτερον ἡγοῦμαι λέγειν αὐτὸν ἢ τὸν ἅγιον Παῦλον · οὐδενὸς γὰρ ἦν ἄλλου ἢ αὐτὸν ἢ τὸν ἅγιον Παῦλον · οὐδενὸς γὰρ ἦν ἄλλου ἢ αὐτοῦ τοῦ ἄχρι τρίτου οὐρανοῦ φθάσαντος, καὶ τὰ περὶ τούτων μυηθέντος.

§ II. Hierophant. He is accustomed to call his own hierophant either the most divine Apostle Paul or the holy Hierotheus, as was said in the treatise On the Divine Names; but now I consider him to mean no other than the holy Paul; for it belonged to no other than him who reached as far as the third heaven, and was initiated into the things concerning these.

Πρώτη τριαδικὴ τάξις.

First triadic order.

Θρόνοι, χερουβίμ, σεραφίμ.

Thrones, cherubim, seraphim.

Προσεχῶς. Περὶ τοῦ Θεῷ ἐγγίζοντος πρώτου τῶν ἱερῶν ταγμάτων.

Immediately. Concerning the first of the sacred ranks that draws near to God.

Ἁγιωτάτους. Τὴν πρώτην τριαδικὴν ταύτην καὶ θεοειδῆ ταξιαρχίαν ἔστι τὸν νουνεχῶς καὶ ἀξίως Θεοῦ κατοπτεύοντα καταλαβεῖν, ἀπό τε τοῦ Ἰεζεκιὴλ, ὅς φησι θρόνον πρῶτον, ἐφ' οὗ ὤφθη ὁ Θεός · εἶτα εὐθὺς ἐχόμενα τὰ θεῖα χερουβὶμ · παρὰ δὲ τῷ Ἠσαΐᾳ τὰ ἁγιώτατα σεραφὶμ κύκλῳ ἱστάμενα τοῦ Θεοῦ θεωροῦντα. Ταῦτα δὲ δηλοῖ τὴν ὑπὲρ πάντας ἀνωτάτω παρὰ τὸν Θεὸν αὐτῶν λῆξιν · σαφηνίζεται δὲ ταῦτα σχεδὸν παραπλησίως καὶ ἐν τῇ Ἀποκαλύψει τοῦ ἁγίου Ἰωάννου, τοῦ ἀποστόλου, εὐαγγελιστοῦ καὶ θεολόγου.

Most holy. One who contemplates intelligently and worthily of God can comprehend this first triadic and godlike command of orders both from Ezekiel, who speaks first of a throne upon which God was seen, and then immediately next to it the divine cherubim; while in Isaiah the most holy seraphim are beheld standing around God in a circle. And these things manifest their supreme allotment above all beside God; and these things are made clear almost similarly also in the Apocalypse of the holy John, the Apostle, Evangelist, and Theologian.

Ἀμέσως. Ἀμέσως εἴρηται, ἐπειδὴ οὐκ ἔστιν ἄλλο τάγμα πρὸ αὐτῆς. Σημείωσαι δὲ, ὅτι τοὺς θρόνους, ἤτοι τὰ πολυόμματα καὶ τὰ πολύπτερα χερουβὶμ καὶ σεραφὶμ λέγει ἀνωτέρας εἶναι πασῶν δυνάμεις καὶ τῆς μιᾶς τριαδικῆς ἱεραρχίας·

Directly. It is said directly, since there is no other rank before it. And note that he says the thrones and the many-eyed and many-winged cherubim and seraphim are powers higher than all and of the one triadic hierarchy.

Ὁ κλεινός. Τὸν ἅγιον Παῦλον αἰνίττεται.

The renowned. He hints at the holy Paul.

Ἐξουσιῶν. Τὰς ἐφεξῆς δύο τριαδικὰς τῶν νοητῶν ἁγίας ταξιαρχίας κατωθεν εἰς ἄνω καταλέγει · πρῶται γαρ εἰσιν αἱ κυριοτητες · εἶτα ἑξῆς αἱ δυνάμεις · εἶτα αἱ ἐξουσίαι. Αὐτὸς δὲ τὰς ἐξουσίας πρώτας τάξας, μέσας ἔλαβε τὰς κυριότητας, καὶ τῆς τρίτης λειτουργικῆς τριάδος πρῶται αἱ ἀρχαὶ, εἶτα λοιπὸν οἱ ἀρχάγγελοι · καὶ τὸ τελευταῖον ἄγγελοι ·

Of authorities. He enumerates the next two triadic holy commands of orders of the intelligible beings from below upwards; for first are the lordships, then next the powers, then the authorities. But he himself, having arranged the authorities first, took the lordships as middle, and of the third liturgical triad first are the principalities, then next the archangels, and finally angels.

Editors' notes and page, col. 64

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ. 64
marginal letters: A σας τὰς; B θεοποιῶν αὐτοὺς; C Πρώτη τριαδικὴ; D Ἀμέσως. Ἀμέσως
old-edition numerals: (none)
other: begins mid-word from col. 61 (πά-σας); whole line repeated in § II

PG 4:65

Νῦν οὖν οὐχ οὕτως αὐτῶν ἐμνημόνευσεν ἐν τῷ ἑξῆς κεφαλαίῳ, ἀλλὰ κάτωθεν εἰς ἄνω λαβὼν ὠνόμασεν. Ὁ μὲν οὖν Ἀπόστολος ἔν τε τῇ πρὸς Ῥωμαίους, καὶ ἐν τῇ πρὸς Ἐφεσίους μέμνηται ἐνίων ἀγγελικῶν ταγμάτων· οὐ ταύτην δὲ τὴν τάξιν ὑφηγεῖται. Δηλοῖ δὲ ὁ μέγας Διονύσιος, ὅτι ἐν μυστηρίῳ ταῦτα παρέδωκε τοῖς ἁγίοις ὁ θεῖος Ἀπόστολος.

Now therefore he did not make mention of them thus in the following chapter, but taking them from below upwards he named them. Now the Apostle, both in the Epistle to the Romans and in that to the Ephesians, makes mention of certain angelic ranks; yet he does not set forth this order. And the great Dionysius makes clear that the divine Apostle handed these things down to the saints in a mystery.

ΕΙΣ ΤΟ ΚΕΦΑΛ. ζʹ.

On Chapter VII.

§ I. Παλιν ἡ ἐπιγραφὴ κάτωθεν ἐπὶ τὰ ὑπέρτερα ἄνεισι· τὰ γὰρ τρίτα σεραφίμ· τὰ δὲ δεύτερα χερουβίμ· καὶ τὰ πρῶτα θρόνοι. Ἀντιστρόφως οὖν ἐπέγραψεν.

§ I. Again the title ascends from below to the higher things; for the third are seraphim, the second cherubim, and the first thrones. He therefore entitled it in reverse order.

Ἐπωνυμία. Σημείωσαι, ὅτι πᾶν ὄνομα τῶν ἱερῶν σημασίαν περιέχει τῆς τοῦ τάγματος ἰδικῆς ἐνεργείας, ὡς τῶν ἁγίων σεραφὶμ καὶ χερουβὶμ [τῶν ὀνομάτων] αἱ ἑρμηνεῖαι δηλοῦσιν, ἐπειδὴ οὐκ ἔστιν ἄλλο τάγμα πρὸ αὐτῆς.

Appellation. Note that every name of the sacred beings contains a signification of the special activity of the rank, as the interpretations [of the names] of the holy seraphim and cherubim make clear, since there is no other rank before it.

Θεοφανείας. Εἰς γὰρ τοὺς πρώτους ἐργάζονται, ἐνεργούμεναι αἱ πρῶται θεοφάνειαι.

Theophanies. For the first theophanies, being wrought, work upon the first.

Ἐκφαντορικῷ. Ἀντὶ τοῦ ἑρμηνευτικῷ καὶ παραστατικῷ.

Manifestative. Instead of interpretative and presentative.

Θεοειδῶν. Ἐπειδὴ θεοειδεῖς ἕξεις φησὶν ἐπὶ τῶν θείων νοῶν, οὐ χρὴ ὑπολαμβάνειν τὸν μέγαν Διονύσιον τὰς ἀρετὰς ταύτας τὰς νοητὰς ὡς συμβεβηκὸς, ἅτε καὶ ἐφ' ἡμῶν αὐτῶν προσγίνεσθαι λέγειν, ὡς ἄλλῃ ἐν ἄλλῳ ὑποκειμένῳ, οἱονεὶ ποιότητα προσγινομένην· τὸ γὰρ συμβεβηκὸς καὶ ὑποκείμενον ἐκεῖθεν ἀπελήλαται, ὅτε καὶ πᾶσα σύνθεσις, καὶ τὸ τῆς ὕλης ἄμορφον, ἐκεῖθεν ἐξώρισται. Εἰ γὰρ ἦν ἄλλο ἐν ἄλλῳ, οἷον συμβεβηκὸς ἐν ὑποκειμένῳ, οὐκ ἂν ἔζη καθ' ἑαυτὴν ἡ οὐσία ἐκείνη, οὐδὲ θεοῦσθαι καθ' ἑαυτὴν ὡς ἐφικτὸν ἠδύνατο, διὰ μόνην τάξιν τὴν ὡς ἄλλο ἐν ἄλλῳ φυλαττομένην· αἱ οὖν ἐν αὐτοῖς εἰρημέναι έξεις αὐτουσιωμέναι εἰσὶν, οὐ μὴν ὡς συμβεβηκὸς ἐν ὑποκειμένῳ, διὰ τὸ ἄϋλον. Ὅθεν ὁ μέγας Διονύσιος κάτωθεν ἐν τῷ Περὶ τῆς ἐκκλησιαστικῆς ἱεραρχίας λόγῳ κεφαλαίῳ τετάρτῳ οὐσιώδεις φησὶν εἶναι τὰς ἕξεις τὰς ἐν αὐτοῖς.

Of godlike. Since he speaks of godlike habits in the case of the divine minds, one must not suppose that the great Dionysius says that these intelligible virtues accrue as an accident, just as also in our own case, as in another underlying subject, like a quality accruing; for accident and underlying subject have been driven away from there, since both all composition and the formlessness of matter have been banished from there. For if one thing were in another, like an accident in an underlying subject, that essence would not live by itself, nor would it be able to be deified by itself so far as is attainable, by reason of the order alone that is preserved as one thing in another; therefore the habits spoken of in them are self-substantiated, and not as an accident in an underlying subject, because of their immateriality. Whence the great Dionysius below in the fourth chapter of the treatise On the Ecclesiastical Hierarchy says that the habits in them are essential.

Ἕξεων. Σημείωσαι, ὅτι αἱ θεῖαι δυνάμεις καθ' ἕξιν ἔχουσι τὸ θεοειδές. Ἕξις δέ ἐστι ποιότης ἔμμονος.

Of habits. Note that the divine powers have the godlike by way of habit. And a habit is an abiding quality.

Ἐντεῦθεν οὖν δηλοῦται, ὅτι αὐτεξούσιοί εἰσιν ἕξει τὰς ἀρετὰς κτώμεναι. Τοῦτο πλατύτερον παριστᾷ Ἄμμων ὁ Ἀδριανουπολίτης, ἐν τοῖς Περὶ ἀναστάσεως αὐτῷ κατὰ Ὠριγένους γεγραμμένοις λόγοις.

Hence therefore it is made clear that they possess free will, acquiring the virtues by habit. Ammon of Adrianople sets this forth more broadly in the discourses On the Resurrection written by him against Origen.

Ὑψηλοτάτων. Διὰ τί λέγονται θρόνοι.

Most lofty. Why they are called thrones.

Περιπεζίας. Ἀντὶ τοῦ, τῆς πρὸς τὸ χθαμαλὸν βάσεως. Σημείωσαι δὲ, τίς ὁ σκοπὸς πάσης ἱεραρχίας.

Lowliness. Instead of: stepping towards the ground. And note what the aim of every hierarchy is.

Ὑφέσεως. Ἀνωτάτην τινὰ φύσιν καὶ μετὰ Θεὸν εὐθὺς ὑπ' αὐτοῦ τεταγμένην δηλοῖ τοὺς θρόνους, οὐδὲν ἐπὶ τὰ ὑλικὰ προσέχοντας, ὡς σημαίνειν τὸ μηδὲν αὐτοὺς ἔχειν περιπεζίας ὑφέσεως, ἤτοι ἐνδόσεως, καὶ τῆς πρὸς τὸ κάτω νεύσεως· ἀλλὰ τὸ ἐπὶ Θεὸν ἀναβατικὸν, ἀνωφερῶς προσέχον. Καλῶς δὲ

Of remission. He declares the thrones to be a certain supreme nature and arranged after God immediately under Him, paying no heed to material things, so as to signify that they have nothing of the remission, that is, yielding, of lowliness, and of inclination downwards, but the upward-tending ascent towards God, attending upwards. And well

Editors' notes and page, col. 65

Footnotes

[VARIÆ LECTIONES ET CORRECTIONES — numbered variants, called in the Greek only] (printed under page 51)

(41) ‹anchor: ὡς ἄλλη› · call in col 65

ἄλλο.

Variant reading: "ἄλλο" (neuter, "another thing").

(printed under page 51)

(42) ‹anchor: αὐτουσιωμέναι› · call in col 65

ἀντιουσιωμέναι.

Variant reading: "ἀντιουσιωμέναι".

(printed under page 51)

(43) ‹anchor: ὁ Ἀδριανουπολίτης› · call in col 65

Ἀνδριανουπόλεως.

Variant reading: "Ἀνδριανουπόλεως" ("of Adrianople").

(printed under page 51)

(44) ‹anchor: καὶ μετὰ› · call in col 65

περί.

Variant reading: "περί" ("around", for μετά).

(printed under page 51)

Page

running head: 67 APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A tem. Recte; B citur et; C materialem recipere; D Per se mobilem.
old-edition numerals: 24 after nullam
other: facing Latin version, not set

PG 4:68

ἐπήγαγεν ὑπερκοσμίως, ἀντὶ τοῦ ἀσωμάτως καὶ ἀύλως καὶ νοητῶς, ἤτοι νοερῶς· ἵνα γὰρ μὴ νομίσῃς τὸ ἄναντες ὁδὸν εἶναι σωματικὴν, ἐπήγαγε τὸ ἀύλως.

did he add supermundanely, instead of incorporeally and immaterially and intelligibly, that is, intellectually; for lest you should think the steep ascent to be a bodily way, he added immaterially.

Θεοφόρον. Σημείωσαι, ὅτι καὶ τὸ τῶν ἁγίων θρόνων τάγμα θεοφόρον εἶπεν, ὡς φέρον ἐπαναπαυόμενον νοητῶς τὸν Θεόν. Ὅρα οὖν, ἐπειδὴ ὁ μακάριος Βασίλειος ὁ Καππαδόκης τὴν θεοφόρον εἶπε σάρκα, σκοπητέον πῶς εἴρηται. Ἀλλ' ἡ μὲν σὰρξ αὐτοῦ τοῦ Κυρίου κατ' οὐσίαν καὶ καθ' ὑπόστασιν ἥνωται αὐτῷ τῷ Θεῷ Λόγῳ· διὸ καὶ σαρκοφορεῖν αὐτὸς λέγεται παρὰ τῶν πατέρων, καὶ σάρκα ἐνδύσασθαι· τί ἄτοπον οὖν εἰ καὶ ἡ σὰρξ αὐτοῦ λέγεται θεοφόρος, ὡς φέρουσα τὸν Θεὸν Λόγον καθ' ἕνωσιν ἀδιάστατον, αὐτοῦ [καὶ] σὰρξ καὶ λεγομένη ὑπάρχουσα κυρίως καὶ κατὰ ἀλήθειαν ; Οὗτοι δὲ κατὰ χάριν ἔχοντες ἐν ἑαυτοῖς τὸν Θεὸν ἀῤῥήτῳ τε λόγῳ καὶ ἀνεννοήτῳ τῇ διανοίᾳ θεοφόροι [αʹ] καὶ αὐτοὶ διὰ τοῦτο λέγονται, ὅτι πρώτως μετέχουσιν αἱ πρῶται δυνάμεις τοῦ Θεοῦ, καὶ οὕτω μεταδιδόασι ταῖς ὑποδεεστέραις τὴν γενομένην εἰς αὐτὰς ἔλλαμψιν.

God-bearing. Note that he also called the rank of the holy thrones God-bearing, as bearing God resting intelligibly upon them. See, therefore, since the blessed Basil the Cappadocian spoke of the God-bearing flesh, one must consider how it was said. Now the flesh of the Lord Himself is united according to essence and according to hypostasis to God the Word Himself; wherefore He Himself is also said by the Fathers to bear flesh, and to have put on flesh; what is absurd, therefore, if His flesh also is called God-bearing, as bearing God the Word according to an inseparable union, both being called [and] existing as His flesh properly and in truth? But these, having God in themselves by grace, by an ineffable principle and in a manner inconceivable to thought, [1] are themselves also called God-bearing on this account, because the first powers partake of God primarily, and thus impart to the inferior powers the illumination that has come into them.

§ II. [βʹ.] Ταῖς πρώταις. Οὕτω τὴν καθ' ὑπέρβασιν ἀνάγνωσιν νοητέον · ταῖς πρώταις οὐσίαις οἰκείαν οἰητέον εἶναι ἱεραρχίαν τὴν ὁμοειδῆ αὐταῖς κατὰ πάντα· τὰ δὲ λοιπὰ διὰ μέσου.

§ II. [2.] To the first. One must understand the reading by hyperbaton thus: one must deem the hierarchy proper to the first essences to be that which is of like form with them in all respects; and the rest parenthetically.

Ἀοράτου. Σημείωσαι , ὅτι πάσης ἀοράτου καὶ ὁρατῆς δυνάμεως μείζους εἰσὶν αἱ πρῶται τρεῖς αὗται τάξεις.

Invisible. Note that these first three orders are greater than every invisible and visible power.

[γʹ.] Γεγονυίας. Τουτέστι κτιστῆς.

[3.] Having come into being. That is, created.

Φαντασιῶν. Ὅτι πάσης φαντασίας προσύλου ἀνεπίδεκτοί εἰσι καὶ ἀμιγεῖς πάσης ὑφέσεως, ὅτι οὐ μόνον αἱ θεῖαι δυνάμεις αὐται κηλίδων καὶ μολυσμῶν ἠλευθέρωνται, ἀλλὰ καὶ πάσης φαντασίας προσύλου ἀνεπίδεκτοί εἰσι· καὶ ἀμιγεῖς πάσης ἐλαττώσεως, καὶ τὴν ἐπὶ τὰ χείρω μείωσιν οὐδ' ὅλως εἰδυῖαι. Τοῦτο δὲ νόησον, οὐχ ὅτι κατὰ φύσιν ἄτρεπτοί εἰσιν, ἀλλ' ὅτι, αὐτοπροαίρετοι οὖσαι διὰ τῆς εἰς τὸ ἀγαθὸν ἄγαν ἐφέσεως, ἐπὶ τὸ θεῖον ῥέψασαι ἔμειναν οὕτως, ἕξιν ὥσπερ ἔχουσαι τὸ ἀμετακίνητον. Μόνος γὰρ κατὰ φύσιν ἄτρεπτος ὁ Θεός· αὗται δὲ εἰ οὕτως ἐδημιουργήθησαν, οὐκ ἂν ἐξέπιπτεν ὁ διάβολος. Ἀλλὰ καὶ αὗται πᾶσαι μιᾶς καὶ ἴσης τάξεως· τὸ γὰρ ἐκ φύσεως ἀγαθὸν ὑπόβασιν οὐκ ἔχει.

Of imaginations. That they are unsusceptible of every material imagination and unmixed with any remission, because not only have these divine powers been freed from stains and defilements, but they are also unsusceptible of every material imagination, and unmixed with any diminution, and not at all knowing reduction towards the worse. And understand this, not that they are immutable by nature, but that, being self-determining, through their exceeding desire for the good, having inclined towards the divine they remained thus, having immobility as it were as a habit. For God alone is immutable by nature; whereas if these had been created thus, the devil would not have fallen away. Moreover, all these would also be of one and an equal order; for that which is good by nature has no descent.

[δʹ.] Ταυτοκινήτου. Ταυτοκίνητόν φησιν ὁ ἅγιος οὗτος εἶναι τὴν κίνησιν αὐτῶν, ὡς ἀπαράλλακτον καὶ ἀμετάβολον, ὡσαύτως δὲ ἔχουσαν. Κινήσεις δέ εἰσιν ἐπ' αὐτῶν αἱ ἄπαυστοι περὶ τὰς νοήσεις ἐνέργειαι· νόες γάρ εἰσιν ἀσίγητοι. Καὶ σημείωσαι τὸ κατὰ τὸ φιλοθέως ἄτρεπτον, καὶ ἀνάγνωθι τὸ τέταρτον κεφάλαιον τοῦ Περὶ θείων ὀνομάτων λόγου, καὶ τὸ ὄγδοον κεφάλαιον τοῦ παρόντος λόγου.

[4.] Self-moving. This saint says that their motion is self-moving, as unvarying and unchangeable, and remaining in the same state. And motions in their case are the unceasing activities concerning intellections; for they are minds that cannot be silent. And note the immutability according to love of God, and read the fourth chapter of the treatise On the Divine Names, and the eighth chapter of the present treatise.

[εʹ.] Θεωρητικάς. Σημείωσαι πῶς λέγονται θεωρητικαὶ αἱ ἅγιαι τάξεις αὗται· καὶ ὅτι οὐ διὰ συμβόλων ἢ θεωρημάτων τῆς Γραφῆς τὴν θεογνωσίαν κτῶνται, ὡς ἡμεῖς.

[5.] Contemplative. Note how these holy orders are called contemplative; and that they do not acquire the knowledge of God through symbols or contemplations of Scripture, as we do.

[ςʹ.] Νοερῶν θεωρούς. Θεωροὶ λέγονται οἱ τῶν

[6.] Beholders of intellectual things. Beholders is the name given to the

Editors' notes and page, col. 68

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ. 68
marginal letters: A ἐπήγαγεν ὑπερκοσμίως; B ἔχοντες ἐν; C ἐπίδεκτοί εἰσι; D [δʹ.] Ταυτοκινήτου.
old-edition numerals: (none)
other: continues from col. 65; ends mid-sentence (continues in col. 69)

PG 4:69

μυστηρίων ἐπόπται · ταῦτα δὲ τοῖς ἁγίοις διὰ τῶν συμβολικῶς λεγομένων περὶ Θεοῦ αἰσθητῶν ἐκκαλύπτονται, οἵπερ ἐπὶ τῶν ἄνω δυνάμεων οὐκ ἔστιν ἐννοεῖν.

initiates into mysteries; and these things are revealed to the saints through the sensible things spoken symbolically concerning God, which it is not possible to conceive in the case of the powers above.

Θεωρίας. Σημείωσαι τὴν εἰρημένην τριφανῆ θεωρίαν ἀντὶ τοῦ τρισυπόστατον μίαν θεότητα.

Of contemplation. Note the aforesaid thrice-shining contemplation instead of the three-hypostasized one Godhead.

Ἰησοῦ. Ἰησοῦ κοινωνίαν τὴν μετοχὴν τῆς δόξης καὶ τῆς ἀῤῥήτου λαμπρότητος τοῦ σώματος τοῦ Χριστοῦ λέγει · μετὰ σαρκὸς γὰρ συνεδρεύει τῷ Πατρί.

Of Jesus. By communion of Jesus he means participation in the glory and the ineffable brightness of the body of Christ; for He sits with the Father with His flesh.

Ἐν εἰκόσι. Τὸ δὲ εἰρημένον ἐν εἰκόσιν ἀποτυποῦσι τὴν ὁμοίωσιν, δέον εἰπεῖν ἀποτυπούσαις, μηδεὶς ὑπολάβοι σόλοικον, ὡς ἀγνοήσαντος τοῦ μεγάλου Διονυσίου ἀλλ' ἀκριβῶς ἴστω, ὅτι καὶ τοῦτο ὡς τῷ ὄντι Ἀνηναῖος καὶ λίαν Ἀττικὸς οὕτω φησίν. Ἀττικῶν γάρ ἐστι τὸ μετοχὰς ἀρσενικὰς θηλυκοῖς συντάττειν, ὡς καὶ Ὅμηρος ποιεῖ τὴν Ἶριν ἐκ Διὸς λέγουσαν πρὸς τὴν Ἥραν καὶ τὴν Ἀθηνᾶν.

In images. As for what is said, in images stamping the likeness, where one ought to say ἀποτυπούσαις [in the feminine], let no one suppose it a solecism, as though the great Dionysius were ignorant; but let him know accurately that he says this also as being in truth an Athenian and exceedingly Attic. For it belongs to Attic writers to construe masculine participles with feminine nouns, as Homer also makes Iris from Zeus say to Hera and Athena:

Οὐκ ἔτ' ἐφ' ὑμετέρων ὀχέων πληγέντε κεραυνῷ,

No longer upon your chariots, smitten by the thunderbolt,

Ἂψ ἐς Ὄλυμπον ἵκεσθον.

shall you two come back to Olympus.

Ἔδει γὰρ ἀντὶ τοῦ πληγέντε, ἀρσενικοῦ ὄντος δυϊκοῦ, εἰπεῖν πληγείσα, δυϊκὸν καὶ θηλυκόν. Καὶ τοῦτό φασι καὶ κωμικοὶ, θηλυκὸν ἀντ' οὐδετέρου, ὡς ἀρσενικὸν κατὰ θηλυκοῦ, καὶ Πλάτων καὶ Εὐριπίδης ἐν Βάκχαις ·

For instead of πληγέντε, which is masculine dual, one ought to have said πληγείσα, dual and feminine. And the comic poets also say this, feminine instead of neuter, as masculine in reference to feminine, and Plato and Euripides in the Bacchae:

Διανεύων δρομάσι βλεφάροις.

Nodding with coursing eyelids.

Τὸ βλέφαρον γὰρ δρομὰς οὐκ ἄν τις εἴποι. Καὶ ἐν Ὀρέστῃ ·

For no one would call τὸ βλέφαρον [the eyelid, neuter] δρομάς [coursing, feminine]. And in the Orestes:

Μανιάσι λυσσήμασι.

With frenzied ravings.

Θεουργικήν. Σημείωσαι, ὅτι ἡ πρὸς τὸν Κύριον Ἰησοῦν ὁμοίωσις θεουργική ἐστι, τουτέστιν ἐργάζεται θεοὺς τοὺς ὁμοιουμένους · καὶ πῶς ἀμέσως καὶ δίχα συμβόλων αἱ τάξεις αὗται ὁμοιοῦνται Χριστῷ, παρ' αὐτοῦ τοῦτο λαβοῦσαι.

Theurgic. Note that the assimilation to the Lord Jesus is theurgic, that is, it makes into gods those who are assimilated; and how directly and without symbols these orders are assimilated to Christ, having received this from Him.

Πρωτουργῷ. Σημείωσαι, ὅτι καὶ πρωτόκτιστοί εἰσι δυνάμεις αὗται, καὶ τὰς ἀρετὰς τοῦ Κυρίου Ἰησοῦ Χριστοῦ ὡς δυνάμεις αὗται ἔχουσι.

Primarily-working. Note both that these powers are first-created, and that these have the virtues of the Lord Jesus Christ as powers.

Τετελεσμένας δέ. Σημείωσαι, πῶς λέγονται τετελεσμέναι αἱ θεῖαι δυνάμεις αὗται.

And perfected. Note how these divine powers are called perfected.

Ἀναλυτικήν. Τὴν τῶν ποικιλιῶν ἐπιστήμην φησὶ τὴν ἑρμηνευτικὴν καὶ σαφηνιστικὴν ἐξήγησιν τῆς περιπεπλεγμένης ἱερᾶς παραδόσεως, ἧς δέονται καὶ εἱ ὑφειμέναι τάξεις, ὡς ἐφεξῆς φησι · πολλῷ δὲ πλέον ἄνθρωποι · δίχα γὰρ ἐξηγήσεων ἀναλυουσῶν τὴν πολυποίκιλον σοφίαν τῶν ἁγίων θεωρημάτων οὐ δυνατὸν αὐτὰ νοῆσαι, οὔτε ἡμᾶς, οὔτε τὰ ὑπερβεβηκότα τὰς πρώτας τρεῖς τάξεις. Ὅθεν φησὶν, ὡς τῶν μὲν ὑποβεβηκυιῶν τάξεων ἑκάστη ἡ πρώτη ἱεραρχεῖ μόνος, καὶ οὐκ ἄλλη δύναμις · τῆς δὲ τῶν ἀνωτάτω τούτων διακόσμων ἱεραρχίας ὁ Θεὸς ἱεραρχεῖ μόνος, καὶ οὐκ ἄλλη δύναμις.

Analytic. By the science of varieties he means the interpretative and clarifying explanation of the intricate sacred tradition, of which the subordinate orders also stand in need, as he says next; and much more so men; for without explanations unravelling the manifold wisdom of the holy contemplations it is not possible to understand them, neither for us, nor for the beings that stand after the first three orders. Whence he says that over each of the subordinate orders the first alone rules hierarchically, and no other power; whereas over the hierarchy of these supreme dispositions God alone rules hierarchically, and no other power.

Editors' notes and page, col. 69

Footnotes

Heading as printed: VARIÆ LECTIONES ET CORRECTIONES. (Greek variant notes; their calls are printed in the Greek column only.) (printed under page 53)

(45) ‹anchor: not visible in the page-foot image› · call in col 69 (Greek only)

ὅπερ.

Variant: ὅπερ ("which").

(printed under page 53)

(46) ‹anchor: θηλυκὸν ἀντ' οὐδετέρου› · call in col 69 (Greek only)

κατ' οὐδετέρου.

Variant: κατ' οὐδετέρου ("in place of the neuter", with κατά) for ἀντ' οὐδετέρου.

(printed under page 53)

(47) ‹anchor: αἱ θεῖαι δυνάμεις› · call in col 69 (Greek only)

τάξεις.

Variant: τάξεις ("orders") for δυνάμεις ("powers").

(printed under page 53)

Footnotes

(q) ‹anchor: not visible in the page-foot image› · call in col 71

Psal. XXIII, 7-10.

Psalm 23 (24):7–10.

(printed under page 54)

(r) ‹anchor: ex Edom› · call in col 71

Isa. LXIII, 1.

Isaiah 63:1.

(printed under page 54)

(s) ‹anchor: ejus ex Bosor› · call in col 71

Ibid.

The same place.

Heading as printed: VARIÆ LECTIONES ET CORRECTIONES. (Greek variant notes; their calls are printed in the Greek column only.) (printed under page 54)

Page

running head: 71 APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A Sacris initiantur; B edocti discunt; C etiam, quomodo; D Sanctissimam purgationem.
old-edition numerals: 26 after deinceps.
other: facing Latin version, not set; full-width line at foot: VARIÆ LECTIONES ET CORRECTIONES.

PG 4:72

Ἱεραρχούμεναι. Τουτέστι μυσταγωγούμεναι.

Hierarchically guided. That is, initiated into mysteries.

Τοῦτο γοῦν. Ἀποδείξεις γραφικαὶ τῶν εἰρημένων.

This then. Scriptural proofs of the things that have been said.

§ III. Ἐκδιδάσκεσθαι. Σημείωσαι τὸ ἐκδιδάσκεσθαι · δηλοῖ γὰρ μὴ κατὰ φύσιν εἶναι αὐτὰς τοιαύτας.

§ III. To be taught thoroughly. Note the expression to be taught thoroughly; for it makes clear that they are not such by nature.

Τὰς δὲ πασῶν ὑψηλοτέρας. Ἐπειδὴ γὰρ πασῶν ἀνώτεραί εἰσι, καὶ οὐδὲν ἔχουσι τὸ ὑπέρτερον, ὅσον εἰς ἑτέρας δυνάμεις, εἰκότως ὑπ' αὐτοῦ τοῦ Θεοῦ μόνου πρῶται ὡς ἀνώτεραι μυοῦνται τὴν θείαν γνῶσιν.

And those higher than all. For since they are higher than all, and have nothing superior as regards other powers, reasonably they first, as higher, are initiated into the divine knowledge by God Himself alone.

Εἰς οὐρανούς. Σημείωσαι κατὰ Βασιλειανῶν ἤτοι Νεστοριανῶν, ὅτι ὁ ἀναληφθεὶς καθ' ὃ ἄνθρωπος Ἰησοῦς Χριστὸς, αὐτός ἐστιν ὁ Κύριος τῶν νοητῶν πάντων, καὶ βασιλεὺς τῆς δόξης, ὡς μυούμενοι μανθάνουσι παρὰ τῶν λεγόντων. Ἄρατε πύλας, οἱ ἄρχοντες, ὑμῶν· καὶ πυνθανόμενοι · Τίς ἐστιν οὗτος ὁ Βασιλεὺς τῆς δόξης ; καὶ αὖθις ἀκούοντες, Κύριος τῶν δυνάμεων · καὶ τὰ ἑξῆς. Κατὰ δὲ Ἀκεφάλων καὶ Εὐτυχιανιστῶν, ὅτι, κἂν Κύριος δυνάμεων, ἀλλ' οὖν σὰρξ καὶ σαφὴς ἄνθρωπος, ὡς καὶ πρὸς τὸ ξένον ἐκπλήττεσθαι τὰς ἑξῆς ἀρχάς.

Into the heavens. Note against the Basilians, that is, the Nestorians, that Jesus Christ, Who was taken up in so far as He is man, is Himself the Lord of all the intelligible beings, and King of glory, as those being initiated learn from those who say: Lift up your gates, O you princes; and inquiring: Who is this King of glory? and again hearing: The Lord of hosts (Ps. 23:7–10); and what follows. And against the Acephali and Eutychians, that, even if He is Lord of hosts, yet He is flesh and manifest man, so that the succeeding principalities are even amazed at the strange marvel.

Θεουργίας. Καλῶς θεουργίαν ἐκάλεσε τὴν ὑπὲρ ἡμῶν οἰκονομίαν · Θεοῦ γὰρ ἦν ὡς ἀληθῶς ἔργα πάντα τὰ κατὰ οἰκονομίαν τοῦ Κυρίου · ὁ τόκος ὁ ἅγιος, καὶ ἰάσεις, τὰ ἐπὶ τῷ πάθει σημεῖα, καὶ ἡ ἀνάστασις.

Of divine work. Well did he call the dispensation on our behalf a divine work; for all the things according to the dispensation of the Lord were truly works of God: the holy birth, and healings, the signs at the Passion, and the Resurrection.

Ἐγὼ γάρ φημι. Τὰ δὲ, Ἐγὼ γὰρ διαλέγομαι δικαιοσύνην καὶ κρίσιν σωτηρίου, Ἠσαΐου εἰσί · καὶ ὅρα πῶς ταῦτα νενόηκεν.

For I say. The words, For I speak righteousness and judgement of salvation (Isa. 63:1), are Isaiah's; and see how he has understood these things.

Ἄγαμαι δέ. Τὸ ῥητὸν οὕτω συνθετέον · θαυμάζω πῶς αἱ πρῶται ὡς μέσαι τῶν θεαρχικῶν ἐλλάμψεων εὐλαβῶς ἐφίενται.

And I admire. The text must be construed thus: I marvel how the first, as though middle, reverently desire the thearchic illuminations.

Μεσοπετεῖς. Μεσοπετεῖς ἔφη, ὡς μὴ πρὸς τὸ ἄκρον τοῦ ὕψους ἀνιπταμένας, ἀλλὰ τοῦ μέσου ἐφικνουμένας · τὸ δὲ διαπορεῖν σημαίνει τὸ λέγειν · Τίς οὗτος ὁ παραγενόμενος ἐξ Ἐδώμ ;

Flying in the midst. He said flying in the midst, as not flying up to the summit of the height, but reaching the middle; and the expression to be in doubt signifies the saying: Who is this that comes from Edom (Isa. 63:1)?

Ἐρωτῶσιν. Ὅρα μετὰ πόσου φόβου καὶ εὐλαβείας αἱ πασῶν ἀνώταται τάξεις, ὡς μέσαι, καὶ οὐχὶ πρώτισται, ἐρωτῶσιν ἀλλήλας, πρῶτον τὰ παρὰ τῷ Ἠσαΐᾳ· Τίς οὗτος ὁ παραγενόμενος ἐξ Ἐδώμ ; ἐρύθημα ἱματίων αὐτοῦ ἐκ Βοσόρ · καὶ τότε, ὥσπερ ἐπιτρεπόμεναι παρὰ Θεοῦ, πρὸς αὐτὸν λέγουσι. Διὰ τί σου ἐρυθρὰ τὰ ἱμάτια ;

They ask. See with how much fear and reverence the highest orders of all, as middle and not first of all, ask one another, first the words in Isaiah: Who is this that comes from Edom, the redness of his garments from Bosor? and then, as though permitted by God, they say to Him: Why are Thy garments red (Isa. 63:1–2)?

Παναγεστάτης καθάρσεως. Σημείωσαι πῶς φήσι καθαίρεσθαι, καὶ φωτίζεσθαι, καὶ τελεσιουργεῖσθαι τὰς θείας τάξεις.

Of most all-pure purification. Note how he says the divine orders are purified, and illuminated, and perfected.

Τῆς καθάρσεως. Σημείωσαι τίς ἡ κάθαρσις ἐπὶ τῶν νοῶν, καὶ τίς ἡ ἄγνοια.

Of the purification. Note what the purification is in the case of the minds, and what the ignorance is.

Ἀπλέτου φωτός. Ἄπλετον τὸ μέγα καὶ πολύ.

Of boundless light. Boundless means great and much.

Editors' notes and page, col. 72

Footnotes

(48) ‹anchor: Τὰ δὲ› · call in col 72 (Greek only)

τὸ δέ.

Variant: τὸ δέ (singular article) for Τὰ δέ.

(printed under page 54)

(49) ‹anchor: Ἡσαΐου εἰσί› · call in col 72 (Greek only)

ἐστί.

Variant: ἐστί ("is") for εἰσί ("are").

(printed under page 54)

(50) ‹anchor: οὕτω συνθετέον› · call in col 72 (Greek only)

σύνθες.

Variant: σύνθες ("construe", imperative) for συνθετέον ("is to be construed").

(printed under page 54)

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ. 72
marginal letters: A Ἱεραρχούμεναι. Τουτέστι; B παρὰ τῶν; C καὶ ὅρα; D ἐρυθρὰ τὰ
old-edition numerals: (none)
other: full-width line at foot: VARIÆ LECTIONES ET CORRECTIONES.

PG 4:73

Τελεσιουργεῖται . Σημείωσαι πῶς καθαίρονται, καὶ φωτίζονται, καὶ τελεσιουργοῦνται αἱ θεῖαι τάξεις αὗται.

Is perfected. Note how these divine orders are purified, and illuminated, and perfected.

Καθ' ἕξιν. Καθ' ἕξιν ἐπιστήμη ἐστὶν ἡ ἔμμονος καὶ ἀναπόβλητος τῆς ἐλλαμφθείσης γνώσεως κατάληψις.

According to habit. Science according to habit is the abiding and inamissible apprehension of the illuminated knowledge.

Ἡ κύκλῳ. Ἐπειδὴ καὶ ἑστηκυίας καὶ κύκλῳ Θεοῦ περιχορευούσας ἀμέσως τὰς πρώτας ταύτας ταξιαρχίας φησὶ, σαφηνιστέον, πῶς καὶ ἑστᾶσι καὶ κινοῦνται, καθάπερ ἐν χορείᾳ κύκλῳ τοῦ Θεοῦ. Καὶ τέως μὲν ἐξ Ἠσαΐου τὴν ἀφορμὴν εἴληφεν; ὃς λέγει · Καὶ σεραφὶμ εἱστήκει κύκλῳ αὐτοῦ · ἓξ πτέρυγες τῷ ἑνὶ, καὶ τὰ ἑξῆς · ἐπάγει δὲ, Καὶ ταῖς δυσὶν ἐπέταντο · πῶς γὰρ ἑστῶτα περιεπέταντο κύκλῳ ; Καὶ νοητέον οὕτως · πᾶς νοῦς [ἐκ] τοῦ πάντων αἰτίου Θεοῦ ἐκλάμψας, ἐπειδὴ ἀπὸ τοῦ δημιουργήσαντος ἐξέλαμψε, λέγεται περὶ αὐτὸν ὡς περὶ κέντρον κινεῖσθαι, τῆς κινήσεως οὐ τοπικῆς τινος οὔσης, ἀλλὰ νοερᾶς καὶ ζώσης · ἔστι δὲ νοῦ κύκλῳ κίνησις τοιαύτη · πᾶν τὸ νοοῦν ἢ νοῦς ὢν νοεῖ, ἢ ὡς μετέχον νοῦ. Ὁ μὲν νοῦς ὢν, πρώτως νοεῖ · τὸ δὲ μετέχον νοῦ δευτέρως νοεῖ · κατὰ τοῦτο μὲν οὖν, καθ' ὃ νοῦς ὢν νοεῖ, κινεῖσθαι λέγοιτο ἂν · κυκλικὴ δὲ ἐπινοεῖται ἡ κίνησις αὕτη κὰθ' ὃ ἀνακάμπτον καὶ περὶ αὑτὸν γινόμενος, οὕτως ἑαυτὸν νοήσει καὶ τὸν πρὸ αὐτοῦ, ἐξ οὗ ἐξλαμψεν, ὡς οὖν ἐκ Θεοῦ βουληθέντος προβληθεὶς, περὶ αὐτὸν, ἀντὶ τοῦ περὶ τὴν Θεοῦ ἔφεσιν καὶ ἀγάπην, ὡς περὶ κέντρον, ἔσται · οὐ γὰρ ἑνοῦνται τὰ δεύτερα τοῖς πρὸ αὐτῶν, ἀλλὰ χορείᾳ τινὶ τὸ γινόμενον ἔοικε · τὰ γὰρ γεννώμενα εἶναι ἐν τῷ οἰκείῳ ἐφιέμενα, τὸν γεννῶντα περιαθρεῖ · τὸ οὖν τῇ νοήσει πρὸς τὰ πρὸ αὐτοῦ ἐπεστραμμένον, κυκλικῆς κινήσεως ἔννοιαν εἰσάγει. Ἐπειδὴ οὖν πανταχοῦ ἐστιν ὁ Θεὸς, αἱ πανταχοῦ αὐτῷ συνακολουθοῦσαι τῷ θέλειν αὐτὸν νοεῖν ἀεὶ, ἐπὶ τούτῳ ἀγάλλονται, καὶ περιχορεύουσιν, ὥσπερ τῇ εὐφροσύνῃ. Λέγεται οὖν νοῦς ἐν ἑαυτῷ εἶναι, καὶ πρὸς ἑαυτὸν σπεύδειν · ὃ οὖν ἐν ἑαυτῷ ἐστι, καὶ δηλοῖ ἀθανασίαν, στάσιν ἔχει · κατὰ γὰρ τὸ εἶναι, ὅ ἐστιν ἀθανάτως εἶναι, ἑστάναι νοεῖται · κατὰ δὲ τὸ πρὸς ἑαυτὸν σπεύδειν, κινεῖται μὴ βουλόμενος διαχεῖσθαί πως εἰς τὰς ἔξωθεν αὐτοῦ καὶ προσύλους νοήσεις. Κατὰ μὲν οὖν τὸ ταυτοκίνητον οὐχ ἕστηκεν, ἀλλὰ κινεῖται, κατὰ δὲ τὴν οὐσίαν ἀεὶ ὡσαύτως ἔχουσαν στάσιν, ἀλλ' οὐ κίνησιν ἔχει. Ἔστι τοίνυν καὶ κατὰ φύσιν ἑκάστῳ τῶν νοῶν ὁρμὴ, ἡ πρὸς Θεὸν ἔφεσις καὶ ἡ περὶ αὐτὸν, ὡς περὶ κέντρον κυκλικὴ χορεία, ὡς ἡ τοῦ κύκλου περὶ τὸ σημεῖον, ἤτοι κέντρον, ἄφ' οὗ συνέστη · καὶ γὰρ καὶ κατὰ φυσικὴν ἀνάγκην ἕκαστον τῶν ὄντων τὴν περὶ τὸν Θεὸν χορεύει χορείαν, τῷ εἶναι ἐφιέμενον τοῦ εἶναι. Οὕτως οὖν περὶ τῶν πάντων βασιλέα πάντα ἐστὶ, καὶ ἐκείνου ἕνεκα πάντα καὶ ἐκεῖνο ἁπάντων καλῶν αἴτιον. Ὁ δὲ εἶπεν ἀμέσως τὰ πρῶτα περὶ Θεὸν χορεύειν, ὡς μὴ ἔχοντά τι πρὸ αὐτοῦ δηλοῖ, ὅτι τὰ δεύ-

That in a circle. Since he says that these first commands of orders both stand and dance in a circle directly around God, it must be made clear how they both stand and are moved, just as in a choral dance in a circle around God. And first he has taken the occasion from Isaiah, who says: And seraphim stood around Him; six wings to the one (Isa. 6:2), and what follows; and he adds: And with the two they flew; for how, while standing, did they fly around in a circle? And it must be understood thus: every mind having shone forth [from] God the Cause of all, since it shone forth from Him Who created it, is said to be moved around Him as around a centre, the motion not being a local one, but intellectual and living; and the motion in a circle of a mind is such as this: everything that exercises intellection exercises intellection either as being a mind, or as partaking of mind. That which is a mind exercises intellection primarily; and that which partakes of mind exercises intellection secondarily; according to this, therefore, in so far as being a mind it exercises intellection, it would be said to be moved; and this motion is conceived as circular in so far as bending back and coming to be around itself, it will thus intellectively know itself and Him Who is before it, from Whom it shone forth; as therefore having been put forth by the will of God, it will be around Him, instead of around the desire and love of God, as around a centre; for the second things are not united to the things before them, but what takes place resembles a certain choral dance; for the things generated, desiring to be in their own state, gaze around upon Him Who generates them; that which is turned by intellection towards the things before it, therefore, introduces the notion of circular motion. Since, therefore, God is everywhere, the powers that follow Him everywhere by willing always to know Him intellectively exult in this, and dance around as it were in gladness. A mind is therefore said to be in itself, and to hasten towards itself; that which is in itself, therefore, and manifests immortality, has stability; for according to being, which is to be immortally, it is understood to stand; while according to hastening towards itself, it is moved, not wishing to be poured out in any way into the intellections outside itself and attached to matter. According to its self-motion, therefore, it does not stand, but is moved, while according to its essence, which always remains in the same state, it has stability, and not motion. There is, accordingly, also by nature in each of the minds an impulse, the desire towards God and the circular choral dance around Him as around a centre, like that of the circle around the point, that is, the centre, from which it was constituted; for indeed even by natural necessity each of the beings dances the choral dance around God, by being desiring to be. Thus, therefore, all things are around the King of all, and for His sake are all things, and That is the cause of all good things. And as for what he said, that the first dance around God directly, as having nothing before itself, it makes clear that the sec-

Editors' notes and page, col. 73

Footnotes

(51) ‹anchor: τὴν Θεοῦ› · call in col 73 (Greek only)

αὐτοῦ.

Variant: αὐτοῦ ("his") for Θεοῦ ("God's").

(printed under page 55)

(52) ‹anchor: τοῦ εἶναι› · call in col 73 (Greek only)

αἰτίου.

Variant: αἰτίου ("of the cause") for εἶναι ("of being").

(printed under page 55)

Footnotes

(1) ‹anchor: not visible in the page-foot image› · call in col 74 (filed under the Latin column; the note is printed under the Greek, col 73, and its call is not visible in the images)

Isa. VI, 2.

Isaiah 6:2.

Heading as printed: VARIÆ LECTIONES ET CORRECTIONES. (Greek variant notes; their calls are printed in the Greek column only.) (printed under page 55)

Footnotes

(u) ‹anchor: not visible in the page-foot image› · call in col 75

Isa. LXVI, 1.

Isaiah 66:1.

(printed under page 56)

(v) ‹anchor: not visible in the page-foot image› · call in col 75

Isa. XL, 12.

Isaiah 40:12.

(printed under page 56)

(x) ‹anchor: not visible in the page-foot image› · call in col 75

Psal. CXXXVIII, 8.

Psalm 138 (139):8.

(printed under page 56)

(y) ‹anchor: apud eum faciemus› · call in col 75

Joan. XIV, 23.

John 14:23.

(printed under page 56)

(z) ‹anchor: locus requietionis meæ› · call in col 75

Isa. LXVI, 1; Act. VII, 47.

Isaiah 66:1; Acts 7:47.

(printed under page 56)

(a) ‹anchor: ubi caput reclinet› · call in col 75

Luc. IX, 58.

Luke 9:58.

(printed under page 56)

Page

running head: 75 APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A enim etiam; B De suo loco.; C In iis,; D Unitas est.
old-edition numerals: 28 after sensibilia,; 29 after subsistentiarum
other: facing Latin version, not set; lines 4-6 extend full-width across cols. 75-76

PG 4:76

τερα καὶ τὰ τρίτα, τουτέστι τὰ αἰσθητὰ, διὰ μέσων τῶν πρὸ αὐτῶν περὶ τὸν Θεὸν, ὡς εἴρηται, ἀναλόγως χορεύει.

ond and the third, that is, the sensible things, dance around God proportionally, as has been said, through the mediation of the things before them.

Τὰ νοητά. [Τὰ νοητὰ] εἴδη μὲν εἰσὶ καὶ ἰδιότητες ὑπάρξεων διακεκριμένων · ἐν δὲ τῇ ἀσωματίᾳ, καὶ μὴ τόπου δεῖσθαι τὰ ἄϋλα, ἵνα χωρισθῶσιν, ὡς τὰ σώματα πάντα · ὅπου γὰρ σῶμα καὶ τόπος ὁ μέλλων χωρεῖν ἀμάχως τὰ σώματα.

The intelligible things. [The intelligible things] are forms and properties of distinct existences; and in incorporeality the immaterial things do not even need a place in order to be separated, like all bodies; for where there is a body there is also a place that is to contain the bodies without conflict.

Ὡς φωνή. Ταῦτα τοῦ Ἰεζεκιήλ.

As a voice. These words are Ezekiel's.

Ἐκ τοῦ τόπου αὐτοῦ. Πῶς χρὴ νοῆσαι τόπον ἐπὶ Θεοῦ, τῆς Γραφῆς ἁπανταχοῦ λεγούσης, ἀπεριόριστον εἶναι τὸ Θεῖον, καὶ τό · Οὐρανὸς θρόνος αὐτοῦ, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν αὐτοῦ · καὶ πάλιν · Ἔστηκε τὰς νάπας ζυγῷ, καὶ τὴν γῆν δρακί · καὶ αὖθις · Ἐὰν πορευθῶ εἰς τὸν οὐρανὸν, σὺ ἐκεῖ · ἐὰν δὲ καταβῶ εἰς τὸν ᾅδην , πάρει . Ποῖον οὖν ὁ Ἰεσεκιὴλ ἐπενόησε τῷ Θεῷ τόπον ; Λέγομεν, ὅτι τὰ δοκοῦντα ἡμῖν ἄπορα ὁ Θεὸς τοῖς ἐξ ὅλης αὐτὸν ἐπιζητοῦσι κινήσεως φωτίζει · λέγει γὰρ ἡ θεία Γραφὴ · Ἐὰν τὰς ἐντολάς μου φυλάττῃ τις, ἐγὼ καὶ ὁ Πατὴρ ἐλευσόμεθα, καὶ μονὴν παρ' αὐτῷ ποιησόμεθα. Ὥστε οὖν καὶ αἱ νοηταὶ δυνάμεις, καὶ αἱ τῶν ἁγίων ψυχαὶ, καὶ πάντων τῶν φυλασσόντων τὰς ἐντολὰς, τόπος κληθεῖεν ἂν εἰκότως τοῦ Θεοῦ καὶ ἀνάπαυσις · καὶ ἀλλαχοῦ γάρ φησιν · Ἐπαναπέπαυται τὸ Πνεῦμά μου ἐπ' αὐτούς.

From His place. How must one understand place in the case of God, when Scripture everywhere says that the Divine is unbounded, and: Heaven is His throne, and the earth is the footstool of His feet (Isa. 66:1); and again: He weighed the wooded valleys in a balance, and the earth in a handful (cf. Isa. 40:12); and again: If I go up into heaven, Thou art there; and if I go down into Hades, Thou art present (Ps. 138:8)? What sort of place, therefore, did Ezekiel conceive for God? We say that God illuminates the things that seem perplexing to us for those who seek Him with their whole motion; for the divine Scripture says: If anyone keeps My commandments, I and the Father will come, and will make Our abode with him (John 14:23). So that both the intelligible powers, and the souls of the saints, and of all who keep the commandments, would reasonably be called the place and rest of God; for elsewhere also He says: My Spirit has rested upon them.

Ἐν τοῖς περὶ τῶν θείων ὕμνων. Σημείωσαι ὅτι καὶ ἄλλο σύνταγμα αὐτῷ Περὶ θείων ὕμνων πεπόνηται.

In the discourses On the Divine Hymns. Note that another treatise also, On the Divine Hymns, was composed by him.

Οἱ θεῖοι τόποι. Τίς ὁ τοῦ Θεοῦ τόπος.

The divine places. What the place of God is.

Τόποι τῆς θεαρχικῆς. Τὸ εἰρημένον · Ποῖον οἶκον οἰκοδομήσετέ μοι, λέγει Κύριος, ἢ τίς τόπος τῆς καταπαύσεώς μου, δηλοῖ μὴ λέγεσθαι περὶ αἰσθητοῦ τινος, ἀλλὰ περὶ τῶν θείων τούτων νοῶν · ἢ καὶ οὕτως · ἠβουλήθη ὁ Θεὸς σημᾶναι, ὅτι ἀπερίγραπτον τὸ Θεῖον. Καὶ ἄλλως · ὅτι ἐν αὐτοῖς τοῖς ἀκούουσιν οὐκ ἦν τῷ Θεῷ τόπος καταπαύσεως διὰ τὴν ἀπιστίαν αὐτῶν, ὥς φησιν ἐν Εὐαγγελίοις ὁ Κύριος · Ὁ δὲ υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνει.

Places of the thearchic. What is said: What sort of house will you build for Me, says the Lord, or what is the place of My rest (Isa. 66:1; Acts 7:49)? makes clear that it is not said concerning any sensible thing, but concerning these divine minds; or thus also: God wished to signify that the Divine is uncircumscribed. And otherwise: that in the hearers themselves there was no place of rest for God because of their unbelief, as the Lord says in the Gospels: But the Son of man has nowhere to lay His head (Luke 9:58).

Μονάς ἐστι. Οὐ μόνον, φησὶν, ὁ τρισάγιος ὕμνος δηλοῖ, καὶ ἡ ἐκ τοῦ τόπου αὐτοῦ τὸν Θεὸν δοξολογοῦσα φωνὴ, τὸ μεταδεδόσθαι καὶ ταῖς ὑφειμέναις τάξεσι γινώσκειν καὶ ὑμνεῖν τὸν Θεὸν, ἀλλὰ καὶ ἕτερόν τι σημαίνει πρὸς τούτοις · τοῦτο δὲ δηλοῖ τὸ ῥητὸν τὸ λέγον · καὶ μὴν καὶ ἑνάδα καὶ μονάδα τρισυπόστατον λέγομεν εἶναι τὸν Θεὸν, καὶ προνοεῖν ἁπάντων, ἀπὸ τῶν πρώτων καὶ μέγρι τῶν ἐσχάτων τῆς γῆς περιδεδραγμένον ἁπάντων ἀσχέτως, τουτέστιν οὐ σωματικῇ κατέχοντα, ἀλλὰ θεϊκῇ προνοίᾳ ὑπερουσίως. Ὅτι δέ ἐστιν ἑνὰς καὶ μονὰς, καὶ Εὐάγριος ὁ ἀνόσιος ἐν τῇ δευτέρᾳ ἑκατοντάδι κεφαλαίῳ τρίτῳ φησὶ τοῦτο· « Αὐτός ἐστι μονὰς, ἐπειδὴ τὸ Θεῖον

Is a Monad. Not only, he says, do the thrice-holy hymn and the voice glorifying God from His place make clear that it has been imparted to the subordinate orders also to know and hymn God, but it also signifies something else besides these; and the text makes this clear which says: and indeed we say that God is both a Henad and a three-hypostasized Monad, and exercises providence over all things, grasping all things from the first even unto the last of the earth without relation, that is, holding them not by a bodily, but superessentially by a divine providence. And that He is a Henad and a Monad, the unholy Evagrius also in the second Century, third chapter, says this: "He Himself is a Monad, since the Divine

Editors' notes and page, col. 76

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ. 76
marginal letters: A τερα καὶ; B Ἐκ τοῦ; C πέπαυται τὸ; D Μονάς ἐστι.
old-edition numerals: (none)
other: begins mid-word from col. 73 (δεύ-τερα); three full-width lines of facing Latin after χορεύει. (et ille bonorum omnium auctor...) left out; ends mid-sentence (continues in col. 77)

PG 4:77

⟨…⟩ν καὶ ἀδιαίρετόν ἐστι· τούτου χάριν μονάς · ⟨…⟩νὰς γὰρ ἀριθμητικῶς εἰπεῖν, ἁπλῆ καὶ ἀσύν⟨…⟩ ἐστιν· ἑνὰς δὲ διὰ τοῦτο, ἐπειδὴ καὶ πρὸς ἑαυ⟨…⟩ωται ἡ ἁγία Τριὰς φυσικῶς, καὶ ἑνοῖ πάντας ⟨…⟩ὐτῇ πλησιάζοντας κατὰ τὸ εἰρημένον ἐν τῷ ⟨…⟩λίῳ, Ἵνα ὦσιν αὐτοὶ ἓν, ὥσπερ καὶ ἡμεῖς ἕν ⟨…⟩ »

is [simple] and indivisible; for this reason He is a Monad; for a [mo]nad, to speak arithmetically, is simple and uncom[pounded]; and a Henad on this account, since the Holy Trinity both [is uni]ted to It[self] naturally, and unites all [who] draw near to [I]t, according to what is said in the [Gosp]el: That they may be one, even as We [are] one (John 17:11)."

⟨…⟩έτῳ. Ἄσχετον συνοχὴν λέγει τὴν ἐξηρημένην ⟨…⟩ καὶ ἀσυναφῆ πρὸς τὰ συνεχόμενα πρόνοιαν τοῦ ⟨…⟩αὶ περικράτησιν.

[Unrel]ated. By unrelated holding together he means the transcendent and unattached providence [of God a]nd mastery over the things held together.

ΕΙΣ ΤΟ ΚΕΦΑΛ. Ηʹ.

On Chapter VIII.

⟨…⟩τά. Ἰσχυρότατα.

[Migh]ty. Most strong.

⟨…⟩ωνυμίας. Ὅ τι ἡ ἐπωνυμία αὐτῶν σημαίνει, τίς ⟨…⟩της αὐτῶν.

[Of app]ellation. What their appellation signifies, what their [prope]rty is.

Μέση τριαδικὴ τάξις,

Middle triadic order,

Κυριότητες, Δυνάμεις, Ἐξουσίαι.

Lordships, Powers, Authorities.

⟨…⟩ύλωτον. Ὅτι πᾶσα νοητὴ δύναμις ἀμειλίκτως ⟨…⟩ὸ χεῖρον ἔχει.

[Unens]laved. That every intelligible power is implacably disposed [towards t]he worse.

⟨…⟩. Ὡς ἀμείλικτον κυριότητα. Ἐνταῦθα σφάλ⟨…⟩ῶν ἑλληνικῶν φιλοσόφων εὐσεβῶς ἐπισκώπτει· ⟨…⟩ς ἰδικὰς τρεῖς δυνάμεις τινὰς ἀμειλίκτους προσ⟨…⟩σαν, προελθούσας εἰς ὕπαρξιν ἔκ τινων πρὸ ⟨…⟩ ἑτέρων τριῶν δυνάμεων · οὐ μὴν ἐκ Θεοῦ ⟨…⟩, δημιουργηθείσας ἰδικῶς. Καὶ φασὶν εἶναι ⟨…⟩μειλίκτους τούτους ὑποπεζίους τῶν προβαλλο⟨…⟩ αὐτοὺς νοητῶν δυνάμεων, ἀναστέλλοντας καὶ ⟨…⟩ ἀντιβαίνοντας, καὶ ἐφεκτικοὺς τῶν πρὸ αὐτῶν ⟨…⟩υτῶν, τοῦ μὴ πεσεῖν εἰς ὕλην, καὶ ἀσθενεστέ⟨…⟩ατὰ τοῦτο τῶν προβαλλομένων ἑαυτοὺς, καθ' ὃ ⟨…⟩ι τοῦ κατέχειν εἰς τὸ ἄπτωτον ἑαυτούς. Ταῦτα ⟨…⟩ν ὡς ἐν ἐπιτομῇ τὰ ἐκείνων· ὁ δὲ μέγας Διο⟨…⟩ σοφῶς τὰ ἐναντία πάντα αὐτοῖς φησιν · ἐκ ⟨…⟩ γὰρ αὐτὰς δημιουργικῶς ὑποστῆναί φησιν· οὗ ⟨…⟩ν ἐμφέρειαν ἔχουσιν εἰς κυριότητα, ὥσπερ καὶ ⟨…⟩ οἱ καθ' ὁμοίωσιν κτισθέντες · αὐτοὺς δὲ τὸ ⟨…⟩κτον κατὰ πάσης ὑφέσεως τῷ λόγῳ τῆς κυριό⟨…⟩ ἔχειν λέγει, κόπτοντας ὥσπερ καὶ διατέμνον⟨…⟩ καὶ οὐκ ἐῶντας κρατεῖν τὴν πρὸς τὰ αἰσθητὰ ⟨…⟩μίαν, οὐ μὴν τοὺς πρὸ αὐτῶν ἀναστέλλοντας· ⟨…⟩ αἰσθητὰ καὶ σωματικὰ δουλοπρέπειάν φησι ⟨…⟩νελευθερίαν καὶ εἰκαίαν δόξαν. Δουλοποιίας δὲ ⟨…⟩ τοῦ δουλοπρεπείας , ἐπεὶ μὴ συγχωροῦσι τὰ ⟨…⟩ ὄντα ἐννοεῖν, ἀλλὰ κατάγουσιν ἐκ τῆς ἀκλι⟨…⟩ ἑδραιότητος ἐπὶ τὴν τῶν ματαιοτήτων ὑποκα⟨…⟩σιν. Ἀνομοιότητα δὲ αὖθις καλεῖ τὰ ὑλικὰ, ὡς ⟨…⟩οτε μένοντα ἐπὶ ταὐτότητος, ἀλλὰ ἀεὶ μετα⟨…⟩ντα.

[§ II]. As implacable lordship. Here he piously mocks the er[ror o]f the Greek philosophers, [wh]o named certain three special powers implacable, having proceeded into existence from certain other three powers before [them], yet not created specially by God. And they say that these [i]mplacable ones are beneath the feet of the intelligible powers that put them [forth], holding back and [as it were] resisting, and capable of checking those before them [and them]selves from falling into matter, and weak[er in] this respect than those that put them forth, in so far as [they nee]d to hold themselves in an unfallen state. These, [the]n, in summary, are their doctrines; but the great Dio[nysius] wisely says all the opposite to them; for he says that they subsisted creatively from [God], of Whom [also] they have the likeness unto lordship, just as [we] also who were created according to likeness; and he says that they have [implacabi]lity against all remission by the principle of lord[ship], cutting and severing as it were, and not allowing the [des]ire for sensible things to prevail, yet not holding back those before them; [and the] sensible and bodily things he calls servility [and i]lliberalness and vain opinion. And he said enslavement [instead] of servility, since they do not allow one to conceive the things that [truly] are, but bring down from the unswer[ving] steadfastness to the declen[sion] of vanities. And again he calls material things unlikeness, as [ne]ver remaining in identity, but always chan[gi]ng.

⟨…⟩ριαρχίας. Κυριαρχίαν τὴν θεότητα ἔφη · ὅτι ⟨…⟩ κυριότητος ἀρχὴ καὶ αἰτία καθέστηκεν.

[Of Sove]reign Lordship. He called the Godhead Sovereign Lordship, because It is established as the principle and cause of [all] lordship.

⟨…⟩ ἀπολείπουσαν . Σημείωσαι πῶς πανταχοῦ

[Not] failing. Note how everywhere

Editors' notes and page, col. 77

Footnotes

Image note: the left page-foot image is cropped at its left edge, so the note numbers and the first letters of the lines are lost. The parts not seen are marked [cropped]. ([cropped] numeral) ‹anchor: not visible in the page-foot image› · call in col 78 (filed under the Latin column; the note is printed under the Greek, col 77, and its call is not visible) [cropped] Joan. XVII, 11.

John 17:11.

Heading as printed: VARIÆ LECTIONES ET CORRECTIONES. (Greek variant note; its call is printed in the Greek column only.) ([cropped]; probably 53) ‹anchor: οὐ μὴν ἐκ Θεοῦ› · call in col 77 (Greek only) [cropped]ρῶτα omissum est a Pachym., adeoque mihi visum ἐπιπολάζειν.

[cropped; probably "πρῶτα"] was left out by Pachymeres, and so it seemed to me to be superfluous.

(printed under page 57)

Footnotes

Heading as printed: VARIÆ LECTIONES ET CORRECTIONES. (Greek variant notes; their calls are printed in the Greek column only.) (printed under page 58)

Page

running head: 79 APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A periores virtutes; B angelus trajiciat; C quoniam a; D intelligibiles angelos
old-edition numerals: 31 before Sacerdotalis.
other: facing Latin version, not set; full-width line at foot: VARIÆ LECTIONES ET CORRECTIONES.

PG 4:80

φησι τὰς ὑπερβεβηκυίας δυνάμεις μεταδιδόναι τῶν οἰκείων ταῖς μετ' αὐτὰς καὶ τὰς δυνάμεις δυναμοῦν τὰς ὑποκειμένας· ἴσμεν δὲ, ὅτι καὶ τὸν Δανιὴλ γέγραπται ἄγγελος ἐνισχύων, καὶ ἄλλους · καὶ τὸ δὴ πάντων μεῖζον, καὶ αὐτὸν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, ἅτε καὶ ἄνθρωπον, ὡς ἐν τῷ κατὰ Λουκᾶν Εὐαγγελίῳ κεῖται.

he says that the superior powers impart their own properties to those after them and strengthen the subordinate powers; and we know that an angel is written to have strengthened Daniel, and others; and what is greatest of all, even our Lord Jesus Christ Himself, inasmuch as He was also man, as is written in the Gospel according to Luke (Luke 22:43).

Εὐταξίαν. Πρὸς τῷ ἀνωτέρως κειμένῳ καὶ ταῦτα συντακτέον· κατὰ κοινοῦ γὰρ τὸ οἶμαι δηλοῦν.

Good order. These words also must be construed with what stands above; for the expression I think that it makes clear is taken in common.

Ἀφομοιωμένης. Ὅτι καὶ τῆς ἐξουσίας ὅσον αὐταῖς θεμιτὸν, ὡς ἀγγέλοις οὖσιν, αἱ νοηταὶ δυνάμεις τοῖς μετ' αὐτοὺς μεταδιδόασι.

Assimilated. That the intelligible powers impart authority also, so far as is lawful for them as being angels, to those after them.

Καθαίρεται γάρ. Πῶς καὶ διὰ τίνος καθαίρονται, καὶ φωτίζονται, καὶ τελεσιουργοῦνται αἱ μέσαι τάξεις· καὶ ὅτι ἔχει ἡ Γραφὴ, ὡς ἄλλος ἄλλῳ ἄγγελος διαπορθμεύει τὰ θεῖα σύμβολα.

For it is purified. How and through whom the middle orders are purified, and illuminated, and perfected; and that Scripture has it that one angel transmits the divine symbols to another.

Καὶ διὰ μέσης . Ὅτι αἱ διὰ μέσων τελειώσεις ἀμυδρότεραι τῶν πρωτοφανῶς ὑπὸ Θεοῦ ἐνεργουμένων, αἵτινές εἰσι πρῶται.

And through a middle. That the perfections through intermediaries are dimmer than those wrought primarily-manifestly by God, which are first.

Τὴν δι' ἄλλου λεγομένην. Κατὰ τὰ ἐν τῷ Ζαχαρίᾳ, καὶ Δανιὴλ, καὶ Ἰεζεκιὴλ, τοῖς προφήταις κείμενα.

That which is spoken through another. According to the things written in Zechariah, and Daniel, and Ezekiel, the prophets.

Ἀμυδρουμένης . Ἀμυδρουμένης ἔφη, οὐ παρὰ τὴν οἰκείαν αὐτῆς ἀτονίαν, ἀλλὰ παρὰ τὸ ὑφειμένον τῶν δεχομένων· τοῦτο γὰρ δηλοῖ τὸ εἰπεῖν δευτέρωσιν τελειώσεως, τουτέστι τὸ ἀμυδρότερον τελειοῦσθαι τὰ δεύτερα.

Being dimmed. He said being dimmed, not because of its own weakness, but because of the subordinate state of those receiving it; for this is what saying a second degree of perfection makes clear, that is, that the second are perfected more dimly.

Οἱ δεινοί. Σημείωσαι, ὅτι ἱερεῖς ταῦτα παραδεδώκασι τῷ μεγάλῳ Διονυσίῳ· αὐτοφανεῖς δὲ ἐκάλεσε τὰς πρώτας θείας δυνάμεις, ἐπειδὴ ἀφ' ἑαυτῶν τὰς θείας δέχονται ἐλλάμψεις· αἱ γὰρ λοιπαὶ δυνάμεις, οὐ δι' ἑαυτῶν [τὰ] θεῖα δέχονται δῶρα τῆς γνώσεως, ἀλλὰ διὰ τῶν ὑπερκειμένων.

The skilled. Note that priests handed these things down to the great Dionysius; and he called the first divine powers self-manifesting, since they receive the divine illuminations of themselves; for the remaining powers do not receive [the] divine gifts of knowledge through themselves, but through those situated above them.

Ἱερατικῆς. Σημείωσαι, ὅτι ἱερατικὴ παράδοσίς ἐστι τὸ περὶ τῆς τάξεως τῶν νοῶν εἰδέναι.

Priestly. Note that knowing about the order of the minds is a priestly tradition.

Ἐλλάμψεων . Ἀπόδειξις τοῦ ῥηθέντος , ὅτι τὰ δεύτερα παρὰ τῶν πρώτων μυοῦνται, ἀπὸ Ζαχαρίου τοῦ προφήτου.

Of illuminations. Proof of what was said, that the second are initiated by the first, from Zechariah the prophet.

Ἀτιθάσσοις. Ἀνημέροις.

Untamed. Wild.

Ἐκδεδωκυῖα. Περὶ τῶν παραδοθέντων τῷ Βαβυλωνίῳ.

Having given over. Concerning the things handed over to the Babylonian.

Τῇ παντοίᾳ. Ὅρα, ὅτι ὁ Θεὸς πάντα μηχανᾶται πρὸς τὸ ἐπιστρέψαι τοὺς πλανωμένους.

By the manifold. See that God devises all things in order to turn back those who go astray.

Ἐπιεικῶς ἐπανῆγεν. Τὸ ἐπιεικῶς ἀντὶ τοῦ φιλανθρώπως ἢ πάνυ καὶ μεγάλως νόησον.

Gently led back. Understand gently instead of humanely, or exceedingly and greatly.

Κοινὸν γάρ. Ὅτι κοινῷ ὀνόματι πᾶσαι αἱ δυνάμεις αἱ νοηταὶ ἄγγελοι λέγονται.

For in common. That by a common name all the intelligible powers are called angels.

Ὑφειμένων. Ὑποβεβηκότων, δευτερευόντων.

Subordinate. Inferior, holding second rank.

Προπορευόμενον. Προπορευόμενον τάχα τοῦ προφήτου. τάχα δὲ, πρὸ τοῦ τὸν μείζονα ἄγγελον ἐλθεῖν ἐπ' αὐτόν.

Going before. Going before the prophet perhaps; or perhaps before the greater angel came to him.

Εἶτα πρὸς αὐτοῦ τὴν θείαν. Τοῦτο θέλει δεῖξαι, ὅτι καὶ ἐν τοῖς ἀγγελικοῖς τάγμασιν οἱ πρῶτοι τοῖς δευτέροις διαγγέλλουσι τὴν τοῦ Θεοῦ βουλήν. Κατακάρπως δὲ ἀντὶ τοῦ πάνυ ἐκ τοῦ Ἰεζεκιήλ.

Then from him the divine. He wishes to show this, that among the angelic ranks also the first announce the counsel of God to the second. And richly instead of exceedingly, from Ezekiel.

Editors' notes and page, col. 80

Footnotes

(54) ‹anchor: not visible in the page-foot image› · call in col 80 (Greek only)

ἀνωτέρω.

Variant: ἀνωτέρω ("higher up", "above").

(printed under page 58)

(55) ‹anchor: Τὸ› · call in col 80 (Greek only)

τὸ δέ.

Variant: τὸ δέ (adding δέ) for Τό.

(printed under page 58)

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPOGITÆ. 80
marginal letters: A φησι τὰς; B πορθμεύει τὰ; C θείας δέχονται; D Κοινὸν γάρ.
old-edition numerals: (none)
other: continues from col. 77; full-width line at foot: VARIÆ LECTIONES ET CORRECTIONES.

PG 4:81

Ἀποκρίνεσθαι. Καλῶς εἶπεν ὁ Κύριος ἐν τῷ προφήτῃ Ἰεζεκιὴλ, ὥστε χωρισθῆναι τῶν δικαίων τοὺς ἁμαρτωλοὺς · τοῦτο γὰρ καὶ ἐν τοῖς Εὐαγγελίοις φαίνεται πεποιηκὼς, ὥστε τὰ πρόβατα ἐκ τῶν ἐρίφων διεμέρισεν. Ἰδοὺ συνᾴδει καὶ ἐν τούτῳ ἡ Παλαιὰ Διαθήκη τῇ Νέᾳ.

To separate. Well did the Lord speak in the prophet Ezekiel so that the sinners should be separated from the righteous; for He appears to have done this in the Gospels also, when He divided the sheep from the goats (Matt. 25:32). Behold, in this also the Old Testament accords with the New.

Ὁς τὸν ποδήρη. Περὶ τοῦ τὸν ποδήρη ἐνδεδυκότος χιτῶνα. Σημείωσαι δὲ, ὅτι τῷ μὲν ἀγγέλῳ τῷ τὸ μὲν σημεῖον ἐπιθεῖναι κελευσθέντι ποδήρης ἦν χιτὼν, καὶ ζώνη περὶ τὴν ὀσφὺν, σχῆμα πρέπον ἱερεῖ · τοῖς δὲ ἀγγέλοις ἄλλοις πέλεκυς ἐν ταῖς χερσὶν, ὅπερ δηλοῖ τιμωρητικήν τινα δύναμιν · ὡς ἐκ τούτου νοεῖν ἡμᾶς, ὅτι πρὸς τὸ μέλλον ἀποτελεῖσθαι καὶ τὸ τῶν ἀγγέλων εἶδος σχηματίζεται, ὅπερ ἐννοῆσαι ὀφείλομεν περὶ τῶν σεραφὶμ καὶ χερουβὶμ, καὶ τῶν ἄλλων δυνάμεων, ὅτι πρὸς τὴν οἰκείαν τάξιν καὶ τὸ σχῆμα ἔχουσιν · οἱ γὰρ τὸν τρισάγιον ὕμνον λέγοντες πολυπρόσωποι σχηματίζονται, δηλοῦντος τοῦ λόγου, ὅτι ἀσίγητός ἐστι καὶ πολὺς ὁ αὐτῶν ὕμνος · οὕτω καὶ περὶ τῶν ἑξῆς νόησον.

Who the ankle-length robe. Concerning him who was clothed in the ankle-length tunic. And note that the angel who was commanded to set the mark had an ankle-length tunic, and a girdle about his loins, a form befitting a priest; while the other angels had an axe in their hands, which manifests a certain punitive power; so that from this we understand that the form of the angels also is fashioned with a view to what is about to be accomplished, which we ought to conceive concerning the seraphim and cherubim and the other powers, that they have their form also in accordance with their own order; for those who utter the thrice-holy hymn are fashioned as many-faced, the word making clear that their hymn is unceasing and manifold; understand thus also concerning the rest in order.

Τὸ σημεῖον εἰς τὰ μέτωπα. Σημείωσαι, ὅτι τὴν θείαν προτύπωσιν ἐξ ἐκείνου προεμήνυσε, τὸ τοὺς πιστοὺς κατὰ τὸ μέτωπον τὴν ζωοποιὸν ἐπιτιθέναι σφραγῖδα, καὶ περισώζεσθαι ἐκ τοῦ ὀλοθρευτοῦ · ἀλλὰ τότε μὲν ἄγγελοι ἐν σχήματι ἱερέων τοῦτο ποιεῖν ἐκελεύσθησαν τοῖς ἀνευθύνοις · ἡ γὰρ ζώνη καὶ ὁ ποδήρης χιτὼν τὸ ἱεροπρεπὲς τῶν ἱερέων δηλοῖ σχῆμα · νῦν δὲ καὶ ἡμεῖς, ἑαυτοῖς οἱ πιστοὶ τὴν τοῦ σταυροῦ σφραγῖδα κατα τὸ μέτωπον ἐντυποῦντες, διαφεύγομεν τὸν ἐχθρόν · ἰδοὺ καὶ ἄλλη ὁμοίωσις Παλαιᾶς πρὸς τὴν Νέαν. Σημείωσαι δὲ, ὅτι αὗταί εἰσιν αἱ τρεῖς τριαδικαὶ τάξεις τῶν νοητῶν δυνάμεων · πρώτη τριὰς, θρόνοι · εἶτα χερουβὶμ, εἶτα σεραφίμ · δευτέρα τριὰς, κυριότητες, δυνάμεις, ἐξουσίαι · αὗται καὶ μέσαι λέγονται · τρίτη τριὰς, ἀρχαὶ, ἀρχάγγελοι, ἄγγελοι · κοινῷ δὲ ὀνόματι πάντες ἄγγελοι.

The mark upon the foreheads. Note that from that time he foretold the divine prefiguration, namely, that the faithful set the life-giving seal upon the forehead, and are preserved safe from the destroyer; but then angels in the form of priests were commanded to do this to the guiltless—for the girdle and the ankle-length tunic manifest the sacredly fitting form of priests—whereas now we also, the faithful, imprinting for ourselves the seal of the cross upon the forehead, escape the enemy; behold, another likeness of the Old to the New. And note that these are the three triadic orders of the intelligible powers: first triad, thrones, then cherubim, then seraphim; second triad, lordships, powers, authorities—these are also called middle; third triad, principalities, archangels, angels; and by a common name all are angels.

Εὐταξίας. Περὶ εὐταξίας τῶν δευτέρων πρὸς τοὺς ἀνωτέρους.

Of good order. Concerning the good order of the second towards the higher.

Τὸν θειότατον Γαβριήλ. Σημείωσαι, ὅτι καὶ ὁ Γαβριὴλ οὐκ ἔστι τῶν ἀνωτέρων δυνάμεων, ἀλλὰ τῶν ὑφειμένων.

The most divine Gabriel. Note that Gabriel also is not of the higher powers, but of the subordinate ones.

Ἱεραρχίας. Σημείωσαι, ὅτι μίμημα τῆς ἄνω μυστικῆς ἱεραρχίας τὰ ἐν τῇ Ἐκκλησίᾳ γινόμενα σήμερον · καὶ γὰρ οἱ ἱερεῖς σφραγῖδα ἐπιτιθέασι τοῦ ζωοποιοῦ σταυροῦ τοῖς προσιοῦσι τῷ μυστηρίῳ, διὰ τὸ χωρισθῆναι αὐτοὺς τῶν ἀπίστων, καὶ ἵνα τὸν ἐχθρὸν διαφύγωσιν · ἄλλως τε καὶ τάξις φυλάττεται κατὰ τὴν ἁγίαν Ἐκκλησίαν · ὃ γὰρ ποιεῖν ἐπιτέτραπται ὁ ὑποδιάκονος, οὐ ποιοῦσιν οἱ ὑποδεέστεροι · καὶ ὃ ποιεῖ ὁ πρεσβύτερος, οὐ ποιεῖ ὁ διάκονος· καὶ ἁπλῶς εἰπεῖν, ἕκαστος ἔχει τὴν πρέπουσαν αὐτῷ λειτουργίαν · κοινῷ δὲ ὀνόματι πάντες κληρικοὶ καὶ λειτουργοὶ καλοῦνται, ὡς καὶ οἱ ἄγγελοι · ἐντεῦθεν

Of hierarchy. Note that the things done in the Church today are an imitation of the mystical hierarchy above; for indeed the priests set the seal of the life-giving cross upon those who approach the mystery, on account of their being separated from the unbelievers, and in order that they may escape the enemy; and besides, order is preserved throughout the holy Church; for what the subdeacon has been permitted to do, those who are inferior do not do; and what the presbyter does, the deacon does not do; and to speak simply, each has the ministry befitting him; and by a common name all are called clerics and ministers, just like the angels; hence

Editors' notes and page, col. 81

Footnotes

(56) ‹anchor: not visible in the page-foot image› · call in col 81 (Greek only)

ὅτε.

Variant: ὅτε ("when").

(printed under page 59)

(57) ‹anchor: not visible in the page-foot image› · call in col 81 (Greek only)

ἀγγέλου.

Variant: ἀγγέλου ("of the angel").

(printed under page 59)

(58) ‹anchor: κατὰ τὸ μέτωπον› · call in col 81 (Greek only)

πρόσωπον.

Variant: πρόσωπον ("face") for μέτωπον ("forehead").

(printed under page 59)

Footnotes

(c) ‹anchor: not visible in the page-foot image› · call in col 82 (filed under the Latin column; the note is printed under the Greek, col 81, and its call is not visible)

Matth. XXV, 32.

Matthew 25:32.

Heading as printed: VARIÆ LECTIONES ET CORRECTIONES. (Greek variant notes; their calls are printed in the Greek column only.) (printed under page 59)

Footnotes

(d) ‹anchor: not visible in the page-foot image› · call in col 83

Act. VII, 53.

Acts 7:53.

Heading as printed: VARIÆ LECTIONES ET CORRECTIONES. (Greek variant note; its call is printed in the Greek column only.) (printed under page 60)

Page

running head: 83 APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A modo dictum; B municent.; C Humanis hierarchiis.; D propensionem.
old-edition numerals: 33 before Postremus
other: facing Latin version, not set; full-width line at foot: VARIÆ LECTIONES ET CORRECTIONES.

PG 4:84

χρὴ νοεῖν, πῶς εἴρηται τῷ θείῳ Στεφάνῳ · ⟨…⟩ ἐλάβετε τὸν νόμον εἰς διαταγὰς ἀγγέλων, κ⟨…⟩ ἐφυλάξατε.

one must understand how it was said by the divine Stephen: [You who] received the law as ordinances of angels, a[nd] did [not] keep it (Acts 7:53).

ΕΙΣ ΤΟ ΚΕΦΑΛ. Θʹ.

On Chapter IX.

§ I. Ὑπερούσιον αὐτῆς ταξιαρχίαν. Αὐτ⟨…⟩ ἀρχοποιοῦ ἀρχῆς ἀναφαίνει τὴν ὑπερούσιον ⟨…⟩χίαν αὐτὴ ἡ τῶν ἀρχῶν τάξις.

§ I. Its superessential command of order. This order of the principalities itself manifests the superessential [command of or]der of the principle-making Principle It[self].

§ II. Ἀρχαγγέλων. Περὶ τοῦ ἀρχαγγελικοῦ ⟨…⟩ καὶ τί δηλοῖ.

§ II. Of archangels. Concerning the archangelic [ornament], and what it manifests.

Ἱεραρχία. Σημείωσαι τὸ καθολικὸν, ὅτι ⟨…⟩ ἱεραρχία ἔχει πρώτας, καὶ μέσας, καὶ τελ⟨…⟩ δυνάμεις, τουτέστιν αἱ τρεῖς τριαδικαὶ τάξεις.

Hierarchy. Note the universal rule, that [every] hierarchy has first, and middle, and la[st] powers, that is, the three triadic orders.

Ἁγιωτάταις. Γρ. καὶ ἱερωτάταις. Πῶς ⟨…⟩ θεῖοι ἀρχάγγελοι ταῖς πρὸ αὐτῶν καὶ μετ' ⟨…⟩ κοινωνοῦσι.

Most holy. Write also: and most sacred. How [the] divine archangels also communicate with those before them and after [them].

Κατὰ τὸ τελευταῖον. Ὅτι ἐσχάτη τάξις ἀγ⟨…⟩ καὶ περικόσμιος.

At the end. That the rank of ang[els] is last, and concerned with the world.

Ἡ τελευταία τριαδικὴ τάξις.

The last triadic order.

Ἀρχαὶ, Ἀρχάγγελοι, Ἄγγελ⟨…⟩

Principalities, Archangels, Angel[s.]

Καὶ μᾶλλον πρός. Ὅτι ἡ τελευταία τάξις τ⟨…⟩ρανίων δυνάμεων μᾶλλον ἀξία ἐστὶν ἄγγελοι π⟨…⟩ρεύεσθαι, ὡς πλησιάζουσα ἀνθρώποις, δι' ἧς ⟨…⟩ θεῖα μυοῦνται ἄνθρωποι.

And rather towards. That the last order of t[he hea]venly powers is more worthy to be c[alled] angels, as drawing near to men, through which men [also] are initiated into divine things.

Τὴν μὲν γὰρ ὑπερτάτην. Ὅτι ἡ πρώτη τρι⟨…⟩ δευτέρας ἱεραρχεῖ, καὶ ἡ δευτέρα τῆς τρίτης⟨…⟩ τρίτη τῶν ἐν ἀνθρώποις ἱερέων, καὶ ἐφορῶσι τ⟨…⟩ αὐτῶν τελούμενα.

For the supreme. That the first tri[ad] rules hierarchically over the second, and the second over the third, [and the] third over the priests among men, and they oversee t[he things] accomplished [by] them.

Κρυφιοειδέστερον. Πῶς αἱ μὲν κρυφιώτερα⟨…⟩ ἐμφανέστεραι ἱεραρχίαι.

More secretly. How some hierarchies are more secret, [and others] more manifest.

Ταῖς ἀνθρωπείαις ἱεραρχίαις. Τίνες ἡμῶν ⟨…⟩χικῶς ἐφεστήκασι. Σημείωσαι τὴν ἀπόδειξιν ⟨…⟩ Δανιὴλ, τουτέστιν ἐσχάτην τάξιν ἐπιστατεῖν ⟨…⟩ ἡμᾶς ἱεραρχίας.

Over the human hierarchies. Who preside over us [hierar]chically. Note the proof [from] Daniel, that is, that the last order presides over [our] hierarchy.

Καὶ μὴν καὶ ἡ. Κατὰ κοινοῦ τὸ ἵνα ᾖ κατὰ ⟨…⟩ ὡς εἶναι τὴν σύνταξιν, καὶ μὴν ἵνα κατὰ τάξιν ⟨…⟩ παρὰ Θεοῦ, καὶ τὰ ἑξῆς.

And indeed also the. The clause that it may be in [order] is taken in common, so that the construction is: and indeed that it may be in order, [both that] from God, and what follows.

Εἰ δέ τις φαίη. Πῶς ἀγγέλων ἀγαθῶν ἐφε⟨…⟩ τοῖς ἔθνεσι, μόνος ὁ Ἰσραὴλ ἐγίνωσκε τὸν ⟨…⟩ ἕκαστον γὰρ ἔθνος ἄγγελον ἔχει ἀποκεκληρ⟨…⟩ αὐτῷ, ὡς Ἰουδαῖοί τὸν Μιχαὴλ, ὃν καὶ τῆς ⟨…⟩ τάξεως τῶν ἁγίων ἀγγέλων φησίν.

And if someone should say. How, when good angels pres[ided] over the nations, Israel alone knew [God]; for each nation has an angel allot[ted] to it, as the Jews had Michael, whom he says is of the [last] order of the holy angels.

Ὅτι μὴ τὰς τῶν ἀγγέλων. Οὐ παρὰ τ⟨…⟩ ἐπιστατούντων ἀγγέλων αἰτίαν φησὶ τὸ τοιοῦτ⟨…⟩ παρὰ τὴν οἰκείαν αὐτεξούσιον πρὸς τὰ μὴ ⟨…⟩ ῥοπήν.

That not the of the angels. Not because of t[he] fault of the presiding angels, he says, is such a th[ing, but] because of their own self-determining inclination towards the things that [ought] not [to be].

Τῇ φιλαυτίᾳ. Σημείωσαι ὅτι ἕκαστος ἑαυ⟨…⟩τιος καὶ τοῦ ἀγαθοῦ καὶ τοῦ κακοῦ · τὸ δὲ φ⟨…⟩ καὶ αὐθάδεια ἐκ παραλλήλου τὸ αὐτάρεσκον δηλ⟨…⟩

By self-love. Note that each is to him[self the cau]se both of good and of evil; and s[elf-love] and self-will in parallel man[ifest] self-pleasing.

Τοῦτο δὲ μαρτυρεῖται. Οὐχ ὅτι ὁ Θεὸς τὸν ⟨…⟩ μόνον ἐξελέξατο, ἀλλ' ὅτι ὁ Ἰσραὴλ μόνος ἐβ⟨…⟩ ἕπεσθαι Θεῷ · οὕτω γὰρ [καὶ ἡ] ἑρμηνεία τῆς ⟨…⟩ σημαίνει, νοῦς ὁρῶν [τὸν] Θεόν · οὕτω νοεῖν ⟨…⟩

And this is witnessed. Not that God chose [Israel] alone, but that Israel alone wi[shed] to follow God; for thus [also the] interpretation of the [word] signifies, a mind seeing God; thus [we ought] to understand

Editors' notes and page, col. 84

Footnotes

(59) ‹anchor: τάξιν ἐπιστατεῖν› · call in col 84 (Greek only)

ὅτι καὶ ἡ ἐσχάτη τάξις ἐπιστατεῖ.

Variant: ὅτι καὶ ἡ ἐσχάτη τάξις ἐπιστατεῖ ("that the last order too presides").

(printed under page 60)

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ. 84
marginal letters: A χρὴ νοεῖν,; B Κατὰ τὸ; C Ταῖς ἀνθρωπείαις; D ῥοπήν.
old-edition numerals: (none)
other: right margin cropped in scan throughout column (lost letters marked ⟨ ⟩); continues from col. 81; ends mid-word (ὀφεί-λομεν, continues in col. 85); full-width line at foot: VARIÆ LECTIONES ET CORRECTIONES.
other: 37 gap mark(s) ⟨ ⟩ / ⟨...⟩ (text lost at the edge of the scan, nothing supplied) set as ⟨…⟩ on receipt; leave them

PG 4:85

λομεν τὰ ἐν τῇ ᾠδῇ Μωϋσέως εἰρημένα, Ἐγενήθη μερὶς Κυρίου σχοίνισμα Ἰακὼβ, ὅπερ δηλοῖ τὸν Ἰσραήλ· οὐχ ὁ Θεὸς γὰρ τὸν Ἰσραὴλ μόνον ἀγαπᾷ, ὡς καὶ ὁ Ἀπόστολος πολλαχοῦ ἐδήλωσεν εἰπών· Μὴ οὐκ ἔστιν ὁ Θεὸς καὶ ἐθνῶν ; ναὶ καὶ ἐθνῶν , εἴπερ εἷς ὁ Θεός· ἀλλ' ὁ Ἰσραὴλ πρῶτος ἐπορεύθη ὄπισθεν Θεοῦ, ἐπεὶ ὕστερον ἀποστὰς καὶ αὐτὸς ἀπεδιώχθη· τὸ γὰρ αὐτεξούσιον ἔχοντες οἱ ἄνθρωποι, ὅτε θέλουσι, ποιοῦσι τὸν Θεὸν μεθ' ἑαυτῶν.

the things said in the song of Moses: The Lord's portion became the measuring-line of Jacob (Deut. 32:9), which manifests Israel; for God does not love Israel alone, as the Apostle also made clear in many places, saying: Is God not the God of the Gentiles also? Yes, of the Gentiles also, since God is one (Rom. 3:29–30); but Israel first walked after God, since afterwards having fallen away he himself also was driven away; for men, having free will, when they wish, make God to be with them.

Πεπονθέναι. Ὅτι καὶ ὁ Ἰσραὴλ αὐτὸς ἀπέστη.

To have suffered. That Israel himself also fell away.

Ζωήν. Ὅτι αὐτεξούσιος ὁ ἄνθρωπος.

Life. That man possesses free will.

Ὄψεων. Ὅπερ ἐνταῦθά φησιν ὁ Πατὴρ, τοῦτο καὶ ἐπὶ τοῦ ἡλιακοῦ φωτὸς γινόμενον ἔστιν ἰδεῖν, ἐπὶ μὲν τῶν διαφανῶν ὑλῶν, τὴν οἰκείαν διάδολιν ποιουμένου· ἐπὶ δὲ τῶν παχυτέρων οὐχ ὁμοίως, ἀλλ' ἢ πάντῃ ἀδιαδότως ἢ ἀμυδρῶς. Ὅπερ οὖν ἐνταῦθα τὸ τῆς ὕλης διάφορον ποιεῖ, τοῦτο ἐπὶ τῆς θείας ἐλλάμψεως ἡ ἀνισότης τῆς αὐτεξουσίου ἐργάζεται ῥοπῆς.

Of eyes. What the Father says here, one can see taking place in the case of the solar light also, which in transparent materials makes its own transmission, whereas in thicker ones not similarly, but either altogether without transmission or dimly. What the difference of matter produces here, therefore, this in the case of the divine illumination the inequality of the self-determining inclination works.

Ἀνομοιότης. Τουτέστι, τῶν τοῦ νοῦ ὀφθαλμῶν ἡ παρατροπή.

Unlikeness. That is, the turning aside of the eyes of the mind.

Ἢ παντελῶς ἀμέθεκτον ποιεῖ. Ὅρα πῶς φησιν ἡμᾶς αὐτοὺς αἰτίους εἶναι τοῦ δέξασθαι τὴν ἔλλαμψιν τὴν θείαν, ἢ ὀλίγον, ἢ πολὺ αὐτῆς δέχεσθαι, ἢ παντελῶς μηδὲν αὐτῆς εἰσδέξασθαι, ὅταν πρὸς αὐτὴν ἀντίτυποι γενώμεθα, οἱονεὶ σκληροὶ ἤτοι λίθινοι· φησὶν οὖν ἐν Εὐαγγελίοις αὐτὸς ὁ Κύριος· Δύναται ὁ Θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ· ὅπερ γὰρ ἡμῖν σκληρὸν καὶ ἀδύνατον, τοῦτο τῷ Θεῷ δυνατόν.

Or makes it altogether unparticipated. See how he says that we ourselves are the causes of receiving the divine illumination, of receiving either little or much of it, or of admitting nothing of it at all, when we become resistant towards it, as it were hard or stony; the Lord Himself therefore says in the Gospels: God is able of these stones to raise up children unto Abraham (Luke 3:8); for what to us is hard and impossible, this to God is possible.

Ἡμεῖς ἀνενεύσαμεν. Σημείωσαι, μάλιστα ἐντεῦθεν ἐπιστομίζεται τὴν ἄκαιρόν τινων καὶ ἀδιάκριτον ἀπαιδευσίαν, οἳ τολμῶσι φάσκειν, τὰ θεῖα ταῦτα συγγράμματα Ἀπολλιναρίου εἶναι, μὴ ἐκ τῶν προσώπων ὧν μνημονεύει καταστοχαζόμενοι τῆς ἀρχαιότητος τοῦ ἀνδρὸς, ἀλλὰ ψευδεπίγραφον λέγοντες τὴν Διονυσίου προσηγορίαν· μηδὲ ὅτι νῦν ἐξ εἰδωλολατρῶν εἶπεν αὐτὸν ἐπιστρέψαι, καίτοι Ἀπολλινάριος οὐκ ἐκ τοιούτων ἦν.

We have emerged. Note that especially from this is stopped the unseasonable and indiscriminate ignorance of certain persons who dare to allege that these divine writings are Apollinarius's, neither conjecturing the antiquity of the man from the persons of whom he makes mention, but saying that the appellation of Dionysius is falsely inscribed, nor considering that he now said that he was converted from idolaters, whereas Apollinarius was not from such.

Ἐπὶ τὸ πᾶσιν ἑτοίμως. Ὁτι ὁ Θεὸς φύσει ὢν ἀγαθὸς, ἕτοιμον ἑαυτὸν τοῖς πᾶσι παρέχει εἰς τὸ μεταλαμβάνειν τῆς ἁγιότητος αὐτοῦ καὶ φωτισθῆναι τὴν ψυχὴν, λοιπὸν τὸ ἐφ' ἡμῖν ζητεῖται, τὸ, πῶς ἐρῶμεν μετασχεῖν τῆς γνώσεως αὐτοῦ, ἵνα δειγθῇ τὸ αὐτεξούσιον· οὐ γὰρ αἴτιος τῶν κακῶν ὁ Θεὸς, ὅπερ ἐστὶν ὁ ἐξ αὐτοῦ χωρισμός· ἡ δὲ σύνταξις αὕτη· ἐπεὶ ὅτι γε καὶ τῶν ἑτέρων ἐθνῶν οὐκ ἔκφυλοί τινες ἐπεστάτουν θεοὶ, μία δὲ πάντων ἀρχή· καὶ οὕτως τἆλλα, διὰ μέσου· καὶ ὅτι καὶ τῶν ἄλλων ἐθνῶν μία ἀρχὴ τοῦ Θεοῦ ἦρχε, καὶ τότε διὰ τῶν ἰδίων ἀγγέλων ἱεραρχούντων.

Unto that which is readily for all. That since God is good by nature, He presents Himself ready to all for partaking of His holiness and being illuminated in soul; for the rest, what depends on us is sought, namely, how we desire to partake of His knowledge, in order that free will may be shown; for God is not the cause of evils, which is separation from Him; and the construction is this: since over the other nations also no alien gods presided, but there is one Principle of all—and thus the rest, parenthetically—and that over the other nations also one Principle of God ruled, even then through their own angels ruling hierarchically.

Μελχισεδέκ. Σημείωσαι τὰ περὶ τοῦ Μελχισεδὲκ, ὡς ἱεράρχου ὄντος, καὶ τῇ δι' ἀγγέλων ὁδηγίᾳ τὸν

Melchisedec. Note the things concerning Melchisedec, as being a hierarch, and by the guidance through angels having

Editors' notes and page, col. 85

Footnotes

(60) ‹anchor: ἐντεῦθεν ἐπιστομίζεται› · call in col 85 (Greek only)

ἐπιστομίζεσθαι.

Variant: ἐπιστομίζεσθαι (infinitive, "to be muzzled") for ἐπιστομίζεται ("is muzzled").

(printed under page 61)

(61) ‹anchor: εἶναι, μὴ› · call in col 85 (Greek only)

μηδέ.

Variant: μηδέ ("not even") for μή ("not").

(printed under page 61)

(62) ‹anchor: εἶπεν αὐτὸν› · call in col 85 (Greek only)

ἑαυτόν.

Variant: ἑαυτόν ("himself") for αὐτόν.

(printed under page 61)

(63) ‹anchor: ἀγγέλων ἱεραρχούντων› · call in col 85 (Greek only)

ἱεραρχοῦντος.

Variant: ἱεραρχοῦντος (singular, "governing as hierarch") for ἱεραρχούντων (plural).

(printed under page 61)

Footnotes

(e) ‹anchor: not visible in the page-foot image› · call in col 86

Deut. XXXII, 9.

Deuteronomy 32:9.

(printed under page 61)

(f) ‹anchor: not visible in the page-foot image› · call in col 86

Rom. III, 29, 30.

Romans 3:29–30.

(printed under page 61)

(g) ‹anchor: filios Abrahæ› · call in col 86

Luc. III, 8.

Luke 3:8.

Heading as printed: VARIÆ LECTIONES ET CORRECTIONES. (Greek variant notes; their calls are printed in the Greek column only.) (printed under page 61)

Footnotes

(h) ‹anchor: not visible in the page-foot image› · call in col 87

Deut. XXXII, 8, 9.

Deuteronomy 32:8–9.

(printed under page 62)

(i) ‹anchor: super justos et injustos› · call in col 87

Matth. V, 45.

Matthew 5:45.

(printed under page 62)

(k) ‹anchor: convertatur et vivat› · call in col 87

Ezech. XXXIII, 9.

Ezekiel 33:9.

Heading as printed: VARIÆ LECTIONES ET CORRECTIONES. (Greek variant notes; their calls are printed in the Greek column only.) (printed under page 62)

Page

running head: 87 APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A lorum verum; B sisse cum; C bus Deus; D 36 qui
old-edition numerals: 35 before § IV.; 36 before qui
other: facing Latin version, not set; full-width line at foot: VARIÆ LECTIONES ET CORRECTIONES.

PG 4:88

ὄντως ὄντα Θεὸν ἐπεγνωκότος· ἑπομένους δὲ εἶπε διὰ τὸ αὐθαιρετον, καὶ οὐ κατηναγκασμένον.

come to know the God Who truly is; and he said following because of free choice, and not compulsion.

§ IV. Τῷ Φαραώ. Σημείωσαι, ὅτι δ' ἀγγέλων φησὶ τὰς καθ' ὕπνους γενέσθαι ὁράσεις τῷ Φαραὼ, καὶ τῷ Ναβουχοδονόσορ, καὶ τὰς τούτων ἐκφαντορίας, ἤγουν ἑρμηνείας.

§ IV. To Pharaoh. Note that he says the visions in sleep came to Pharaoh and to Nebuchadnezzar through angels, and the manifestations, that is, interpretations of these.

Θεράποντες. Ὁ μὲν Ἰωσὴφ τῶν Αἰγυπτίων· ὁ δὲ Δανιὴλ τῶν Βαβυλωνίων, ἀγγέλων τῶν ἐπιστατούντων τοῖς ἔθνεσι τούτεις, βουλῇ Θεοῦ ἀποκαλυπτόντων τὰ ὁράματα.

Servants. Joseph of the Egyptians, and Daniel of the Babylonians, the angels presiding over these nations revealing the visions by the counsel of God.

Ἀποκληρωτικῶς. Σημείωσαι τὴν ἑρμηνείαν τῶν ῥητῶν τῆς Μωσέως ᾠδῆς· Ὅτε διεμέριζεν ὁ Ὕψιστος ἔθνη, οὓς διεμέρισεν υἱοὺς Ἀδὰμ , ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων Θεοῦ · καὶ ἐγενήθη μερὶς Κυρίου λαὸς αὐτοῦ Ἰακὼβ , σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ· οὐ γὰρ δεῖ, φησὶν, οἴεσθαι μερίσασθαι πρὸς ἑτέρους θεοὺς ἢ ἀγγέλους τὰ ἔθνη· οὐ γὰρ ἀποκληρωτικῶς ἔλαχε, τῷ Θεῷ μὲν Ἰσραὴλ, τοῖς δὲ ἄλλοις ἀγγέλοις ἰδίως, ὡς μὴ διακονεῖν αὐτοὺς εἰς ἄλλο τι τῷ Θεῷ· οἷον φέρε εἰπεῖν, τόδε τὸ ἔθνος τῷδε τῷ ἀγγέλῳ ἔλαχε, καὶ οὐ μέλει τῷ Θεῷ τοῦ ἔθνους αὐτοῦ· ἢ οὐ σχολάζει ἑτέρῳ τινὶ πρὸς Θεὸν, ὁ τοῦ ἔθνους ἄγγελος, ἀλλ' οὐδ' ὁμοτίμως ἢ ἀντιθέτως ἔλαβεν ὁ Θεὸς τόδε τὸ ἔθνος, καὶ ἕκαστος τῶν ἀγγέλων ἴδιον ἔθνος, ὡς ἐν τῷ Ἠσαΐᾳ εἴρηται, ὅτι ὁ διάβολος τὰ πρὸς βοῤῥᾶν ὄρη, τουτέστι τὰ ἔθνη, εἶπεν ἐν ἑαυτῷ ἔχειν, καὶ ἐναντιοῦσθαι τῷ Θεῷ, καὶ εἶναι ὅμοιος τῷ Ὑψίστῳ· πάντα γὰρ δοῦλα τοῦ Θεοῦ, καὶ πάντω αὐτὸς ἄρχει· ἀλλὰ τοὺς γινώσκοντας αὐτὸν προτιμᾷ· καὶ διὰ τοῦτο καὶ αὐτὸς λέγεται αὐτῶν ἄρχειν, κἂν ἔχοιεν ἄγγελον ἐφεστῶτα, ὡς ὁ Ἰσραὴλ τὸν Μιχαήλ. Καὶ πῶς πάντων ὁ Θεὸς ἄρχων κατ' ἐξαίρετον τοῦ Ἰσραὴλ λέγεται Θεὸς, καὶ ὁ Ἰσραὴλ αὐτοῦ ; Καὶ λέγομεν, ὅτι ὁ Θεὸς πάντων ἐστὶ Θεός· τῶν δὲ πλησιαζόντων αὐτῷ, καὶ αὐτὸν μόνον προσκυνούντων λέγεται Θεὸς δικαίως· οἱ δὲ λοιποὶ, εἴδωλα σέβοντες, ἑτέρους ποιοῦσιν ἑαυτῶν θεούς.

By lot. Note the interpretation of the words of the song of Moses: When the Most High divided the nations, as He dispersed the sons of Adam, He set the bounds of the nations according to the number of the angels of God; and the Lord's portion became His people Jacob, the measuring-line of His inheritance Israel (Deut. 32:8–9); for one must not, he says, think that He divided the nations with other gods or angels; for Israel did not fall by lot to God, and to the other angels privately, so that they do not minister to God for anything else—as, for example, this nation fell by lot to this angel, and God does not care for its nation; or the angel of the nation has no leisure towards God for any other, nor did God take this nation on equal terms or in opposition, and each of the angels his own nation, as it is said in Isaiah, that the devil said in himself that he had the mountains towards the north, that is, the nations, and opposed God, and was like the Most High (cf. Isa. 14:13–14); for all things are servants of God, and He Himself rules over all; but He honours above others those who know Him, and for this reason He Himself also is said to rule over them, even if they have an angel set over them, as Israel had Michael. And how, when God rules over all, is He called by pre-eminence the God of Israel, and Israel His? And we say that God is the God of all; but of those who draw near to Him, and worship Him alone, He is justly called God; whereas the rest, worshipping idols, make others their gods.

Ἐγενήθη μερὶς Κυρίου. Καλῶς ἑρμηνεύει τό· Ἐγένετο μερὶς Κυρίου Ἰσραήλ. Ἐχρῆν οὖν, εἴπερ ὁ Ἰσραὴλ μόνος ἐπεγίνωσκε Θεὸν, αὐτὸν μόνον ὑπὸ τοῦ Κυρίου ἐπισκοπεῖσθαι, καὶ τῶν ἀγγέλων αὐτοῦ· ἀλλὰ καὶ ἐν τούτῳ δείκνυται τὸ ἀμέτρητον καὶ ἀνεξιχνίαστον ἔλεος τοῦ Θεοῦ, ὅτι καὶ τοῖς δοκοῦσι μὴ εἶναι τῆς μερίδος αὐτοῦ, ἴδιον ἄγγελον προεβάλετο φύλακα τοῦ ἔθνους· Ἀνατέλλει γὰρ τὸν ἥλιον αὐτοῦ ἐπὶ δικαίους καὶ ἀδίκους. Καὶ πάλιν· Ὁ μὴ θέλων τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὸ ἐπιστρέψαι καὶ ζῆν αὐτόν. Ἀλλ' ἐρεῖς· Καὶ πῶς οἱ ἔχοντες ἀγγέλους παρὰ τοῦ Θεοῦ δεδομένους εἰς τὸ ἐπιστατεῖν καὶ ἡγεῖσθαι αὐτῶν, ἀπέστησαν ἀπὸ Θεοῦ ζῶντος, καὶ προσεκύνησαν εἰδώλοις ; Λέγομεν, ὅτι πᾶσα ἀνάγκη ἐκ τῶν εἰς Θεὸν ὁρώντων ἐλήλαται καὶ ἀντεισήχθη τὸ

Became the Lord's portion. Well does he interpret the saying: Israel became the Lord's portion. It was fitting, therefore, if indeed Israel alone recognized God, that he alone should be overseen by the Lord and His angels; yet in this also is shown the immeasurable and unsearchable mercy of God, that even for those who seem not to be of His portion He put forth a special angel as guardian of the nation; For He makes His sun to rise upon the righteous and the unrighteous (Matt. 5:45). And again: Who wills not the death of the sinner, as that he should turn back and live (cf. Ezek. 33:11). But you will say: And how did those who have angels given by God to preside over and lead them fall away from the living God, and worship idols? We say that all necessity has been driven away from those who look unto God, and there has been introduced instead

Editors' notes and page, col. 88

Footnotes

(64) ‹anchor: not visible in the page-foot image› · call in col 88 (Greek only)

ἀπεκάλυπτον καὶ σαφῆ ἐποίουν τὰ ὁράμ. Visiones revelabant ac mauifestabant.

Variant: ἀπεκάλυπτον καὶ σαφῆ ἐποίουν τὰ ὁράμ[ατα]: "they revealed the visions and made them plain." (The Latin is printed "mauifestabant", a misprint for manifestabant.)

(printed under page 62)

(65) ‹anchor: κἂν ἔχοιεν› · call in col 88 (Greek only)

ἔχωσι καί.

Variant: ἔχωσι καί ("they have, and") for κἂν ἔχοιεν ("even if they should have").

(printed under page 62)

(66) ‹anchor: οἱ δὲ› · call in col 88 (Greek only)

οἱ γάρ.

Variant: οἱ γάρ ("for the …") for οἱ δέ ("but the …").

(printed under page 62)

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ. 88
marginal letters: A ὄντως ὄντα; B οἴεσθαι μερίσασθαι; C Ἰσραὴλ τὸν; D τὸν θάνατον
old-edition numerals: (none)
other: continues from col. 85; ends mid-sentence (continues in col. 89); full-width line at foot: VARIÆ LECTIONES ET CORRECTIONES.

PG 4:89

αὐτοπροαίρετον · εἴτις οὖν αἱρεῖται σὺν Θεῷ εἶναι, φρουρεῖται ὑπὸ τοῦ ἀγγέλου, καὶ τάττεται · Κύριος γὰρ, φησὶ, γινώσκει ὁδὸν δικαίων · καὶ πάλιν . Νεώτερος ἤμην, καὶ γὰρ ἐγήρασα, καὶ οὐκ εἶδον δίκαιον ἐγκαταλελειμμένον · εἴ τις δὲ τὴν ἐναντίαν αἱρεῖται, οὐκ ἀναγκάζεται ὑπὸ τοῦ ἀγγέλου τόδε τι ποιεῖν · οὗτος γὰρ ὁ βίος καὶ κτηνώδης μᾶλλον, καὶ οὐκ αὐτοπροαίρετος. Ἀμέλει καὶ περὶ τοῦ Ἰσραήλ φησιν, ὅτι ἥμαρτε καὶ ἐμοσχοποίησεν · Ἐπίγνωσιν γὰρ, φησὶ, Θεοῦ ἀπώσω, καὶ ὀπίσω τῆς καρδίας σου ἐπορεύθης, τουτέστι τὸ ἴδιον θέλημα προετίμησας.

self-determination; if anyone therefore chooses to be with God, he is guarded by the angel, and ordered; For the Lord, it says, knows the way of the righteous (Ps. 1:6); and again: I was young, and indeed I have grown old, and I have not seen the righteous forsaken (Ps. 36:25); whereas if anyone chooses the opposite way, he is not compelled by the angel to do this or that; for this life is rather brutish, and not self-determining. Doubtless concerning Israel also he says that he sinned and made a calf; For you have rejected, he says, the knowledge of God, and have walked after your heart, that is, you have preferred your own will.

Τὸν Μιχαήλ. Ὅτι καὶ ὁ Ἰσραὴλ, εἰ καὶ μερὶς Κυρίου ἐγένετο, ἀλλ' οὖν καὶ αὐτοὶ ἰδικὸν ἄγγελον εἶχον τὸν Μιχαήλ.

Michael. That Israel also, even though he became the Lord's portion, nevertheless themselves also had Michael as a special angel.

Ἐθελουσίως. Τοῦτό φησι διὰ τὸ αὐτεξούσιον καὶ ἀβίαστον.

Voluntarily. He says this because of free will and freedom from compulsion.

ΕΙΣ ΤΟ ΚΕΦΑΛ. Ιʹ.

On Chapter X.

§ I. Τελεταρχικῆς. Τελεταρχικὴν τὴν ἀρχηγὸν καὶ αἰτίαν τῆς αὐτῶν τελειώσεως.

§ I. Teletarchic. By teletarchic he means the originating principle and cause of their perfection.

Κρυφιώτέρα μέν. Σημείωσαι ὅτι ἐνταῦθα σαφῶς δηλοῖ, διὰ ποίαν αἰτίαν αἱ τάξεις τῶν οὐρανίων δυνάμεων οὕτως εἰσὶν, ὥστε τὴν μὲν ὑπερτέραν εἶναι · τὴν δὲ μέσην · τὴν δὲ τελευταίαν · λέγει γὰρ διὰ τὴν ἀνωτέραν τάξιν, ἥτις ἐστὶ θρόνοι, σεραφὶμ, καὶ χερουβὶμ, ὅτι ὑπ' αὐτῆς τῆς θείας γνώσεως ἐλλαμπόμεναι, διὰ τὸ ἀμέσως ἐπ' αὐτὴν ἐπανατείνεσθαι, καὶ μὴ ἔχειν τὸ προλαμβάνον, οὕτως ὑπ' αὐτῆς τῆς τελεταρχίας τῆς θείας καθαίρεται, καὶ φωτίζεται, καὶ τελεσιουργεῖται · εἰ γὰρ οὕτως ἐδημιουργήθη, ὥστε πρώτη εἶναι, οὔτε καθάρσεως οὔτε φωτισμοῦ ἐδέετο, οὕτω πλασθεῖσα, ὥστε καὶ ἀξία εἶναι τῆς πρώτης τάξεως. Ἄλλως τε, ὅρα τί λέγει μετὰ μικρὸν ὁ θεῖος οὗτος ἀνὴρ, ὡς κρυφιώτέρα μᾶλλόν ἐστιν, ὅτι νοητοτέρα, καὶ μᾶλλον ἁπλωτική · ἐκ τούτων γὰρ ἔστι πλέον λαβεῖν τὸ αὐτοπροαίρετον αὐτῶν · εἰ γὰρ μὴ πλέον τῶν ὑποδεεστέρων ἥπλου ἑαυτὴν, καὶ διενοεῖτο, οὐκ ἂν ἐπλησίαζε Θεῷ · ἐγγίσασα δὲ Θεῷ ἑκουσίως, κρεῖττον καθαίρεται, καὶ φωτίζεται, καὶ τελεσιουργεῖται, τουτέστι ἐνεργεῖ τὰ τέλεια, ἀντὶ τοῦ τὰ περὶ Θεόν · καὶ τοῦτο οἶμαι τὴν Γραφὴν αἰνίττεσθαι · Προσέλθετε πρὸς αὐτὸν, καὶ φωτίσθητε, καὶ τὰ πρόσωπα ὑμῶν μὴ καταισχυνθῇ · οὕτω καὶ περὶ τῶν ἐφεξῆς δυνάμεων νόησον, ὅτι ἑκάστη κατὰ τὴν οἰκείαν ἀναλογίαν ὁρᾷ τὸν Θεόν· τοῦτο σαφέστερον λέγει καὶ ἐν τῷ τέλει τοῦ κεφαλαίου τούτου.

More secret indeed. Note that here he clearly makes plain for what cause the orders of the heavenly powers are thus, so that one is higher, another middle, and another last; for he says on account of the higher order, which is thrones, seraphim, and cherubim, that being illuminated by the divine knowledge itself, because of stretching up directly towards It and having nothing that precedes, it is thus purified, and illuminated, and perfected by the divine Teletarchy Itself; for if it had been created thus so as to be first, it would have needed neither purification nor illumination, having been fashioned thus so as also to be worthy of the first order. And besides, see what this divine man says after a little, that it is more secret because it is more intellectual, and more simplifying; for from these things one can grasp still more their self-determination; for if it had not simplified itself and exercised intellection more than the inferior orders, it would not have drawn near to God; but having drawn near to God voluntarily, it is better purified, and illuminated, and perfected, that is, works perfect things, instead of the things concerning God; and I think that Scripture hints at this: Draw near unto Him, and be enlightened, and let not your faces be ashamed (Ps. 33:6); understand thus also concerning the succeeding powers, that each sees God according to its own proportion; he says this more clearly at the end of this chapter also.

§ II. Ἐκφαντορικοί. Ὅτι πάντες οἱ ἄγγελοι τὰ παρὰ τῶν πρὸ αὐτῶν εἰς αὐτοὺς φερόμενα φῶτα τοῖς ὑποδεεστέροις ἐκφαίνουσι. Κατὰ κοινοῦ ληπτέον τὸ ἐκφαντορικοί · ἐκ Θεοῦ δὲ κεκινημένων φησὶ περὶ τῆς πρώτης τῶν σεραφὶμ ταξιαρχίας.

§ II. Manifestative. That all the angels manifest to the inferior orders the lights brought to them from those before them. The word manifestative must be taken in common; and he says moved by God concerning the first command of order of the seraphim.

Σεραφίμ. ΔΙὰ τί περὶ τῶν σεραφὶμ ὁ θεῖος ὕμνος φησὶ κεκραγέναι ἕτερον πρὸς τὸν ἕτερον ; διὰ τὸ τοὺς

Seraphim. Why concerning the seraphim does the divine hymn say that one cried unto the other (Isa. 6:3)? Because the

Editors' notes and page, col. 89

Footnotes

(67) ‹anchor: ἐγγίσασα δὲ Θεῷ› · call in col 89 (Greek only)

αὐτῷ.

Variant: αὐτῷ ("to him") for Θεῷ ("to God").

(printed under page 63)

Footnotes

(l) ‹anchor: not visible in the page-foot image› · call in col 90

Psal. I, 6.

Psalm 1:6.

(printed under page 63)

(m) ‹anchor: not visible in the page-foot image› · call in col 90

Psal. XXXVI, 25.

Psalm 36 (37):25.

(printed under page 63)

(n) ‹anchor: vestræ non confundentur› · call in col 90

Psal. XXXIII, 6.

Psalm 33 (34):6.

Heading as printed: VARIÆ LECTIONES ET CORRECTIONES. (Greek variant note; its call is printed in the Greek column only.) (printed under page 63)

Footnotes

(o) ‹anchor: ipse reprobus efficiar› · call in col 91

I Cor. IX, 27.

1 Corinthians 9:27.

(printed under page 64)

Page

running head: 91 APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A licet primi; B dines habeat,; C lum pervenit,; D omnes ordines
old-edition numerals: 38 before dicit,
other: facing Latin version, not set

PG 4:92

πρώτους ἀγγέλλειν τοῖς δευτέροις τὰ θεῖα μυστήρια.

first announce to the second the divine mysteries.

§ III. Οὐκ ἀπεικότως. Ἐκ γὰρ τῶν ἁπλουστέρων μυήσεων, ὅπερ γάλακτος ποτισμὸν ἐκάλεσεν ὁ Ἀπόστολος, πρὸς τὰ μέσα, καὶ ἐκ τούτων πρὸς τὰ μείζονα, ἤγουν τὴν τῶν τελείων τροφὴν ἀνιὼν, τὴν τελευταίαν ἀναφαίνει τάξιν καὶ δύναμιν. Ἔστι δὲ καὶ ἑτέρως τὰ κατὰ τὸν τόπον νοῆσαι · καὶ πρώτην μὲν εἰπεῖν τὴν πρὸς τὸ ὑπερκείμενον ἀνάτασιν · μέσην δὲ τὴν περὶ αὐτὸν ἀναστροφὴν καὶ συνέλιξιν · τελευταίαν δὲ τὴν τὸ ὑποδεέστερον ἀνάγουσαν, ὃ καὶ μᾶλλον ἐπὶ τῶν ἀγγέλων νοητέον.

§ III. Not unreasonably. For ascending from the simpler initiations, which the Apostle called a giving of milk to drink (1 Cor. 3:2), to the middle things, and from these to the greater things, that is, the food of the perfect, he manifests the last order and power. And it is possible to understand the things in this passage otherwise also: and to call first the stretching up towards that which is situated above; middle, the turning and winding around it; and last, that which leads up the inferior, which is rather to be understood in the case of the angels.

Καὶ πρώτας καὶ μέσας. [Σημείωσαι] ὅτι ἑκάστου ἡμῶν ὁ νοῦς πρώτας καὶ μέσας καὶ τελευταίας τάξεις ἔχει εἰς τὸ νοεῖν περὶ Θεοῦ τὰς τρεῖς τάξεις ταύτας · νοητέον οὕτως, ὅτι πᾶς νοῦς ἔχει οὐσίαν, καθ' ἣν πρῶτόν ἐστιν · εἶτα καὶ δύναμιν, καθ' ἣν διαρκεῖ · τελευταῖον δὲ ἐνέργειαν, καθ' ἣν τὰ οἰκεῖα πράττων εὐσεβεῖ. Ταῦτα καὶ ἐν τῷ ἑξῆς κεφαλαίῳ σαφηνίζει.

Both first and middle. [Note] that the mind of each of us has first and middle and last orders for understanding these three orders concerning God; it must be understood thus, that every mind has essence, according to which it first is; then also power, according to which it endures; and finally activity, according to which, doing the things that are its own, it acts piously. These things he makes clear in the following chapter also.

Ὅθεν ἐντεῦθεν σαφῶς καὶ ἀναντιῤῥήτως ἔστι λαβεῖν, ὅτι ἀληθῆ πρὸ μικροῦ παρεγράψαμεν · ἰδοὺ γὰρ πῶς φησιν . Ἕκαστος οὐράνιος καὶ ἀνθρώπινος νοῦς πρώτας καὶ μέσας καὶ τελευταίας ἔχει ἀναγωγὰς, καθ' ἃς ἕκαστος ἐν μετουσίᾳ γίνεται τῶν θείων καὶ ἱεραρχικῶν ἐλλάμψεων. Πρῶτον μὲν, ὅτι ἴσην τάξιφν εἶπε τῶν ἀνθρώπων καὶ τῶν ἄνω δυνάμεων, καὶ οὐδένα τῶν ἀνθρώπων ἴσμεν, οὔτε προφήτην οὔτε δίκαιον, μηδὲν θέντα τῆς ἰδίας προφάσεως εἰς τὸ πλησιάσαι Θεῷ. Ὅρα γὰρ τί φησιν ὁ ἕως τρίτου οὐρανοῦ φθάσας, ὅτι ὑπωπιάζω μου τὸ σῶμα, καὶ δουλαγωγῶ, μήπως, ἄλλοις κηρύξας, αὐτὸς ἀδόκιμος γένωμαι · ἔπειτα σαφῶς ὧδέ φησι τὸ αὐτεξούσιον καὶ τῶν ἀγγέλων, καὶ τὴν τῆς ἰδίας αὐτῶν ὁρμῆς ἔφεσιν· ἵνα δὲ μηδεὶς τῶν λίαν ἐριστικῶν φιλονεικήσῃ, ὡς ἐν ἐπιλόγῳ φησὶν, ὅτι οὐδὲν ἀπροσδεὲς καὶ αὐτοτελὲς, τουτέστιν ἀφ' ἑαυτοῦ τέλειον, εἰ μὴ μόνος ὁ Θεός · ὥστε ἄγγελοι καὶ ἄνθρωποι προκοπῆς καὶ τελειώσεως δέονται.

Whence from this one can clearly and indisputably grasp that what we wrote in the margin a little before is true; for behold how he speaks: Each heavenly and human mind has first and middle and last upliftings, according to which each comes to partake of the divine and hierarchical illuminations. First, because he spoke of an equal order of men and of the powers above, and we know no man, neither prophet nor righteous man, who contributed nothing of his own purpose towards drawing near to God. For see what he who reached as far as the third heaven says: I buffet my body, and bring it into bondage, lest by any means, after having preached to others, I myself should become rejected (1 Cor. 9:27). Next, he clearly states here both the free will of the angels, and the desire of their own impulse; and lest anyone of the exceedingly contentious should dispute, he says as in a conclusion that nothing is without need and self-complete, that is, perfect of itself, except God alone; so that angels and men stand in need of progress and perfection.

ΕΙΣ ΤΟ ΚΕΦΑΛ. ΙΑʹ.

On Chapter XI.

Οὐ γὰρ ἔστιν εἰπεῖν ὡς ἐπὶ τῶν ἀγγέλων. Αἱ γὰρ δυνάμεις τῆς δευτέρας εἰσὶ καὶ μέσης τριάδος μετὰ τὰς κυριότητας ταττόμεναι · ὥστε οὐχ ὡς τελευταίων αὐτῶν οὐσῶν πᾶσαι αἱ τάξεις ἐκλήθησαν δυνάμεις, ὡς ἐπὶ τῶν ἀγγέλων.

For it is not possible to say as in the case of the angels. For the powers are of the second and middle triad, arranged after the lordships; so that it was not as being last that all the orders were called powers, as in the case of the angels.

Τῶν ἐσχάτων. Ὅτι τὰ τῶν ἐσχάτων ἔχουσι τὰ ὑπερκείμενα · τὰ δὲ τῶν ὑπερκειμένων οὐκ ἔχει τὰ ἔσχατα · οὕτω καὶ ἀνωτέρω εἴρηται, ἐπειδὴ τὰ μὲν πρῶτα ὁλικῶς ἔχει τὴν ἔλλαμψιν · τὰ δὲ τελευταῖα μερικῶς, ὡς ἐφεξῆς φησιν. Οὕτω καὶ ἐν τῇ Ἐκκλησίᾳ ἔστιν εὑρεῖν· ὁ γὰρ ἱερεὺς δύναται ποιεῖν ὅλα τὰ τῶν ὑποδεεστέρων, οἷον διακόνων καὶ τῶν ἐφεξῆς · ὁ δὲ διάκονος τὰ τῶν ἱερέων οὐκ ἐπιτέτραπται ποιεῖν · ὅτι γὰρ ἡ καθ' ἡμᾶς ἱεραρχία μιμεῖται τὴν οὐρανίαν

Of the last. That the things situated above have the things of the last, whereas the last do not have the things of those situated above; thus also it was said above, since the first have the illumination wholly, whereas the last have it partially, as he says next. Thus also one can find in the Church; for the priest is able to do all the things of the inferiors, such as deacons and those in order after them, whereas the deacon is not permitted to do the things of the priests; for that our hierarchy imitates the heavenly

Editors' notes and page, col. 92

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ. 92
marginal letters: A πρώτους ἀγγέλλειν; B ἔχει εἰς; C του οὐρανοῦ; D ταίων αὐτῶν
old-edition numerals: (none)
other: continues from col. 89; ends mid-sentence (continues in col. 93)

PG 4:93

τάξιν, εἴπομεν ἄνω. Καλῶς δὲ προσέθηκε τὸ ὁλικῶς, μερικῶς γὰρ μετέχουσι· τὴν σύνταξιν δὲ ἀπὸ τοῦ, οὐ γὰρ ἔστιν εἰπεῖν, ἕως ὧδε δεῖ συνάψαι, [καὶ] ἀρχὴν ποιήσασθαι τῆς ἀπορίας.

order, we said above. And well did he add wholly, for they partake partially; and one must connect the construction from For it is not possible to say as far as this point, [and] make it the beginning of the question.

Φαμὲν δέ. Ηῶς πάντες λέγονται δυνάμεις ; τελευταία γὰρ τάξις ἡ τῶν ἀρχῶν, καὶ ἀρχαγγέλων, καὶ ἀγγέλων ἐστί· καὶ ὅμως καὶ αὐτοὶ δυνάμεις ἔστιν ὅτε ὀνομάζονται.

And we say. How are all called powers? For the last order is that of the principalities, and archangels, and angels; and yet they themselves also are sometimes named powers.

Εἰς οὐσίαν καὶ δύναμιν. Ὡς ἐν ὑποδείγματι ῥητέον οὐσίαν μὲν εἰπεῖν τὴν πυρὸς φύσιν· δύναμιν δὲ ταύτης τὸ φωτιστικόν· ἐνέργειαν δὲ τὸ τῆς δυνάμεως ἀποτέλεσμα, ἤγουν τὸ φωτίζειν καὶ καίειν.

Into essence and power. By way of example one must say that he calls essence the nature of fire; its power, the illuminative faculty; and activity, the effect of the power, that is, illuminating and burning.

Ἢ οὐρανίας δυνάμεις ἀποκαλῶμεν. Ὁμώνυμόν ἐστιν ὄνομα αἱ δυνάμεις· λέγεται γὰρ οὕτω καὶ τὸ ἰδικὸν τάγμα, τουτέστι τὸ δεύτερον τῆς μέσης τριαδικῆς διακοσμήσεως, καὶ κοινῶς πάντα τὰ τάγματα, ὡς δύναμιν ἔχοντά τινα.

Or call them heavenly powers. Powers is an equivocal name; for both the special rank, that is, the second of the middle triadic disposition, is called thus, and in common all the ranks, as having a certain power.

Ταῖς ὑφειμέναις. Κατὰ κοινοῦ τὸ ἡμᾶς οἰητέον. Σημείωσαι, πῶς ἀνωτέρω μέν φησιν, ὅτι εἰς τρία διαιροῦνται αἱ ἀγγελικαὶ τάξεις, εἰς οὐσίαν, καὶ δύναμιν, καὶ ἐνέργειαν· ἐνταῦθα δὲ λέγει τὸν λόγον, δι' ὃν δυνάμεις πᾶσαι καλοῦνται.

To the subordinate. The clause we must deem is taken in common. Note how above he says that the angelic orders are divided into three, into essence, and power, and activity; whereas here he states the reason for which all are called powers.

Περισσῶς ἔχουσι καὶ τάς. Δοκεῖ πως ἐνταῦθα λέγειν, ὅτι κατ' ἀξίαν αἱ ἀγγελικαὶ διακοσμήσεις δημιουργικῶς ἐτάχθησαν, οὐ σαφῶς δὲ τοῦτο παρίστησιν· ἄνω γὰρ ἐν τῷ πρὸ τούτου κεφαλαίῳ φανερῶς τὴν αὐτῶν ἔφεσιν καὶ νόησιν λέγει, αἰτίας αὐτὰς εἶναι τῆς ὑπερτέρας αὐτῶν τάξεως ἀμέλει ὅτι καὶ καθαίρεσθαι καὶ φωτίζεσθαι , καὶ τελειοῦσθαι εἶπεν αὐτάς. Ἔστιν οὖν ἐπιχειρήσαντα εἰπεῖν εὐσεβῶς, ὅτι ὁ Θεὸς, προειδὼς αὐτῶν τὴν τῆς ἐφέσεως κίνησιν, καὶ τὰς αὐτῶν τάξεις ἀξίας αὐτῶν παρήγαγεν, ἐξ ὧν οὐκ ἂν εἴποι τις αὐτὰς δύνασθαι ἐκπεσεῖν, διὰ τὸ ἕξιν τινὰ κτήσασθαι πρὸς τὸ ἀγαθὸν διὰ τῆς ἄγαν θελήσεως· τοὺς δὲ ἀγγέλους, τουτέστι τοὺς τελευταίους διακόσμους ἐνδέχεσθαι ἴσως καὶ ἐπὶ τὸ χεῖρον τραπῆναι· εἶπεν αὐτοὺς γὰρ περικοσμίους, ἐξ ὧν οἶμαι καὶ τὸν διάβολόν ποτε εἶναι πρὸ τοῦ μὴ ἐκπεσεῖν· καὶ εἴ τις τούτων τελειότερον οἶδεν, αἰτῶ μαθεῖν. Σημείωσαι δὲ, πῶς κατὰ τάξιν αἱ ἀγγελικαὶ διακοσμήσεις δημιουργικῶς παρήχθησαν.

Have abundantly also the. He seems in a way to say here that the angelic dispositions were creatively arranged according to worth, yet he does not set this forth clearly; for above in the chapter before this he manifestly speaks of their desire and intellection as being themselves the causes of their higher order, doubtless because he said that they are both purified, and illuminated, and perfected. One may therefore attempt to say piously that God, foreknowing the motion of their desire, also brought forth their orders worthy of them, from which one would not say that they are able to fall away, because of having acquired a certain habit towards the good through their exceeding will; whereas the angels, that is, the last dispositions, perhaps admit even of turning towards the worse; for he called them concerned with the world, of whom I think the devil also once was before he fell away; and if anyone knows anything more perfect than these things, I ask to learn it. And note how the angelic dispositions were creatively brought forth in order.

ΕΙΣ ΤΟ ΚΕΦΑΛ. ΙΒʹ.

On Chapter XII.

§ I. Ζητεῖται. Πῶς οἱ καθ' ἡμᾶς ἱερεῖς ἄγγελοι λέγονται.

§ I. It is inquired. How our priests are called angels.

§ II. [αʹ] Φαμὲν γὰρ ὅτι ὁλικῆς. Σημείωσαι, ὅτι, εἰ καὶ τῆς τῶν ἀνωτέρω δυνάμεων ἀποδέουσιν ὁλότητος οἱ ἔσχατοι, ἀλλ' οὖν μερικῆς μετέχουσι σοφίας τε καὶ γνώσεως καὶ αὐτοί.

§ II. [1] For we say that of whole. Note that, even if the last fall short of the wholeness of the higher powers, yet they themselves also partake of partial wisdom and knowledge.

[βʹ] Αἱ δὲ τῶν ὑπ' αὐτούς. Τίς ἡ ὀκικὴ σοφία καὶ μέθεξις, καὶ τίς ἡ μερική· τὸ δὲ κατὰ δύναμιν οἰκείαν τὴν προαιριτικὴν δύναμιν νοητέον ἐνταῦθα.

[2] And those of the ones under them. What the whole wisdom and participation is, and what the partial is; and the expression according to their own power must be understood here as the power of free choice.

[γʹ] Ὥρισται. Σημείωσαι , ὅτι ὥρισται οὐ δηλοῖ εἱμαρμένην τινὰ καὶ ἀπαράβατον ἀνάγκην, ὡς εἰώ-

[3] It has been determined. Note that has been determined does not signify a certain fate and inviolable necessity, as are accus-

Editors' notes and page, col. 93

Footnotes

Heading as printed: VARIÆ LECTIONES ET CORRECTIONES. (Greek variant note; its call is printed in the Greek column only.) (printed under page 65)

(68) ‹anchor: ἀμέλει ὅτι καὶ› · call in col 93 (Greek only)

ὅθεν καί.

Variant: ὅθεν καί ("whence also") for ὅτι καί ("that also").

(printed under page 65)

Footnotes

(p) ‹anchor: not visible in the page-foot image› · call in col 95

Psal. LXXXI, 6.

Psalm 81 (82):6.

Heading as printed: VARIÆ LECTIONES ET CORRECTIONES. (Greek variant notes; their calls are printed in the Greek column only.) (printed under page 66)

Page

running head: 95 APPENDIX AD OPERA S. DIONYS
marginal letters: A lem, sicut; B medium ab; C dum.; D Pro captu.
old-edition numerals: 40 after iis
other: facing Latin version, not set

PG 4:96

θασι πολλοὶ λέγειν· ἀλλὰ τὸ ὥρισται ἀντὶ τοῦ διατέτακται κατὰ ὡρισμένην τινὰ ἀναλογίαν δυνάμεως, τοῦ νοῦ τυχὸν, ὑπὲρ ἣν νοῆσαι οὐ χρή.

are accustomed to say; but the word "it has been defined" stands instead of "it has been ordained" according to a certain defined proportion of power, of the mind perhaps, beyond which one must not think.

§ III. [δʹ] Εὑρήσεις. Πῶς καὶ θεοὶ λέγονται, οἵ τε ἄγγελοι κοινῷ ὀνόματι, καὶ οἱ φιλόθεοι ἄνθρωποι, κατὰ τό· Ἐγὼ εἶπα· Θεοί ἐστε.

Section III. [4] You will find. How both the angels by a common name and God-loving men are also called gods, according to the saying: I said: You are gods (Ps. 81:6).

Ἐξηρημένης. Πῶς, καὶ ποῖα, καὶ κατὰ τί τῶν θείων ὀνομάτων ἠξίωται.

Transcendent. How, and what sort of things, and in what respect they have been deemed worthy of the divine names.

ΕΙΣ ΤΟ ΚΕΦΑΛ. ΙΓʹ.

ON CHAPTER XIII.

§ I. Ὁ σεραφίμ. Σημείωσαι ὁ σεραφὶμ ἀρσενικῇ κλίσει.

Section I. The seraph. Note "the seraph" in the masculine declension.

Καὶ γὰρ ἀπορήσειέ τις. Ἐπειδὴ ἐναντιοφανὲς εἶναι δοκεῖ τοῖς λεχθεῖσιν· ἔφη γὰρ πρὸ τούτων, ὅτι τὰ κατώτερα ὑπὸ τῶν ὑπερκειμένων αὐτὰ, οὐ μὴν ἐκ τῶν ἀνωτάτω μυοῦνται, οἷον ἡ τρίτη τάξις ἐκ τῆς μέσης, καὶ ἡ μέση ἐκ τῆς ὅλων ἀνωτέρας. Ἐζητήθη δὲ ταῦτα καὶ διαφορᾶς ἐπελύθη.

For someone might indeed be in doubt. Since it seems to appear contrary to the things that have been said; for he said before these things that the lower ranks are initiated by those situated above them, and not from the highest, as for instance the third rank from the middle one, and the middle one from the one higher than all. And these things were inquired into and resolved by a distinction.

§ II. [αʹ] Εἰρημένων ἁμαρτιῶν. Ὅτι οὐκ ἔστι μυηθῆναι τὰ θεῖα, εἰ μὴ γένηται πρότερον ἁμαρτίων ἄφεσις· Ὁ γὰρ σεραφεὶμ ἐμπρηστὴς, ἤτοι θερμαίνων ἑρμηνεύεται.

Section II. [1] Of the sins that have been mentioned. That it is not possible to be initiated into divine things unless remission of sins takes place first; for the seraph is interpreted as "burner", that is to say, "warming".

§ III. [βʹ] Ἕτερος δὲ σὺ σφόδρα. Σημείωσαι, ὅτι τὸ σὺ σφόδρα, οὐ πάντως πρὸς σύγκρισιν τοῦ μετρίου εἴρηται· οἷον οὐχ οὕτως εἴρηται τὸ οὐ σφόδρα ἄτοπον, ὥστε νομίσαι ἡμᾶς, ὅτι ἄτοπον μὲν ἔστι πάντως, μετρίως δὲ ἄτοπον· ἀλλὰ καὶ ἀντὶ τοῦ θετικοῦ κεῖται, τουτέστιν, οὐ δοκεῖ μοι ἄτοπον εἶναι εὐλαβῶς ἀποφαινόμενος ἔθει φιλοσόφῳ, ἀλλὰ καὶ ἀντὶ τοῦ οὐδαμῶς κεῖται, ὡσεὶ ἔλεγεν, οὐδαμῶς ἄτοπον.

Section III. [2] And another, not very. Note that the phrase "not very" has not at all been spoken by way of comparison with what is moderate; for instance, "not very absurd" has not been spoken in such a way that we should suppose that it is altogether absurd indeed, yet moderately absurd; rather, it both stands instead of the positive statement, that is to say, "it does not seem to me to be absurd", declaring cautiously after the philosophic custom, and it also stands instead of "in no way", as though he were saying, "in no way absurd".

[γʹ] Διαπλάσας. Σημείωσαι, ὅτι τὰς θείας τῶν προφητῶν ὁράσεις, τοὺς ἐφεστῶτας [αὐτοῖς] ἀγγέλους φησὶ διπλάττοντας εἰς φαντασίαν ἄγειν τῶν δοκούντων ὁρᾶσθαι· αἰνίγματα γὰρ καὶ σύμβολα, οὐ μὴν γυμνὰ πράγματα καὶ οὐσίας ἑώρων.

[3] Having moulded. Note that as to the divine visions of the prophets, he says that the angels set over [them], moulding them, bring them into an imagination of the things that seem to be seen; for they saw riddles and symbols, and not bare realities and essences.

Ἐπὶ Θεόν. Ὁρᾷς ὅτι οἱ μυοῦντες ἄγγελοι τὰς ἀποκαλύψεις τοὺς προφήτας οὕτως ἐποίουν· ἀνάγοντες αὐτοὺς πρωτοτύπως ἐπὶ Θεὸν τὸν πάντων κυρίως αἴτιον· δευτέρως δὲ ἐπὶ τοὺς μετὰ Θεὸν πρώτους νόας θέσει καὶ θεοειδῶς ἄρχοντας τῆς ἐπὶ Θεὸν ἱεραρχίας. Ταῦτα ἐφεξῆς διδάσκει.

Unto God. You see that the angels who initiate the prophets into revelations acted thus: leading them up primarily unto God, Who is properly the Cause of all things, and secondarily unto the first minds after God by position, which rule in a godlike manner over the hierarchy directed unto God. These things he teaches next in order.

Καὶ διὰ πάντων. Σημείωσαι, ὅτι ἐπὶ πάντας ἡ τοῦ Θεοῦ πρόνοια διήκει κρυφίως, καὶ ὅτι κατώτερος ἄγγελος ὁμωνύμως σεραφὶμ ὀνομάζεται.

And through all. Note that the providence of God reaches secretly unto all, and that a lower angel is homonymously named a seraph.

Ἀναλόγως. Ἤγουν κατὰ τὸ μέτρον τῆς τῶν δεχομένων δυνάμεως καὶ τὰς ἐλλάμψεις ἐκτείνει.

Proportionately. That is to say, according to the measure of the power of those who receive, He also extends the illuminations.

Κατὰ τὴν ἑκάστης. Πῶς αἱ θεῖαι ἐλλάμψεις, εἰς ἐνίους μὲν φανότεραι, εἰς ἐνίους δὲ ἀμυδρότεραι διάδίδονται, ἐκ παραδείγματος σαφηνίζει.

According to that of each. How the divine illuminations are distributed more brightly unto some, and more dimly unto others, he makes clear from an example.

Ἡλιακῆς. Τὸ ὑπόδειγμα τοῦτο καὶ ἀνωτέρω παρετέθη· πρώτην δὲ ὕλην φησὶ τὴν ὕελον καὶ τὰς ὁμοίας· ὥσπερ καὶ παχυτέραν, οἷον οἴκους, καὶ σπήλαια, καὶ

Of the solar. This example was also set forth above; and he calls glass and similar things primary matter, just as he calls houses, and caves, and the like denser matter,

Editors' notes and page, col. 96

Footnotes

(69) ‹anchor: not visible in the page-foot image› · call in col 96 (Greek only)

διαφόρως.

Variant: διαφόρως ("differently").

(printed under page 66)

(70) ‹anchor: σφόδρα. Σημείωσαι› · call in col 96 (Greek only)

σημειωτέον.

Variant: σημειωτέον ("it should be noted") for Σημείωσαι ("note").

(printed under page 66)

Page

running head: ERA S. DIONYSII AREOPAGITÆ. 96
marginal letters: A θασι πολλοὶ; B καὶ ἡ μέση; C [γʹ] Διαπλάσας.; D Ἀναλόγως. Ἤγουν
old-edition numerals: (none)
other: column begins mid-word (εἰώ-θασι); in § II, opening bracket of [αʹ] is printed inverted as ]αʹ]; full-width heading VARIÆ LECTIONES ET CORRECTIONES. at foot not set

PG 4:97

τὰ παραπλήσια. Ἄλλως· πρώτην ὕλην τὴν λεπτὴν καὶ ἀερώδη καὶ καθαράν.

and the like. Otherwise: primary matter means that which is subtle and airy and pure.

Πάλιν ἡ πυρὸς θερμότης· Καλῶς ἀπεικάζει τῷ Θεῷ τὸ πῦρ· λέγει γὰρ ἡ Γραφή· Ὁ δὲ Θεὸς πῦρ καταναλίσκον ἐστὶ· καὶ ὅτι τὸ μὲν αὐτοῦ θερμαίνει, τὸ δὲ κατακαίει· οὕτω καὶ ὁ Θεὸς τοὺς προσιόντας αὐτῷ φωτίζει, τοὺς δὲ ἀπιστοῦντας κατακαίει, τοὺς μὴ ἐν πίστει προσιόντας καὶ προσεγγίζοντας αὐτῷ.

Again, the heat of fire: He rightly likens fire to God; for Scripture says: For God is a consuming fire (Heb. 12:29); and because part of it warms, and part of it burns up, so also God illuminates those who approach Him, while He burns up those who disbelieve, who do not approach and draw near to Him in faith.

Πρὸς δὲ τὰς ἀντιτυπεῖς. Οἷον ἀδάμαντα καὶ ὕδωρ.

But towards the resistant. Such as adamant and water.

Φυσικῆς. Φυσικὰ λέγει τὰ αἰσθητὰ καὶ ὁρατά. Ἰστέον δὲ, ὅτι ἐν τοῖς νοητοῖς, αἱ ἀρεταὶ οὐκ εἰσι κατὰ συμβευηκὸς, ὡς παρ' ἡμῖν, ἀλλ' ὁ Θεὸς μὲν ἔστι ζῶσα ἀρετὴ καὶ αὐτοτελὴς καὶ ἀπροσδεὴς, ὅτι ὑπερουσίως οὐσίωται, καὶ μεταδοτικῶς ἐκφοιτᾷ εἰς τὰ ἀπ' αὐτῆς ὡς αἰτίας οὔσης, ὑπάρξαντα νοητά· πηγὴ μὲν οὖν τῆς ἀρετῆς ζώσης καὶ θεούσης κατὰ τὸ ἐφικτὸν τοὺς μετέχοντας ὁ Θεός· ἀλλ' ὅμως εἰς πρόοδον προνοητικῶς ἐκφοιτᾷ εἰς τὰ οὐσιωθέντα ὑπ' αὐτοῦ νοητά· καὶ ἀκρότης καὶ τελειότης κατὰ τοῦτο εἶναι τῶν νοῶν οὐκ ἀποβάλλει. Οὐ κατὰ συμβεβηκὸς οὖν οἱ νόες, ὡς ἡμεῖς, ἔχουσι τὴν ἀρετὴν, τὴν φρόνησιν ἐξ ἀσκήσεως οἷον ἢ μαθήσεως, ἢ τὴν δικαιοσύνην, ἢ τὴν σωφροσύνην δι' ἐγκρατείας, ἢ τὴν ἀνδρίαν ἐξ εὐθεσίας σώματος καὶ νεύρων· οὐ γὰρ ὡς ἄλλο ἐν ἄλλῳ, ἐν τούτοις ἡ ἀρετή· ἀλλὰ τὸ τὰ οἰκεῖα ἐνεργεῖν καὶ ἀπαύστως ἀνατετάσθαι πρὸς Θεὸν καὶ εἰς ἑαυτοὺς, τοῦτο ἐν αὐτοῖς θεομίμητον, ἀρετή· τάξις δὲ ὅμως τὴν ὡς ἄλλου ἐν ἄλλῳ διαφυλάττει, ὡς τό· ζῇ ἐν ἐμοὶ ἡ ψυχή σου, ἀντὶ τοῦ, ἡ τῆς διδασκαλίας μετάδοσις· τὸ δὲ συμβεβηκὸς ἐν ὑποκειμένῳ ὅπερ οὐκ ἔστιν ἐκεῖ· ἀσύνθετα γὰρ καὶ ἄϋλα ἐκεῖνα, καὶ τὰ εἴδη αὐτῶν ζωαὶ, οὐχ ὡς ἐν ὕλῃ. Καὶ ταῦτα μὲν ὁ παραγράψας ἐνόησεν. Ἔχε δὲ κατὰ νοῦν τὰς ἐμὰς σημειώσεις, τὰς πρὸ τριῶν φύλλων· καὶ ἐνταῦθα γὰρ τὸ ἐφιέμεναι τῇ ἐμῇ νοήσει συνεργεῖ· καὶ οἱ πατέρες δὲ οὕτως ἐνόησαν, καὶ αὐτὸς δὲ δοκεῖ τὸ αὐτοπροαίρετον [τῶν ἀγγέλων, ὡς μετ' ὀλίγον εὑρήσεις].

Of natural. By natural things he means sensible and visible things. And it must be known that in intelligible beings virtues do not exist by accident, as with us, but God indeed is living virtue, both self-complete and in need of nothing, because He is superessentially substantiated, and goes forth communicatively unto the intelligible beings that have come into existence from it as being their cause; God is therefore the fountain of living virtue that deifies as far as is attainable those who partake of it; yet nevertheless He goes forth providentially in procession unto the intelligible beings substantiated by Him, and does not on this account lose His being the summit and perfection of minds. Not by accident, therefore, do minds, like us, possess virtue—prudence from practice, for instance, or learning, or justice, or temperance through self-control, or courage from a good constitution of body and sinews; for virtue is not in these as one thing in another; rather, the working of their own proper activities and being unceasingly stretched upward towards God and into themselves, this god-imitating thing in them is virtue; yet order nevertheless preserves the relation as of one thing in another, like the saying, "your soul lives in me," instead of "the communication of teaching"; whereas an accident is in a subject, which is not there; for those beings are uncompounded and immaterial, and their forms are lives, not as in matter. And these things he who wrote the marginal note understood. But keep in mind my notes, those three leaves back; for here too the word "desiring" cooperates with my understanding; and the Fathers also understood it thus, and he himself seems to admit the free choice [of the angels, as you will find after a little].

Ταξιαρχία. Τουτέστιν ὁ Θεός.

Order-origin. That is to say, God.

Ἔστιν οὖν ἅπασι. Σημείωσαι ὅτι φωτὸς οὐσία ὁ Θεὸς, καὶ τὸ φύσει ἀρετὴ, καὶ θέσει ἀρετή.

Is therefore to all. Note that God is the essence of light, and what is virtue by nature, and virtue by position.

Ἡγοῦνται. Σημείωσαι, ὅτι μετὰ Θεὸν ἀρχὴ πάσης ἀρετῆς οἱ ἀνώτατοι νόες, δι' ὧν πρώτων ἔχομεν τὴν τοῦ Θεοῦ ἔλλαμψιν.

They lead. Note that after God the highest minds are the principle of all virtue, through which first we have the illumination of God.

Ἐμπύριον ἰδιότητα. Σημείωσαι ὅτι κατὰ ἰδιότητα ἐμπύριοι οἱ ἀνώτατοι νόες.

Fiery property. Note that the highest minds are fiery according to property.

Θρονίαν. Καλῶς ἑρμηνεύει τί εἰσι θρόνοι τῶν οὐρανίων, τὸ ἀνεῳγμένην τὴν περὶ Θεοῦ νόησιν ἔχειν· θρονίαν δέ φησιν ἰδιότητα τὴν ἀποκληρωτικῶς ἀποφανθεῖσαν τῶν ἁγίων θρόνων ἀρχήν.

Throne-like. He rightly interprets what the thrones of the heavenly beings are, namely, having their understanding concerning God opened; and by throne-like property he means the principality of the holy thrones that has been declared by allotment.

Editors' notes and page, col. 97

Footnotes

(71) ‹anchor: not visible in the page-foot image› · call in col 97 (Greek only)

ὡς ἐφικτόν·

Variant: ὡς ἐφικτόν ("as far as attainable").

(printed under page 67)

(72) ‹anchor: not visible in the page-foot image› · call in col 97 (Greek only)

ἐκφοιτῶν.

Variant: ἐκφοιτῶν ("going forth").

(printed under page 67)

Footnotes

(q) ‹anchor: not visible in the page-foot image› · call in col 98 (filed under the Latin column; the note is printed under the Greek, col 97, and its call is not visible)

Hebr. XII, 29.

Hebrews 12:29. (The siglum is printed "q", with no parentheses.)

Heading as printed: VARIÆ LECTIONES ET CORRECTIONES. (Greek variant notes; their calls are printed in the Greek column only.) (printed under page 67)

Footnotes

(r) ‹anchor: not visible in the page-foot image› · call in col 99

Apoc. VII, 11.

Revelation 7:11.

(printed under page 68)

(s) ‹anchor: sanctus, sanctus› · call in col 99

Isa. VI, 3; Apoc. IV, 8.

Isaiah 6:3; Revelation 4:8.

(printed under page 68)

Page

running head: 99 APPENDIX AD OPERA S. DION
marginal letters: A Inferiorum. De; B etiam supremis; C reliquis vero; D divinam illustrationem,ipsumque
old-edition numerals: 42 before Dictas.; 43 before Præcipuis.
other: facing Latin version, not set

PG 4:100

Ὑφειμένων. Περὶ τῶν ὑποβεβηκυιῶν τάξεων, ὅπως διὰ τῶν πρώτων μετέχουσι τῶν θείων.

Of the subordinate. Concerning the lower ranks, how through the first ones they partake of divine things.

Τὰς εἰρημένας. Ἦλθεν εἰς ἐξήγησιν τοῦ προκειμένου.

Those that have been mentioned. He has come to the explanation of the subject set forth.

Ἔλεγεν οὖν. Περὶ τοῦ εἰπόντος φησὶν, ὅτι οὐχ ὁ σεραφὶμ ἐτύγχανειν, ὁ ὀφθεὶς τῷ Ἠσαΐᾳ, ἀλλά τις τῶν κατωτέρων ἀγγέλων· ταύτῃ γὰρ τῇ δόξῃ ἐπαγωνίζεται· ἣν πρὸ ὀλίγου ἀναφαίνει τῇ ἀρχῇ τοῦ κεφαλαίου, ἔνθα φησὶν, ἕτερος δὲ οὐ σφόδρα ἄτοπον, καὶ τὰ ἑξῆς.

He was saying, therefore. He speaks concerning the one who said that he who appeared to Isaiah was not the seraph, but one of the lower angels; for he contends for this opinion, which he brings to light a little before at the beginning of the chapter, where he says, "and another, a not very absurd", and what follows.

Ὡς ἐν συμβόλοις. Ἐπειδὴ ἑξαπτέρυγα ὁρᾷ τὰ σεραφίμ.

As in symbols. Since he sees the seraphim as six-winged.

Καὶ περὶ Θεὸν ἱδρυμένας. Ἔχει γὰρ τὸ λόγιον ὅτι Εἱστήκει κύκλῳ αὐτοῦ.

And established around God. For the oracle has it that they stood in a circle around Him (Rev. 7:11).

Ἐμάνθανεν οὖν. Ὅρα τί ἐμάνθανεν ὁ Ἠσαΐας, ὃν καλεῖ θεολόγον, ὅτι ἄγνωστον τὸ θεῖον καὶ ταῖς ἀνωτάτω δυνάμεσι, καὶ ὅτι οὐδὲν τῶν ὄντων ἐμφερὲς αὐτῷ. Ὄντα δὲ εἴπομεν ἐν τῷ πρὸ τούτου βιβλίῳ τὰ νοητὰ καὶ αἰσθητά· ταῦτα δὲ μυεῖται ὁ προφήτης μετὰ τὸ καθαρθῆναι τῶν ἰδίων ἁμαρτιῶν, περὶ οὗ μικρὸν ὕστερον ἐροῦμεν.

He learned, therefore. See what Isaiah, whom he calls a theologian, learned: that the Deity is unknowable even to the highest powers, and that none of the things that are is like Him. And by "things that are" we said in the book before this that he means the intelligible and sensible things; and the prophet is initiated into these things after being purified of his own sins, concerning which we shall speak a little later.

Σεραφὶμ ἐμυεῖτο. Τί ἐμυεῖτο διὰ τὰ σεραφίμ.

Was initiated by the seraphim. What he was initiated into through the seraphim.

Ἐπωνυμίας. Ἑρμηνεία σεραφίμ.

Of the naming. Interpretation of seraphim.

Πτερῶν. Τί δηλοῖ τὰ πτερά.

Of wings. What the wings signify.

Τὴν ἐπὶ τὸ θεῖον ἐν πρώταις. Εἶπεν ἄνω γὰρ ἐν τῷ τέλει τοῦ δεκάτου κεφαλαίου, ὅτι πᾶς [οὐράνιος] καὶ ἀνθρώπειος νοῦς καὶ πρώτας, καὶ μέσας, καὶ τελευταίας ἔχει τάξεις. Εἰκότως οὖν ἓξ πτέρυγας εἶπεν ἔχειν τὴν δύναμιν, ἵνα ταῖς μὲν δυσὶ καλύπτῃ τὰ πρόσωπα, ταῖς δὲ μέσαις τοὺς πόδας· ταῖς δὲ λοιπαῖς τὸ θεῖον περιπετῆται, ὅπερ εἶπεν αὐτὸς τὴν ὑπερτάτην ἀνάτασιν. Σημείωσαι δὲ τί τὸ πολύπουν καὶ τὸ πολυπρόσωπον τῶν σεραφὶμ, καὶ διὰ τί σκέπονται ἔνια.

That unto the Deity among the first. For he said above at the end of the tenth chapter that every [heavenly] and human mind has first, and middle, and last ranks. Reasonably, therefore, did he say that the power has six wings, so that with two it may cover the faces, and with the middle ones the feet, and with the remaining ones it may fly around the Deity, which he himself called the supreme upward stretching. And note what the many-footed and many-faced character of the seraphim is, and why some parts are covered.

Ἑξαπλῆς. Σημείωσαι, πῶς ἀνάγει τὰς ἓξ πτέρυγας τῶν ἁγίων σεραφίμ.

Sixfold. Note how he leads up the six wings of the holy seraphim.

Ὁρωμένων. Τουτέστι τῶν ὑπὸ τοῦ προφήτου θεωρουμένων.

Seen. That is to say, of the things beheld by the prophet.

Τῶν ὑψηλοτέρων. Διὰ τοῦ καλύπτειν τὰ πρόσωπα· τῶν δὲ βαθυτέρων, διὰ τοῦ καλύπτειν τοὺς πόδας· διὰ δὲ τῶν μέσων τὴν συμμετρίαν.

Of the loftier things. Through covering the faces; and of the deeper things, through covering the feet; and through the middle ones, due measure.

Καὶ πολυτίμητον ὑμνῳδίαν· Τὸ· Ἅγιος, ἅγιος, ἅγιος· σημαίνει δὲ ὅτι καὶ ἄγγελος, κατ' ἀναλογίαν τῆς ἰδίας δυνάμεως, δέχεται τὴν θείαν ἔλλαμψιν, καὶ αὐτὸς μεταδίδωσι τοῖς προφήταις, ὅσον χωροῦσιν, οὐχ ὅσα γινώσκει αὐτός.

And much-honoured hymnody: The cry: Holy, holy, holy (Isa. 6:3; Rev. 4:8); and it signifies that an angel also, according to the proportion of his own power, receives the divine illumination, and himself imparts to the prophets as much as they have capacity for, not all that he himself knows.

Ὅτι κάθαρσίς ἐστι. Τί ἐστι κάθαρσις, καὶ πῶς εἰς τὰ νοητὰ γίνεται παρὰ τοῦ Θεοῦ.

Because it is purification. What purification is, and how it takes place in intelligible beings from God.

Αὐτὴ δέ. Ἡ κάθαρσις δηλαδὴ ἢ ἡ μετουσία.

And this itself. Namely, purification or participation.

Ἐξηρημέναις. Οὐ γὰρ οἵα ἐστὶ τῶν ἀνθρώπων ἡ κάθαρσις, τοιαύτη ἐστὶ καὶ ἐπὶ τῶν ἀσωμάτων.

In transcendent. For not such as the purification of men is, such is it also in the case of incorporeal beings.

Ταῖς περὶ αὐτήν. Περὶ αὐτὴν τὴν θεαρχίαν δηλονότι, τουτέστι περὶ τὸν Θεόν.

To those around It. Around the Godhead Itself, clearly, that is to say, around God.

Ἐκφαίνει. Ἡ κάθαρσις δηλονότι.

Makes manifest. Namely, purification.

Editors' notes and page, col. 100

Footnotes

Heading as printed: VARIÆ LECTIONES ET CORRECTIONES. (Greek variant notes; their calls are printed in the Greek column only.) (printed under page 69)

Page

running head: 103 APPENDIX AD OPERA S. DIONY
marginal letters: A Interpretibus. Considera,; B rum numerus; C Nam si in; D quare Scriptura
old-edition numerals: 45 after quibus
other: facing Latin version, not set

PG 4:104

Προξενούντων. Σκόπει, ὅτε, Θεοῦ διδόντος ἡμῖν λόγον ἐν ἀνοίξει τοῦ στόματος ἡμῶν, ἄγγελοι προξενοῦσι, δῆλον ὡς ὑπὲρ ἡμῶν πρεσβεύοντες.

Acting as intermediaries. Consider that when, as God gives us utterance in the opening of our mouth, angels act as intermediaries, it is clear that they intercede on our behalf.

ΕΙΣ ΤΟ ΚΕΦΑΛ ΙΔʹ

ON CHAPTER XIV.

Χιλίας. Ταῦτα ἐν τῷ Δανιὴλ εἴρηται.

A thousand. These things are spoken in Daniel.

Τὴν ἀσθενῆ καὶ συνεσταλμένην. Ἀσθενῆ συμετρίαν ἐκάλεσε τὸν τῶν ἀνθρώπων ἀριθμὸν πρὸς τὸν τῶν ἀγγέλων· εἴρηται γὰρ καὶ ἑτέρῳ τινὶ, Διδύμῳ δηλονότι τῷ τυφλῷ· Τὰ μὲν ἐννενήκοντα ἐννέα πρόβατα εἶναι τοὺς ἀγγέλους· τὸ δὲ ἓν τὸ ἀπολωλὸς ἡμᾶς τοὺς ἀνθρώπους.

The weak and contracted. He called the number of men in comparison with that of the angels a weak measure; for it has also been said by a certain other, namely Didymus the Blind, that the ninety-nine sheep are the angels, while the one that was lost is we men.

Γνωστικῶς. Σημείωσαι, ὅτι καὶ αὐτοὺς τοὺς ἀγγέλους φησὶ γνωστικῶς, οὐ μαθητικῶς, εἰδέναι τοὺς ὁρισμοὺς, οἱονεὶ τὸ, πόσος τῶν οὐρανίων οὐσιῶν ὑπάρχει ὁ ἀριθμὸς, ἐκ Θεοῦ καὶ τοῦτο φωτισθέντας.

By way of knowledge. Note that he says that the angels themselves also know the definitions by way of knowledge, not like learners, as for instance how great the number of the heavenly essences is, having been illuminated in this too from God.

ΕΙΣ ΤΟ ΚΕΦΑΛ. ΙΕʹ.

ON CHAPTER XV.

§ I. Ἀγγελοπρεποῦς. Ὡς ὀθόνη, ὡς ἄνθραξ.

Section I. Befitting angels. As a linen sheet, as a coal.

Ἀνακαθάρσεις. Ἀνακαθάρσεις φησὶ τὰς ἐξηγητικὰς ἑρμηνείας, δι' ὧν καθαίρονται τῶν ἐν τοῖς λεγομένοις δοκούντων ἀτόπων τὰ σύμβολα.

Purifications. By purifications he means the explanatory interpretations through which the symbols are cleared of the things that seem absurd in what is said.

Εἰ μὲν γάρ. Ἄνω γὰρ εἶπεν, ὅτι αἱ ἀνώτεραι δυνάμεις ἱεραρχοῦσι τὰς μετ' αὐτὰς, καὶ αἱ μέσαι τὰς ὑστέρας, καὶ αἱ ὕστεραι αὐτῶν τοὺς ἐν ἀνηρώποις ἱεράρχας. Οὔτε γὰρ εἶπεν, ὅτι ἡ αὐτὴ τάξις καὶ ἄρχει τῷ μετ' αὐτὴν, καὶ ἄρχεται ὑπ' αὐτῶν, ἀλλ' οὕτως εἶπεν, ὅτι ἡ πρώτη τάξις ἄρχει μὲν αὐτὴν, ἄρχεται δὲ ὑπὸ τῶν πρὸ αὐτῆς· οὕτω καὶ εἰς τὰ ἑξῆς νοητέον.

For if indeed. For he said above that the higher powers hierarchically direct those after them, and the middle ones the later ones, and the last of them the hierarchs among men. For neither did he say that the same rank both rules over the one after it and is ruled by them, but he spoke thus, that the first rank rules indeed over it, and is ruled by those before it; and so must one understand for what follows as well.

Εἰ μὲν γὰρ ἱεραρχεῖσθαι. Ὅ φησι τοῦτό ἐστιν, ὅτι, εἰ τὰς πρώτας τάξεις ἐλέγομεν ἱεραρχεῖν τῶν τελευταίων, εἶτα πάλιν αὐτὰς τὰς τελευταίας ἱεραρχεῖν τῶν πρώτων τάξεων, ὑφ' ὧν καὶ ἱεραρχοῦνται, ἄτοπον πρᾶγμα ἦν.

For if to be hierarchically directed. What he says is this, that if we said that the first ranks hierarchically direct the last ones, and then again that those very last ones hierarchically direct the first ranks, by which they are also hierarchically directed, it would be an absurd thing.

Οὐκ ἀπεικότως. Οὐκ ἄτοπόν φησι τὰς ἐν τοῖς λογίοις τῆς Γραφῆς εἰκόνας πάσαις ταῖς ἐπουρανίαις δυνάμεσι περιτιθέναι, ὡς πάσας, φέρε εἰπεῖν, εἶναι ὑψηλὰς, καὶ σωτηρίους, καὶ γνωστικὰς, εἰ καὶ μὴ ὁμοίως· ἀλλὰ τὰς μὲν ὑπερκειμένως, τὰς δὲ ὑφειμένως.

Not unreasonably. It is not absurd, he says, to attribute the images in the oracles of Scripture to all the heavenly powers, as all being, so to speak, lofty, and saving, and possessed of knowledge, even if not in like manner, but some transcendently and others subordinately.

Καὶ τὸ πρὸς τὸ ἄναντες. Ἀνώτερον καὶ ὑπερκείμενον.

And that towards the upward slope. Higher and situated above.

§ II. Ἀρκτέον καὶ ζητητέον. Σημείωσαι, διὰ τί ἐν τοῖς ἀγγελικοῖς τύποις μὴ ἐμπύριον μάλιστα παραλαμβάνεται, καὶ διὰ τί τὰ περὶ τὰ οὐράνια πυρώδη ὡς ἐπὶ πλεῖστόν φησιν ἡ Γραφή. Καὶ ὅτι οἱ σεραφὶμ ἐμπρησταὶ λέγονται.

Section II. One must begin and inquire. Note why in the angelic figures something fiery is not chiefly taken, and why Scripture for the most part calls the things around the heavenly beings fiery; and that the seraphim are called burners.

Ἐμπρηστὰς ὄντας. Ἑρμηνεία σεραφίμ.

Being burners. Interpretation of seraphim.

Οἱ γὰρ ἱεροί. Διὰ τί καὶ ὁ Θεὸς εἰς πῦρ ἐθεωρήθη.

For the sacred. Why God also was beheld in fire.

Τὸ γὰρ αἰσθητὸν πῦρ. Φυσιολογία θαυμαστὴ περὶ πυρός. Τὸ πῦρ ὁρῶμεν τῷ παντὶ κατεσπαρμένον, ἀμιγῶς δὲ, τουτέστιν οὐκ ἀναφυρόμενον τοῖς ἐν οἷς ὑπάρχει. Διὰ πάντων δὲ φοιτᾷ· τουτέστιν οὐ

For the sensible fire. A wonderful natural discourse concerning fire. We see fire sown throughout the universe, yet unmixedly, that is to say, not confounded with the things in which it exists. And it passes through all things: that is to say, not

Editors' notes and page, col. 104

Footnotes

(77) ‹anchor: ἄρχει τῷ› · call in col 104 (Greek only)

ταῖς

Variant: ταῖς (feminine plural article) for τῷ.

(77*) ‹anchor: ἄρχει μὲν αὐτὴν› · call in col 104 (Greek only) ἄρχει μὲν ταῖς μετ' αὐτήν.

Variant: ἄρχει μὲν ταῖς μετ' αὐτήν ("rules those after it") for ἄρχει μὲν αὐτήν.

(printed under page 69)

Page

running head: ERA S. DIONYSII AREOPAGITÆ. 104
marginal letters: A Προξενούντων. Σκόπει,; B σθέντας.; C Εἰ μὲν; D λαμβάνεται, καὶ
old-edition numerals: (none)
other: full-width heading VARIÆ LECTIONES ET CORRECTIONES at foot not set

PG 4:105

καθάπερ τὸ ὕδωρ προφανῆ τὴν πρὸς τὴν γῆν ποιεῖται μίξιν· οὕτω καὶ τὸ πῦρ, καταφλέγον τὸ πᾶν καὶ ἀναλίσκον· ἐξῄρηται δὲ, ἤγουν ὑπέρκειται πάντων κατ' ἐξαίρετον στοιχείων δηλαδὴ, κατὰ τὸ δραστήριον· ἄγνωστον δὲ αὐτὸ καὶ κρύφιον καλεῖ, ὡς ὑπάρχον μὲν ἐν ὕλαις τισὶν, οὐ φαινόμενον δὲ δίχα παρατρίψεως ἢ ἄνευ ὕλης δεκτικῆς τῆς ἐνεργείας αὐτοῦ, δεικνύμενον καὶ κατὰ τοῦτο ἄσχετον καὶ ἀθεώρητον· ὁμοίως καὶ τὰς λοιπὰς τοῦ πυρὸς ἰδιότητας θεωρητέον, ἅστινας οὗτος ὁ Πατὴρ κατ' εὐσεβῆ ἀναγωγήν τε καὶ ἔννοιαν ἔλαβεν ἐπὶ Θεοῦ τε καὶ ἀγγελικῶν φύσεων. Σημείωσαι δὲ διὰ τί Κύριος ὁ Θεὸς ὡς πῦρ ἐθεωρήθη πολλάκις, καὶ κατὰ τί ἡ ὁμοίωσις τοῦ πυρὸς πρὸς τὸν Θεόν.

just as water makes a manifest mixture with earth, so also does fire, burning up and consuming the whole; rather, it is transcendent, that is to say, it is situated above all the elements in an especial way, namely in respect of its active power; and he calls it unknowable and hidden, as existing indeed in certain materials, yet not appearing apart from friction or without matter receptive of its activity, being shown in this respect also as unrestrainable and unseen; and in like manner must one contemplate the remaining properties of fire, which this Father took according to a pious upward leading and conception in the case of both God and the angelic natures. And note why the Lord God was often beheld as fire, and in what the likeness of fire to God consists.

Ἀκράτητον, ἀμιγὲς, διακριτικόν. Σημείωσαι ἔκφρασιν αἰσθητοῦ πυρὸς, ἤτοι ἔπαινον· διακρίνει γὰρ καὶ τὰς ὕλας, οἷον μόλυβδον ἀπὸ ἀργύρου, καὶ τὰς κολλήσεις διαλύει· ἀναλλοίωτον δὲ, καθὸ δυνατὸν, μένοντος τοῦ ὑποκειμένου, τουτέστιν αὐτῆς τῆς οὐσίας τοῦ πυρὸς, μεταβάλλειν αὐτὸ ἐν τοῖς πάθεσιν, οἷον γενέσθαι αὐτὸ στρογγύλον ἢ κωνοειδὲς, ὅπερ ἐν τοῖς γηΐνοις ἐστὶν εὑρεῖν, ἢ παθεῖν τὰ τοῦ ἀέρος, οἷον φθαρῆναι διὰ τῶν ἀναθυμιάσεων, ἢ παχυνθῆναι ἢ καὶ ὡς τὸ ὕδωρ μεταβολὰς δέξασθαι.

Uncontrollable, unmixed, discriminative. Note the description, or rather praise, of sensible fire; for it both separates materials, such as lead from silver, and dissolves solderings; and it is immutable, inasmuch as it is [not] possible, while the subject remains, that is to say, the very essence of fire, for it to change in its affections, such as for it to become round or cone-shaped, which is to be found in earthly things, or to suffer the affections of the air, such as to be corrupted through exhalations, or to be thickened, or even like water to admit of changes.

Ὑφέσεως. Οὐδέποτε γὰρ χωρεῖ ἐπὶ τὰ κάτω.

Of abatement. For it never moves downwards.

Ταυτοκίνητον. Ὡσαύτως κινούμενον.

Self-same in motion. Moved in the same way.

Ἀπροσδεές. Ὅτι ἀπροσδεὲς ἑτέρου τὸ πῦρ, καίτοι δεῖταί τινος ὑποκειμένου εἰς τὸ ἐξαφθῆναι· ἀλλ' οὐ τοῦτο λέγει, ἀλλ' ὅτι τὸ πῦρ οὐ μίγνυται ἑτέρῳ στοιχείῳ, οὐδὲ κιρνᾶται, ὡς τὸ ὕδωρ τῇ γῇ· διὸ καὶ ἐν στοιχείοις μονοούσιον αὐτὸ ἔνιοι κεκλήκασιν.

In need of nothing. That fire is in need of nothing else, even though it needs some subject in order to be kindled; but he does not mean this, rather that fire is not mixed with another element, nor blended, as water is with earth; wherefore some have even called it unique in essence among the elements.

§ III. Ἀνθρωπομόρφους. Διὰ τί καὶ ἀνθρωπόμορφοι διαπλάττονται οἱ ἄγγελοι.

Section III. In human form. Why the angels are also moulded in human form.

Καὶ τὸ κατ' αἴσθησιν. Σημείωσαι τὴν διαφορὰν τοῦ αἰσθητοῦ τῶν ἀλόγων ζώων πρὸς τὸ αἰσθητικὸν τῶν λογικῶν, ἡμῶν λέγω· τὰ μὲν γὰρ ἄλογα τὸ πᾶν αἴσθησίς εἰσι, δι' ἧς καὶ συνίστανται ἀνόητα ὄντα· ἐν δὲ ἡμῖν, βραχὺ τὸ αἰσθητικόν· οὐ γὰρ δι' αὐτοῦ συνιστάμεθα, ἀλλὰ διὰ τοῦ νοεροῦ· ὅθεν καὶ μετὰ θάνατον ἔτι ἐσμὲν, ψυχὴ νοερὰ ὄντες. Ἐπὶ δὲ τῶν ἀγγέλων οὐδὲ τὸ βραχύτατόν ἐστι τῶν αἰσθήσεων, ἀλλὰ τύπος παχὺς τὰ καθ' ἡμᾶς· ἐλάχιστον δὲ τὸν ἄνθρωπον κατ' αἴσθησίν φησιν, οὐχ ὡς τῶν ἄλλων ζώων πλείονας αἰσθήσεις ἐχόντων, ἀλλὰ δραστικωτέρας, καὶ ὀξυτέρας. Αἴνιγμα δὲ τοῦτο λαμβάνει τὸ τοὺς ἀγγέλους μὲν κεχρῆσθαι μὲν τοῖς καθ' ἡμᾶς αἰσθητηρίοις· ὑπερέχειν δὲ κατὰ πολὺ τῷ περιόντι τῆς νοερᾶς δυνάμεως· ὥσπερ καὶ ἄνθρωπος τῇ τοῦ νοῦ ὑπεροχῇ καὶ τῷ λογισμῷ τῆς ἀλόγου φύσεως κρατεῖ.

And that with respect to sense. Note the difference between the sensible faculty of irrational animals and the sensitive faculty of rational beings, I mean of us; for irrational animals are wholly sense, through which also they subsist, being devoid of mind; whereas in us the sensitive faculty is small, for we do not subsist through it, but through the intellectual faculty; whence even after death we still exist, being an intellectual soul. And in the case of the angels there is not even the smallest share of the senses, but the things pertaining to us are a coarse figure; and he says that man is least with respect to sense, not as though the other animals had more senses, but more active and sharper ones. And he takes this as a riddle, that the angels on the one hand do [not] use the organs of sense such as we have, and on the other hand far surpass them by the abundance of their intellectual power, just as man also by the superiority of his mind and by reasoning holds mastery over the irrational nature.

Τὰς μὲν ὀπτικάς. Τί οἱ ὀφθαλμοὶ τῶν νοητῶν δηλοῦσι, καὶ τί τὰ ὀσφραντὰ, τουτέστιν αἱ ῥῖνες· καὶ τί τὰ ὦτα, καὶ τί ἡ γεῦσις, καὶ τί ἡ ἁφὴ, ἣν

The visual faculties. What the eyes of intelligible beings signify, and what the things of smell, that is to say, the nostrils; and what the ears, and what taste, and what touch, which

Editors' notes and page, col. 105

Footnotes

Heading as printed: VARIÆ LECTIONES ET CORRECTIONES. (Greek variant notes; their calls are printed in the Greek column only.) (printed under page 70)

(78) ‹anchor: not visible in the page-foot image› · call in col 105 (Greek only)

διὰ τί.

Variant: διὰ τί ("why").

(printed under page 70)

(79) ‹anchor: not visible in the page-foot image› · call in col 105 (Greek only)

Scribo cum Pachym. καθ' ὃ οὐ δυνατόν, aut saltem addo οὐ, sicut ἡ ἀκολουθία exigit.

I write καθ' ὃ οὐ δυνατόν ("in which respect it is not possible") with Pachymeres, or at least I add οὐ, as the sequence of thought requires.

(printed under page 70)

(80) ‹anchor: not visible in the page-foot image› · call in col 105 (Greek only)

γωνοειδές.

Variant: γωνοειδές ("angular"). (Printed broken across the line as "γω-νοειδές".)

(printed under page 70)

(81) ‹anchor: τύπος παχὺς› · call in col 105 (Greek only)

Pach. τύπος βραχὺς ἐκείνων.· profecto ἐκείνων necessario addendum.

Pachymeres reads τύπος βραχὺς ἐκείνων ("a slight figure of those"); ἐκείνων must certainly be added.

(printed under page 70)

(82) ‹anchor: τὰ ὀσφραντὰ› · call in col 105 (Greek only)

ὀσφραντικά.

Variant: ὀσφραντικά ("the organs of smell") for ὀσφραντά ("things smelled").

(printed under page 70)

Footnotes

(t) ‹anchor: not visible in the page-foot image› · call in col 107

Joel. II, 28.

Joel 2:28.

Heading as printed: VARIÆ LECTIONES ET CORRECTIONES. (Greek variant notes; their calls are printed in the Greek column only.) (printed under page 71)

Page

running head: 107 APPENDIX AD OPERA S. DIONY
marginal letters: A tactus, quem; B Uniformem. Juxta; C vitam conferre; D rum pennati,
old-edition numerals: 47 after est
other: facing Latin version, not set

PG 4:108

ἁπτικήν φησι· καὶ τί τὰ βλέφαρα, καὶ αἱ ὀφρύες· καὶ τί ἥβη, καὶ τί οἱ ὀδόντες, καὶ τί οἱ ὦμοι, καὶ οἱ βραχίονες, οὓς ὠλένας φησί· καὶ τί τὸ στῆθος· καὶ τί τὸ νωτον, καὶ οἱ πόδες· καὶ τί τὸ ἐλαφρὸν τῶν πτερῶν, καὶ τὰ ἑξῆς.

he calls the tactile faculty; and what the eyelids, and the eyebrows; and what youth, and what the teeth, and what the shoulders, and the arms, which he calls forearms; and what the breast; and what the back, and the feet; and what the lightness of the wings, and what follows.

Τὰς δὲ τῶν ὀσφραντῶν. Ἐν τούτοις φυσιολογεῖται τὸ ἰδίωμα τοῦ σωματικοῦ ὀφθαλμοῦ. κατὰ ἀναγωγὴν δὲ ταῦτα μεταβάλλει, ὥσπερ καὶ τὰ τῶν λοιπῶν ἀνθρωπίτων μελῶν, εἰς θεωρίαν τῶν ἐν ἀγγέλοις φυσικῶν δυνάμεων.

And those of the things of smell. In these words he discourses on the natural property of the bodily eye; and by an upward leading he transfers these things, just like those of the remaining human members, to the contemplation of the natural powers in angels.

Καὶ τροφίμων ὀχετῶν. Ὀχετὸν νόησον τὴν τῆς σοφίας ἀνυπέρβλητον χύσιν, κατὰ τὸ εἰρημένον. Ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ τὰ ἑξῆς. Διαβαινει γὰρ ἡ θεία γνῶσις ἀπὸ τοῦ Θεοῦ διὰ τῶν νοητῶν δυνάμεων ἐπὶ τοὺς θείους ἀνθρώπους [κατὰ τὴν ἑκάστου ἀναλογίαν].

And of nourishing channels. By channel understand the unsurpassable outpouring of wisdom, according to what has been said: I will pour out of My Spirit upon all flesh (Joel 2:28), and what follows. For divine knowledge passes from God through the intelligible powers unto divine men [according to the proportion of each].

Ἑνοειδῆ. Κατὰ παράληψιν νοήσεως.

Uniform. According to the reception of understanding.

Προνοητικῇ δυνάμει. Πᾶσα, φησὶ, νοητὴ, δύναμις τὴν γινομένην εἰς αὐτὴν θείαν γνῶσιν πληθύνει, τουτέστι σαφηνίζει πρὸς τὸ νοηθῆναι ὑφ' ἡμῶν, διερμηνεύουσα τὰ ὁραθέντα, ὡς παρὰ τῷ Δανιὴλ εὑρήσεις, ὅτε διηρμήνευσεν αὐτῷ ὁ ἄγγελος τὸ ἐνύπνιον ὅπερ εἶδε.

By providential power. Every intelligible power, he says, multiplies the divine knowledge that comes unto it, that is to say, makes it clear so as to be understood by us, interpreting the things that were seen, as you will find in Daniel, when the angel interpreted to him the dream that he saw.

Τὴν δ' αὖ καρδίαν. Περιείληπται παρ' ἡμῖν ἡ καρδία, οἷον κέντρον πρώτως τὴν ζωὴν δεδεγμένον, ἐπειδὴ κατὰ τὸν θεῖον Βασίλειον πρώτη κτίζεται ἡ καρδία· εἶτα ὡς ἀπὸ κέντρου πᾶν τὸ σῶμα πλαστουργεῖται, ὥστε πανταχοῦ ταύτην τὴν ζωὴν διατείνειν εἰς τὸ σῶμα· εἴτε γὰρ ἡ σύμφυτος θερμέτης ζωοποιεῖ τὸ σῶμα· εἴτε τὸ πνεῦμα, εἴτε τὸ αἷμα, πάντων τούτων πηγὴ ἡ καρδία. Διὸ καί τισιν ἔδοξε πᾶν τὸ ζωτικὸν ἀθρόον καὶ οἷον ἐνταῦθα πρώτως μάλιστα ἱδρῦσθαι, καίτοι πανταχοῦ τοῦ σώματος ὂν, καὶ οὐ κατεχόμενον τόπῳ, οὔτε περιγεγραμμένον ἐν τόπῳ, οὔτε συνεχόμενον ὑπὸ τοῦ σώματος. Οὕτος οὖν καὶ ἐπὶ τῶν ἀοράτων τάξεων, εἴτι ἐν τῷ παντὶ, εἴτε κατ' εἶδος διακονικῶς προνοουσῶν· οἱονεὶ γὰρ ἐν μέσῳ καὶ καρδίας τόπῳ νοητέον αὐτὰς, καὶ ὡς κέντρον πηγαίας ζωῆς ἱδρῦσθαι· καίτοι ἀκρατεῖς οὔσας, καὶ οὐ περιγεγραμμένας τόπῳ, ἢ μέρει σωματικῶς, ὧν συνέχουσι προνοεῖν θεόθεν ταχθεῖσαι.

And again, the heart. The heart is comprehended among us as a centre that primarily receives life, since according to the divine Basil the heart is created first; then, as from a centre, the whole body is fashioned, so as to extend this life everywhere into the body; for whether innate heat gives life to the body, or breath, or blood, the fountain of all these is the heart. Wherefore it has even seemed to some that the whole vital faculty is established all together and, as it were, primarily and chiefly here, even though it exists everywhere in the body, and is neither held fast by place, nor circumscribed in place, nor held together by the body. Thus, therefore, is it also in the case of the invisible ranks, whether they exercise providence in ministering over the universe or over a species; for one must conceive of them as being established, as it were, in the midst and in the place of the heart, and as a centre of fountain-like life, even though they cannot be held fast, and are not circumscribed in a bodily manner by a place or a part of the things that they hold together, having been ordained by God to exercise providence over them.

Καὶ τὸ φρουρητικόν. Τὸ ῥητὸν οὕτως σύνθες· Τὸ φρουρητικὸν τῆς ζωοποιοῦ διαδόσεως· εἶτα ὡς ἐπὶ τῆς ὑποκειμένης καρδίας.

And that which guards. Put the saying together thus: That which guards the life-giving distribution; then: as in the case of the underlying heart.

Διὸ καὶ ὑποπτέρους. Διὰ τί ἐπτερωμένοι οἱ πόδες τῶν ἀγγέλων, ἵνα δείξῃ τὸ αὐτοκίνητον καὶ τὸ πρὸς τὸ θεῖον ἀνατατικὸν, καὶ πρὸς τὰ ἐπίγεια ἀκοινώνητον, ὅσον μὴ τὸ ἐμπαθὲς ἐν αὐτοῖς εἶναι, ἐπεὶ ὤφθησαν καὶ ἐπὶ γῆς ἄγγελοι.

Wherefore also winged. Why the feet of the angels are winged: in order to show their self-moving character, and their upward stretching towards the Deity, and their lack of fellowship with earthly things, in so far as there is no passibility in them, since angels have also been seen upon earth.

Πτερῶν ἐλαφρία. Τί ἐλαφρὰ πτερωτά.

Lightness of wings. What light winged things are.

Καὶ καθαρεῦον. Τῆς τῶν ἐκτὸς προσθήκης, οἷον τροφῶν καὶ ἀμφίων, οἷς τὰ καθ' ἡμᾶς συγκρατεῖται.

And pure. From the addition of external things, such as foods and garments, by which the things pertaining to us are held together.

Editors' notes and page, col. 108

Footnotes

(83) ‹anchor: not visible in the page-foot image› · call in col 108 (Greek only)

ὀσφραντικοῦ, nihil enim commune oculis cum odoratu.

Variant: ὀσφραντικοῦ ("of the organ of smell"); for the eyes have nothing in common with the sense of smell.

(83*) ‹anchor: εἶδε› · call in col 108 (Greek only) Ἑρμήνευε τὰ καθ' ὕπνον ὁραθέντα κατὰ τοὺς ὕπνους ὁ ἄγγελος. Interpretabatur ea quæ per somnum viderat.

"The angel interpreted the things seen in sleep, during his sleeps." [Latin:] He interpreted the things he had seen in sleep.

(printed under page 71)

(84) ‹anchor: Περιείληπται› · call in col 108 (Greek only)

προείληπται.

Variant: προείληπται ("has been taken beforehand") for Περιείληπται ("is contained").

(printed under page 71)

Page

running head: ERA S. DIONYSII AREOPAGITÆ. 108
marginal letters: A ἁπτικήν φησι·; B Ἑνοειδῆ. Κατὰ; C ζωτικὸν ἀθρόον; D τῶν ἀγγέλων,
old-edition numerals: (none)
other: full-width heading VARIÆ LECTIONES ET CORRECTIONES. at foot not set

PG 4:109

Πολυποίκιλος σοφία. Ἡ πολυποίκιλος σοφία τοῦ Θεοῦ. Τοῦτο τὸ ῥητὸν ἀποστολικόν ἐστι· καὶ διὰ τί πολυποίκιλον αὐτὴν εἶπεν ὁ θεῖος ἀνήρ; καίτοι τὸ ποικίλον ἐπὶ κακούργου δεχόμεθα, ἄλλως τε καὶ ἐνταῦθα ὁ μέγας Διονύσιος ἁπλῆν καὶ πολυποίκιλον αὐτὴν εἶπε· δοκεῖ δὲ τὰ δύο ἐναντία· λέγομεν οὖν, ὅτι τὸ ἁπλῆ σοφία διὰ τοῦτο εἶπεν, ἵνα δηλώσῃ τὸ ἀσύνθετον τοῦ Θεοῦ, καὶ τὸ μηδεμιᾶς διπλόης ἐπιδεόμενον· οὔτε γὰρ ἐκ μαθήσεως σοφὸς ὁ Θεὸς, ἀλλ' αὐτόχρημα σοφία ἐστί. Τὸ δὲ φολυποίκιλον, διότι εἰς πολλὰ γνώσεως εἴδη μετατυποῦται διὰ τὴν τῶν ἐλλαμπομένων ἀσθένειαν· ἀρχιερεὺς γάρ ἐστ μέγας συμπάσχων ταῖς ἡμῶν ἀσθενείαις. Ἢ καὶ οὕτως· Ἁπλῆ μὲν λέγεται σοφία Θεοῦ πρὸς τῆς οἰκονομίας, ὅτι πάντα ὡς Θεὸς ἐδημιούργησε, καὶ ἐν τοῖς τότε δικαίοις τὴν ἰδίαν ἀπερικαλύπτως ἐπιδεικνύμενος δύναμιν, ὡς ἐπὶ Μωσέως καὶ Ἀβραὰμ, καὶ τῶν ἑξῆς· ὅτε δὲ τὸ τῆς οἰκονομίας μυστήριον κατειργάζετο, ἡ πολυποίκιλος εἰκότως κληθείη. Ἄνθρωπος γὰρ γενόμενος, καὶ ὑπὸ νόμον χρηματίσας, [καὶ παθὼν,] καὶ ἐν νεκροῖς εὑρεθεὶς, οὕτω διὰ σαρκὸς, καὶ τῆς ἐνούσης αὐτῇ ἀσθενείας, ἐθριάμβευε πάντα ἐχθρὸν, καὶ τὸν ᾅδην ἐνίκησε, τοῖς ἐκεῖ φρουρουμένοις ἀνάστασιν δωρησάμενος· τοῦτό ἐστι τὸ ποικίλον τῆς αὐτοῦ σοφίας, ὅτι δι' ἀσθενείας περιεγένετο τῶν δοκούντων ἰσχυρῶν.

Manifold wisdom. The manifold wisdom of God (Eph. 3:10). This saying is apostolic; and why did the divine man call it manifold? And yet we take "many-coloured" in the case of an evildoer, and especially since here the great Dionysius called it both simple and manifold; and the two seem contrary; we say, therefore, that he called it "simple wisdom" on this account, in order to show the uncompounded nature of God, and that which stands in need of no duplicity; for God is not wise from learning, but is Wisdom Itself. And he called it "manifold", because it is reshaped into many forms of knowledge on account of the weakness of those who are illuminated; for He is a great High Priest Who sympathizes with our weaknesses (Heb. 4:15). Or thus also: The wisdom of God is called simple before the dispensation, because as God He created all things, also displaying His own power unveiledly among the righteous of that time, as in the case of Moses and Abraham, and those after them; whereas when He wrought the mystery of the dispensation, it would reasonably be called manifold. For having become man, and having been under the law, [and having suffered,] and having been found among the dead, thus through the flesh and the weakness inherent in it He triumphed over every enemy, and conquered Hades, having granted resurrection to those who were kept under guard there; this is the manifold character of His wisdom, that through weakness He prevailed over those who seemed strong.

Καθόλου. Καὶ ἐν τῷ Περὶ θείων ὀνομάτων λόγῳ κεφαλαίῳ δʹ πλατέως ἐσαφηνίσθη τί νοητὸν καὶ τί νοερόν· νῦν δὲ αὐτὸς ὁ μέγας Διονύσιος σαφηνίζει· νοητὸν μὲν γὰρ ἐκεῖνο τυγχάνει τὸ νοούμενον, ὅπερ εἰκότως καὶ ἐλλάμπειν τὸ φῶς λέγεται· νοερὸν δὲ αὐτὸ τὸ νοοῦν ὑπάρχον ἐλλαμπόμενον, καὶ συντόμως εἰπεῖν, αἱ ὑπερβεβηκυῖαι οὐσίαι νοηταὶ, αἱ δὲ ὑφειμέναι νοεραὶ, καὶ ὑποβέβηκε τὸ νοοῦν τὸ νοούμενον. Νοητῶς μὲν ἐλλάμπον ἡ θεία φύσις· νοερῶς δὲ ἐλλαμπόμενον ἡ ἀγγελική.

In general. Also in the treatise On the Divine Names, in the fourth chapter, it was explained at length what "intelligible" is and what "intellectual" is; and now the great Dionysius himself explains it: for that which is understood happens to be "intelligible", which is also reasonably said to shine forth the light; whereas "intellectual" is that very thing which understands, being illuminated; and to speak briefly, the transcendent essences are intelligible, while the subordinate ones are intellectual, and that which understands is subordinate to that which is understood. That which shines forth intelligibly is the divine nature; while that which is illuminated intellectually is the angelic nature.

Ἱερατικήν. Σημείωσαι τί τὸ ἱερατικὸν ἔνδυμα ἐν Ἰεζεκιὴλ καὶ Δανιήλ.

Priestly. Note what the priestly garment is in Ezekiel and Daniel.

Συναγωγὸν αὐτῶν ἕξιν. Εἴπομεν ἀνωτέρω, τί ἐστιν ἕξις ἐπὶ ἀσωμάτων. Καὶ ἀνάγνωθι ἐν τῷ ἑβδόμῳ κεφαλαίῳ· τὸ συνηγμένον δὲ καὶ ἀσκέδαστον τῶν νοήσεων· διὰ τούτων δηλοῖ ὁ Πατὴρ περὶ τὰς θείας ἐλλάμψεις, καὶ τὴν οἰκείαν ἐν τῇ τοῦ ἀγαθοῦ Θεοῦ μονῇ ταὐτότητα συνειλουμένην διὰ παντός.

Their gathering habit. We said above what "habit" is in the case of incorporeal beings. And read in the seventh chapter; and the gathered and unscattered character of their understandings; through these things the Father shows concerning the divine illuminations, and their own sameness in the abiding of the good God, rolled together continually.

Ἀνομοίων. Ὑλικῶν δηλονότι.

Of dissimilar things. Namely, of material things.

§ V. Γεωμετρικά. Περὶ σκευῶν γεωμετρικῶν ἐν Ἰεζεκιὴλ καὶ Ζαχαρίᾳ.

Section V. Geometrical. Concerning geometrical vessels in Ezekiel and Zechariah.

Ἐπανορθωτικήν. Ὡς τὸ ξίφος ἐν Βασιλείαις· καὶ τὸ δρέπανον ἐν Ζαχαρίᾳ τῷ προφήτῃ.

Corrective. Like the sword in Kingdoms, and the sickle in Zechariah the prophet.

§ VI. Ἀνέμους. Τοῦ κειμένου παρὰ τῷ Δαβὶδ οἶμαι αὐτὸν μνημονεύειν, Ὁ περιπατῶν ἐπὶ πτερύγων ἀνέμων, ἴσως τὴν ἀνάληψιν τοῦ Χριστοῦ δηλοῦντος·

Section VI. Winds. I think he is making mention of what stands in David, Who walks upon the wings of the winds (Ps. 103:3), perhaps signifying the ascension of Christ;

Editors' notes and page, col. 109

Footnotes

(85) ‹anchor: not visible in the page-foot image› · call in col 109 (Greek only)

ταῦτα.

Variant: ταῦτα ("these things").

(printed under page 72)

(86) ‹anchor: σκευῶν γεωμετρικῶν› · call in col 109 (Greek only)

ἱερατικῶν.

Variant: ἱερατικῶν ("priestly") for γεωμετρικῶν ("geometrical").

(printed under page 72)

Footnotes

(t*) ‹anchor: not visible in the page-foot image› · call in col 110 Ephes. III, 10.

Ephesians 3:10.

(printed under page 72)

(u) ‹anchor: not visible in the page-foot image› · call in col 110

Hebr. IV, 15.

Hebrews 4:15.

(u*) ‹anchor: super pennas ventorum› · call in col 110 Ps. CIII, 3.

Psalm 103 (104):3.

Heading as printed: VARIÆ LECTIONES ET CORRECTIONES. (Greek variant notes; their calls are printed in the Greek column only.) (printed under page 72)

Footnotes

(v) ‹anchor: not visible in the page-foot image› · call in col 111

(printed under page 73) (v) Act. I, 9.

Acts 1:9.

(v*) ‹anchor: ubi vult spirat› · call in col 111 (v*) Joan. III, 8.

John 3:8.

(printed under page 73)

(x) ‹anchor: et quo vadit› · call in col 111

(printed under page 73) (x) Ibid.

Ibid.

(x*) ‹anchor: universam faciem terrae› · call in col 111 (x*) Amos, V, 8.

Amos 5:8.

(printed under page 73)

(y) ‹anchor: tua non cognoscentur› · call in col 111

(printed under page 73) (y) Psal. LXXVI, 20.

Psalm 76:20 (Vulgate numbering; Hebrew 77:20).

(printed under page 73)

Page

running head: 111 APPENDIX AD OPERA S. DIONYS
marginal letters: A Christi significat; B Symbolica theologia.; C cognitionem, instar; D naturam; dicunt
old-edition numerals: 49 after cunctatione
other: facing Latin version, not set

PG 4:112

ἐπεὶ καὶ ἐν τοῖς ἑξῆς ὁ Πατὴρ, νεφέλης αὐτοὺς περιπλάττεσθαι ἰδέαν φησὶν, διὰ τὸ εἰρῆσθαι· Νεφέλη ὑπέλαβεν αὐτὸν ἀπὸ τῶν ὀφθαλμῶν αὐτῶν.

since in what follows also the Father says that they are moulded around with the form of a cloud, on account of its having been said: A cloud received Him out of their sight (Acts 1:9).

Ἀχρόνως. Ἀχρόνως εἰκότως ἔφη· ἐπὶ γὰρ τῶν αἰσθητῶν κυρίως ἐν χρόνῳ καὶ βραδύτερα τὰ γινόμενα· ἐπὶ δὲ τῶν ἀσωμάτων καὶ νοητῶν ἀχρόνως καὶ αἰωνίως καὶ ἀμελητὶ τελεσιουργεῖται· οὐ δεῖ οὖν χρόνον ἐπὶ τῶν νοητῶν ὀνομάζειν.

Timelessly. He reasonably said "timelessly"; for in the case of sensible things the things that come to pass do so properly in time and more slowly; whereas in the case of incorporeal and intelligible things they are brought to perfection timelessly and eternally and without delay; one must not, therefore, name time in the case of intelligible things.

Ποίησιν. Ἀντὶ τοῦ πνεῦσιν ἢ πτῆσιν.

Making. Instead of blowing or flight.

Καὶ τὴν ἄνωθεν. Τὸ δὲ ἄνωθεν ἐπὶ τὰ κάτω, ὡς ἐπὶ τῆς Ἰακὼβ κλίμακος.

And that from above. Namely, from above downwards, as in the case of Jacob's ladder.

Ἀερίου. Σημείωσαι, ὅτι ἀέριον πνεῦμα τὸν ἄνεμον λέγει.

Of aerial. Note that he calls the wind an aerial breath.

Ἀνεμιαίαν. Ἑτέρα θεωρία τῆς ἀνέμων ἐπωνυμίας.

Windy. Another contemplation of the naming of winds.

Συμβολικῇ θεολογίᾳ. Σημείωσαι καὶ ἕτερον αὐτοῦ σύγγραμμα μὴ φερόμενον· τετράστοιχον δὲ ἀνακάθαρσιν τὴν τῶν τεσσάρων στοιχείων ἀναγωγικὴν ἀλληγορίαν φησί· τὰ σύμβολα δὲ, ὡς ἔοικε, μᾶλλον τῶν τεσσάρων στοιχείων ἐκεῖ διὰ θεωρίας ἀνέπτυξε. Σημείωσαι δὲ, πῶς ἑρμηνεύει τό· Πνεῦμα ὅπου θέλει πνεῖ, διὰ τῶν ἐπιφερομένων· φησὶ γάρ· Οὐκ οἶδας πόθεν ἔρχεται, καὶ ποῦ ὑπάγει.

In the Symbolic Theology. Note also another treatise of his that is not extant; and he calls the anagogical allegory of the four elements a four-element purification; and, as it seems, he unfolded the symbols of the four elements more fully there through contemplation. And note how he interprets the saying, The wind blows where it wills (John 3:8), through the words that follow; for it says: You do not know whence it comes, and whither it goes (John 3:8).

Ὑπερκοσμίως ἀποπεπληρωμένοις. Ὥσπερ γὰρ ἡ νεφέλη προσκαλεῖται τὸ τῆς θαλάσσης ὕδωρ, καὶ ἐκχεῖ αὐτὸ ἐπὶ τὸ πρόσωπον τῆς γῆς, κατὰ τὸ εἰρημένον· Ὁ προσκαλούμενος τὸ ὕδωρ τῆς θαλάσσης, καὶ ἐκχέων αὐτὸ ἐπὶ πᾶν τὸ πρόσωπον τῆς γῆς· οὕτω καὶ οἱ νόες δεχόμενοι τὴν οἰκείαν γνῶσιν, νεφελῶν δίκην ἐπὶ τοὺς ὑποδεεστέρους ἁπλοῦσιν.

Supermundanely filled full. For just as the cloud calls forth the water of the sea, and pours it out upon the face of the earth, according to what has been said: He Who calls forth the water of the sea, and pours it out upon all the face of the earth (Amos 5:8); so also the minds, receiving their own proper knowledge, spread it out after the manner of clouds upon those who are inferior.

Ἀνεκπομπεύτως. Ἀνεκπομπεύτως φησὶν, ἤγουν συγκεκραμενως· ἀναπόβλητον γὰρ ἐν νεφέλῃ τὸ φῶς.

Without ostentation. He says "without ostentation", that is to say, temperedly; for the light in a cloud is not cast away.

Ὀμβροτοκίαν. Ἑτέρως θεωρεῖ, τί νεφέλαι σημαίνουσι· παρακατιὼν δὲ, τί φησι σημαίνειν ἤλεκτρον, καὶ χαλκὸν, καὶ τὰ ποιὰ χρώματα καὶ μορφὰς θηρίων ἐπὶ ἀγγέλων.

Rain-begetting. In another way he contemplates what clouds signify; and going a little further down, he says what amber, and brass, and the various colours and forms of wild beasts signify in the case of angels.

Ἐκδόχειον. Ἐκδόχειον κόλπον, τὴν τοὺς ὑετοὺς ὑποδεχομένην ὠνόμασε γῆν, δι' αὐτῶν τοὺς οἰκείους τίκτουσαν καρπούς.

Receptacle. He named the earth that receives the rains a receiving bosom, bringing forth its own proper fruits through them.

§ VII· Ἀλλ' ἐπειδὴ ταῦτα. Περὶ τῶν θηρομόρφων τύπων.

Section VII. But since these things. Concerning the beast-shaped figures.

§ VIII. Ἰχνῶν. Σημείωσαι τὸ φυσικὸν τοῦ λέοντος ἐντεῦθεν· φασὶ γὰρ ὅτι, τοὺς θηρεύοντας λανθάνειν βουλόμενος, περιπατῶν, τῇ οὐρᾷ ἐξαφανίζει τὰ ἑαυτοῦ ἴχνη, ἵνα μὴ γνωσθῶσιν· ὅθεν καὶ περὶ Θεοῦ εἴρηται· Ἐν τῇ θαλάσσῃ ἡ ὁδός σου, καὶ αἱ τρίβοι σου ἐν ὕδασι πολλοῖς, καὶ τὰ ἴχνη σου οὐ γνωσθήσονται· ὥσπερ γὰρ ὁδὸς ἐν ὕδασιν οὐ σώζεται, οὔτε ἴχνη λέοντος, οὕτως οὔτε Θεοῦ πορεῖαι.

Section VIII. Of tracks. Note the natural trait of the lion from this passage; for they say that, wishing to escape the notice of the hunters, as he walks he obliterates his own tracks with his tail, so that they may not be known; whence also it has been said concerning God: Thy way is in the sea, and Thy paths in many waters, and Thy tracks shall not be known (Ps. 76:20); for just as a way is not preserved in waters, nor the tracks of a lion, so neither are the goings of God.

Εὐμήχανον. Ὀξυωπέστατον γὰρ ζῶον ὁ ἀετός. Λόγος γὰρ τοὺς ἀετοὺς τῶν τικτομένων τὰ γνήσια ἐκ τῶν νόθων οὕτω διακρίνειν· ἐὰν ἀτενίσωσιν ἀσκαρ-

Resourceful. For the eagle is a most sharp-sighted animal. For there is a report that eagles distinguish the genuine among their offspring from the bastard ones in this way: if they gaze without

Editors' notes and page, col. 112

Page

running head: ERA S. DIONYSII AREOPAGITÆ. 112
marginal letters: A ἐπεὶ καὶ; B Συμβολικῇ θεολογίᾳ.; C τῆς γῆς·; D § VIII. Ἰχνῶν.
old-edition numerals: (none)
other: column ends mid-word (ἀσκαρ-δαμυκτὶ)

PG 4:113

δαμυκτὶ πρὸς τὸν ἥλιον, γνήσιά εἰσιν· εἰ δὲ μὴ, ὡς νόθα ἀποβάλλονται τῆς καλιᾶς· οὕτως οὖν καὶ ὁ μὴ δυνάμενος καθαρῶς τῷ ἡλίῳ τῆς δικαιοσύνης ἀτενίσαι, νόθος τῆς αὐτοῦ γνώσεως εὑρίσκεται.

blinking towards the sun, they are genuine; and if not, they are cast out of the nest as bastard; thus therefore he also who cannot gaze purely upon the Sun of righteousness is found a bastard to His knowledge.

Καὶ λευκῶν μέν. Σημείωσαι τί ἵπποι λευκοὶ, κυανοὶ, ἐρυθροὶ, σύμμικτοι· ἀνόμοιον δὲ ὁμοιότητα ἄνω τελέως ἐσαφηνίσαμεν ἐν δευτέρῳ κεφαλαίῳ τούτου τοῦ βιβλίου.

And of white ones indeed. Note what white, dark-blue, red, and mixed horses signify; and dissimilar similarity we explained completely above in the second chapter of this book.

Τὴν κατ' εὐθεῖαν. Τὸ τὴν πρὸς τὸ δύναμιν ἁρμοστέον· τὰ δὲ λοιπὰ διὰ μέσου.

That in a straight line. One must join the word "that" to the word "power"; and the remaining words are parenthetical.

Κατ' ἄλλην. Ἑτέρα θεωρία εἰς τοὺς τροχούς.

According to another. Another contemplation upon the wheels.

Γελγέλ. Σημείωσαι τί σημαίνει τὸ γελγὲλ παρὰ τῷ προφήτῃ Ἰεζεκιήλ.

Gelgel. Note what the word gelgel signifies in the prophet Ezekiel.

Χαρᾶς. Πῶς λέγονται χαίρειν τὰ οὐράνια, καὶ αὐτὸ τὸ θεῖον.

Of joy. How the heavenly beings, and the Deity Itself, are said to rejoice.

Ἐμπαθής. Ἐμπαθῆ ἡδονὴν τὴν ἀνθρωπίνην φησὶν, ὡς τῇ περὶ τὸ σῶμα εὐαλλοιώτῳ ἐμπαθείᾳ συνισταμένην.

Passible. He calls human pleasure passible pleasure, as subsisting in the easily altered passibility around the body.

Ῥᾳστώνην. Τὸ τῆς ῥᾳστώνης ὄνομα τίθεται μὲν ἐπὶ τῶν πονεῖν μὴ βουλομένων, ἀλλὰ διαφόρως ζῆν ἑλομένων· σημαίνει δὲ ἡ λέξις τὸ εὐχερὲς καὶ οὐκ ἐπίπονον· ἐνταῦθα μέντοι τὸ μακάριον καὶ ἀπαθὲς καὶ ἀόχλητον ὑποφαίνει. Ἄλλως ῥᾳστώνην φησὶ τὴν εὐκολίαν καὶ εὐμάρειαν ψυχικὴν ἐν ἀναπαύσει μετὰ ἀπαθείας· ἀναλόγως οὖν καὶ ἐπὶ ἀγγέλων νοητέον·

Ease. The name of ease is set indeed in the case of those who do not wish to toil, but choose to live otherwise; and the word signifies what is easy and not toilsome; here, however, it indicates what is blessed and impassible and untroubled. Otherwise, by ease he means facility and comfort of soul in rest with impassibility; proportionately, therefore, must one understand it in the case of angels as well.

Εὐπάθειαν. Εὐπάθεειαν ὡς ἐκ τῶν καθ' ἡμᾶς λαβὼν ἔφη· δηλοῖ δὲ τὸ εὖ ἔχειν διὰ παντὸς, καὶ τὴν ἀπήμονα κατάστασιν.

Good affection. He spoke of good affection as taking it from the things pertaining to us; and it signifies being well continually, and an unharmed state.

Ἄνδρες ἱεροί. Ταῦτα οὐχ οἷόν τε νοεῖν ὡς εἰσὶ, πλὴν εἰ μὴ τοὺς ἀξιωθέντας τοιαύτης τελειότητος, ὁποίους ἄρα καὶ εἶναι προσήκει ἄνδρας, καθάπερ ὁ ἅγιος οὗτός φησιν ἱερεὺς, ὥστε καὶ θείων ἐλλάμψεων ἀξιωθῆναι περὶ τὴν ὄντων γνῶσιν, καὶ περὶ την πρὸς τὸν Θεὸν καθαρὰν ἀνάτασιν· ἐκ γὰρ τῶν τοιούτων ἐλλάμψεων θεούμενος, λοιπὸν ὁ νοῦς [ὡς ἐν ῥᾴονι λήξει γενόμενος] ἐν ἕξει γίνεται τῆς ἀγγελικῆς ἡδονῆς, καὶ τῆς ἐν ἐκείνοις ἀοχλησίας, καθ' ἣν ῥᾳστωνευόμενος λοιπὸν ὁ νοῦς, ὡς ἐν ῥαονι λήξει γενόμενος, ἐπὶ τῇ σωτηρίᾳ τῶν σωζομένων, ἀπαθῶν, καθ' ὅσον δυνατὸν, Θεὸν μιμεῖται, τὸν θέλοντα πάντας ἀνθρώπους σωθῆναι, ἀπολαύσας τῶν τοῦ Θεοῦ θεουργῶν ἐπιφοιτήσεων, τουτέστι τῶν θεοὺς ἐργαζομένων καὶ ἀποτελουσῶν. [Θεουργοὺς δὲ ἐπιφοιτήσεις φησὶ τὰς θεοὺς ἐργαζομένας καὶ ἀποτελούσας.]

Sacred men. It is not possible to understand these things as they are, except for those who have been deemed worthy of such perfection, such as it is indeed fitting for men to be, just as this saint says, priests, so as also to be deemed worthy of divine illuminations concerning the knowledge of the things that are, and concerning the pure upward stretching towards God; for being deified from such illuminations, the mind henceforth [as having come into an easier lot] comes to be in the habit of angelic pleasure, and of the untroubled state that is in them, according to which the mind, living in ease henceforth, as having come into an easier lot, over the salvation of those who are saved, free from passion, as far as is possible, imitates God, Who wills all men to be saved, having enjoyed the deifying visitations of God, that is to say, those that make and render them gods. [And he calls deifying visitations those that make and render them gods.]

Ὅτι τῶν μὲν τὴν ὑπερκόσμιον. [Σημείωσαι δὲ,] ὅτι δεῖ τὸν ἀγνοοῦντα μὴ ἐρυθριᾷν ἐν οἷς ἠγνόησεν, ἀλλ' ὁμολογεῖν τὴν ἄγνοιαν, καὶ μὴ ὡς ἔτυχεν ἀποκρίνεσθαι περὶ ὧν ἠγνόησεν. Ἰστέον δὲ, ὅτι τὰ γνωρίσματα ἅπερ εἶχον ἔτι Ἕλληνες ὄντες οἱ ἅγιοι, οὗτοι καὶ μετὰ τὸ ἐπιστρέψαι πρὸς Χριστὸν ἀνερυθριάστως ἐπέγραφον ἑαυτοῖς. Ἰδοὺ γὰρ καὶ οὗτος Ἀρεοπαγίτην καλεῖ ἑαυτόν· καὶ ὁ θεῖος Ἰουστῖνος ἐν τῷ Πρὸς Ἕλληνας λόγῳ Ἰουστίνου ἐπέγραψε φιλοσόφου.

That of some the supermundane. [And note] that he who is ignorant must not blush in the things of which he was ignorant, but confess his ignorance, and not answer at random concerning the things of which he was ignorant. And it must be known that the designations which the saints had while they were still Greeks, these they also inscribed for themselves without blushing after turning to Christ. For behold, this man too calls himself the Areopagite; and the divine Justin in the discourse To the Greeks inscribed: Of Justin the Philosopher.

Editors' notes and page, col. 113

Footnotes

[Heading printed across the page foot: VARIÆ LECTIONES ET CORRECTIONES]

[Variant readings and corrections]

87 ‹anchor: not visible in the page-foot image› · call in col 113 (Greek column only; a variant-reading note, no Latin call) ⁸⁷ ἐκβάλλονται.

87: [variant reading] ἐκβάλλονται ("they are cast out").

88 ‹anchor: οὗτός φησιν ἱερεὺς› · call in col 113 (Greek column only; a variant-reading note, no Latin call) ⁸⁸ ἱερέας.

88: [variant reading] ἱερέας ("priests", accusative plural, for ἱερεύς).

(printed under page 74)