PG 4 · cols. 185–416

S. Maximus Confessor, Scholia in librum De divinis nominibus

Editors' preface

ΤΟΥ ΑΓΙΟΥ ΜΑΞΙΜΟΥ ΣΧΟΛΙΑ ΕΙΣ ΤΟ ΠΕΡΙ ΘΕΙΩΝ ΟΝΟΜΑΤΩΝ.

Of Saint Maximus: Scholia on the treatise On the Divine Names.

§ Ι. Ἀρεοπαγίτου. Ὅτι τὰ γνωρίσματα ἅπερ εἶχον Ἕλληνες ἔτι ὄντες οἱ πάλαι ἅγιοι, καὶ μετὰ τὸ ἐπιστρέψαι πρὸς Χριστὸν ἀνερυθριάστως ἐπέγραφον ἑαυτοῖς· ἰδοὺ γὰρ Ἀρεοπαγίτην ἐπωνόμασεν ἑαυτὸν, ὡς καὶ ὁ θεῖος Ἰουστῖνος ἐν τῷ Πρὸς Ἕλληνας λόγῳ, Ἰουστίνου φιλοσόφου.

§ I. Of the Areopagite. That the designations which the ancient saints had while they were still Greeks, they unblushingly inscribed upon themselves even after turning to Christ; for behold, he surnamed himself Areopagite, just as the divine Justin also did in his Discourse to the Greeks: Of Justin the Philosopher.

Συμπρεσβυτέρῳ. Ὅτι τὸ τοῦ πρεσβυτέρου ὄνομα καὶ τὸν ἐπίσκοπον δηλοῖ· ἐπίσκοπος δὲ καὶ ὁ πρεσβύτερος· καὶ τοῦτο δηλοῦται ἐν ταῖς Πράξεσι τῶν ἁγίων ἀποστόλων, ἔνθα ἐν Ἀσίᾳ συντάσσεται ταῖς ἐκκλησίαις αὐτῆς ὁ Παῦλος.

To my fellow-presbyter. That the name of presbyter also designates the bishop, and the presbyter is also a bishop; and this is shown in the Acts of the Holy Apostles, where in Asia Paul bids farewell to its churches.

ΕΙΣ ΤΟ ΚΕΦΑΛ. Αʹ.

On Chapter I.

Θεολογικάς . Σημείωσαι ὅτι ἑτέρα πραγματεία πεπόνηται τῷ Πατρὶ οἱονεὶ προεισαγωγή τις καὶ προθεωρία στοιχειώδης τῶν περὶ Θεοῦ ἐν ταῖς γραφαῖς σποράδην εἰρημένων· ἤτοι ἐπίμνησις ἦν ἧστινος κατὰ ἀκολουθίαν ἡ παροῦσα αὐτῷ πεπραγμάτευται .

Theological. Note that another treatise was laboured upon by the Father as a sort of preliminary introduction and elementary preliminary contemplation of the things said here and there in the Scriptures concerning God; that is, it was a recollection in sequel to which the present work has been composed by him.

Οὐκ ἐν πειθοῖς. Ἡ ἀνθρωπίνη σοφία ἐκ τῶν αἰσθητῶν τὰς πιθανότητας τῶν ἀποδείξεων ἐρανίζεται· ἡ γὰρ μεγάλη τῶν συλλογισμῶν ἀνάγκη τῆς γεωμετρίας τὰς ἀφορμὰς παραλαμβάνει· ἐπὶ δὲ τῶν ἀσωμάτων, μᾶλλον δὲ καὶ ὑπερασωμάτων, καὶ ὑπὲρ πᾶσαν οὐσίαν, πῶς ἄν τις λογικῶς ἐπιστήσειεν ἀνερμηνεύτως, εἰ μὴ μόλις τῷ ἀκροτάτῳ ἄνθει τοῦ νοῦ τὴν περὶ Θεοῦ ἀγνωσίαν, ὅ τι ποτέ ἐστι διὰ τῆς εἰλικρινοῦς εὐσεβείας, ἀλαλήτως συννοεῖν δυνάμενος.

Not in persuasive. Human wisdom collects the probabilities of its demonstrations from sensible things; for the great necessity of syllogisms takes its starting-points from geometry; whereas in the case of things incorporeal, or rather even super-incorporeal and beyond all essence, how could anyone apply logical reasoning uninterpretably, unless scarcely with the topmost flower of the mind he is able through sincere piety to conceive unutterably the unknowing concerning God, whatever it may be.

Ἐννοῆσαί τι περὶ τῆς ὑπερουσίου . Ὑπερούσιος ὁ Θεὸς, ὡς ὑπὲρ πᾶσαν οὐσίαν θεωρούμενος, εἴτε νοητὴν, εἴτε νοερὰν, πολλῷ δὲ μᾶλλον αἰσθητήν.

To conceive anything concerning the superessential. God is superessential, as being contemplated beyond all essence, whether intelligible or intellectual, and much more sensible.

Ὑπερουσιότητος. Εἰ οὐσία λέγεται παρὰ τὸ εἶ-

Of superessentiality. If essence is so called from be-

Editors' notes and page, col. 185

Footnotes

(printed under page 110)

(50) ‹anchor: καὶ προθεωρία› · call in col 185 (Greek only; no call in the Latin)

θεωρία.

θεωρία ("contemplation", for προθεωρία).

(printed under page 110)

(51) ‹anchor: αὐτῷ πεπραγμάτευται› · call in col 185 (Greek only; no call in the Latin)

ἐπραγματεύθη.

ἐπραγματεύθη ("was treated", for πεπραγμάτευται, "has been treated").

(printed under page 110)

Page

running head: IA IN LIB. DE DIVINIS NOMINIBUS. 186
marginal letters: A 92 § I. Areopagitæ.; B pturis de Deo; C citur, seu mente
old-edition numerals: 92 before § I.; 93 before erat,
other: facing Latin version, not set; full-width title at head across cols 185-186 cut off at left edge not set (ΟΥ ΜΑΞΙΜΟΥ / ΣΧΟΛΙΑ / Ι ΘΕΙΩΝ ΟΝΟΜΑΤΩΝ. / M S. MAXIMI / DE DIVINIS NOMINIBUS / CHOLIA / io e Societate Jesu interprete.); full-width foot heading CTIONES ET CORRECTIONES. cut off at left edge

PG 4:187

Editors' notes and page, col. 187

Footnotes

(printed under page 111)

(h) ‹anchor: mysteria regni› · call in col 187

Matth. XIII, 11.

Matthew 13:11.

(printed under page 111)

Page

running head: 187 APPENDIX AD OPERA S. DIONYS
marginal letters: A ab εἶνai, esse; B solem ; quemadmodum; C veluti cum majori; D get ; sed
old-edition numerals: 94 after mysteria
other: facing Latin version, not set; full-width foot heading VARIÆ LECTIONES ET CO cut off at right edge

PG 4:188

ναι· τὸ δὲ εἶναι παραγωγῆς τινος ἔννοιαν ὑπογράφει. οὐκ ἂν λέγοιτο κυρίως οὐσία ἐπὶ Θεοῦ. Πάσης γὰρ οὐσίας ὑπέρκειται ὁ Θεὸς. οὐδέν τι τῶν ὄντων ὢν, ἀλλ' ὑπὲρ τὰ ὄντα, καὶ ἐξ οὗ τὰ ὄντα· ἡ γὰρ τοῦ μόνου Θεοῦ πᾶσιν ἀπόκρυφος θεότης θεαρχικὴ δύναμίς ἐστιν, ἄρχουσα τῶν λεγομένων θεῶν, εἴτε ἀγγέλων, εἴτε ἁγίων ἀνθρώπων, καθὰ καὶ δημιουργός ἐστι τῶν ἐκ μεθέξεων γινομένων θεῶν ἡ τῷ ὄντι ἐξ ἑαυτῆς καὶ ἀναιτίως αὐτοθεότης οὖσα.

ing; and being outlines the notion of some production, essence would not properly be said in the case of God. For God transcends all essence, being nothing of the things that are, but beyond the things that are, and He from Whom are the things that are; for the Godhead of the only God, hidden from all, is a thearchic power, ruling over those who are called gods, whether angels or holy men, just as that which is in reality self-Godhead of itself and without cause is also the Creator of those who become gods by participation.

Αὐτῇ τὴν ὑπερούσιον. Μόνῃ γὰρ αὐτῇ τῇ θεότητι τὰ καθ' ἑαυτὴν, ὡς ἔχει φύσεως, ἐπιστητά .

By Itself the superessential. For to the Godhead Itself alone are the things that pertain to Itself, as It is by nature, knowable.

Λογίων ἀκτίς. Καλῶς εἶπεν ἀκτὶς, καὶ οὐχ ἥλιος· ὥσπερ γὰρ τῷ ἡλίῳ ἐνατενίσαι οὐ δυνάμεθα, ἀλλ' ἴσως ταῖς περὶ αὐτὸν ἀκτῖσιν, οὕτω Θεὸν αὐτὸν νοῆσαι οὐ χωροῦμεν.

Ray of the oracles. Rightly did he say ray, and not sun; for just as we are unable to gaze intently upon the sun, yet perhaps can upon the rays around it, so we are not capable of conceiving God Himself.

Τῇ περὶ τὰ θεῖα σωφροσύνῃ. Οὐ γὰρ κατατολμητέον θεολογίας, ἀλλὰ σωφρονοῦντι λογισμῷ μετιτέον τὴν περὶ τὸ θεῖον σέβας ὁσιότητα , μόνα φθεγγομένους καὶ πρὸς ἑρμηνείαν ἄγοντας ἐκεῖνα τὰ περὶ τοῦ Θεοῦ κατὰ τὴν Γραφὴν χρησμῳδηθέντα, ὡς πρὸ μικροῦ εἶπεν .

With temperance concerning divine things. For one must not rashly venture upon theology, but with a temperate reasoning pursue holiness in divine worship, uttering and bringing to interpretation only those things which have been oracularly declared concerning God in the Scripture, as he said a little before.

Ἀληθεστάτῃ θεολογίᾳ. Ὅρα πῶς ἀληθῆ θεολογίαν καλεῖ τὴν τοῦ θείου Παύλου Γραφήν· αὐτὸς γάρ ἐστιν ὁ λέγων, ὅτι κατὰ τὸ μέτρον τῆς ἑκάστου δυνάμεως ἡ παρὰ Θεοῦ χορηγεῖται σαφῶς ἔλλαμψις · ὥσπερ καὶ ὁ Κύριος δηλοῖ λέγων τοῖς τελειοτέροις μαθηταῖς· Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας, ἅτε καὶ νουνεχέστερον προσέχουσι τοῖς θεσπιζομένοις. Οὐ μόνον δὲ τοῦτο περὶ ἀνθρώπων φησὶ διαλέγεσθαι ὁ μέγας Διονύσιος, ἀλλὰ καὶ περὶ τῶν ἀγγέλων, οὓς εἴωθεν ὀνομάζειν κατά τινας τῶν τῆς ἔξω φιλοσοφίας νόας · οἵτινες τῶν ἄνω ταγμάτων νόες εἴρηνται, ὡς τὸ πᾶν νοῦς οὐσιωμένως ὄντες, [καὶ] πάντα νοοῦντες, ἑνιαίως τὰ ἐκ Θεοῦ ῥέοντα προσεχῶς εἰς αὐτούς· ὅθέν καὶ ὅλοι ὅλως κατομματοῦσθαι λέγονται ἐν τοῖς ἁγιωτάτοις χερουβίμ.

By most true theology. See how he calls the Scripture of the divine Paul true theology; for it is he who says that illumination is clearly supplied by God according to the measure of each one's capacity; just as the Lord also declares when He says to the more perfect disciples: To you it has been given to know the mysteries of the kingdom (Matt. 13:11), inasmuch as they attend more understandingly to the things oracularly uttered. And the great Dionysius says that this is discoursed of not only concerning men, but also concerning the angels, whom he is accustomed to name minds according to certain of those of the external philosophy; which minds of the orders above have been so called as being wholly mind essentially, [and] understanding all things, the things that flow from God immediately into them in a unitary manner; whence also they are said to be wholly and altogether set with eyes in the most holy cherubim.

Ἀνακαλύπτεται τὰ θεῖα. Σημείωσαι ὅτι καὶ οἱ ἄγγελοι κατὰ τὴν οἰκείαν ἀναλογίαν τῆς θεογνωσίας ἀξιοῦνται.

Divine things are revealed. Note that the angels also are deemed worthy of the knowledge of God according to their own proportion.

Ἐν σωστικῇ δικαιοσύνῃ. Διὰ τοῦτο, φησὶν, ἑκάστῳ κατὰ τὴν αὐτοῦ δύναμιν ὁ Θεὸς ἀποκαλύπτει, οὐχ ὅτι φθονεῖ τοῦ πλείονος, ἀλλὰ διὰ τὸ σῶσαι τὴν ἐν τῇ μετρήσει τῆς θεογνωσίας δικαιοσύνην· δικαιοσύνης γὰρ ἴδιον τὸ κατ' ἀξίαν ἐπιμετρεῖν ἑκάστῳ· τοιγαροῦν ἀμέτρητος μὲν ἡ περὶ Θεοῦ γνῶσις· ἡμεῖς δὲ μέτρων δεόμεθα· εἰ γὰρ ἀμέτρως ἡμῖν ἀπεκαλύπτετο, οὐκ ἂν ἐσώθημεν ὡς οὐδὲ σωματικὸς ὀφθαλμὸς ὅλον ἥλιον δεχόμενος.

In saving justice. On this account, he says, God reveals to each according to his capacity, not because He begrudges more, but in order to preserve justice in the measuring out of the knowledge of God; for it belongs to justice to measure out to each according to worth; therefore the knowledge concerning God is indeed immeasurable, whereas we stand in need of measures; for if it were revealed to us without measure, we would not be saved, just as a bodily eye would not be if it received the whole sun.

Editors' notes and page, col. 188

Footnotes

(52) · call in col 188 (Greek only; no call in the Latin)

καθό.

καθό ("inasmuch as").

(printed under page 111)

(53) · call in col 188 (Greek only; no call in the Latin)

θεότης.

θεότης ("Godhead").

(printed under page 111)

(54) · call in col 188 (Greek only; no call in the Latin)

γνωστά.

γνωστά ("things knowable").

(printed under page 111)

(55) · call in col 188 (Greek only; no call in the Latin)

τολμητέον.

τολμητέον ("one must dare").

(printed under page 111)

(56) · call in col 188 (Greek only; no call in the Latin)

θειότητα.

θειότητα ("divinity").

(printed under page 111)

(57) ‹anchor: μικροῦ εἶπεν› · call in col 188 (Greek only; no call in the Latin)

χρησμῳδοτηθέντα ὡς πρὸ βραχέος.

χρησμῳδοτηθέντα ("oracularly delivered", for χρησμῳδηθέντα) and ὡς πρὸ βραχέος ("as a little before", for ὡς πρὸ μικροῦ).

(printed under page 111)

(58) ‹anchor: σαφῶς ἔλλαμψις· ὥσπερ› · call in col 188 (Greek only; no call in the Latin)

ὅθεν.

ὅθεν ("whence", for ὥσπερ, "just as").

(printed under page 111)

(59) ‹anchor: φησὶ διαλέγεσθαι› · call in col 188 (Greek only; no call in the Latin)

λέγεσθαι.

λέγεσθαι ("to be said", for διαλέγεσθαι, "to discourse").

(printed under page 111)

(60) ‹anchor: προσεχῶς εἰς› · call in col 188 (Greek only; no call in the Latin)

πρός.

πρός ("towards", for εἰς, "into").

(printed under page 111)

Page

running head: ERA S. DIONYSII AREOPAGITÆ. 188
marginal letters: A ναι· τὸ δὲ; B ὥσπερ γὰρ τῷ; C βασιλείας, ἅτε καὶ; D οὐχ ὅτι φθονεῖ
old-edition numerals: (none)
other: word split from col. 185: ναι; full-width foot heading CTIONES ET CORRECTIONES. cut off at left edge

PG 4:189

Τὴν ἀμετρίαν θεοπρεπῶς. Ἀμετρίαν νῦν [λέγει] αὐτὸ τὸ Θεῖον, καὶ τὴν αὐτοῦ κατὰ τὸ δυνατὸν ἔλλαμψιν.

The immeasurability in a manner befitting God. By immeasurability here [he means] the Divine Itself, and Its illumination according to what is possible.

Ὥσπερ γὰρ ἄληπτα. Τὸ ἀκατάληπτον τῆς περὶ Θεὸν γνώσεως ἐντεῦθεν παρίσταται· εἰ γὰρ οὐδὲ τὰ ἁπλὰ καὶ ἀσχημάτιστα, κἂν οὐσίαι τινὲς ὦσι, ταῖς αἰσθήσεσιν ὑποπίπτουσιν, ὡς ἄγγελοι καὶ ψυχαὶ τοῖς σωματικοῖς· πόσῳ μᾶλλον ὑπερέχει ὁ Θεὸς, ὁ μήτε οὐσία, ἀλλ' ὑπὲρ οὐσίαν· μήτε ἁπλοῦς, ἀλλ' ὑπὲρ ἁπλότητα · μήτε νοῦς, ἀλλὰ καὶ ὑπὲρ νοῦν· μήτε ἑνὰς, ἀλλὰ καὶ ὑπὲρ ἑνάδα· καὶ οὔτε ὅρῳ τινὶ περιγραφόμενος , ἀλλ' ἀοριστίᾳ τῶν ὄντων ἀφειμένος ; Ἀκούων οὖν ἐν τῇ Γραφῇ μορφὴν Θεοῦ, καὶ εἶδος, καὶ πρόσωπον, δι' ἀναγωγῆς καὶ ὑπὲρ τὰ σώματα ἀξίως Θεοῦ νόει· ἑνότητα δὲ ἀκούων, μὴ διαφόρων τινῶν πρὸς ἕνωσιν συνδρομὴν νοήσῃς· οὐ γὰρ περὶ τοιούτων ὁ λόγος νῦν, ἀλλὰ περὶ Θεοῦ, τοῦ μήτε ἀρχῆς ἀριθμῶν ὄντος καὶ ἀσυνθέτου, ἀλλὰ καὶ ὑπὲρ τὰ μονοούσια ἡνωμένου.

For just as incomprehensible. The incomprehensibility of the knowledge concerning God is shown from this: for if not even things simple and unfigured, even though they be certain essences, fall under the senses, as angels and souls do not under bodily senses, by how much more does God excel, Who is neither essence, but beyond essence; nor simple, but beyond simplicity; nor mind, but even beyond mind; nor unit, but even beyond unit; and is circumscribed by no limit whatever, but set apart from the things that are by boundlessness? When, therefore, you hear in the Scripture of the form of God, and shape, and face, understand them by anagogy and beyond bodies in a manner worthy of God; and when you hear of unity, do not understand a coming together of certain different things into union; for the discourse now is not about such things, but about God, Who is neither the beginning of numbers and uncompounded, but united even beyond things of a single essence.

Ἑνοποιός . Ἐντεῦθεν μετὰ τὸ ἐξελθεῖν πάντων τῶν ἐν τοῖς οὖσι τὰ περὶ Θεοῦ, λοιπὸν τῷ μέτρῳ τῆς ἡμετέρας γλώσσης ἀκολουθῶν, (οὐ γὰρ ὑπερβῆναι ταύτην δυνατὸν ἡμῖν·) ἐξ αὐτῶν δοξάζει τὸν Θεὸν, ἐξ ὧν αὐτὸν ἐξεῖλε· καὶ ἑνάδα φησὶν, ἀλλ' ἑνοποιὸν τῶν ἑνάδων, τουτέστι, δημιουργὸν τῶν ἁπλῶν οὐσιῶν, οἷον ἀγγέλων καὶ ψυχῶν· καὶ νοῦν ἀνόητον ἀντὶ τοῦ μὴ νοούμενον ὑπό τινος νοῦ· εἰ γὰρ τὸ ὅμοιον ὑπὸ τοῦ ὁμοίου γινώσκεται, ἐχρῆν [οὖν] εἰ νοῦς ἦν, ὑπὸ τῶν νοῶν νοεῖσθαι. Ἀλλὰ τίς ἔγνω νοῦν Κυρίου ; οὐκοῦν νοῦς ἐστιν ὑπὲρ νοῦν, καὶ ὄνομά ἐστι τὸ ὑπὲρ πᾶν ὄνομα· καὶ Τὸ ὄνομα γάρ μου, φησὶν, οὐκ εἶπον αὐτοῖς· διὸ καὶ ἀνώνυμος πᾶσιν. Ἀλλὰ καὶ οὐδὲ ὤν ἐστιν · εἰ γὰρ αὐτὸς τὰ ὄντα ἐκ τῶν μὴ ὄντων δημιουργεῖ, οὐκ ἄρα τῶν ὄντων ἐστὶν, ἀλλ' ὑπὲρ τὰ ὄντα. Ἐὰν δὲ λέγῃ. Ἐγώ εἰμι ὁ ὢν, ἀξίως νόει ἄναρχον καὶ ἀτελεύτητον, ἀλλὰ καὶ ἀνεξερεύνητον·

Unifying. From this point, after having exempted the things concerning God from all the things that are among beings, henceforth following the measure of our tongue (for it is not possible for us to pass beyond this), he glorifies God from the very things out of which he exempted Him; and he calls Him a unit, yet unifying of the units, that is, Creator of the simple essences, such as angels and souls; and an unintelligible mind, instead of not understood by any mind; for if like is known by like, He ought [therefore], if He were a mind, to be understood by minds. But who has known the mind of the Lord? (Rom. 11:34). Therefore He is a mind beyond mind, and a name that is above every name (Phil. 2:9); and For My name, He says, I did not tell them (Exod. 6:3); wherefore also He is nameless to all. Moreover, He is not even being; for if He Himself creates the things that are out of the things that are not, He is therefore not one of the things that are, but beyond the things that are. And if He says, I am He Who is (Exod. 3:14), understand worthily One without beginning and without end, and also unsearchable.

§ ΙΙ. Ὅ τι ποτέ ἐστιν ἐπιστήμη. Μόνος γὰρ ὁ Θεὸς αὐτὸς τὰ περὶ ἑαυτοῦ ἐπίσταται, ἐπιστητῶς καὶ κυρίως εἰδὼς ἑαυτὸν ὡς ἔστι· τοῖς δὲ ἑξῆς ἅπασιν ἀνεπίγνωστος ὢν κατ' αὐτὸ, τὸ τί ἐστι καὶ καθ' ὃ ἐστιν. Οὐδεὶς γὰρ γιγνώσκει τὸν Πατέρα, εἰ μὴ ὁ Υἱός· καὶ τὸν Υἱὸν, εἰ μὴ ὁ Πατήρ· γιγνώσκων γὰρ ὁ Πατὴρ τὴν ἑαυτοῦ προσκυνητὴν εἰκόνα, τουτέστι τὸν Υἱὸν, γιγνώσκει [καὶ] ἑαυτόν. Τὸ αὐτὸ καὶ περὶ τοῦ ἁγίου Πνεύματος· Οὐδεὶς γὰρ οἶδε τὰ τοῦ Θεοῦ, εἰ μὴ τὸ Πνεῦμα τὸ ἐκ τοῦ Θεοῦ. Πάντα τοίνυν, ὅσα περὶ Θεοῦ θεωρεῖ ὁ μακάριος οὗτος ἀλὴρ, περὶ τῆς σεβασμίας Τριάδος νοεῖ.

§ II. Whatever knowledge is. For God Himself alone knows the things concerning Himself, knowingly and properly knowing Himself as He is; whereas to all others after Him He is unknowable in respect of that very thing, what He is and how He is. For no one knows the Father except the Son, and the Son except the Father (Matt. 11:27); for the Father, knowing His own adorable image, that is, the Son, knows Himself [also]. And the same holds concerning the Holy Spirit: For no one knows the things of God except the Spirit Who is from God (1 Cor. 2:11). All things, therefore, that this blessed man contemplates concerning God, he understands concerning the venerable Trinity.

Ἀπειρίαν. Τὸ πεπερασμένον καὶ περιληπτόν ἐστιν εἰκότως, ὑφ' οὗ καὶ πεπέρασται· εἰ δὲ ὁ Θεὸς τῶν ἁπάντων ἐστὶ τόπος, οὐ σωματικῶς, ἀλλὰ δημιουρ-

Infinity. That which is limited is reasonably also comprehensible by that by which it is also limited; whereas if God is the place of all things, not bodily, but cre-

Editors' notes and page, col. 189

Footnotes

(printed under page 112)

(61) · call in col 189 (Greek only; no call in the Latin)

Θεοῦ.

Θεοῦ ("of God").

(printed under page 112)

(62) ‹anchor: νοῦ· εἰ› · call in col 189 (Greek only; no call in the Latin)

καί.

καί ("and", for εἰ, "if").

(printed under page 112)

(63) ‹anchor: οὐδὲ ὤν ἐστιν› · call in col 189 (Greek only; no call in the Latin)

οὐδέν ἐστιν.

οὐδέν ἐστιν ("is nothing", for οὐδὲ ὤν ἐστιν, "is not even being").

(printed under page 112)

(64) ‹anchor: περὶ τῆς σεβασμίας› · call in col 189 (Greek only; no call in the Latin)

οὗτος καὶ νοεῖ παρὰ τῆς σεβασμίας.

οὗτος καὶ νοεῖ παρὰ τῆς σεβασμίας ("this man also understands from the venerable [Trinity]", for "…this man understands of the venerable [Trinity]").

(printed under page 112)

Footnotes

(i) ‹anchor: nisi Pater› · call in col 190

Matth. XI, 27.

Matthew 11:27.

(printed under page 112)

Footnotes

(printed under page 113)

(k) ‹anchor: vidit unquam› · call in col 191

Joan. I, 18.

John 1:18.

(printed under page 113)

(l) ‹anchor: in Israel› · call in col 191

Luc. II, 34.

Luke 2:34.

(printed under page 113)

Page

running head: 191 APPENDIX AD OPERA S. DIONYS
marginal letters: A raliter, sed effective;; B veluti esse bonum,; C licet ex hoc; D Beneficiorumque principium.
old-edition numerals: 96 before Supra
other: facing Latin version, not set; full-width foot heading VARIÆ LECTIONES ET CO cut off at right edge

PG 4:192

γικῶς· τὸν γὰρ οὐρανὸν, καὶ τὴν γῆν, καὶ τὰ πάντα αὐτὸς πληροῖ, καὶ ἔξω τούτων ἐστί· δῆλον ὅτι ἀπειρία ἐστὶ, τουτέστι πέρας οὐκ ἔχουσα δύναμις .

atively—for He Himself fills heaven and earth and all things, and is outside them—it is clear that He is infinity, that is, a power having no limit.

Οὐ μὴν ἀκοινώνητον. Τουτέστι τὰ πάντα τῆς αὐτοῦ μετέχουσι κοινωνίας καὶ σωτηρίου προνοίας.

Yet not incommunicable. That is, all things partake of His communion and saving providence.

Τὴν ὑπερούσιον. Πῶς ποτὲ μὲν οὐσίαν τὸ θεῖον καλεῖ, ποτὲ δὲ ὑπερούσιον, ὥσπερ νοῦν ἀνόητον, καὶ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, οὕτω καὶ οὐσίαν ὑπερούσιον.

The superessential. How at one time he calls the Divine essence, and at another superessential: just as He is an unintelligible mind, and a name that is above every name, so also a superessential essence.

Ἐπιβάλλοντας. Ὧν γὰρ τὴν κατάληψιν δέδωκεν ἡμῖν ὁ Θεὸς, τούτοις ἐπιβάλλειν προσήκει τὸν ἡμέτερον νοῦν, καὶ μηδὲν πέρα τῆς ἡμετέρας ἀσθενείας ζητεῖν· οἷον, ὅτι ἀγαθὸς, ὅτι δημιουργὸς, ὅτι φιλάνθρωπος, καὶ τὰ ἑξῆς· τὸ δὲ, τίς ἡ οὐσία τοῦ Θεοῦ, μὴ πολυπραγμόνει.

Applying. For to those things the comprehension of which God has given us, it befits us to apply our mind, and to seek nothing beyond our weakness: such as that He is good, that He is Creator, that He loves mankind, and so forth; but as to what the essence of God is, do not busy yourself.

Ἀδυνάτως ἀπαυθαδιζομένους . Καλῶς τὸ ἀδυνάτως· κἂν γὰρ ἐπιχειρήσειέ τις, οὐκ ἐφικνεῖται μὲν, μόνον δὲ, τὰς νοερὰς ὄψεις ἀμαυρούμενος, καὶ τοῦ ὄντος ἐκπίπτει φωτὸς, ὡς ὁ φιλονεικήσας ὅλον ἥλιον τῷ σωματικῷ δέξασθαι ὀφθαλμῷ, ὅπερ αἱ θεῖαι καὶ νοηταὶ δυνάμεις αἰνιττόμεναι, χερουβὶμ καὶ σεραφὶμ τὰ πρόσωπα καλύπτουσι, δηλοῦντα μὴ προσερίζειν τῇ ὑπὲρ αὐτοὺς θεωρίᾳ μὴ δεδομένῃ αὐτοῖς. Καὶ τοῦτό ἐστι τό· Θεὸν οὐδεὶς ἑώρακε πώποτε. Ὅθεν οἱ θεόσοφοι δόξαν Θεοῦ, ἀλλ' οὐ Θεὸν ἑωρακέναι φασί .

Impotently behaving presumptuously. Rightly did he say impotently; for even if someone should attempt it, he does not attain to it, but only, having his intellectual eyes dimmed, falls away even from the light that is, like one who strives to receive the whole sun with his bodily eye; hinting at which, the divine and intelligible powers, the cherubim and seraphim, cover their faces, showing that they do not contend with the contemplation that is above them and not given to them. And this is the saying: No one has ever seen God (John 1:18). Whence those wise in divine things say that they have seen the glory of God, but not God.

§ ΙΙΙ. Τὸ μὲν ὑπὲρ νοῦν. Σαφῶς ἐκ τούτων ἔστι λαβεῖν τὴν Ἀρείου καὶ Εὐνομίου μανίαν, οἳ καὶ τεχνολογεῖν τὴν ἄῤῥητον καὶ ὑπερούσιον οὐσίαν τοῦ Μονογενοῦς ἐθάῤῥησαν.

§ III. That which is beyond mind. Clearly from these words one may grasp the madness of Arius and Eunomius, who dared even to treat by rules of art the ineffable and superessential essence of the Only-begotten.

[Ὑπὲρ νοῦν γάρ ἐστι τὸ τῆς θεαρχίας, ἤγουν τῆς παμβασιλίδος καὶ ἀκατονομάστου οὐσίας τὸ ἀκατάληπτον.]

[For beyond mind is the incomprehensibility of the Thearchy, that is, of the all-sovereign and unnameable essence.]

Τῆς θεαρχίας. Θεαρχίαν καλεῖ πανταχοῦ τὴν παμβασιλίδα Τριάδα διὰ τὸ καὶ τῶν λεγομένων θεῶν ἄρχειν, ἀγγέλων φημὶ καὶ ἁγίων, ὡς προειρήκαμεν. Κρύφιον δὲ τὸ περὶ τῆς ἀκατονομάστου ἐκείνης οὐσίας ἀκατάληπτον· ὅπερ μετὰ μικρόν φησι σώφρονι σιγῇ καὶ ἀνωτέρω, ὡς θεμιτὸν αὐτῷ, καὶ ἱεροπρεπῶς.

Of the Thearchy. Everywhere he calls the all-sovereign Trinity the Thearchy, because It rules even over those who are called gods, I mean angels and saints, as we have said before. And hidden He calls the incomprehensibility concerning that unnameable essence; which a little later he speaks of with temperate silence, and above, as is lawful for it, and in a sacredly fitting manner.

Καὶ τὴν ἀγαθοδότιν ἀρχήν. Κατὰ τί ἐστιν ὁ Θεὸς ἀρχὴ πάσης φωτοφανείας, καὶ τίνες αἱ φωτοφάνειαι, καὶ ἀναμορφώσεις.

And the good-bestowing principle. In what respect God is the principle of every manifestation of light, and what the manifestations of light and transformations are.

Ἀνάστασις. Τοῦτό ἐστιν ὃ λέγει Συμεὼν, ὅτε τὸν Χριστὸν εἶδεν· Οὗτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῷ Ἰσραήλ· πτῶσιν μὲν τοῦ ἐν ἡμῖν χείρονος, ἀνάστασιν δὲ τοῦ βελτίονος.

Resurrection. This is what Simeon says when he saw Christ: Behold, This Child is set for the fall and rising again of many in Israel (Luke 2:34); the fall indeed of that which is worse in us, and the rising again of that which is better.

Editors' notes and page, col. 192

Footnotes

(65) · call in col 192 (Greek only; no call in the Latin)

ἐχούσης δυνάμεως.

ἐχούσης δυνάμεως ("having power").

(printed under page 113)

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running head: ERA S. DIONYSII AREOPAGITÆ. 192
marginal letters: A γικῶς· τὸν γὰρ; B οἷον, ὅτι ἀγαθὸς,; C λαβεῖν τὴν Ἀρείου; D Καὶ τὴν ἀγαθοδότιν
old-edition numerals: (none)
other: word split from col. 189: γικῶς; full-width foot heading TIONES ET CORRECTIONES. cut off at left edge

PG 4:193

Τῶν φωτιζομένων ἔλλαμψις. Βαθμηδὸν, ὥσπερ ἐπὶ τὰ μείζονα προϊὼν, φησὶ, πρῶτον φωτιζομένους, εἶτα τελουμένους. Τελεῖσθαι δέ ἐστι, τὸ εἰς τελειότητα ἄγεσθαι διὰ τῆς μετὰ τὸ βάπτισμα δι' εὐζωΐας προκοπῆς, ἵνα δύνηταί τις εἰπεῖν · Τὸν δρόμον τετέλεκα, τὴν πίστιν τετήρηκα. Ἡ οὖν προσκυνητὴ Τριὰς, τῆς τοιαύτης τελετῆς ἄρχουσα, ἅτε καὶ πάσης τελειώσεως ποιητικὴ τελετάρχις, εἰκότως νοεῖται. Οἱ γοῦν τῇ προκοπῇ τελειούμενοι θεοῦνται πάντως, θείας κοινωνοὶ φύσεως γινόμενοι, ὧν ἀναλόγως ἡ θεαρχία ὁ Θεὸς, θεῶν γεγενημένων ἀρχή τις ὤν. Μετὰ γοῦν τὴν ἀνάβασιν ταύτην εἰς ἁπλότητα προκόπτουσιν, ἰσάγγελοι διὰ τῆς ἀναστάσεως γινόμενοι, καὶ οὐκέτι ψυχικὸν ἔχοντες σῶμα, κατὰ τὸν Ἀπόστολον, τουτέστι διὰ ψυχῆς συνεστός τε καὶ κινούμενον, ἀλλὰ πνευματικὸν, ἀντὶ τοῦ διὰ τοῦ παναγίου Πνεύματος ἐπὶ μέγα χυθέντος ἐπ' αὐτοὺς τῆς πολυσυνθέτου τῶν λογισμῶν ποικιλίας, καὶ τῶν αἰσθήσεων ἀπηλλαγμένοι · ὅθεν καὶ ἑνίζονται εἰς ἑνάδα ἁπλότητος ἀγόμενοι, καθὰ προέφημεν · λέγει γὰρ καὶ ἀλλαχοῦ · Ἦν γὰρ, φησὶ, τῶν πιστευσάντων καρδία καὶ ψυχὴ μία.

Illumination of those who are illuminated. Step by step, advancing as it were to greater things, he says, first those who are illuminated, then those who are perfected. And to be perfected is to be led unto perfection through progress in right living after baptism, so that one may be able to say: I have finished the course, I have kept the faith (2 Tim. 4:7). The adorable Trinity, therefore, presiding over such initiation, inasmuch as It is the initiating Author productive of all perfection, is reasonably so understood. Those, at any rate, who are perfected by progress are altogether deified, becoming partakers of the divine nature, of whom, after they have become gods, God is proportionately the Thearchy, being a sort of principle of them. After this ascent, at any rate, they advance unto simplicity, becoming equal to the angels through the resurrection, and no longer having a natural body, according to the Apostle (1 Cor. 15:44), that is, one held together and moved by a soul, but a spiritual one, instead of being freed through the all-holy Spirit poured out abundantly upon them from the much-compounded variety of thoughts and from the senses; whence also they are unified, being led into a unit of simplicity, as we said before; for he says elsewhere also: For the heart and soul of those who believed, he says, was one (Acts 4:32).

Ἡ τῶν ζώντων ζωή. Καθ' ἑαυτὸν ὁ Θεὸς οὐ νοεῖται· ἐπεὶ δὲ τῶν ὄντων πάντων ἐστὶν αἰτία καὶ ἀρχὴ, τῶν ἁπλῶν ἁπλότης ἐστὶ, τῶν ζώντων ζωὴ, τῶν οὐσιῶν ὑπερούσιος, καὶ ἁπλῶς πάντων ἀγαθῶν μεταδότις ἐστίν.

The life of the living. In Himself God is not understood; but since He is the cause and principle of all things that are, He is the simplicity of the simple, the life of the living, the superessential of essences, and simply the bestower of all good things.

Ἐκφαντορικῶς. Ἐκφάντορες κυρίως ἐλέγοντο οἱ τῶν μυστηρίων τὰ ἄῤῥητα συμβολικῶς ἐκφαίνοντες.

Revealingly. Revealers was properly the name given to those who set forth the ineffable things of the mysteries symbolically.

Ὡς μονάδα μέν. Ἐνταῦθα τρανοῖ τί μάλιστα θέλει δηλοῦν ἑνὰς καὶ μονὰς ἐπὶ Θεοῦ λεγομένη, καί φησιν, ὅτι περ, ἵνα παραστήσῃ τὴν ἀμέρειαν τοῦ Θεοῦ, τοῦτο λέγεται παρὰ τῶν θεολόγων · τὸ γὰρ ὄγκοις καὶ πηλικότησι διειλημμένον, τοῦτο ἅτε καὶ σῶμα μερίζεται · τὸ δὲ ἀμερὲς καὶ ἀνέμφατόν ἐστι σώματος, ἀλλὰ καὶ ὑπὲρ πᾶσάν ἐστιν ἀσωματίαν · ἄλλως τε ἐπειδὴ διανοηθεὶς ὁ Θεὸς βουλητικῶς τὰ πάντα ὑπέστησεν, οὐχ οἷά τις νοῦς εἰς νοήσεις μερισθεὶς ἐπολλαπλασιάσθη · ἀλλὰ μείνας καὶ μένων, φησὶν, ἐν τῇ ἑνάδι ἀμερῶς καὶ ἀσκεδάστως καὶ ὑπέστησε καὶ ὑφίστησι τὰ ἐν τῇ κτίσει · ἕως γὰρ ἄρτι ἐργάζεται ὁ Θεὸς, ὡς ἐν Εὐαγγελίοις εἴρηται · ὑπερήπλωται οὖν πᾶσαν ἁπλότητα ἀμερῶς ὑπεραίρων.

As a monad indeed. Here he makes clear what above all unit and monad, when spoken of God, wish to signify; and he says that in order to set forth the indivisibility of God, this is said by the theologians; for that which is distinguished by bulks and magnitudes is, inasmuch as it is also a body, divided; whereas that which is indivisible is also without any appearance of body, and is even beyond all incorporeality; especially since God, having purposed by will, gave subsistence to all things, and was not multiplied like some mind divided into thoughts; but having remained and remaining, he says, in unity indivisibly and without dispersion, He both gave subsistence and gives subsistence to the things in creation; for until now God works, as is said in the Gospels (John 5:17); He is therefore super-simplified, indivisibly transcending all simplicity.

Καὶ τῶν μεριστῶν. Ἐπὶ τῶν ὑπερουρανίων κόσμων καὶ τοῦδε τοῦ ὁρατοῦ τὰ κατώτερα ἔστραπται ἐπὶ τὰ ὑπερκείμενα, καὶ τὸ σωματικὸν ἥδρασται ἐν τῷ ζῶντι · ἐν γαρ τῇ χειρὶ αὐτοῦ πάντα τὰ πέρατα τῆς γῆς · ἀλλὰ γὰρ καὶ οἱ οὐρανοί · ἐν ᾧ γὰρ, φησὶ, τὰ πάντα · ἐπὶ δὲ [τοῦ] καθ' ἡμᾶς θνητοῦ τὸ ἀνάπαλίν ἐστι τῶν εἰρημένων· ἡ γὰρ ψυχὴ ἔστραπται

And of the divisible. In the supercelestial worlds and in this visible one, the lower things are turned towards those that lie above them, and the bodily is grounded in the living; for in His hand are all the ends of the earth (Ps. 94:4); and indeed the heavens also; for in Whom, he says, are all things (Rom. 11:36); whereas in the case of our mortal nature the reverse of what has been said holds true: for the soul is turned

Editors' notes and page, col. 193

Footnotes

(printed under page 114)

(66) · call in col 193 (Greek only; no call in the Latin)

ὡς.

ὡς ("as").

(printed under page 114)

(67) ‹anchor: τί μάλιστα› · call in col 193 (Greek only; no call in the Latin)

μᾶλλον.

μᾶλλον ("rather", for μάλιστα, "most of all").

(printed under page 114)

(68) ‹anchor: ἀνέμφατόν ἐστι› · call in col 193 (Greek only; no call in the Latin)

οὐ.

οὐ ("not").

(printed under page 114)

(69) ‹anchor: τὸ ἀνάπαλιν› · call in col 193 (Greek only; no call in the Latin)

ἔμπαλιν.

ἔμπαλιν ("conversely", for ἀνάπαλιν, same sense).

(printed under page 114)

Footnotes

(m) · call in col 194

II Tim. IV, 7.

2 Timothy 4:7.

(printed under page 114)

(n) · call in col 194

I Cor. XV, 44.

1 Corinthians 15:44.

(printed under page 114)

(o) ‹anchor: anima una› · call in col 194

Act. IV, 32.

Acts 4:32.

(printed under page 114)

(p) ‹anchor: in Evangeliis dicitur› · call in col 194

Joan. V, 17.

John 5:17.

(printed under page 114)

(q) ‹anchor: fines terrae› · call in col 194

Psal. XCIV, 4.

Psalm 94(95):4.

(printed under page 114)

(r) ‹anchor: sunt omnia› · call in col 194

Rom. XI, 36.

Romans 11:36.

(printed under page 114)

Footnotes

(printed under page 115)

(s) · call in col 195

I Cor. II, 11.

1 Corinthians 2:11.

(printed under page 115)

(t) · call in col 195

Joan. XVII, 22.

John 17:22.

(printed under page 115)

(u) ‹anchor: Dominus unus est› · call in col 195

Deut. VI, 4.

Deuteronomy 6:4.

(printed under page 115)

(v) ‹anchor: dicit Apostolus› · call in col 195

Coloss. II, 9.

Colossians 2:9.

(printed under page 115)

Page

running head: 195 APPENDIX AD OPERA S. DIONYS
marginal letters: A et ratiocinationes fundantur,; B modum ait in; C severant in naturali; D quo habitat omnis
old-edition numerals: 98 after quibus; 99 after intelligere
other: facing Latin version, not set

PG 4:196

πρὸς τὸ πνεῦμα ἐν ᾧ εἰσιν ἐστηριγμέναι αἱ αἰσθήσεις καὶ οἱ λογισμοὶ, δι' ὧν τὰ ἐν τῇ σκέψει λογιζόμεθα, ὅπερ πνεῦμα οἶδε τὰ ἐν τῷ ἀνθρώπῳ, κατὰ τὸν Ἀπόστολον · ἐπεστραμμένη οὖν πρὸς τοῦτο τὸ πνεῦμα ἡ ψυχὴ, ἐπέστραπται καὶ πρὸς τὰς ἐν αὐτῷ αἰσθήσεις, καὶ δι' αὐτῶν πρὸς τὸ σῶμα · καὶ ἐν τῷ νῷ αἱ νοήσεις οἱονεὶ μερίζονται, καὶ εἰς ἑτερότητας σκεδαστῶς προΐασιν ἀπὸ πρώτης νοήσεως εἰς δευτέρας, εἰς κρείττονας, ἢ εἰς φαύλους. Φησὶν οὖν ὅτι, ἀνατεινόμενος πρὸς Θεὸν, γινόμεθα ὑπὸ τῆς ἑνάδος ἐκείνης ἓν ἀμερὲς, τῶν πολυμερῶν ἡμῶν ἑτεροτήτων ἐκ τοῦ σκεδασμοῦ εἰς σύμπτυξιν ἀθροιζομένων, καὶ ἑνοποιουμένων ὑπερκοσμίως, τουτέστιν οὐκ αἰσθητῶς, ἀλλὰ νοερῶς, οὐκ ἔτι ἀσυμβάτων ὄντων ἡμῶν πρὸς ἑαυτοὺς, ἀλλὰ γινομένων ἓν ἑνοειδὲς, ὡς καὶ αὐτὸς ἕν ἐστιν, ὥς φησιν ἐν Εὐαγγελίοις.

towards the spirit in which the senses and the reasonings are fixed, through which we reason out the things under consideration, which spirit knows the things in a man, according to the Apostle (1 Cor. 2:11); being turned, therefore, towards this spirit, the soul is turned also towards the senses in it, and through them towards the body; and in the mind the thoughts are as it were divided, and proceed dispersedly into diversities from a first thought to second ones, to better or to base ones. He says, therefore, that when we stretch upwards towards God, we become through that unity one indivisible thing, our many-parted diversities being gathered together out of dispersion into a folding together, and unified supercosmically, that is, not sensibly, but intellectually, when we are no longer at variance with ourselves, but become one uniform thing, even as He Himself is one, as He says in the Gospels (John 17:22).

Ὡς Τριάδα. Σημείωσαι Τριάδα τρισυπόστατον καὶ γονιμότητά φησι τὴν πατρικὴν ὑπὲρ ἔννοιαν πρόοδον εἰς ἔκφανσιν τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος · καλῶς δὲ τὸ ὡς Τριάδα, ἐπειδὴ οὐκ ἀριθμὸς, ἀλλὰ δόξα εἴρηται · Κύριος ὁ Θεὸς Κύριος εἷς ἐστιν.

As Trinity. Note that he speaks of a Trinity of three hypostases, and by fecundity he means the paternal progression beyond conception unto the manifestation of the Son and of the Holy Spirit; and rightly did he say as Trinity, since not number, but glory is meant: The Lord our God is one Lord (Deut. 6:4).

Ἐξ ἧς πᾶσα πατριά. Πατριὰς νοητέον τὰς τάξεις τὰς ἐκ τῆς ὁμοταγίας, οἱονεὶ συνημμένας ἀλλήλαις, χερουβὶμ, σεραφὶμ, ἀρχὰς, ἐξουσίας · ἐφ' ἡμῶν δὲ καὶ τὰς πνευματικὰς, ὡς συγγενεῖς · καὶ ἀλληλουχίας, ὡς δηλοῖ καὶ Μωϋσῆς τὰς συγγενείας.

From Whom every family. By families one must understand the orders of the same rank, as it were joined to one another—cherubim, seraphim, principalities, powers; and in our case also the spiritual ones, as kindred, and interconnections, just as Moses also sets forth the kindreds.

Ὅτι τὰ ὄντα πάντα. Πάντα τὰ τοῦ Θεοῦ δημιουργήματα καλὰ, καὶ καλὰ λίαν γεγόνασι, καί εἰσιν, ἐφ' ὅσον ἐν τῇ κατὰ φύσιν ὡς γεγόνασι, μένουσι τάξει · ἡ δὲ τοῦ κατὰ φύσιν παρατροπὴ, εἴτε ἐν ἀγγέλοις, εἴτε ἐν ψυχαῖς, εἴτε ἐν ὁποιοισοῦν σώμασι γινομένη, τὸ κάλλος ἀπόλλυσι, καὶ τῇ τούτου διαμαρτίᾳ τὸ αἶσχος δημιουργεῖ.

That all the things that are. All the creations of God were made good, and very good, and are so, for so long as they remain in the natural order in which they were made; whereas the perversion of what is according to nature, whether it takes place in angels, or in souls, or in whatever bodies, destroys beauty, and by missing the mark of this produces ugliness.

Πρὸς ἀλήθειαν ὁλικῶς. Τὴν οἰκονομίαν ἐνταῦθα φράζει καλῶς, ὅτι εἷς τῆς Τριάδος ἔπαθε. Σημείωσαι δὲ ὅτι μία τῶν ὑποστάσεων ἡμῖν ἐκοινώνησεν ὁλικῶς · καὶ ὅτι αὐτὸν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἁπλοῦν εἶπεν, εἶτα σύνθετον ἀνακαλούμενον πρὸς ἑαυτὸν τὴν ἀνθρωπίνην ἐσχατιάν · καλῶς οὖν λέγομεν, ὅτι εἷς τῆς ἁγίας Τριάδος ἦν ἐν τῷ σταυρῷ. Τοῦτο κατὰ Νεστοριανῶν καὶ Ἀκεφάλων · ἰδοὺ γὰρ, φησὶ, μία τῶν Ὑποστάσεων ὁλικῶς ἡμῖν ἐκοινώνησεν, ὥς φησιν ὁ Ἀπόστολος, ἐν ᾧ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς. Τοῦτο δὲ τὸ ὁλικῶς καὶ κατὰ Ἀπολλιναρίου ἐστί · δηλοῖ γὰρ τέλειον ἄνθρωπον ἀνειληφέναι αὐτόν.

In truth wholly. Here he rightly expresses the dispensation, that One of the Trinity suffered. And note that one of the Hypostases communicated with us wholly; and that he called our Lord Jesus Christ Himself simple, and then compounded, recalling to Himself our human extremity; rightly, therefore, do we say that One of the Holy Trinity was on the cross. This is against the Nestorians and Acephali: for behold, he says, one of the Hypostases communicated with us wholly, as the Apostle says, in Whom dwells all the fulness of the Godhead bodily (Col. 2:9). And this word wholly is also against Apollinarius: for it shows that He assumed a perfect man.

Καὶ παράτασιν εἴληφε. Τὸ παράτασιν εἰρηκέναι τὸν τὸν Πατέρα, ὑπολαμβάνω τὸ χρονικὸν μέτρον εἶναι τῆς ἐν σαρκὶ τοῦ Κυρίου διαγωγῆς.

And took extension. That the Father spoke of extension, I suppose to be the measure of time of the Lord's sojourn in the flesh.

Καὶ ἀσυγχύτου. Ἔμεινε γὰρ αὐτὸς Θεὸς Λόγος γενόμενος, ὅπερ οὐκ ἦν ἀσυγχύτως · καὶ σημείωσαι ὅτι τὸ ἀσύγχυτον ἐκ τῶν ἀποστολικῶν κεκήρυκται καιρῶν.

And unconfused. For God the Word Himself remained what He was, having become without confusion what He was not; and note that this without confusion has been proclaimed from apostolic times.

Editors' notes and page, col. 196

Page

running head: ERA S. DIONYSII AREOPAGITÆ. 196
marginal letters: A πρὸς τὸ πνεῦμα; B ἐστιν, ὥς φησιν; C ὅσον ἐν τῇ; D τῆς θεότητος σωματικῶς.
old-edition numerals: (none)
other: (none)

PG 4:197

Καὶ ὅσα ἄλλα θεουργικά. Θεουργικὰ φῶτά φησι τὰς διδασκαλίας τῶν ἁγίων, ὡς φῶς γνώσεως ἐμποιούσας καὶ θεοὺς τοὺς πειθομένους.

And whatever other theurgic. By theurgic lights he means the teachings of the saints, as producing the light of knowledge and making gods of those who obey.

Καθηγεμόνων κρυφία. Σημείωσαι, ὅτι τὰ περὶ τῶν ἀνηγμένων καὶ ὑπὲρ τὴν τῶν πολλῶν ἀκοὴν ὄντα, εἴτε περὶ θεολογίας εἴτε καὶ περὶ τῆς τοῦ ζωοποιοῦ Θεοῦ οἰκοοομίας κρυφίως παρεδίδοσαν οἱ θεῖοι ἀπόστολοι , μυστηριωδῶς ἀποκαλύπτοντες τοῖς τελείοις· καὶ ὅτι ἐκ τῶν ἀποστόλων ἐστὶ τὸ ἀσυγχύτως καὶ ἀμεταβλήτως, ὃ εἶπε, καὶ τὸ τοῦ ὅλου ἀνθρώπου· διὸ καὶ ὁ Ἀπόστολος, γράφων Θεσσαλονικεῦσι, φησὶ, χρῆναι φυλάττειν αὐτοὺς, ὅσα ἤκουσαν, εἴτε διὰ λόγου, εἴτε δι' ἐπιστολῆς· καὶ Τιμοθέῳ πάλιν παραθήκην λέγων δεδωκέναι ἐν μυστηρίῳ, ὅπερ ἐνταῦθα ἐκφαντορικῶς εἴρηται.

Secret of the guides. Note that the things concerning exalted matters and those beyond the hearing of the multitude, whether concerning theology or concerning the dispensation of the life-giving God, the divine Apostles handed down secretly, revealing them mystically to the perfect; and that from the Apostles comes the phrase without confusion and without change, which he spoke, and that of the whole man; wherefore the Apostle also, writing to the Thessalonians, says that they must keep the things that they heard, whether by word or by epistle (2 Thess. 2:14); and again to Timothy, saying that he had given a deposit (2 Tim. 1:12) in mystery, which has here been called revealingly.

Διὰ τῶν ἱερῶν παραπετασμάτων. Σημείωσαι, ὅτι ἐν μιᾷ τάξει θετέον τήν τε ἁγίαν Γραφὴν καὶ τὰς τῶν ἐπισκόπων παραδόσεις, (οὓς ἱεράρχας εἴωθε καλεῖν, ὡς ἄρχοντας τῶν ἱερέων. τουτέστι πρεσβυτέρων καὶ διακόνων, καὶ πυλωρῶν, ὥς φησιν ἐν τῇ καθ' ἡμᾶς ἱεραρχίᾳ· ὅθεν καὶ ταῖς αὐτῶν χρήσεσι περὶ τὰ δόγματα πειθόμεθα·) ἐξ ὧν, φησὶ, λογίων τὰ παχύτερα τοῖς ὑπερουσίοις περιτίθεται διὰ νόησιν καὶ μυσταγωγίαν ἡμετέραν· ὡς ἐπὶ μὲν Θεοῦ, ὅταν φαίνηται ὡς πῦρ, καὶ ὡς γέρων ἐν Δανιὴλ, καὶ ὡς ἀνὴρ παλαίων τῷ Ἰακὼβ, καὶ ὅσα τοιαῦτα· ἐπὶ δὲ ἀγγέλων, ὡς τὰ χερουβὶμ, ἅτε καὶ θηριόμορφα, καὶ ἄλλοι ἐν τάξει ἀνδρῶν καὶ νεανίσκων.

Through the sacred veils. Note that one must place in one rank both the Holy Scripture and the traditions of the bishops (whom he is accustomed to call hierarchs, as rulers of the priests, that is, of presbyters and deacons and doorkeepers, as he says in our hierarchy; whence also we obey their testimonies concerning doctrines); out of which oracles, he says, the grosser things are invested upon the superessential beings for the sake of our understanding and mystical initiation: as in the case of God, when He appears as fire, and as an old man in Daniel, and as a man wrestling with Jacob, and all such things; and in the case of angels, as the cherubim, inasmuch as they are beast-shaped, and others in the guise of men and youths.

Τῶν μεριστῶν συμβόλων, Ὅτι ἀνθρωπολογεῖ τὸ Θεῖον ἡ Γραφὴ ἐκ τῶν ἀνθρωπίνων αὐτὸ ὀνομάζουσα, πόδας, καὶ χεῖρας, καὶ πρόσωπα αὐτῷ περιτιθεῖσα.

Of the divisible symbols. That the Scripture speaks of the Divine in human terms, naming It from human things, investing It with feet, and hands, and faces.

Ὅταν ἄφθαρτοι . Ὅτι ἐν τῇ ἀναστάσει οἱ ἅγιοι μετὰ ἀφθαρσίας καὶ ἀθανασίας τῆς χριστοειδονοὺς τεύξονται καταστάσεως, λάμποντες ὑπὲρ τὸν ἥλιον, ὡς καὶ ὁ Κύριος, ὅτε ἐν τῷ ὄρει μετεμορφώθη, καθά φησιν ὁ Ἀπόστολος περὶ τῶν ἁγίων, ὅτι τότε ἔσονται ὡς καὶ αὐτός ἐστι, καὶ πάντοτε σὺν Κυρίῳ ἔσονται.

When incorruptible. That in the resurrection the saints with incorruption and immortality will obtain the Christ-like state, shining beyond the sun, even as the Lord also did when He was transfigured on the mountain, as the Apostle says concerning the saints, that then they will be even as He Himself is, and will always be with the Lord (1 Thess. 4:16).

Ὁρατῆς αὐτοῦ θεοφανείας. Σημείωσαι ὅτι καὶ τὸ θεῖον αὐτοῦ σῶμα ὁρατὴν θεοφάνειάν φησιν, ὡς κατὰ ταὐτὸν ἁρμόττειν τὸ ῥητὸν καὶ κατὰ Νεστοριανῶν καὶ Ἀκεφάλων, καὶ τῶν ὑπολαμβανόντων μὴ εἶναι καὶ νῦν καὶ ἔσεσθαι μετὰ σαρκὸς τὸν Κύριον· καὶ ὅτι ἡ μέν τίς ἐστιν ὁρατὴ αὐτοῦ θεοφάνεια, ὅ ἐστιν ἡ ἐμψυχωμένη σάρξ· ἡ δὲ νοητὴ, ἥτις κατὰ νοῦν ἔσται ἡμῖν μεθεκτὴ τότε τελειοτέρως. Ὅθεν ἐπιστραφέντες πρὸς Θεὸν, ἐκεῖθεν τελείως ἐλλαμπόμενοι, ἑνοειδῶς ἓν γενώμεθα, ἐλευθερωθέντες τῶν κατὰ σύνθεσιν ἑτεροτήτων ἡμῶν, ὅπερ δηλοῖ τὰς κοσμικὰς αἰσθήσεις καὶ ἐπιθυμίας.

Of His visible theophany. Note that he calls His divine body also a visible theophany, so that at the same time the saying fits against both the Nestorians and the Acephali, and those who suppose that the Lord is not even now and will not be with flesh; and that one is His visible theophany, which is the animated flesh, and the other intelligible, which will then be participable by us according to the mind more perfectly. Whence, having turned towards God and being perfectly illuminated from thence, we shall uniformly become one, having been freed from our diversities arising from composition, which signifies worldly senses and desires.

Ἐν θειοτέρᾳ μιμήσει. Θειοτέραν μίμησιν εἴρηκε τὴν ἀκριβεστέραν καὶ θελεωτέραν σημαίνων, ὡς καὶ νῦν ἀγγελοπρεπὴς ὁ τῶν ἁγίων βίος ἐν τῇ τοῦ Θεοῦ

In a more divine imitation. He has said a more divine imitation, signifying that which is more exact and more perfect, just as even now the life of the saints is angel-befitting in the

Editors' notes and page, col. 197

Footnotes

(printed under page 116)

(70) · call in col 197 (Greek only; no call in the Latin)

θεούσας.

θεούσας ("running").

(printed under page 116)

(71) · call in col 197 (Greek only; no call in the Latin)

ἃ.

ἃ ("which", neuter plural).

(printed under page 116)

Footnotes

(x) · call in col 198

II Thess. II, 14.

2 Thessalonians 2:14.

(printed under page 116)

(y) · call in col 198

II Tim. I, 12.

2 Timothy 1:12.

(printed under page 116)

(z) ‹anchor: cum Domino erunt› · call in col 198

I Thess. IV, 16.

1 Thessalonians 4:16.

(printed under page 116)

Footnotes

(printed under page 117)

(a) · call in col 199

Ephes. I, 4.

Ephesians 1:4.

(printed under page 117)

(b) ‹anchor: generationem ipsorum› · call in col 199

Dan. XIII, 42.

Daniel 13:42.

(printed under page 117)

Jer. I, 5.

Jeremiah 1:5.

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(74) ‹anchor: Graecorum dictum› · call in col 199

Platonis in Timaeo.

Plato's, in the Timaeus.

(printed under page 117)

Page

running head: 199 APPENDIX AD OPERA S. DION
marginal letters: A in Dei laude; B Ineffabili modo præexstiterunt.; C rem te in; D seu perfectio uniuscujusque
old-edition numerals: 101 after constiterunt,
other: facing Latin version, not set; full-width foot heading VARIÆ LECTIONES ET CO cut off at right edge

PG 4:200

αἰνέσει καὶ ὑπεροψίᾳ τῶν σαρκικῶν, κἂν οὐ παντελεῖ· διὸ καὶ τὰ τῆς μιμήσεως μετριώτερα· τότε δὲ τὸ τέλειον ἐν τούτοις φανήσεται.

praise of God and contempt of carnal things, even though not complete; wherefore also the matters of imitation are more moderate; whereas then that which is perfect will appear in them.

Τῶν νοητῶν θεαμάτων. Ὅτι ἐκ τῶν συμβόλων τὰ περὶ ἀγγέλων νοητὰ ἐποπτεύομεν· περὶ γὰρ ἀγγέλων φησὶν, ὡς δηλοῖ καὶ τὸ λέγειν αὐτοὺς θεοειδεῖς. Ἄνω δὲ καὶ τὰ περὶ αὐτῶν σύμβολα δηλοῖ ἐν τῷ Περὶ τῆς οὐρανίας ἱεραρχίας· συνάπτει δὲ νῦν καὶ περὶ Θεοῦ.

Of the intelligible spectacles. That from the symbols we behold the intelligible things concerning the angels; for he speaks concerning angels, as is shown also by his calling them God-like. And above also he sets forth the symbols concerning them in the work On the Celestial Hierarchy; and now he joins thereto the things concerning God as well.

Ἀποπαύοντες . Ἀπόπαυσιν τῆς νοερᾶς ἐνεργείας εἶπε, σημαίνων τὸ τῆς θείας φύσεως ἀκατάληπτον· οὐδὲν γὰρ τῶν ταύτης τῇ κινήσει τοῦ νοῦ καταλαμβάνεται, ἢ πρός τινα ὁμολογουμένην καὶ τρανὴν πληροφορίαν ἡ νόησις φέρεται, παρὰ τὸ ἀκατάληπτον, ὅπερ τῇ οἰκείᾳ ἀνενεργησίᾳ καταλαμβάνεται.

Ceasing. He spoke of a cessation of the intellectual operation, signifying the incomprehensibility of the divine nature; for nothing of the things pertaining to It is comprehended by the motion of the mind, nor is thought borne to any acknowledged and clear assurance, except its incomprehensibility, which is comprehended by its own inactivity.

Ὑπεραῤῥήτως προϋφέστηκε . Τὸ προοϋφέστηκε σπουδαστέον νοῆσαι· τὰ γὰρ ἔργα πάντα διατρανοῖ ἐφεξῆς· ἐκ τούτου τοίνυν νοηθήσεται, πῶς φησιν ὁ Ἀπόστολος, ἐν τῷ Θεῷ εἶναι ἡμᾶς πρὸ καταβολῆς κόσμου . Ἰστέον οὖν, ὡς τῆς ἁπάντων παραγωγῆς κατὰ τὸ αἴτιον καὶ τὴν ἀρχὴν αὐτοῦ ἀπηρτημένης, ἐπειδὴ τὰ ὄντα πάντα ἐξ αὐτοῦ ἐστιν· εἰκότως, ἅτε καὶ μέλλοντα ἔσεσθαι διὰ τὸ αὐτοῦ ἀνεπινόητον θέλημα, ἐν αὐτῷ καὶ προϋφέστηκε, τῷ εἰδότι, καὶ ὅτι παράξει καὶ ὁπότε παράξει. Προαιωνίως οὖν ἐν αὐτῷ προεγνωσμένα, προϋφέστηκε· πρὶν γὰρ τὰ νοητὰ παραχθῆναι, ἅτινά εἰσιν αἰῶνες, καὶ πρὸ πάσης ἑτέρας κτίσεως ἔγνωστο αὐτῷ τὰ ἐσόμενα, ὡς εἴρηται· Ὁ εἰδὼς πάντα πρὶν γενέσεως αὐτῶν· καὶ πάλιν· Πρὸ τοῦ με πλάσαι σε ἐν κοιλίᾳ, ἔγνωκά σε.

Super-ineffably pre-existed. One must be earnest to understand the word pre-existed; for it makes clear all the works that follow; from this, therefore, it will be understood how the Apostle says that we are in God before the foundation of the world (Eph. 1:4). One must know, therefore, that since the production of all things depends upon Him according to cause and principle, inasmuch as all things that are are from Him, reasonably, as being also about to exist through His inconceivable will, they also pre-existed in Him, Who knows both that He will produce them and when He will produce them. Pre-eternally, therefore, being foreknown in Him, they pre-existed; for before the intelligible things were produced, which are the ages, and before all other creation, the things that were to be were known to Him, as it is said: Who knows all things before their genesis (Sus. 42); and again: Before I formed you in the belly, I knew you (Jer. 1:5).

Ὃν οὔτε ἐννοῆσαι δυνατόν. Οὕτω γάρ φησι καὶ ὁ θεολόγος Γρηγόριος, μεταφράζων τὸ εἰρημένον [τοῖς Ἕλλησι]· Θεὸν νοῆσαι μὲν ἀδύνατον· φράσαι δὲ ἀδυνατώτερον.

Whom it is neither possible to conceive. For thus says Gregory the Theologian also, paraphrasing what was said [by the Greeks]: To conceive God is impossible, and to utter Him is even more impossible.

Καὶ πασῶν. Εἰπὼν ἀποπερατώσεις τῶν οὐσιωδῶν γνώσεων καὶ δυνάμεων, τὸ αὐτὸν ἐπανελάβετο λόγον, ὃν καὶ πρὸ μικροῦ εἶπε· Πάντα τὰ πέρατα πασῶν τῶν γνώσεων · ἢ οὖν τοῦτο δι' ἑκατέρας φωνῆς ὑποτίθεται, ὅπερ καὶ προπαρετέθη, ὅτι ἐν τῷ Θεῷ πᾶσα γνῶσις ἀργεῖ, καὶ τέλος ἔχει πάσης κινήσεως, διὰ τὸ τῆς θείας φύσεως ἀκατάληπτον, ὅπερ ἀϊδίως, καὶ οὐκ ἐν χρόνῳ περὶ αὐτὴν θεωρεῖται· ἢ μᾶλλον πέρας καὶ ἀποπεράτωσις, ἤτοι τὸ τέλος ἑκάστης οὐσιώδους γνώσεως. Αὗταί εἰσιν αἱ οὐσίαι καὶ δυνάμεις, περὶ ἃς αἱ γνώσεις, ἅστινας οὐσίας καὶ δυνάμεις πάσας ἅμα καὶ οὐκ ἀνὰ μέρος, ἀλλὰ ἀθρόως ἐν τῷ Θεῷ προϋφεστάναι φησὶ κατὰ τὸν ἄῤῥητον τῆς προγνώσεως αὐτοῦ λόγον, εἰδότι ἕκαστον τῶν πρὸς γένεσιν παραγομένων, ὅπως ἕξει φύσεων καὶ δυνάμεως· οὗ ἡ οὐσία ὑπερούσιός τε καὶ ὑπεράγνωστος· Ἰστέον δὲ, ὅτι ἕτερον οὐσία καὶ ἕτερον δύ-

And of all. Having said terminations of essential knowledges and powers, he resumed the same statement which he also made a little before: All the limits of all knowledges; either, therefore, he suggests by both expressions this, which was also set forth before, that in God all knowledge is idle and has an end of all motion on account of the incomprehensibility of the divine nature, which is contemplated around It eternally and not in time; or rather the limit and termination, that is, the end of each essential knowledge. These are the essences and powers around which knowledges are occupied, all which essences and powers he says pre-existed in God at once and not in part, but all together, according to the ineffable principle of His foreknowledge, since He knows each of the things brought forth into generation, how it will be in respect of natures and power—He Whose essence is both superessential and super-unknowable. And one must know that essence is one thing and pow-

Editors' notes and page, col. 200

Footnotes

(72) · call in col 200 (Greek only; no call in the Latin)

ἕτερα.

ἕτερα ("other things").

(printed under page 117)

(73) ‹anchor: Ὃν› · call in col 200 (Greek only; no call in the Latin)

καί.

καί ("and", for Ὃν, "whom").

(printed under page 117)

(75) ‹anchor: τῆς προγνώσεως› · call in col 200 (Greek only; no call in the Latin)

γρ. γνώσεως.

Another reading (γρ., γράφεται): γνώσεως ("of knowledge", for προγνώσεως, "of foreknowledge").

(printed under page 117)

Page

running head: OPERA S. DIONYSII AREOPAGITÆ. 200
marginal letters: A αἰνέσει καὶ ὑπεροψίᾳ; B Ὑπεραῤῥήτως προϋφέστηκε .; C πλάσαι σε ἐν; D οὐσιώδους γνώσεως. Αὗταί
old-edition numerals: (none)
other: word split at column end: δύ-; full-width foot heading TIONES ET CORRECTIONES. cut off at left edge

PG 4:201

ναμις· ἡ μὲν γὰρ τῶν καθ' ἑαυτὰ ὑφεστώτων· ἡ δὲ, τῶν ἐν ἑτέρῳ τὸ εἶναι ἐχόντων.

er another: for the former belongs to things that subsist by themselves, whereas the latter belongs to things that have their being in another.

Εἰ γὰρ αἱ γνώσεις· Ἐπεξήγησις τῶν εἰρημένων. Καλῶς δὲ εἶπεν· εἰ γὰρ αἱ γνώσεις περὶ τὰς οὐσίας καὶ τὰ ὄντα εἰσὶν, ὁ Θεὸς δὲ οὔτε ἐν οὐσίᾳ οὔτε τι τῶν ὄντων ἐστὶν , εἰκότως καὶ γνώσεως ἐπέκεινά ἐστιν.

For if knowledges. An explanation of what has been said. And rightly did he speak: for if knowledges are concerned with essences and the things that are, whereas God is neither in essence nor any of the things that are, reasonably is He also beyond knowledge.

§ V. Οὔτε φαντασία. Ἕτερόν ἐστι φαντασία, καὶ ἕτερον νόησις, ἤτοι νόημα· ἀπό τε γὰρ διαφόρων δυνάμεων γίνονται, καὶ ἰδιότητι κινήσεως· ἡ μὲν γὰρ νόησις ἐνέργειά ἐστι καὶ ποίησις · ἡ δὲ φαντασία πάθος καὶ τύπωσις ἀναγγελτικὴ αἰσθητοῦ τινος, ἢ ὡς αἰσθητοῦ τινος· καὶ ἡ μὲν αἴσθησις ἀντιλαμβάνεται τῶν ὄντων κατὰ ἀθρόαν μόρφωσιν· ὁ δὲ νοῦς ἐφάπτεται , τουτέστιν ἀντιλαμβάνεται τῶν ὄντων ἑτέρῳ τρόπῳ, καὶ οὐχ οἵῳ ἡ αἴσθησις. Περὶ μὲν οὖν τὸ σωματικὸν ἢ τὸ πνευματικὸν, ἢ ἐν τῷ τὰς αἰσθήσεις εἶναι καὶ πρώην ἔφημεν , τὸ παθητικὸν καὶ μορφωτικόν ἐστι κίνημα , τὸ δὲ κριτικὸν καὶ ἀντιληπτικὸν, τῇ ψυχῇ καὶ τῷ νῷ δοτέον. Τοῦτο οὖν τῷ τῆς ψυχῆς ἀντιληπτικῷ καὶ τὸ φανταστικὸν ὑποστεῖλαι δεῖ· διαιρεῖται γὰρ ἡ φανταστικὴ εἰς τρεῖς μοίρας· πρώτην μὲν εἰς τὴν τῶν ἀντιλήψεων εἰκονιστικὴν πρὸς τὰ ποιοῦντα αἰσθητὴν τὴν ἀντίληψιν· δευτέραν δὲ τὴν ἐκ τῶν μενόντων ἐγκαταλειμμάτων ἀπὸ τούτων ἀνατυπωτικὴν , μὴ ἔχουσαν ἐρηρεισμένας ἐπί τι τὰς εἰκόνας, ἣν καὶ ἰδίως φανταστικὴν καλοῦσι · τρίτην ἐν ᾗ πᾶσα ἡδονὴ τοῦ κατὰ φαντασίαν δοκοῦντος ἀγαθοῦ, ἢ δοκοῦντος κακοῦ, κατὰ λύπην συνίσταται. Οὐδεμία τοίνυν, καθὰ εἴρηται, φαντασία χώραν ἔχει ἐπὶ Θεοῦ · πάντων γὰρ ἁπαξαπλῶς ὑπὲρ ἔννοιάν ἐστι καὶ ὑπέρκειται· δόξα δέ ἐστιν ἡ ἐκ τοῦ φαινομένου κατὰ τὸ δοκοῦν τοιάδε τις ὑπόληψις.

§ V. Neither imagination. Imagination is one thing, and intellection, that is, thought, is another; for they arise both from different faculties and by a peculiarity of motion: for intellection is an activity and a making, whereas imagination is a passion and an impression declarative of some sensible thing, or of something as sensible; and sense-perception apprehends the things that are according to a collective formation, whereas the mind touches, that is, apprehends the things that are in another way, and not such as sense-perception does. Around the bodily or the pneumatic part, therefore, in which we also said before that the senses are, is the passive and formative motion, whereas the critical and apprehensive part must be assigned to the soul and the mind. One must, therefore, subordinate the imaginative part also to this apprehensive faculty of the soul; for the imaginative faculty is divided into three parts: first, into that which forms images of perceptions in relation to the things that produce sensible perception; second, that which fashions representations anew out of the remnants remaining from these, without having its images resting upon anything, which they also specially call imaginative; third, that in which every pleasure of what appears good according to imagination, or what appears evil, consists with grief. No imagination, therefore, as has been said, has place in the case of God; for He is simply beyond all conception whatever and transcends it; and opinion is a certain supposition of such a kind arising from what appears according to what seems probable.

Οὔτε ἐπαφή. Ἐπαφὴν νῦν φησι τὴν νοερὰν κατάληψιν· καὶ γὰρ τοῖς νοητοῖς καὶ ἀΰλοις τῷ νῷ ἐπιστητῶς ἐπιβάλλοντες , δοκοῦμεν ὥσπερ ἅπτεσθαι αὐτῶν, καὶ διὰ τοῦ νοῦ αἰσθάνεσθαι ὁποῖά εἰσιν, ὡς καὶ διὰ τῆς ἁφῆς τῶν αἰσθητῶν· ἐπὶ δὲ Θεοῦ οὐδὲ νοερῶς ἐφαπτόμεθα.

Nor contact. By contact here he means intellectual comprehension; for when we knowingly apply our mind to intelligible and immaterial things, we seem as it were to touch them, and through the mind to perceive of what sort they are, just as we do sensible things through touch; whereas in the case of God we do not even intellectually touch Him.

Ἀκλήτου καὶ ὑπερωνύμου. Ἀκλήτου, φησὶ , ἀντὶ τοῦ, μὴ καλουμένου τινὶ γνωρίσματι · Αὐτὸς γὰρ καλεῖ τὰ μὴ ὄντα, ὡς ὄντα, ὡς τὸν Κῦρον πρὸ τοσούτων ἐτῶν, καὶ τὸν Ἰωσίαν.

Uncalled and super-named. Uncalled, he says, instead of not called by any designation; For He Himself calls the things that are not as though they were (Rom. 4:17), like Cyrus so many years before, and Josiah.

Ἀλλ' ὅπερ. Ζητεῖται ὁ Περὶ θεολογικῆς ὑποτυπώσεως λόγος.

But that which. The discourse On Theological Outlines is missing.

Τὴν ὁμόθεον. Ὁμόθεον πῶς λέγει τὴν παναγίαν Τριάδα.

The co-divine. How he calls the all-holy Trinity co-divine.

Ἀγγελοπρεπεῖς ἑνώσεις. Εἰπὼν περὶ τοῦ Θεοῦ , ὅτι ἀνεννόητος ἡμῖν ἐστι καὶ ἄφθεγκτος, ἐκ τοῦ ἐλάττονος λοιπὸν τὸ περὶ Θεοῦ συνίστησιν· εἰ γὰρ

Angel-befitting unions. Having said concerning God that He is inconceivable and unutterable to us, he henceforth establishes the matter concerning God from the lesser: for if

Editors' notes and page, col. 201

Footnotes

(printed under page 118)

(76) ‹anchor: διαιρεῖται γάρ› · call in col 201 (Greek only; no call in the Latin)

δέ.

δέ ("and/but", for γάρ, "for").

(printed under page 118)

Footnotes

(d) ‹anchor: quae sunt› · call in col 202

Rom. IV, 17.

Romans 4:17.

(printed under page 118)

Footnotes

(printed under page 119)

Page

running head: 203 APPENDIX AD OPERA S. DIONY
marginal letters: A confirmat id quod; B δὲ τῷ (in col. 204; beside De in col. 203); C exsistit, atque ad; D Ipse vero nihil.
old-edition numerals: 103 after tanquam
other: facing Latin version, not set; full-width foot heading VARIÆ LECTIONES ET COR cut off at right edge

PG 4:204

τὰ περὶ τῶν ἀγγέλων ἡμῖν ἄγνωστά ἐστι, τί περὶ τοῦ Θεοῦ λογιστέον ; φησὶν οὖν, ὅτι αἱ ἀγγελικαὶ δημιουργίαι, οἷά τινές εἰσιν ἐπιβολαὶ τῆς τοῦ Θεοῦ ἀγαθότητος· ἐπιβολὴν δὲ νοητέον, τὴν εἰς τὸ καθ' ἓν τῶν παραγομένων μεριζομένην ἀμερῶς κίνησιν , τουτέστιν εἰς τὴν ἑκάστου τῶν νοητῶν παραγωγήν. Δυνατὸν δὲ καὶ οὕτω νοῆσαι, ὅτι οἱ τρόποι τῶν πρὸς Θεὸν ἑνώσεων, καθόσον πρέπει ἀγγέλους ἑνοῦσθαι Θεῷ, καθ' ἣν πρὸς Θεὸν ἕνωσιν, ἢ ἐπιβάλλουσι κατὰ τὴν οἰκείαν ἀξίαν τῇ ἀγαθότητι τοῦ Θεοῦ. ἢ παραδέχονται παρ' αὐτοῦ τῆς ἀγαθότητος αὐτοῦ τὴν ἀποκάλυψιν· καὶ οὕτως ἀκατάληπτοί εἰσιν οὐ μόνον ἡμῖν, ἀλλὰ καὶ τοῖς κατωτέροις ἀγγέλοις· μόνοις δὲ τοῖς ἀνωτάτω ἀγγέλοις γινώσκονται , ἅτε ἠξιωμένοις τὸν εἰρημένον τρόπον τῶν ἑνώσεων. Ἐν δὲ τῷ Περὶ τῆς οὐρανίας ἱεραρχίας λόγῳ φησὶ καὶ τὰς τάξεις τὰς ἀγγελικάς.

the things concerning the angels are unknown to us, what must we reckon concerning God? He says, therefore, that the angelic creations are a sort of applications of the goodness of God; and by application one must understand the motion indivisibly divided unto each one of the things produced, that is, unto the production of each of the intelligible beings. And it is possible also to understand it thus: that the modes of the unions with God, in so far as it befits angels to be united to God, according to which union with God they either apply themselves according to their own rank to the goodness of God, or receive from Him the revelation of His goodness; and thus they are incomprehensible not only to us, but also to the lower angels, and are known only to the highest angels, inasmuch as they have been deemed worthy of the aforesaid mode of unions. And in the discourse On the Celestial Hierarchy he states also the angelic orders.

Ταύταις οἱ θεοειδεῖς. Τοὺς θεοειδεῖς νόας , οὓς ἀγγελομιμήτως φησὶ , καθ' ὅσον ἐφικνοῦνται εἰς ἕνωσιν ἄγεσθαι τῶν ἁγίων δυνάμεων, ἃς δυνάμεις ἀγγέλους προεῖπε· τοὺς καθ' ἡμᾶς θεολόγους νοητέον , προφήτας τέ φημι καὶ ἀποστόλους· οὐ γὰρ δὴ ὑποληπτέον ἀγγέλους, μάλιστα ἐκ τοῦ ἀγγελομιμήτως, εἰπεῖν· ἄγγελος γὰρ ἄγγελον οὐ μιμεῖται, ἀλλ' ὁ ἐλάττων· νόας δὲ καλῶν τοὺς θεολόγους, τῆς ἀγγελομιμήτου ἑνώσεως πρὸς Θεὸν αὐτοὺς ἔφη ἐφικνεῖσθαι, ὡς δυνατὸν, κατὰ ἀπόπαυσιν πάσης ἐνεργείας κοσμικῆς ἐκθεουμένους· ἐπὶ γὰρ τῶν νοερῶν πᾶν κίνημα καὶ πᾶσα ἐνέργεια , καὶ πᾶσα ἠρεμία ἐνεργῶς ἐστι, καὶ πρὸς τελειότητα ἑνοποιὸν χειραγωγοῦσα, εἴγε ἐν τοῖς αἰωνίοις καὶ ἀσωμάτοις αἱ οὖσαι ἠρεμίαι καὶ ἡσυχίαι, καὶ τῶν ἐνεργειῶν αἱ ἀποπαύσεις, τὸ κατὰ φύσιν πράττειν ποιοῦσιν, ὅπερ ἐστὶ τῆς ἀοχλησίας καὶ τελειότητος εἰς ἑνάδα πρόξενον.

To these the God-like. By the God-like minds, which he says are led in an angel-imitating manner, so far as they attain, into union with the holy powers—which powers he previously called angels—one must understand the theologians among us, I mean prophets and apostles; for indeed one must not suppose angels to be meant, especially from his saying in an angel-imitating manner; for an angel does not imitate an angel, but the lesser imitates; and calling the theologians minds, he said that they attain to the angel-imitating union with God, so far as is possible, being deified through the cessation of every worldly operation; for in intellectual beings every motion, and every operation, and every rest exists actively, and leads by the hand towards unifying perfection, seeing that in eternal and incorporeal beings the rests and stillnesses that exist in them, and the cessations of operations, bring about acting according to nature, which procures freedom from disturbance and perfection unto unity.

Ἀπόπαυσιν . Ἀδύνατον γὰρ ἑνωθῆναι Θεῷ , καὶ Θεὸν τρόπον τινὰ γενέσθαι, εἰ μὴ παύσεταί τις τῶν ὑλικῶν ἐνεργειῶν κατά τε αἴσθησιν καὶ κατὰ διάνοιαν.

Cessation. For it is impossible to be united to God, and in a certain manner to become God, unless one ceases from material operations both in sense-perception and in thought.

Τῶν ὄντων ἀφαιρέσεως . Ἀφαίρεσιν πάντων τῶν ὄντων καλεῖ τὸ πρὸς μηδὲν τῶν ὄντων παραβάλλειν τὸ θεῖον, ἀλλὰ λέγει, ὅτι οὐ σῶμα, οὐχ ἕξις, οὐ δύναμις, καὶ τὰ λοιπὰ πάντα, καθὼς διὰ τῶν ἑξῆς ἐσήμανεν.

By the abstraction of the things that are. By the abstraction of all the things that are he means the comparing of the Divine to none of the things that are; rather, he says that It is not body, not habit, not power, and all the rest, as he signified through what follows.

Αὐτὸ δὲ οὐδέν. Τὸ οὐδὲν εἶναι τὸν Θεὸν οὕτω νοητέον, ὡς τῶν ὄντων μηδὲν ὄντα· ὑπὲρ γὰρ τὰ ὄντα ὁ αἴτιος τῶν ὄντων· ὅθεν ὁ Θεὸς καὶ πανταχοῦ καὶ οὐδαμοῦ θεολογεῖται· ἐπεὶ γοῦν οὐδαμοῦ ἐστι, πάντα μὲν δι' αὐτοῦ , καὶ ἐν αὐτῷ, ὡς μὴ ὄντι μηδὲν τῶν πάντων· καὶ ἐν αὐτῷ πάλιν, ὡς πανταχοῦ ὄντι, ἕτερα δὲ δι' αὐτοῦ τὰ παντα, ὅτι αὐτὸς οὐδαμοῦ· καὶ πληροῖ μὲν τὰ πάντα, ὡς πανταχοῦ ὢν, κατὰ τὸν προφήτην· οὐδαμοῦ δέ ἐστι καθ' ἕτερον λέ-

And Itself nothing. That God is nothing must be understood thus, as being none of the things that are; for the Cause of the things that are is beyond the things that are; whence God is theologized as being both everywhere and nowhere; since, at any rate, He is nowhere, all things are through Him and in Him, as being nothing of all things; and in Him again, as being everywhere, while all things are other than He through Him, because He Himself is nowhere; and He fills all things, as being everywhere, according to the prophet; whereas He is nowhere according to another who sa-

Editors' notes and page, col. 204

Footnotes

(77) · call in col 204 (Greek only; no call in the Latin)

Scribe, ex Pachymere, θέλησιν, voluntatem.

Read, from Pachymeres, θέλησιν, "will".

(printed under page 119)

(78) ‹anchor: θεολόγους νοητέον› · call in col 204 (Greek only; no call in the Latin)

γρ. ὑποληπτέον.

Another reading: ὑποληπτέον ("one must suppose", for νοητέον, "one must understand").

(printed under page 119)

(79) ‹anchor: τῆς ἀοχλησίας› · call in col 204 (Greek only; no call in the Latin)

γρ. ἀνενοχλησίας.

Another reading: ἀνενοχλησίας ("of undisturbedness", for ἀοχλησίας, same sense).

(printed under page 119)

(80) ‹anchor: δι' αὐτοῦ› · call in col 204 (Greek only; no call in the Latin)

γρ. αὐτόν.

Another reading: αὐτόν (accusative, "because of him", for the genitive αὐτοῦ, "through him").

(printed under page 119)

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running head: ERA S. DIONYSII AREOPAGITÆ. 204
marginal letters: A τὰ περὶ τῶν; B δὲ τῷ Περὶ; C γωγοῦσα, εἴγε ἐν; D Αὐτὸ δὲ οὐδέν.
old-edition numerals: (none)
other: word split at column end: λέ-; full-width foot heading ONES ET CORRECTIONES. cut off at left edge

PG 4:205

γοντα · Ἢ ποῖος τόπος τῆς καταπαύσεώς μου ; εἰ γὰρ μόνον ἦν πανταχοῦ, αὐτὸς ἂν ἦν τὰ πάντα καὶ ἐν πᾶσι τοπικῶς · οὕτως οὖν καὶ οὐδὲν, ὡς ὑπὲρ τὰ ὄντα.

ys: Or what is the place of My rest? (Isa. 66:1; Acts 7:49). For if He were only everywhere, He Himself would be all things and in all things locally; thus, therefore, He is also nothing, as being beyond the things that are.

Ἀλλ' ὡς πάσης ἕξεως. Ἕξις μέν ἐστι διάθεσις ἔμμονος · κίνησις δέ ἐστι τὸ ἀντιδιαστελλόμενον τῇ ἠρεμίᾳ, μετὰ πολλῶν τιθέμενον · ζωὴ δὲ τὸ ταῦτα δεικνύον ἐνεργά · φαντασία δὲ τὸ ἐν διανοίᾳ ἀνατυπωτικόν · δόξα δὲ πεπληροφορημένη ὑπόληψις · διαφέρει δὲ νόησις διανοίας, ὅτι τὸ μὲν ἔστιν ἐπὶ τοῦ διανοητικοῦ τῆς ψυχῆς, τὸ δὲ τὴν τοῦ διανοητικοῦ κίνησιν δηλοῖ. Ταῦτα δὲ πάντα καὶ τὰ ἄλλα ὅσα τούτοις συγκατείλεκται οὐκ οὐσία ἐστὶν, ἀλλὰ περὶ οὐσίαν ὁρᾶται · ὅθεν καὶ διεῖλεν αὐτὴν ἀπὸ τούτων.

But as beyond every habit. Habit is an abiding disposition; motion is that which is contradistinguished from rest, being placed among many things; life is that which shows these things to be active; imagination is that which fashions representations in thought; opinion is an assured supposition; and intellection differs from discursive thought in that the latter belongs to the discursive faculty of the soul, whereas the former signifies the motion of the discursive faculty. Now all these things and whatever others are enumerated along with them are not essence, but are seen around essence; whence he also distinguished it from these.

Τῆς θεαρχίας πρόνοιαν. Ἐκ τούτων αἱ ἀνόητοι δόξαι ἐκλύονται τῶν τολμησάντων λέγειν τὸ δημιουργικὸν φύσει τινὶ ἐνεῖναι τῷ Θεῷ, ὡς καὶ τοῖς ἀραχνίοις τὸ ὑφαίνειν · φησὶ γὰρ διὰ μόνην ἀγαθότητα τὸ πᾶν παραγαγεῖν τὸν Θεόν · διὸ καὶ πάντες οἱ θεολόγοι ἐκ μὲν τῶν αὐτοῦ τοῦ Θεοῦ, τουτέστιν ἐκ τῆς οὐσίας αὐτοῦ οὐ τολμῶσιν ὑμνεῖν αὐτόν · ἀνεπίγνωστα γάρ · ἀλλ' ἐκ τῆς εἰς τὰ ἔξω προόδου, ἥτις ἐστὶ πρόνοια, τὰ αἰτιατὰ, τουτέστι τὰ ἐξ αἰτίου αὐτοῦ συστάντα, τὴν περὶ τὰ πάντα πρόνοιαν τοῦ Θεοῦ ὑμνολογοῦσι · τὰ γὰρ πάντα τῆς θοίας προνοίας ἐφίεται, δι' ἧς καὶ ὑπάρχει καὶ συνίσταται, ἀλλὰ τὰ μὲν νοερὰ καὶ λογικὰ γνωστικῶς · νοερὰ δὲ λέγεται, ὅσα διὰ τὸ νοῦς εἶναι, νοεῖ τὰ ὑπερκείμενα νοητά · νοητὸν γάρ ἐστι τὸ νοούμενον, ὅπερ καὶ τροφή ἐστι τοῦ νοεροῦ ἀντὶ τούτου νοοῦντος. Ὅσα οὖν κατὰ τὸ νοερὰ εἶναι ἅτε νοῦς νοεῖ, ταῦτα λογικὰ ὄντα, γνωστικῶς ἐπιβάλλοντα τῇ τοῦ Θεοῦ προνοίᾳ, ἀναλόγως ἐφίεται τοῦ Θεοῦ · ὅσα δὲ ὑποβέβηκε τὰ νοερὰ, καί εἰσι ψυχὴ αἰσθητικὴ, θηρίων λέγω καὶ πάντων, ἐμψύχων μὲν σωμάτων, ἀλόγων δὲ, ὧν ἡ ψυχὴ ἐκ τῶν στοιχείων καὶ τοῦ ἐνύλου πυρὸς συνεστῶσα, ἐν πνεύματι ἐνύλῳ ἔχει τὸ εἶναι · ταῦτα, μόνον ἐκ τῆς αἰσθήσεως συνελαυνόμενα εἰς τὸ πεινῆν καὶ διψῆν, ἐφίεται εἰκότως αἰσθητῶς τοῦ χορηγοῦντος, ὡς τὸ · Πάντα πρὸς σὲ προσδοκῶσι τοῦ δοῦναι τὴν τροφὴν αὐτῶν εἰς εὔκαιρον · καὶ τοιαῦτα πολλὰ καὶ παρὰ τῷ Ἰὼβ καὶ τῷ Δαυὶδ εὑρήσεις. Καὶ τὰ ἄλλα μέντοι ὅσα τὴν φυτικὴν ἤτοι ζωτικὴν μόνην ἀναισθήτως τε καὶ ἀψύχως ἔχει κίνησιν, ὡς τὰ φυτὰ πάντα καὶ βοτάναι πᾶσαι, ἅτινα καὶ ζωτικὸν πνεῦμα μόνον συνιστῶν ἔχουσι, τὴν ἑαυτῶν οὐσίαν ἄνευ αἰσθήσεως, ὡς τὰ δένδρα πάντα, ὡς εἴρηται, καὶ τὰ τοιαῦτα κατὰ τὸ ἀποξηραίνεσθαι τοῦ φυτικοῦ πνεύματος στερούμενα, δι' οὗ κινοῦνται πρὸς αὔξην καὶ εὐθάλειαν · διὰ τοῦτο δοκεῖ καὶ ταῦτα ἐφίεσθαι τῆς θείας προνοίας, ἐφ' ᾧ καὶ συνεστάναι καὶ ἀνθεῖν · ὅθεν καὶ ταῦτα παραλαμβάνεται ἐν τῷ ρμηʹ ψαλμῷ, αἰνεῖν τὸν Θεὸν, διὰ τῆς αὐτοῦ συστάσεως. Μετέχει οὖν καὶ ταῦτα τῆς

Providence of the Thearchy. By these words are dissolved the foolish opinions of those who have dared to say that the creative power is in God by a certain nature, just as weaving is in spiders; for he says that through goodness alone God brought forth the universe; wherefore also all the theologians do not dare to hymn Him from the things that belong to God Himself, that is, from His essence—for they are unknowable—but from His progression outwards, which is providence, the things caused, that is, the things constituted by Him as Cause, hymn the providence of God over all things; for all things desire the divine providence, through which they both exist and are held together, yet intellectual and rational things do so cognitively; and intellectual is the name given to all those that, because they are mind, understand the intelligible things that lie above them; for the intelligible is that which is understood, which is also food for the intellectual, instead of that which understands. All those beings, therefore, which according to their being intellectual understand as mind, being rational and cognitively applying themselves to the providence of God, proportionately desire God; whereas all those that have sunk below the intellectual, and are a sensitive soul—I mean of wild beasts and of all bodies that are animate indeed, yet irrational, whose soul, consisting of the elements and material fire, has its being in a material spirit—these, being driven by sense-perception alone into hungering and thirsting, reasonably desire in a sensory manner Him Who supplies them, according to the saying: All look in expectation to Thee, to give them their food in due season (Ps. 103:27); and many such things you will find both in Job and in David. And the other things, moreover, as many as have only the vegetative or vital motion without sense-perception and without soul, such as all plants and all herbs, which have only a vital spirit holding together their essence without sense-perception, like all trees, as has been said, and such things as wither away when deprived of the vegetative spirit through which they are moved unto growth and flourishing—on this account these also seem to desire the divine providence, in order both to be held together and to blossom; whence these also are introduced in the 148th Psalm as praising God through their constitution by Him. These also, therefore, partake of the

Editors' notes and page, col. 205

Footnotes

(printed under page 120)

Footnotes

(e) · call in col 206

Isa. lxvi, 1; Act. VII, 49.

Isaiah 66:1; Acts 7:49.

(printed under page 120)

(f) ‹anchor: in tempore opportuno› · call in col 206

Psal. CIII, 27.

Psalm 103(104):27.

(printed under page 120)

Footnotes

(printed under page 121)

(g) ‹anchor: terminos terrae› · call in col 207

Isa. xl, 28.

Isaiah 40:28.

(printed under page 121)

(h) ‹anchor: non deficient› · call in col 207

Psal. CI, 28.

Psalm 101(102):28.

(printed under page 121)

(i) ‹anchor: commotione Dominus› · call in col 207

III Reg. XIX, 11,

3 Kings (1 Kings) 19:11.

(printed under page 121)

(k) ‹anchor: oportet adorare› · call in col 207

Joan. IV, 24.

John 4:24.

(printed under page 121)

(l) ‹anchor: seipsum explicat› · call in col 207

II Cor. V, 18.

2 Corinthians 5:18.

(printed under page 121)

Page

running head: 207 APPENDIX AD OPERA S. DIONY
marginal letters: A assumuntur in Psalmo; B tionem, id est; C idem ipse es,; D Ut principio. Principio
old-edition numerals: 106 before Et
other: facing Latin version, not set; full-width foot heading VARIÆ LECTIONES ET CO cut off at right edge

PG 4:208

ἀφάτου προνοίας, ἀλλὰ κατὰ μόνον τὸ ζῆν, εἰ καὶ ἀψύχως καὶ ἀναισθήτως, καὶ κατὰ τὴν ἑκτικὴν ἐπιτηδειότητα, ἥτις ἐστὶν ἰδιότης τῆς δυνάμεως · ἕξις γὰρ λέγεται ἡ ἔμμονος ποιότης, καθ' ἣν διάθεσιν καὶ δύναμιν ποιόν τι λέγεται · κατὰ ταύτην οὖν τὴν ἕξιν τῆς φυτικῆς ζωῆς εἰς αὔξησιν καὶ κίνησιν μόνον μετέχοντα οὐσιοειδῶς τε καὶ ἑκτικῶς, ἀψύχως δὲ καὶ ἀναισθήτως, λέγεται ἐφίεσθαι τῆς ἀγαθότητος τοῦ Θεοῦ.

ineffable providence, yet only according to living, even though without soul and without sense-perception, and according to habitual fitness, which is a property of their faculty; for an abiding quality is called a habit, according to which disposition and faculty a thing is called qualified; according to this habit, therefore, partaking of vegetative life unto growth and motion alone in an essential and habitual manner, yet without soul and without sense-perception, they are said to desire the goodness of God.

Τὰ μὲν νοερά. Νοερὰ μὲν τὴν ἀγγελικὴν φύσιν · λογικὰ δὲ τὴν ἀνθρωπίνην φησί · τὰ δὲ τούτων ὑφειμένα, τὴν ἄλογον, ἥτινι μόνον τὸ αἰσθητικὸν πρόσεστι. διὸ καὶ αἰσθητῶς εἶπε, τουτέστιν αἰσθητικῶς · τὰ δὲ ἄλλα, ἤγουν τὰ φυτα, καὶ ὅσα πάντη ἄψυχα καὶ ἀκίνητα, τὰ μέν φησι κατὰ τὴν ζωτικὴν κίνησιν, τουτέστι τὴν θρεπτικήν τε καὶ αὐξητικήν · ταῦτα γὰρ δὴ ἐν τοῖς φυτοῖς πρόσεισι · τὰ δὲ ἄψυχα ἐν τῷ ἔχειν ἐν ἑαυτοῖς τὸ ὅλως εἶναι · τοῦτο γὰρ εἶπεν οὐσιώδη καὶ ἑκτικὴν ἐπιτηδειότητα.

The intellectual indeed. By intellectual he means the angelic nature, and by rational the human; and by those subordinate to these, the irrational, to which belongs only the sensitive faculty, wherefore he also said sensibly, that is, sensitively; and as for the others, namely the plants and all things that are altogether inanimate and immovable, the former he says desire Him according to vital motion, that is, the nutritive and vegetative—for these belong to plants—and the inanimate in having within themselves their very being at all; for this he called essential and habitual fitness.

Ὡς αἰώνιον. Ὅρα πῶς σαφῶς ἐκ τῶν αἰτιατῶν καὶ κτιστῶν τὸν ἁπάντων ἀνώτατον ὑμνολογοῦσιν · αἰώνιον μέν φασι τὸν τῶν αἰώνων ποιητὴν, καὶ τῷ ὄντι αἰῶνα, εἴγε ὁ ἀεὶ ὢν αὐτός ἐστιν, ὅθεν καὶ αἰὼν λέγεται, αἰώνιον δέ ἐστιν οὐκ αὐτὸς ὁ αἰὼν, ἀλλὰ τὸ αἰῶνος μετέχον · καὶ γοῦν φησιν ὁ Ἡσαΐας · Ὁ Θεὸς ὁ αἰώνιος ὁ κατασκευάσας τὰ ἄκρα τῆς γῆς · ὁ δὲ Θεὸς οὐ δεύτερός ἐστι τοῦ αἰῶνος, ἵνα καὶ μετέχῃ αὐτοῦ, ἀλλ' αἰώνων ποιητής.

As eternal. See how clearly from the things caused and created they hymn Him Who is highest of all: they call eternal the Maker of the ages, and Him Who is in reality an age, seeing that He Himself is He Who always is, whence also an age is so called, whereas eternal is not the age itself, but that which partakes of an age; and at any rate Isaiah says: The eternal God Who prepared the ends of the earth (Isa. 40:28); yet God is not secondary to the age, so that He should also partake of it, but the Maker of the ages.

Ὡς ἀγήρω. Κατὰ τό · Σὺ δὲ ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σοῦ οὐκ ἐκλείψουσιν.

As ageless. According to the saying: But Thou art the same, and Thy years shall not fail (Ps. 101:28).

Ὡς ἐν αὔρᾳ. Τοῦτό ἐστι τὸ εἰρημένον ἐν Βασιλείαις, ὅτι οὔτε ἐν τῷ συσσεισμῷ, οὔτε ἐν τῇ νεφέλῃ παρεγένετο ὁ Κύριος λαλῆσαι τῷ Ἠλίᾳ · ἀλλὰ φωνῇ αὔρας λεπτῇ καλεῖ ὁ Κύριος · τοῦτο δὲ δηλοῖ, ὅτι καὶ ἐν σώματί φησιν εἶναι τὸν Θεὸν, τὸν ἐν τοῖς πᾶσιν ἀπερίληπτον · ἡ γὰρ πνοὴ καὶ παρὰ πάντων μετέχεται, καὶ ἐν πᾶσίν ἐστι, καὶ παρ' οὐδενὸς ἐμπεριλαμβάνεται, ὡς καὶ ἐν Εὐαγγελίοις φησὶν ὁ Κύριος · Πνεῦμα ὁ Θεὸς, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν.

As in a breeze. This is what is said in the Books of Kings, that neither in the earthquake nor in the cloud did the Lord come to speak to Elijah, but in the gentle sound of a breeze (3 Kgs. 19:11–12) the Lord calls; and this shows that he says that God, Who is incomprehensible in all things, is also in a body; for breath is both partaken of by all, and is in all, and is encompassed by none, even as the Lord also says in the Gospels: God is Spirit, and those who worship Him must worship in spirit and truth (John 4:24).

Καὶ τὸ ἀνώνυμον. Ἀνώνυμον διὰ τὸ πάντα εἶναι καὶ μηδὲν τῶν ὄντων εἶναι, ἀλλὰ πάντα ἐξ αὐτοῦ εἶναι, ὡς αὐτὸς ἑαυτὸν ἐξηγεῖται.

And the nameless. Nameless because He is all things and is none of the things that are, but all things are from Him (2 Cor. 5:18), as He Himself expounds Himself.

Ὡς ἀρχῆς. Ἀρχῆς μὲν, ὡς τὸ εἶναι παρασχομένης · πέρατος δὲ, ὡς ἐν τῷ εἶναι συνεχούσης.

As of a beginning. Of a beginning indeed, as having supplied being; and of a limit, as holding them together in being.

Τὰ πάντα ἐν πᾶσι. Πάντα δὲ τὰ ὄντα, διὰ τὸ ἐξ αὐτοῦ εἶναι τὰ πάντα.

All things in all. And all the things that are, because all things are from Him.

Editors' notes and page, col. 208

Footnotes

(81) ‹anchor: αἰώνιον μέν› · call in col 208 (Greek only; no call in the Latin)

γρ. γάρ.

Another reading: γάρ ("for", for μέν).

(printed under page 121)

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running head: OPERA S. DIONYSII AREOPAGITÆ. 208
marginal letters: A ἀφάτου προνοίας, ἀλλὰ; B τουτέστι τὴν θρεπτικήν; C σοῦ οὐκ ἐκλείψουσιν.; D Ὡς ἀρχῆς. Ἀρχῆς
old-edition numerals: (none)
other: one line of facing Latin runs across into col. 208 below A (sensu participantia, dicuntur Dei bonitatem (divinam pro-), not set; full-width foot heading TIONES ET CORRECTIONES. cut off at left edge

PG 4:209

Καὶ ἑστία. Ἑστίαν αὐτὸν πάντων ἔφη, ὡς οἴκησιν ὄντα πάντων τῶν ἁγίων, ὡς αὐτὸς ὁ Κύριός φησιν· Μείνατε ἐν ἐμοί· ὥσπερ γὰρ ναὸς αὐτοῦ ἐσμεν, κατὰ τό· Ἐνοικήσω ἐν αὐτοῖς, καὶ ἐμπεριπατήσω · οὕτω καὶ αὐτὸς οἶκος ἡμῶν ἐστι· καλῶς δὲ εὐθὺς ἐπήγαγε τὸ ἡνωμένως· ἐπειδὴ γὰρ εἶπεν, αὐτὸν εἶναι πάντα, καὶ ἐν αὐτῷ τὰ πάντα, ἵνα μή τις, εἰς σύνθεσιν τὸν νοῦν καταγαγὼν, ἐκπέσοι τῆς ἀληθείας, ὑπονοῶν ἅπαντα συμφορεῖσθαι σωρηδὸν ἐν τῷ Θεῷ, ἢ κατὰ τὴν σύνθεσιν τὸν Θεὸν εἶναι τὰ πάντα, ταχέως ἐθεράπευσε τὸ ἀπεμφαῖνον, εἰπὼν ἡνωμένα, τουτέστιν ἐν τῇ οἰκείᾳ ἑνάδι, μᾶλλον δὲ ὑπὲρ ἑνάδα μείναντα ὑπερηπλωμένον ἀμερῶς καὶ ἀμιγῶς τοῖς οὖσιν εἶναι τὰ πάντα καὶ ἐν πᾶσιν· ἀλλὰ καὶ ἀσχέτως ἐστὶν ἐν πᾶσιν, ἀντὶ τοῦ, ὑπ' οὐδενὸς κατεχόμενος, ἢ περιγραφόμενος σωματικῶς, ἐξηρημένως δὲ μᾶλλον· ἔξω γάρ ἐστι τῶν ἁπάντων, οὐδαμοῦ ὢν, ἐξ αὐτοῦ πάντων ὄντων, καὶ αὐτὸς ἐν πᾶσιν· ἐξ αὐτοῦ γὰρ τὰ πάντα συνέστηκε·

And hearth. He called Him the hearth of all, as being the dwelling of all the saints, as the Lord Himself says: Abide in Me; for just as we are His temple, according to the saying: I will dwell in them, and walk among them; so He Himself also is our house; and rightly did he immediately add unitedly; for since he said that He is all things, and all things are in Him, lest anyone, bringing his mind down into composition, should fall away from the truth, supposing that all things are brought together in a heap in God, or that God is all things by way of composition, he quickly remedied the absurdity by saying united, that is, remaining in His own unity, or rather above unity, super-expanded indivisibly and unmixedly towards beings, He is all things and in all things; moreover He is also unrelatedly in all things, instead of saying, held fast by nothing, nor circumscribed bodily, but rather transcendently; for He is outside of all things, being nowhere, while all things are from Him, and He Himself is in all things; for from Him all things consist;

Πάντα δὲ ἁπλῶς. Τουτέστιν ἀσυνθέτως· ἐν οὐδενὶ γὰρ τῶν ὄντων συνετέθη ἢ σωματικῶς ἡνώθη, εἰ μὴ ἐν τῷ καιρῷ τῆς οἰκονομίας.

And all things simply. That is, without composition; for with none of the things that exist was He compounded or bodily united, except in the time of the dispensation.

Θείων φασμάτων. Ὅτι φάσματα καλεῖ τὰς ἐν συμβόλοις ἀποκαλύψεις τοῦ Θεοῦ, καὶ τὸ πῶς αὐτὸ λέγει, σημείωσαι.

Of divine apparitions. Note that he calls apparitions the revelations of God in symbols, and how he says it.

Ἀνακτόροις. Ἕλληνες ἀνάκτορα ἐκάλουν τῶν παρ' αὐτοῖς θεῶν τὰ τεμένη· ἐμφαίνει οὖν ὁ ἅγιος ἐν τούτοις τὸ παρὰ τῷ Ἠσαΐᾳ· δοκεῖ γὰρ ἐν τῷ ναῷ ὑπαγορεύειν αὐτὸν ἑωρακέναι τὴν θείαν ἐκείνην [δόξαν καὶ] ὄψιν, τὴν τοῦ σεραφίμ· τὰ δὲ ἑξῆς εἴρηται διὰ τὴν τοῦ Ἰεζεκιὴλ ὅρασιν, τὴν ἐν Βαβυλῶνι, καὶ ἑτέρας τινὰς θεωρίας.

In royal shrines. The Greeks called the precincts of the gods among them royal shrines; the saint therefore indicates in these words what is in Isaiah; for he seems to suggest that he saw in the temple that divine [glory and] vision, that of the seraphim; and what follows is said on account of the vision of Ezekiel, the one in Babylon, and certain other contemplations.

Καὶ θώκους. Θρόνους.

And seats. Thrones.

Συμβολικῇ θεολογίᾳ. Ἄλλο σύνταγμα ὑπισχνεῖται γράφειν, ὅπερ καλεῖ Συμβολικὴν θεολογίαν.

In Symbolic Theology. He promises to write another treatise, which he calls Symbolic Theology.

Ὁ ἱεραρχικός. Σημείωσαι ὅτι μάλιστα ἱερεῦσι πρέπει θεωρεῖν τὴν θείαν Γραφήν.

The hierarchic. Note that it especially befits priests to contemplate the divine Scripture.

Θεοειδεῖς. Ἀντὶ τοῦ θεοφανεῖς.

Godlike. Instead of manifesting God.

Καὶ ὦτα ἱερά. Ὦτα διεντέλλεται ἱερὰ τοῖς ἁγίοις παρατίθεσθαι, τουτέστιν ἀκοὴν εὐσεβῆ καὶ ἀξίαν τῶν ἁγίων

And sacred ears. He enjoins that sacred ears be set before holy things, that is, a pious hearing and worthy of holy things.

Ἀμύστων. Τουτέστι τῶν ἀμυήτων· ὅτι ὁ μετὰ γέλωτος καὶ ἐμπαιγμῶν τῶν θείων ἀκούων λογίων, ἢ τῶν περὶ αὐτὰ ἑρμηνειῶν, ὡς θεομάχος κρίνεται. Τιμοθέῳ δὲ γράφει καὶ ὁ Ἀπόστολος, ὅτι οὐ δεῖ τοῖς μὴ δεχομένοις τὸν λόγον ἐν ἀληθείᾳ λαλεῖν περὶ τοιούτων.

Of the uninitiated. That is, of those not initiated into the mysteries; because he who hears the divine oracles, or the interpretations concerning them, with laughter and mockery, is judged as a fighter against God. And to Timothy also the Apostle writes, that one must not speak about such things to those who do not receive the word in truth.

ΕΙΣ ΤΟ ΚΕΦΑΛ. Βʹ.

On Chapter II.

§ Ι. Τὴν θεαρχικήν. Ἐκ τοῦ κεφαλαίου τούτου μάλιστα καὶ Ἀρειανοὶ καὶ Εὐνομιανοὶ τὸ ἀνόμοιον πρεσβεύοντες πολεμοῦνται, καὶ Νεστοριανοὶ δὲ καὶ Ἀκέφαλοι. Θεαρχικὴν δὲ ὅλην ὕπαρξίν φησι τῆς

Section I. The thearchic. From this chapter especially both Arians and Eunomians, who maintain dissimilarity, are combated, and Nestorians also and Acephali. And he calls the whole thearchic existence the

Editors' notes and page, col. 209

Footnotes

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(82) ‹anchor: Θεαρχικὴν δέ› · call in col 209 (Greek only; no call in the Latin)

γρ. Εἰς τὸ κεφάλαιον τοῦτο τὸ δεύτερον μάχεται μάλιστα πᾶσι τοῖς τὸ ἀνόμοιον πρεσβεύουσιν, Ἀρειανοῖς φημι, καὶ Εὐνομιανοῖς καὶ Μακεδονισταῖς, μεταξὺ δὲ Νεστοριανοῖς καὶ Ἀκεφάλοις. Θεαρχ. In hoc secundo capite maxime pugnat cum omnibus iis qui inaequalitatem (in SS. Trinitate) asserunt, nempe cum Arianis, Eunomianis et Macedonianis: interdum etiam cum Nestorianis et Acephalis. Divinam autem, etc

Another reading: "In this second chapter he fights above all against all who champion the 'unlike', I mean the Arians, the Eunomians and the Macedonians, and incidentally against the Nestorians and the Acephali. Θεαρχ[ικὴν]…" In this second chapter he fights above all against all those who assert inequality (in the Most Holy Trinity), namely the Arians, Eunomians and Macedonians, and at times also the Nestorians and Acephali. "The divine [existence] …", etc.

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Footnotes

(m) · call in col 210

Joan. XV, 4.

John 15:4.

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(n) · call in col 210

II Cor. VI, 16.

2 Corinthians 6:16.

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Footnotes

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Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A cit, sanctæ; B Summa deitate,; C Nisi de tota.; D Summa deitate,
old-edition numerals: 108 after autem
other: facing Latin version, not set

PG 4:212

ἁγίας καὶ μόνης προσκυνητῆς Τριάδος τὴν ἐν τρισὶν ὑποστάσεσι γνωριζομένην θεότητα· ἔθος γὰρ αὐτῷ ὅλην θεότητα καλεῖν τὴν σεβασμίαν Τριάδα· αὕτη γὰρ καὶ τί ἐστιν ὅλη θεότης ἑαυτὴν ἀποκαλύπτουσα μετ' ἀφορισμοῦ τῶν προσώπων, τουτέστι μετὰ διαιρέσεως τοῖς ἁγίοις ἐφανέρωσε, τῶν τριῶν ὑποστάσεων τὰς ἰδιότητας ἐκφαίνουσα, ὅτι Πατὴρ, καὶ Υἱὸς, καὶ ἅγιον Πνεῦμα· οἱ γὰρ τρεῖς, μία καὶ ὅλη καὶ μόνη θεότης· Ἰστέον δὲ ὅτι ὕπαρξις μὲν κυρίως ἐπὶ Θεοῦ οὐ λέγεται· καὶ γάρ ἐστι προΰπαρξις, τουτέστι καὶ πρὸ αὐτῆς τῆς ὑπάρξεως· ἐπειδὴ δὲ πᾶσα ὕπαρξις ἐξ αὐτοῦ, ἐκ τῶν δι' αὐτοῦ φανέντων ὀνομάζεται, ἵνα νοηθῇ καὶ ὑπὲρ ταῦτα.

divinity of the holy and only adorable Trinity, known in three hypostases; for it is his custom to call the venerable Trinity the whole divinity; for this also, revealing itself as to what the whole divinity is with a demarcation of the persons, that is, with a distinction, manifested to the saints, setting forth the properties of the three hypostases, that there is Father, and Son, and Holy Spirit; for the three are one and the whole and only divinity. And it must be known that existence is not properly said in the case of God; for He is pre-existence, that is, even before existence itself; but since all existence is from Him, He is named from the things that have appeared through Him, so that He may be understood as being also above these.

Ἀφορίζουσα. Τουτέστι γνωρίζουσα καὶ δεικνύουσα.

Demarcating. That is, making known and showing.

Τὴν θεαρχίαν. Σημείωσαι ὅτι, καὶ ἀνθρωπίνως λεχθείσης τῆς φωνῆς, τῇ θεότητι ταύτην ἀνατίθησι διὰ τὴν τοῦ προσώπου ἑνότητα.

The Thearchy. Note that, although the expression was spoken after a human manner, he attributes this to the divinity on account of the unity of the person.

Οὐ μερικῶς. Καλῶς τὸ οὐ μερικῶς· αἱ γὰρ ἐνέργειαι καὶ πᾶσαι τῆς θεολογίας αἱ ὑμνολογίαι οὐχ ἑνὶ καὶ μόνῳ τῶν τῆς θείας Τριάδος προσώπων ἀποκληρωτικῶς ἀπονενέμηνται, ἀλλ' αὐταὶ μὲν κοιναί εἰσι τῆς Τριάδος, δίχα μόνης τῆς ἐνανθρωπήσεως· μόνη γάρ ἐστι τοῦ Υἱοῦ, ὡς ἐφεξῆς λέγει· μόναι δὲ αἱ χαρακτηριστικαὶ τῶν τριῶν ὑποστάσεων ἰδιότητες μερικῶς καὶ ἰδίως ἑκάστῃ ὑποστάσει πρόσεισιν, οἷον τῷ Πατρὶ τὸ Πατὴρ, καὶ οὐκ ἄλλῳ τινί· οὕτω καὶ ἐπὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος.

Not partially. Rightly the phrase not partially; for the operations and all the hymnologies of theology have not been assigned exclusively to one and only one of the persons of the divine Trinity, but they are common to the Trinity, apart from the incarnation alone; for it belongs to the Son alone, as he says next; whereas only the characteristic properties of the three hypostases belong partially and properly to each hypostasis, as to the Father the being Father, and to no other; so also in the case of the Son and of the Holy Spirit.

Καὶ ὁλοκλήρου. Σημείωσαι ὅλης θεότητος τὴν Τριάδα σημαίνεσθαι.

And entire. Note that by the whole divinity the Trinity is signified.

Εἰ μὴ περὶ τῆς ὅλης. Σημείωσαι ὅτι ὁ μὴ κοινὰς εἶναι λέγων τὰς θεωνυμίας, ἀποσχίζει ἀσεβῶς τὴν ἑνότητα τῆς προσκυνητῆς Τριάδος.

Unless concerning the whole. Note that he who says that the divine names are not common impiously rends asunder the unity of the adorable Trinity.

Τάδε λέγει ὁ ὤν. Σημειωτέον, ὅτι δέχεται τὴν Ἀποκάλυψιν τοῦ ἐν ἁγίοις Ἰωάννου τοῦ εὐαγγελιστοῦ ὁ ἅγιος οὗτος Διονύσιος· ἐκεῖ γάρ ἐστι τὸ ῥητὸν τοῦτο. Ὅτι δὲ, ὅτε ἦν ἐν Πάτμῳ ὁ θεῖος εὐαγγελιστὴς, ὅπου καὶ τὴν Ἀποκάλυψιν εἶδεν, ἐγίνωσκεν ὁ ἅγιος Διονύσιος, καὶ τοῦτο μαθήσῃ κάτω ἐκ τῆς ιʹ ἐπιστολῆς, ἧς ἔγραψε πρὸς αὐτὸν τὸν ἅγιον εὐαγγελιστὴν καὶ θεολόγον Ἰωάννην.

Thus says He Who is. It is to be noted that this holy Dionysius accepts the Apocalypse of John the Evangelist among the saints; for this saying is there. And that when the divine Evangelist was in Patmos, where he also saw the Apocalypse, holy Dionysius knew of it, this too you will learn below from the tenth epistle, which he wrote to the holy Evangelist and Theologian John himself.

Προφητῶν. Ὁ Δαυῒδ τοῦτο λέγει.

Of the prophets. David says this.

Τὸ ὂν, ὃ παρὰ τοῦ Πατρός. Ἐπίσκεψαι, πῶς φησι τὴν χρῆσιν ταύτην· οὐ γὰρ φέρεται νῦν οὕτως.

That which is, which is from the Father. Examine how he states this quotation; for it is not now transmitted thus.

Τὴν θεαρχίαν. Ἐν ἄλλοις θεαρχικὴν ζωήν.

The Thearchy. In other copies, thearchic life.

Θεογόνου θεότητος. Σημείωσαι ὅτι θεογόνον θεότητα φησὶ τὸν Πατέρα, καὶ υἱικὴν θεότητα τὸν Μονογενῆ.

Of God-begetting divinity. Note that he calls the Father God-begetting divinity, and the Only-begotten filial divinity.

Διεξοδικῶς. Ἀντὶ τοῦ πλατυτέρως.

Discursively. Instead of more broadly.

Τὰ πάντα δι' αὐτοῦ. Σημείωσαι, ὅταν λέγῃ ὅτι τὰ πάντα ἐκ τοῦ Θεοῦ ἐστι, περιληπτικῶς τὴν ὅλην

All things through Him. Note that when he says that all things are from God, he comprehensively the whole

Editors' notes and page, col. 212

Footnotes

(83) · call in col 212 (Greek only; no call in the Latin)

γρ. ἀνομάτων, χρῆται τῇ λέξει, ἵνα.

Another reading: ἀνομάτων [sic, for ὀνομάτων, "of names"], χρῆται τῇ λέξει, ἵνα ("he uses the word, so that").

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(84) · call in col 212 (Greek only; no call in the Latin)

γρ. τῶν προσώπων.

Another reading: τῶν προσώπων ("of the persons").

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(85) ‹anchor: ἁγίου Πνεύματος› · call in col 212 (Greek only; no call in the Latin)

γρ. οὕτω καὶ τῷ Υἱῷ, τὸ Υἱὸς, καὶ τῷ ἁγίῳ Πνεύματι, τὸ Πνεῦμα.

Another reading: "so also to the Son, 'Son', and to the Holy Spirit, 'Spirit'."

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(86) ‹anchor: ὅλης θεότητος› · call in col 212 (Greek only; no call in the Latin)

γρ. ὅλην θεότητα.

Another reading: ὅλην θεότητα ("the whole Godhead", accusative, for the genitive).

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(87) ‹anchor: ἧς ἔγραψε› · call in col 212 (Greek only; no call in the Latin)

γρ. μέγας Διονύσιος οὗτος, μαθήσῃ ἐν ταῖς Ἐπιστολαῖς, τὴν δεκάτην ἀναγινώσκων, ἣν ἔγραψε.

Another reading: "this great Dionysius; you will learn it in the Letters, reading the tenth, which he wrote."

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(88) ‹anchor: Ἐπίσκεψαι› · call in col 212 (Greek only; no call in the Latin)

γρ. Σημείωσαι.

Another reading: Σημείωσαι ("Note", for Ἐπίσκεψαι, "Consider").

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Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A ἁγίας καὶ; B Τὴν θεαρχίαν.; C Εἰ μὴ περὶ; D Τὴν θεαρχίαν.
old-edition numerals: (none)
other: column begins mid-sentence (ἁγίας) and ends mid-sentence (ὅλην)

PG 4:213

θεότητα σημαίνει, τουτέστι τὴν ἁγίαν Τριάδα· ὅταν δὲ φῇ, τὰ πάντα δι' αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται, διεξοδικῶς περὶ τῶν ὑποστάσεων σημαίνει· τοῦτο γὰρ εἰς τὸν δημιουργικὸν λόγον ἐδέξαντο πάντες.

divinity he signifies, that is, the holy Trinity; but when he says, all things have been created through Him and unto Him, he signifies discursively concerning the hypostases; for all have taken this as referring to the creative Word.

Καὶ αὐτοῦ. Τοῦ Λόγου δηλονότι.

And of Him. Of the Word, clearly.

Κοινωνικῶς καὶ ἡνωμένως. Σημείωσαι ὅτι κοινωνικῶς ἥνωται τὰ τῆς ἁγίας Τριάδος.

Communicatively and unitedly. Note that the things of the holy Trinity are united communicatively.

Τὰς θεουργίας. Οἷον τὸ, Ἐγὼ ἐν Πνεύματι Θεοῦ ἐκβάλλω τὰ δαιμόνια· τὸ σέβας, ὡς τό· Εἰς τὸ ἅγιον Πνεῦμα βλασφημήσαντι οὐκ ἀφεθήσεται· τὸ δὲ τῶν δωρεῶν, ἤτοι τῶν χαρισμάτων, ἐν τῷ λέγειν· Λήψεσθε δύναμιν ἐπελθόντος τοῦ ἁγίου Πνεύματος ἐφ' ὑμᾶς.

The divine works. Such as the saying, I by the Spirit of God cast out demons; the reverence, as the saying: To him who has blasphemed against the Holy Spirit it shall not be forgiven; and that of the gifts, or charisms, in saying: You shall receive power when the Holy Spirit has come upon you.

Τὴν πηγαίαν, Εἴρηται ἐν [τοῖς] Ψαλμοῖς. Ὅτι παρὰ σοὶ πηγὴ ζωῆς, καὶ ἐν Ἰερεμίᾳ. Ἐμὲ ἐγκατέλιπον πηγὴν ὕδατος ζῶντος. Ὁ οὖν Θεὸς λέγεται πηγὴ, οἷά τις μήτρα καὶ ἀρχὴ καὶ αἰτία τῶν φανέντων καὶ προελθόντων εἰς οὐσίαν ἁπάντων· ἃ γὰρ καλεῖν εἰώθασί τινες καθολικὰ, ἤτοι γένη, ἢ ὅλα, ἢ περιέχοντα, ἅτε περιληπτικὰ τῶν μερικῶν ἐξ αὐτῶν προόδων, ταῦτα αἱ θεῖαι Γραφαὶ πηγαίαν αἰτίαν φασί· διὰ τὸ δημιουργικὸν τοίνυν καὶ ἀνέκλειπτον τῶν διὰ τοῦ Πνεύματος ὑφισταμένων, καὶ ὅτι τὸ Πνεῦμα τὸ ἅγιον καὶ αὐτὸ [πάντων] τῶν ὄντων αἴτιον, ὡς καὶ ἐν τῇ Σοφίᾳ εἴρηται, εἰκότως καὶ πηγαίαν αὐτὸ αἰτίαν θεολογεῖ· τὸ δὲ ἀνέκλειπτον τοῦ δημιουργεῖν ἐκεῖθεν νόησον εἰς τό· Ὁ Πατήρ μοι ἕως ἄρτι ἐργάζεταί, κἀγὼ ἐργάζομαι. ὡσαύτως καὶ τὸ Πνεῦμα τὸ ἅγιον, σὺν τῷ Πατρὶ, καὶ τῷ Υἱῷ ἀεὶ ἐργάζεται ἀνεκλείπτως· εἴρηται γάρ· Ἐξαποστελεῖς τὸ Πνεῦμά σου, καὶ κτισθήσονται.

The fontal. It is said in the Psalms: For with Thee is the fountain of life, and in Jeremiah: They have forsaken Me, the fountain of living water. God is therefore called a fountain, as a kind of womb and principle and cause of all things that have appeared and come forth into being; for what some are accustomed to call universals, whether genera, or wholes, or comprehensive things, inasmuch as they are comprehensive of the particular processions from them, these the divine Scriptures call a fontal cause; on account therefore of the creative and unfailing bringing-forth of the things that subsist through the Spirit, and because the Holy Spirit is Himself also the cause of [all] beings, as is also said in Wisdom, he reasonably theologizes Him also as a fontal cause; and understand the unfailing character of creating from that passage, in the saying: My Father works until now, and I work. In like manner the Holy Spirit also, with the Father and the Son, always works unfailingly; for it is said: Thou shalt send forth Thy Spirit, and they shall be created.

§ II. Ἀδιαστρόφοις ἐννοίαις. Καλῶς εἶπε τὸ ἀδιαστρόφοις· ἐπειδὴ καὶ οἱ αἱρετικοὶ ἀναγινώσκουσι τὰς Γραφὰς, καὶ ἐντρέφονται ἐν αὐταῖς, καὶ ὅμως διαστρέφουσιν ἑαυτούς.

Section II. With unperverted conceptions. Rightly did he say unperverted; since the heretics also read the Scriptures, and are nourished in them, and nevertheless pervert themselves.

Θεοπρεποῦς διαιρέσεως. Θεοπρεπῆ διαίρεσιν ἐπὶ τῆς ἁγίας Τριάδος τὴν περὶ τῶν ὑποστάσεων ἀσύγχυτον ἔφη γνῶσιν· καὶ ὅτι οὐ χρὴ φροντίζειν πείθειν τοὺς μὴ δεχομένους τὴν θείαν Γραφήν. Τὸ γὰρ κοινῶς ἐπὶ τῆς ἁγίας Τριάδος θεολογεῖν οὐκ ἔστι σύγχυσιν εἰσάγειν τῶν ὑποστάσεων.

Of a God-befitting distinction. He called a God-befitting distinction in the case of the holy Trinity the unconfused knowledge concerning the hypostases; and that one must not be anxious to persuade those who do not accept the divine Scripture. For to theologize in common in the case of the holy Trinity is not to introduce a confusion of the hypostases.

Ἐπὶ τὴν θεολογικήν. Θεολογικὴν ἐπιστήμην ἀνωτέρω περὶ Θεοῦ διηγούμενος, οὐκ ἔφη αὐτὴν ἐπιστήμην εἶναι· ἐνταῦθα δὲ τὰ περὶ θεολογίας ἐπιστήμην φησίν. Ἐπιστήμη δέ ἐστι δόξα ὀρθὴ λογισμῷ δεθεῖσα, ἢ λόγος ἀληθὴς ἐπὶ διάνοιαν ἀμετάπτωτος, καὶ ἡ ἀκριβὴς εἴδησις τοῦ πράγματος καὶ ἀπόφανσις, οὗ καὶ λέγεται ἐπιστήμη, ἀληθείας λόγον καὶ δόξαν ὀρθὴν προβαλλομένη, μὴ δεομένη τῆς ἐκ παραθέσεως τοῦ ὁμοίου βεβαιώσεως.

Unto the theological. Above, when discoursing about God, he did not say that theological science was a science; but here he calls the matters concerning theology a science. And science is right opinion bound by reasoning, or true reason in the mind not subject to change, and the exact knowledge and declaration of the thing of which it is also called the science, putting forward a word of truth and right opinion, not needing confirmation from the comparison of what is similar.

Τὰς θείας ἐκφαντορίας. Ἐκφαντορίας φησὶ τὰς τὰ μυστήρια ἐκφαινούσας διδασκαλίας.

The divine manifestations. He calls manifestations the teachings that manifest the mysteries.

Ἐν ἑαυτοῖς ἀπλήθυντα. Ὅτι οὐ δεῖ παρεξιέναι τὴν θείαν Γραφὴν ἐν τῷ θεολογεῖν.

Unmultiplied in themselves. That one must not pass beyond the divine Scripture in theologizing.

Editors' notes and page, col. 213

Footnotes

(printed under page 124)

(89) · call in col 213 (Greek only; no call in the Latin)

γρ. φησί.

Another reading: φησί ("he says").

(printed under page 124)

(90) ‹anchor: Θεοῦ διηγούμενος› · call in col 213 (Greek only; no call in the Latin)

γρ. διαλεγόμενος.

Another reading: διαλεγόμενος ("discoursing", for διηγούμενος, "expounding").

(printed under page 124)

(91) ‹anchor: ἔφη αὐτήν› · call in col 213 (Greek only; no call in the Latin)

γρ. αὐτόν.

Another reading: αὐτόν (masculine, for the feminine αὐτήν).

(printed under page 124)

(92) ‹anchor: λογισμῷ δεθεῖσα› · call in col 213 (Greek only; no call in the Latin)

γρ. δοθεῖσα.

Another reading: δοθεῖσα ("given", for δεθεῖσα, "bound").

(printed under page 124)

(93) ‹anchor: ἀληθείας λόγον› · call in col 213 (Greek only; no call in the Latin)

γρ. ἀληθῆ.

Another reading: ἀληθῆ ("true", for ἀληθείας, "of truth").

(printed under page 124)

Footnotes

(o) · call in col 214

Luc. XI, 20.

Luke 11:20.

(printed under page 124)

(p) ‹anchor: non remittetur› · call in col 214 (misprinted (q) at the call; the foot line has (p))

Luc. XII, 10.

Luke 12:10.

(printed under page 124)

(q) · call in col 214

Act. I, 8.

Acts 1:8.

(printed under page 124)

(r) · call in col 214

Psal. XXXV, 10.

Psalm 35(36):10.

(printed under page 124)

(s) · call in col 214

Jer. II, 13.

Jeremiah 2:13.

(printed under page 124)

(t) ‹anchor: et ego operor› · call in col 214

Joan. V, 17.

John 5:17.

(printed under page 124)

(u) ‹anchor: et creabuntur› · call in col 214

Psal. CIII, 30.

Psalm 103(104):30.

(printed under page 124)

Footnotes

(printed under page 125)

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A § III. Et quæ; B Jesu secundum nos.; C Traditionis sacræ; D Ineffabilis,
old-edition numerals: 110 after et; 111 before Ex omni
other: facing Latin version, not set

PG 4:216

§ ΙΙΙ. Καὶ ὅσα τῆς ὑπεροχικῆς. Κατὰ ἀφαίρεσιν ὑπὲρ ἔννοιαν δοξολογεῖται· ἐκ γὰρ τῶν μὴ θεωρουμένων περὶ αὐτὸν ὑπεραναβεβηκότως προσκυνεῖται, οἷον ὡς ἀθάνατος, ὡς ἀτελεύτητος καὶ ἀόρατος, καὶ ἀνενδεὴς, καὶ ὅσα τοιαῦτα· κοινὰ γὰρ τῆς Τριάδος καὶ ταῦτα· αἰτιολογικὰ δέ εἰσιν ὅσα ἐπὶ τὴν κτίσιν ἔῤῥευσε παρ' αὐτοῦ, ἅτε αἰτίου παντὸς καλοῦ, ὡς γέγραπται, ὅτι πᾶν ἐστι καλὸν αὐτοῦ.

Section III. And as many as belong to the supereminent. By way of negation He is glorified above conception; for from the things not beheld around Him He is worshipped transcendently, such as immortal, as endless and invisible, and without need, and all such things; for these also are common to the Trinity; whereas causal are all the things that have flowed forth unto the creation from Him, inasmuch as He is the cause of every good, as it is written, that every good thing is His.

Τὸ τοῦ Πατρός. Κατὰ κοινοῦ [δὲ] τὸ ὑπερούσιον, ὡς ἐπὶ τοῦ Πατρὸς, οὕτω καὶ [ἐπὶ τοῦ] Υἱοῦ καὶ [ἐπὶ τοῦ] ἁγίου Πνεύματος. Ἐπὶ δὲ τῶν διακεκριμένων τῆς ἁγίας Τριάδος, οἷαν ὀνομάτων, οὐδεμίαν φησὶν [ὅλως] εἶναι ἀντιστροφὴν ἢ κοινωνίαν· ὁ γὰρ Πατὴρ οὐκ ἂν εὐσεβῶς κληθείη Υἱός· οὐδὲ ὁ Υἱὸς Πατήρ· τὸ αὐτὸ καὶ ἐπὶ τοῦ ἁγίου Πνεύματος.

That of the Father. In common [moreover] is the superessential, as in the case of the Father, so also [in the case of the] Son and [in the case of the] Holy Spirit. But in the case of the distinguished things of the holy Trinity, such as the names, he says there is no convertible use or communion [at all]; for the Father could not piously be called Son, nor the Son Father; and the same holds in the case of the Holy Spirit.

Ἡ καθ' ἡμᾶς Ἰησοῦ. Σημείωσαι ὅτι μόνου τοῦ Θεοῦ Λόγου ἐστὶν ἡ ἐνανθρώπησις. Παντελῆ δὲ αὐτήν φησι κατὰ Ἀπολλιναρίου, ὡς ἐκ ψυχῆς νοερᾶς καὶ ἡμετερου σώματος· τοῦτο γὰρ δηλοῖ τὸ εἰπεῖν αὐτὸν καθ' ἡμᾶς· ὅπερ ἐστὶ καὶ κατὰ Εὐτυχοῦς· κατὰ Νεστορίου δὲ, ὅτι φησὶ, τοῦ Ἰησοῦ τὴν ἀναλλοίωτον ὡς Θεοῦ καθ' ἡμᾶς ὕπαρξιν· καὶ ὅτι οὐσιώδη φησὶ τὰ ἐν τῇ ἀνθρωπότητι μυστήρια, τὴν πεῖναν, τὸν κόπον, καὶ τὸ ἐπὶ ὕδατος βαδίσαι, καὶ τὸ εἰσελθεῖν τῶν θυρῶν κεκλεισμένων πρὸς τοὺς μαθητὰς, καὶ τὸ ἐγεῖραι τοὺς νεκροὺς, καὶ αὐτὸ τὸ πάθος, καὶ ὅσα τοιαῦτα.

That of Jesus according to us. Note that the incarnation belongs to God the Word alone. And he calls it complete against Apollinarius, as consisting of an intellectual soul and our body; for this is shown by his saying according to us; which is also against Eutyches; and against Nestorius, because he speaks of the unchangeable existence according to us of Jesus as God; and because he calls essential the mysteries in the humanity, the hunger, the weariness, and the walking upon water, and the entering in to the disciples when the doors were shut, and the raising of the dead, and the passion itself, and all such things.

Οὐσιώδη μυστήρια. Σημείωσαι τὸ οὐσιώδη ἐπὶ τῆς σαρκώσεως· τοῦτο γὰρ ἔφη, ἐκβάλλων τὴν κατὰ φαντασίαν δόξαν.

Essential mysteries. Note the word essential in the case of the incarnation; for he said this, casting out the opinion that it was in appearance.

Παραδόσεως ἱερομύσται. Ἱερομύσται λέγονται οἱ τὰ ἱερὰ μεμυημένοι.

Hierophants of the tradition. Those initiated into the sacred mysteries are called hierophants.

Κρυφίας καὶ ἀνεκφοιτήτους. Κρυφίας ἑνώσεις φησὶ τὰς περὶ τῆς θείας οὐσίας ἀκαταλήπτους γνώσεις· τὴν οὐσίαν αὐτὴν τῆς ἁγίας Τριάδος, τί ἐστιν, οὐδεὶς γνώσεταί ποτε.

Hidden and non-proceeding. He calls hidden unions the incomprehensible knowledges concerning the divine essence; the essence itself of the holy Trinity, what it is, no one will ever know.

Τὰς διακρίσεις. Διακρίσεις φησὶ τὰς ἐνυποστάτους προσκυνητὰς ὑπάρξεις, τουτέστι, τοῦ μὲν Υἱοῦ τὸν ἐκ Πατρὸς ἀνέκφραστον ἀπαυγασμόν· τοῦ δὲ ἁγίου Πνεύματος τὴν ἐκ Πατρὸς ἀνεννόητον ἐκπόρευσιν.

The distinctions. He calls distinctions the enhypostatic adorable existences, that is, of the Son the ineffable effulgence from the Father, and of the Holy Spirit the inconceivable procession from the Father.

Ἡ ὑπὲρ ἑναρχίαν. Ἡ ὑπὲρ ἑναρχίαν ἑνότης τὸ ὑπὲρ πᾶσαν ἑνότητα καὶ ἁπλότητα ἐν τοῖς οὖσι τῆς θείας φύσεως ἀμερές τε καὶ ἁπλοῦν σημαίνει.

That above original unity. The unity above original unity signifies the indivisibility and simplicity of the divine nature above all unity and simplicity among beings.

Τὸ ἄφθεγκτον. Ἄφθεγκτον διὰ τό ἀκατονόμαστον τῆς οὐσίας· πολύφωνον δὲ, ὅτι τῇ ποικιλίᾳ τῶν εὐεργετουμένων τὸ πολύφωνον ἔχει.

The unutterable. Unutterable on account of the unnameableness of the essence; and many-voiced, because by the variety of those who receive benefits it has the quality of being many-voiced.

Τὸ παννόητον. Πῶς ἄγνωστος καὶ παννόητος ὁ Θεὸς, καὶ πῶς ἐν ἀγνωσίᾳ τὴν περὶ αὐτοῦ κτώμεθα γνῶσιν, ῥητέον· ἀγνοίᾳ γὰρ γίνεται γνωστὸς ὁ Θεός· ἄγνοιαν δὲ, μὴ τὴν διὰ τῆς ἀμαθίας λάβῃς· αὕτη

The all-intelligible. How God is unknowable and all-intelligible, and how in unknowing we acquire knowledge concerning Him, must be stated; for by ignorance God becomes known; and as for ignorance, do not take it as that through lack of learning; for this

Editors' notes and page, col. 216

Footnotes

(94) · call in col 216 (Greek only; no call in the Latin)

γρ. ὅτι τὴν κτίσιν.

Another reading: ὅτι τὴν κτίσιν ("that the creation").

(printed under page 125)

(95) · call in col 216 (Greek only; no call in the Latin)

γρ. περί.

Another reading: περί ("about").

(printed under page 125)

(96) ‹anchor: καὶ παννόητος› · call in col 216 (Greek only; no call in the Latin)

γρ. πάλιν νοητός.

Another reading: πάλιν νοητός ("again intelligible", for παννόητος, "wholly intelligible").

(printed under page 125)

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A § ΙΙΙ. Καὶ ὅσα; B Ἡ καθ' ἡμᾶς; C Παραδόσεως ἱερομύσται.; D Τὸ ἄφθεγκτον.
old-edition numerals: (none)
other: column ends mid-sentence (αὕτη)

PG 4:217

γὰρ σκότος ἐστὶ ψυχῆς· μήτε τὴν γινώσκουσαν, ὅτι ἀγνοεῖται ὁ ἄγνωστος· εἶδος γὰρ καὶ αὐτὴ γνωριστικόν· ἀλλὰ κατ' ἐκείνην τὴν ἄγνοιαν γινώσκεται γνωστὸς, καθ' ἣν ἁπλωθέντες ὑπὲρ τὰς νοήσεις, αἵτινες πληθυνόμεναι σκεδάννυνται, καὶ αὖθις συμπτύσσονται, οὐκ οὖσαι ἑνάς. Ὅθεν οὖν πᾶσαν νόησιν περὶ Θεὸν ὑπερβάντες, ἁπλοῖ γινόμεθα, ἀγνοοῦντες λοιπὸν καὶ ἀδιάκριτοι μένοντες διὰ τὴν πρὸς τὴν ἑνότητα στάσιν, καὶ βεβαίως ἑστῶτες ἐν τῇ ἑνώσει, ἀγνοοῦμεν ὅτι ἀγνοοῦμεν, τουτέστιν οὐχ ἑτέρου τινὸς εἰδότες, ἡμεῖς ὡς ἀμαθεῖς ἀγνοοῦμεν, δυνάμενοι μαθεῖν ἃ τέως ἀγνοοῦμεν· ἀλλὰ τὰ παρὰ πάσης λογικῆς κτίσεως εὐσεβῶς ἀγνοούμενα ἀγνοοῦντες· ἐν ταύτῃ γὰρ στάντες τῇ ἀγνοίᾳ, εἶδος γινόμεθα τοῦ πρὸ πάντων ὄντος· ἐάσαντες μὲν πάντα τὰ εἴδη καὶ τὰς νοήσεις, ἐν ἀφασίᾳ δὲ κρείττονι πάσης φθέγξεως ἱδρυμένοι, τῷ μηδὲ τοῦτο γινώσκειν, ὅτι ἀγνοοῦμεν· εἶτα πάλιν ὑποστρέψαντες ἐκ τῆς ἐν ἀφασίᾳ σιωπῆς, καὶ ἀπὸ τῆς σιγῆς εἰς φθέγξιν καταβαίνοντες, συνιέντες ὅτι ἠγνοοῦμεν, ἀφιστάμεθα λοιπὸν τοῦ περὶ ἀγνώστου ζητεῖν. Παννόητος δὲ πάλιν ὁ Θεὸς, ἐκ τῶν φιλοδώρων προνοιῶν νοούμενος, ὅ τι ἐστὶ, καὶ ἐκ τῶν δημιουργημάτων· ἐκ τῶν μὲν, ὅτι σωτήρ ἐστιν· ἐκ τῶν δὲ, ὅτι δημιουργός. Καὶ θέσιν μὲν τὴν ὕπαρξίν φησιν, ὡς ἐξ αὐτῆς τῆς πάντων οὔσης ὑπάρξεως. Λέγουσι δὲ καὶ οἱ φιλόσοφοι θέσιν τὰ ἐπιτιθέμενα εἴδη τῇ ὕλῃ· ἀφαίρεσιν δὲ, ὅταν αἱ ποιότητες ἀφαιρεθῶσι τῶν εἰδῶν· οἷον γῆς τὸ βαρὺ, ὕδατος τὸ ὑγρόν. Ὁ οὖν Θεὸς, ὁ καὶ ταῦτα μετασχηματίζων, ἡ πάντων θέσις καὶ ἀφαίρεσίς ἐστι· θέσις μὲν πάντων, ὡς τὰ πάντα θεὶς καὶ ποιήσας, καὶ ἱδρῦσθαι παρασκευάζων· ἐν αὐτῷ γὰρ τὰ ἅπαντα συνέστηκεν· ἀφαίρεσις δὲ πάντων ἐστὶν, ὡς καὶ τὴν θέσιν αὐτὴν [τῶν ὄντων] καὶ τὴν ποίησιν μεταῤῥυθμίζων καὶ μετασκευάζων, καὶ ἀφαιρῶν ἐκ τῶν τεθειμένων τὰ κατὰ φύσιν· εἰ γὰρ ὁμολογεῖται τὰ ἐν γενέσει πάντως καὶ φθείρεσθαι· αὐτὸς δὲ πλούτῳ ἀγαθότητος τῶν μὲν ἀνεῖλε καὶ τὸ φθαρτὸν, ὡς ἀγγέλων καὶ ψυχῶν· τῶν δὲ τὸ φθαρτὸν εἰς ἀφθαρσίαν, καὶ τὸ θνητὸν εἰς ἀθανασίαν μετάγει, ὡς τὰ σώματα ἡμῶν ἐν τῇ ἀναστάσει· δῆλον ὡς αὐτὸς ταῦτα ἡμῖν ὑπάρχων, αὐτὸς καὶ ὑπὲρ θέσιν ἐστὶ καὶ ἀφαίρεσιν, καὶ θεμέλιος καὶ ῥίζα πάντων ὢν, οὐ τοπικῶς, ἀλλὰ κατὰ τὸ αἴτιον· οὔτε ἀφαίρεσις αὐτὸς ὢν, ὧν αὐτὸς ἔχει· αὐτὸ γὰρ ἀθάνατον αὐτὸς ἔχει. Τὸ γὰρ ἀθάνατον, καὶ ἀκατάληπτον, καὶ ἄγνωστον, καὶ ὅσα τοιαῦτα, ἔχει, οὐχ ὡς μὴ ὢν τὸ ἐναντίον· ἀλλὰ κατὰ ἰδιότητά τινα πᾶσιν ἄῤῥητον καὶ ἀνεπινόητον· ἐξήρηται γὰρ τῶν ἁπάντων, ὡς ἀφηρημένος τῶν ὄντων, καὶ ὑπ' οὐδενὸς νοούμενος τῶν ἐν δημιουργίᾳ ἢ καταλαμβανόμενος, ὡς αὐτὸς ἑαυτὸν ἁρπάσας διὰ τῆς ἀπειρίας· οὐ γάρ ἐστιν αὐτοῦ πέρας. Σημείωσαι δὲ τὸ ἐν ἀλλήλαις εἶναι, κατά τινα μονὴν καὶ ἵδρυσιν τὰς θείας ὑποστάσεις, ὡς τό· Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί·

is darkness of soul; nor that which knows that the Unknowable is unknown; for it too is a cognitive form; but according to that ignorance He is known as knowable, according to which, being simplified above all conceptions, which when multiplied are scattered and again folded together, not being a unity. Wherefore, having transcended all conception concerning God, we become simple, remaining henceforth ignorant and undistinguished through our standing towards unity, and standing firmly in the union, we are ignorant that we are ignorant, that is, not knowing anything else, are we ignorant as unlearned persons able to learn what for the time being we are ignorant of, but being ignorant of the things piously unknown by all rational creation; for having stood in this ignorance, we become a form of Him Who is before all things; having left behind all forms and conceptions, and being established in a speechlessness better than all utterance, by not even knowing this, that we are ignorant; then again turning back from the silence in speechlessness, and descending from silence into utterance, understanding that we were ignorant, we desist henceforth from seeking concerning the Unknowable. And again God is all-intelligible, being understood as to what He is from His bountiful providences and from His creations: from the former, that He is Saviour; and from the latter, that He is Creator. And he calls existence affirmation, as the existence of all things is from it. And the philosophers also call affirmation the forms imposed upon matter; and negation, when the qualities are taken away from the forms, such as heaviness from earth, moisture from water. God therefore, Who transforms these things also, is the affirmation and negation of all things: the affirmation of all things, as having posited and made all things, and preparing them to be established; for in Him all things consist; and He is the negation of all things, as refashioning and remodelling both the affirmation itself [of beings] and the creation, and taking away from the things posited what is according to nature; for if it is acknowledged that the things in generation altogether also perish, while He Himself by the wealth of His goodness has taken away even corruptibility from some, as from angels and souls, and for others transfers what is corruptible into incorruptibility, and what is mortal into immortality, as our bodies in the resurrection, it is clear that since He Himself is these things for us, He Himself is also above affirmation and negation, being both foundation and root of all things, not locally, but by way of cause; nor being Himself the negation of the things which He Himself has; for He Himself has immortality itself. For the immortal, and incomprehensible, and unknowable, and all such things, He has, not as not being the opposite, but according to a certain property ineffable and inconceivable to all; for He is transcendent over all things, as abstracted from beings, and neither understood nor comprehended by any of the things in creation, as having Himself snatched Himself away through infinity; for there is no limit of Him. And note that the divine hypostases are in one another according to a certain abiding and establishment, as the saying: I am in the Father, and the Father in Me;

Editors' notes and page, col. 217

Footnotes

(printed under page 126)

(97) · call in col 217 (Greek only; no call in the Latin)

γρ. νομίζοντες κατειληφέναι, καὶ ἀδι, putantes vero nos intelligere et non.

Another reading: νομίζοντες κατειληφέναι, καὶ ἀδι[…] ("thinking they have grasped, and …"), [in Latin] "but thinking that we understand, and not."

(printed under page 126)

(98) · call in col 217 (Greek only; no call in the Latin)

γρ. κατέλαβε.

Another reading: κατέλαβε ("he grasped").

(printed under page 126)

(99) · call in col 217 (Greek only; no call in the Latin)

γρ. εἰδότος.

Another reading: εἰδότος ("of one who knows").

(printed under page 126)

(100) · call in col 217 (Greek only; no call in the Latin)

γρ. ἀφθαρσίᾳ.

Another reading: ἀφθαρσίᾳ ("in incorruption", dative).

(printed under page 126)

(1) ‹anchor: εἰ γὰρ ὁμολογεῖται› · call in col 217 (Greek only; no call in the Latin)

γρ. ὡμολόγηται.

Another reading: ὡμολόγηται ("it has been agreed", for ὁμολογεῖται, "it is agreed").

(printed under page 126)

(2) ‹anchor: καὶ φθείρεσθαι› · call in col 217 (Greek only; no call in the Latin)

γρ. φθείρεται.

Another reading: φθείρεται ("is corrupted", for the infinitive φθείρεσθαι).

(printed under page 126)

(3) ‹anchor: ταῦτα ἡμῖν› · call in col 217 (Greek only; no call in the Latin)

γρ. ἡμῶν.

Another reading: ἡμῶν ("of us", for ἡμῖν, "with us").

(printed under page 126)

Footnotes

(printed under page 127)

(v) · call in col 219

Joan. X, 38.

John 10:38.

(printed under page 127)

(x) · call in col 219

Joan. XVI, 28.

John 16:28.

(printed under page 127)

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A proprietatem quamdam; B dicere, quodnam; C Quare super; D ἐν οἴκῳ
old-edition numerals: 113 after Trinitatis,
other: facing Latin version, not set; full-width lines after ablas, and after fecit.] cut off at right edge, not set

PG 4:220

οὕτω καὶ περὶ τοῦ ἁγίου Πνεύματος ὁ Ἀπόστολος λέγει.

so also concerning the Holy Spirit the Apostle speaks.

Καθάπερ φῶτα λαμπτήρων. Ὅλος ὁ νοῦς τοῦ Πατρὸς τοῦτον ἔχει τὸν τρόπον. Παράδειγμα εἶπεν ἐπὶ τῆς ἁγίας Τριάδος, ὥσπερ τριῶν τινων λύχνων, φησὶν, ἢ κηρῶν ἡμμένων ἔν τινι ναῷ ἢ οἴκῳ, ταῖς μὲν ὑποστάσεσι διακεκριμένων, ἤγουν κεχωρισμένων ἀλλήλων· ἄλλος γὰρ καὶ ἄλλος λύχνος ἐστὶν ἰδικῶς ὁ καθείς· τῷ δὲ φωτὶ ἡνωμένην ἔχουσι καὶ ἀχώριστον τὴν κοινωνίαν τῆς φύσεως καὶ τῆς ἐνεργείας· καὶ οὐδεὶς δύναται ἐν τῷ οἴκῳ ἐν τῷ ἀέρι αὐτοῦ διακρῖναι καὶ εἰπεῖν, ποῖον μέν ἐστι φῶς τοῦδε τοῦ λύχνου, ποῖον δὲ τοῦ ἑτέρου. Ταῦτα εἰπὼν, μετέρχεται λοιπὸν ἐκ τοῦ τριαδικοῦ εἰς τὸν τῆς οἰκονομίας λόγον, καὶ τὴν ἔνδοξον ἔξοδον τοῦ Θεοῦ Λόγου τὴν ἐκ Πατρὸς κατὰ τὴν αὐτοῦ φωνὴν τὴν φάσκουσαν, ὅτι, Ἐκ τοῦ Πατρός μου ἐγὼ ἐξῆλθον, καὶ πρὸς τὸν Πατέρα μου ὑπάγω, σαφηνίζει καθά φησιν· Ἀλλ' εἰ καὶ τὸν ἕνα τις τῶν πυρσῶν ὑπεξάγοι τοῦ δωματίου, συνεξελεύσεται καὶ τὸ οἰκεῖον ἅπαν φῶς, οὐδὲν τῆν τῶν ἑτέρων φώτων ἐν ἑαυτῷ συνεπισπώμενον λαμπηδόνος, ἢ τὸ ἑαυτοῦ τοῖς ἑτέροις καναλεῖπον. Ἐλθὼν γὰρ ὁ Υἱὸς ἐκ τοῦ Πατρὸς καὶ ἐπιδημήσας ἐν τῷ κόσμῳ οὐδὲ τὸν Πατέρα καὶ τὸ Πνεῦμα συνήγαγεν ἐν ἑαυτῷ, οὐδὲ μὴν τῶν οἰκείων τι ἐξελθὼν ἐκείνοις κατέλιπεν, ἀλλ' ἀδιαίρετον τῆς ἑαυτοῦ μονῆς ἐποιήσατο τὴν ἔξοδον.]

Just as lights of lamps. The whole meaning of the Father is after this manner. He stated an example in the case of the holy Trinity, just as of some three lamps, he says, or candles kindled in a certain temple or house, distinguished in their hypostases, that is, separated from one another; for each one is specifically a different lamp; yet by their light they have a united and inseparable communion of nature and of operation; and no one in the house can distinguish in the air of it and say which light belongs to this lamp, and which to the other. Having said these things, he passes over henceforth from the Trinitarian discourse to that of the dispensation, and clarifies the glorious going forth of God the Word from the Father according to His own voice which says, I came forth from My Father, and I go to My Father, just as he says: But even if someone should withdraw one of the torches from the chamber, all its own light also will go out together with it, drawing along with it in itself nothing of the brightness of the other lights, nor leaving behind its own to the others. For when the Son came from the Father and sojourned in the world, he neither drew the Father and the Spirit along with himself, nor yet, in going forth, left anything of his own to them; but he made his going forth without division from his own abiding.]

Ὅπου γε καὶ τὴν ὑπερούσιον. Αἱ τῶν σωμάτων ἑνώσεις, τῶν τε στοιχειωδῶς θεωρουμένων, καὶ τῶν ἄλλως πως μιγνυμένων, δυνάμεσι καὶ ποιότησι τὸ παρηλλαγμένον ἔχουσι, καὶ ἕτερόν τι παρὰ τὴν τῶν ἁπλῶν φύσιν ἡ τούτων ἕνωσις ἀποτελεῖ· ὡσαύτως καὶ ψυχικαὶ δυνάμεις τὸ ἑτεροειδὲς κατὰ τὴν κίνησιν διάφορον ἔχουσι· καὶ μὴν καὶ αἱ τῶν ἀγγέλων πρὸς τὰς θείας ἐλλάμψεις ἑνότητες τὸ ἀνὰ μέρος καὶ ἀνάλογον ταῖς οἰκείαις τάξεσιν ἔχουσιν· ἡ δὲ ἐν τῇ ἁγίᾳ Τριάδι θεότης, καὶ ὅσα ταύτης, οὐδενὶ τῶν εἰρημένων διακοπτομένη ἢ ἑαυτῆς διαφέρουσα, εἰκότως ὑπὲρ ταύτας τὰς ἑνώσεις εἶναι δοξάζεται.

Seeing that even the superessential. The unions of bodies, both of those beheld as elements and of those mingled in some other way, have variation in powers and qualities, and the union of these produces something else beside the nature of the simple things; in like manner also the powers of the soul have a difference of another kind according to their movement; and indeed the unities of the angels also towards the divine illuminations have what is in turn and proportional to their own orders; whereas the divinity in the holy Trinity, and all that belongs to it, being severed by none of the aforesaid things nor differing from itself, is reasonably glorified as being above these unions.

Καὶ ὑπερουράνια φῶτα. Σημείωσαι ὅτι καὶ τὰς ψυχὰς καὶ τοὺς νόας ἅπαντας ὑπερουράνια φῶτα καλεῖ· καί φησιν ἑνοῦσθαι τὰς ζωούσας οὐσίας ταύτας ἁπάσας, ὡς εἴρηται ἐν τῷ παραδείγματι τῶν ἐν οἴκῳ τινὶ πολλῶν λαμπτήρων ἀλλήλοις ἀμιγῶς τε καὶ ἀσυγχύτως ἑνουμένων, θεοειδεῖς τε οὔσας καὶ μετεχούσας ἀναλόγως ἑαυταῖς τῆς τοῦ Θεοῦ ὑπερηνωμένης ἑνώσεως· ἅστινας, ἑνώσεις δηλονότι, ἐπὶ τὰ ἀσώματα, ἃ καὶ δι' ἀλλήλων ἀσυγχύτως χωρεῖ.

And supercelestial lights. Note that he calls both souls and all minds supercelestial lights; and he says that all these living essences are united, as has been said in the example of the many lamps in a certain house united to one another unmixedly and unconfusedly, being godlike and participating proportionally to themselves in the super-united union of God; which, unions clearly, he applies to incorporeal things, which also pass through one another unconfusedly.

Ὑπερουσίου θεογονίας. Σημείωσαι ὅτι ὑπερούσιον θεογονίαν καὶ πηγὴν τὸν Πατέρα καλεῖ· καὶ ὅτι οὐκ ἀντιστρέφει τὰ ὀνόματα.

Of superessential theogony. Note that he calls the Father superessential theogony and fountain; and that the names do not convert.

Editors' notes and page, col. 220

Footnotes

(4) · call in col 220 (Greek only; no call in the Latin)

γρ. φησίν.

Another reading: φησίν ("he says").

(printed under page 127)

(5) ‹anchor: εἶναι δοξάζεται› · call in col 220 (Greek only; no call in the Latin)

γρ. νομίζεται.

Another reading: νομίζεται ("is considered", for δοξάζεται, "is held").

(printed under page 127)

(6) ‹anchor: τὰς ζωούσας› · call in col 220 (Greek only; no call in the Latin)

γρ. ζώσας.

Another reading: ζώσας ("living", for ζωούσας, same sense).

(printed under page 127)

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PG 4:221

Ἑνώσεις τε καὶ διακρίσεις. Τὰ περὶ τῆς ἀφράστου Τριάδος μέχρι τριῶν ὑποστάσεων προόδου νῦν θεολογεῖ, ὅτιπερ ὁ Θεὸς καὶ Πατὴρ, κινηθεὶς ἀχρόνως καὶ ἀγαπητικῶς, προῆλθεν εἰς διάκρισιν ὑποστάσεων, ἀμερῶς τε καὶ ἀμειώτως μείνας ἐν τῇ οἰκείᾳ ὁλότητι ὑπερηνωμένος καὶ ὑπερηπλωμένος, τοῦ οἰκείου ἀπαυγάσματος εἰς ὕπαρξιν προελθόντος, ὡς εἰκόνος ζώσης, καὶ τοῦ παναγίου Πνεύματος προσκυνητῶς καὶ ὑπεραεννάως ἐκπορευομένου ἐκ τοῦ Πατρὸς, ὡς μυσταγωγεῖ ὁ Κύριος· ἀγαθότητι δὲ ἐπληθύνθη ἐπὶ τρισυπόστατον θεαρχίαν ἡ αἰτία πάντων καὶ πηγή. Ταῦτα καὶ ὁ θεολόγος Γρηγόριος ἐν τοῖς Κατὰ Εὐνομίου λόγοις φησίν. Ἔστι δὲ καὶ κατὰ ἄλλον λόγον θεία διάκρισις, ἡ διὰ πλῆθος ἀγαθότητος πρόοδος τοῦ Θεοῦ εἰς τὴν πολυειδείαν τῆς δημιουργίας τῆς ἀοράτου καὶ ὁρατῆς. Κοιναὶ δέ εἰσι τῆς τρισυποστάτου καὶ διακεκριμένης ἑνάδος αἱ δημιουργικαὶ πρόνοιαί τε καὶ ἀγαθότητες· ἡ γὰρ παμβασιλὶς Τριὰς ἐν μεθέξει τῶν δυναμένων μετέχειν γίνεται ἀσχέτως τε καὶ ἀμεθέκτως· ταὐτὸν γὰρ δηλοῖ ἑκάτερον· μετέχεται γὰρ ὁ Θεὸς ἀσχέτως οὐ κατεχόμενος ἐν τόπῳ τῷ μετέχοντι, οὐδὲ αἰσθητῶς μετεχόμενος, ἀλλ' ὅλος ἐν μετοχῇ ἑκάστου ὢν καὶ ἐξηρημένος τῶν ἁπάντων· ὥσπερ φωνῆς μεγάλης γενομένης ἅπαντες μετέχουσιν οἱ παρόντες κατὰ τὴν οἰκείαν δύναμιν, καὶ ἀνὴρ, καὶ νήπιον, καὶ ἄλογα· ἀλλ' οἱ μὲν ἐῤῥωμενέστερον, οἱ δὲ ἀμυδρότερον, πρὸς τὴν τῆς ἀκουστικῆς ἐνέργειαν, καὶ ἔστι μεθεκτὴ ἡ φωνὴ, καὶ ἐφ' ἑαυτῆς ἀμέθεκτος μείνασα.

Unions and distinctions. He now theologizes the matters concerning the procession of the ineffable Trinity as far as three hypostases, that God the Father, moved timelessly and lovingly, proceeded unto a distinction of hypostases, remaining indivisibly and undiminishedly in His own wholeness super-united and super-expanded, His own effulgence having come forth into existence as a living image, and the all-holy Spirit adorably and super-everlastingly proceeding from the Father, as the Lord initiates us; and by goodness the cause and fountain of all things was multiplied unto a three-hypostasized Thearchy. These things Gregory the Theologian also says in the discourses Against Eunomius. And there is also according to another principle a divine distinction, the procession of God on account of abundance of goodness into the multiformity of the invisible and visible creation. And common to the three-hypostasized and distinguished unity are the creative providences and goodnesses; for the all-sovereign Trinity comes to be in participation of those able to participate unrelatedly and unparticipatedly; for each signifies the same thing; for God is participated unrelatedly, not being held fast in a place that participates, nor being participated sensibly, but being whole in the participation of each and transcendent over all things; just as when a loud voice occurs all who are present participate according to their own capacity, both a man, and an infant, and irrational creatures; but some more vigorously, and others more faintly, according to the operation of the hearing faculty, and the voice is participable, while having remained unparticipated in itself.

Ἐκ τῶν μετοχῶν καὶ τῶν μετεχόντων. Τὸ κατ' οὐσίαν μὲν ἡ Θεότης οὐ μετέχεται, οὔτε νοεῖται· μεθεκτὴ δέ ἐστιν ἐν τῷ ἐξ αὐτῆς εἶναι τὰ πάντα, καὶ ὑπ' αὐτῆς συνέχεσθαι εἰς τὸ εἶναι.

From the participations and those that participate. According to essence the Divinity is neither participated nor understood; but it is participable in that all things are from it, and are held together by it unto being.

Ἐν ἑκάστῳ τῶν ἐκτυπωμάτων. Παραδειγματικῶς φησι πῶς ἀμεθέκτως μετέχεται ὁ Θεός.

In each of the impressions. By way of example he states how God is participated unparticipatedly.

§ VI. Οὐκ ἔστιν ἡ σφραγίς. Ἀντίθεσις καὶ λύσις ἐκ τοῦ παραδείγματος τῆς σφραγῖδος.

Section VI. The seal is not. Objection and solution from the example of the seal.

Ἀπομόργματα. Ἀπομόργματα ἐνταῦθα τὰ ἐκτυπώματα λέγει.

Imprints. Here he calls the impressions imprints.

Καὶ μήτε ἀντίτυπα. Ὡς λίθοι καὶ ξύλα, ἢ πάλιν τὰ τῆς ὑγρᾶς οὐσίας, ὧν οὐδὲν ἐπιδέχεται τὴν ἐκ δακτυλίου σφραγῖδα.

And neither resistant. Such as stones and wood, or again the things of moist substance, none of which admits the seal from a ring.

Διακέκριται δέ. Σημείωσαι ὅτι διακέκριται τῆς ἁγίας Τριάδος ἡ ἐνανθρώπησις τοῦ Λόγου ὁλικῶς καὶ ἀληθῶς.

Yet it is distinguished. Note that the incarnation of the Word is distinguished from the holy Trinity wholly and truly.

Τὸ καθ' ἡμᾶς. Ἐνταῦθα περὶ τῆς οἰκονομίας πάλιν διαλαβὼν, τῷ Θεῷ Λόγῳ ταύτην προσάπτει, μήτε Πατρὸς μήτε τοῦ ἁγίου Πνεύματος ἐπικοινωνησάντων, πλὴν κατὰ βουλὴν μόνην. Σημείωσαι δὲ τὴν ἀκριβῆ τῆς οἰκονομίας διήγησιν, [ὅτι] οὐσιώθη ὁ ὑπερούσιος Θεὸς Λόγος ἀναλλοιώτως, ἐπεὶ μεμένηκε Θεὸς, καὶ οὐσιώθη καθ' ἡμᾶς ἐξ ἡμῶν ὁλικῶς, τουτέστι, σῶμα καὶ ψυχὴν λογικὴν κατὰ ἀλήθειαν ἐσχηκώς· καὶ ὅτι ὁ Θεὸς Λόγος ἐστὶν [κατ' ἀλήθειαν] ὁ

What is according to us. Here again treating of the dispensation, he attaches this to God the Word, neither the Father nor the Holy Spirit having shared in it, save according to counsel alone. And note the exact account of the dispensation, [that] the superessential God the Word was substantiated unchangeably, since He has remained God, and was substantiated according to us from us wholly, that is, having truly had a body and a rational soul; and that God the Word is [truly] He Who

Editors' notes and page, col. 221

Footnotes

(printed under page 128)

(7) · call in col 221 (Greek only; no call in the Latin)

γρ. πολυειδίαν τῶν δημιουργημάτων.

Another reading: πολυειδίαν τῶν δημιουργημάτων ("the manifold variety of the things made").

(printed under page 128)

(8) · call in col 221 (Greek only; no call in the Latin)

γρ. δυνάμεων.

Another reading: δυνάμεων ("of powers").

(printed under page 128)

Footnotes

(printed under page 129)

(y) ‹anchor: de Verbo vitae› · call in col 223

I Joan. I, 1.

1 John 1:1.

(printed under page 129)

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PG 4:224

παθὼν, δηλονότι σαρκί· καὶ ὅτι ἀνθρωπικὴ αὐτοῦ ἐστι θεουργία πάντα τὰ ἐν τῇ οἰκονομίᾳ· καὶ ὅτι οὐκ ἐκοινώνησεν εἰς ταῦτα Πατὴρ, οὔτε τὸ Πνεῦμα τὸ ἅγιον, εἰ μὴ τῇ εὐδοκίᾳ καὶ βουλήσει τῆς σαρκώσεως, καὶ εἰς τὸ συνεργάζεσθαι τῷ Υἱῷ Θεῷ τὰς θεοσημείας. Σημείωσαι δὲ ταῦτα μάλιστα κατὰ Νεστοριανῶν καὶ Ἀκεφάλων καὶ Φαντασιαστῶν.

suffered, clearly in the flesh; and that all the things in the dispensation are His human divine work; and that the Father did not share in these things, nor the Holy Spirit, except by the good pleasure and counsel of the incarnation, and unto working together with God the Son the divine signs. And note these things especially against Nestorians and Acephali and Phantasiasts.

Διακέκριται. Τοῦτ' ἔστι κεχωρῆσθαι τοῦ τριαδικοῦ καὶ θεολογικοῦ λόγου τὸ καθ' ἡμᾶς ἐξ ἡμῶν ὁλικῶς καὶ ἀληθῶς σαρκωθῆναι, τοῦτ' ἔστιν ὁ τῆς ἐνανθρωπήσεως καὶ σαρκώσεως τοῦ Χριστοῦ λόγος, καὶ δρᾶσαι καὶ παθεῖν ὅσα τῆς ἀνθρωπικῆς αὐτοῦ θεωρίας ἐστὶν ἔκκριτα. Ἀδιατήρητά φησι καὶ ἐξαίρετα, τοῦτ' ἔστι καθαρὰ καὶ ἀδιάβλητα τῆς ἀνθρωπίνης αὐτοῦ φύσεως· ἅτινά ἐστι τόκος, νηπιότης, αὔξησις, δίψα, κόπος, λύπη, δάκρυον, πτύελος, αἷμα, τρῆσις, φθορὰ, ῥύσις, ἑκούσιος ζέκρωσις, ἀφθεγξία, ἀκινησία, καὶ τὰ ὅμοια. Τούτοις γὰρ ὁ Πατὴρ καὶ τὸ Πνεῦμα κατ' οὐδένα τρόπον ἢ λόγον κεκοινώνηκεν· εἰ μή τις φαίη κατ' εὐδοκίαν τε καὶ βούλησιν.

It is distinguished. That is, that being incarnate according to us from us wholly and truly is separated from the Trinitarian and theological principle, that is, the principle of the inhumanation and incarnation of Christ, and to do and suffer all things that are choice properties of His human contemplation. He calls unreserved and special, that is, pure and blameless things of His human nature; which are birth, infancy, growth, thirst, weariness, grief, tear, spittle, blood, piercing, corruption, flow, voluntary deadness, speechlessness, immobility, and the like. For in these the Father and the Spirit have shared in no way or principle; unless someone should say according to good pleasure and counsel.

Γεγονὼς ὁ ἀναλλοίωτος. Πῶς λέγει τὸν Λόγον παθεῖν, ὡς καὶ τὸ, Αἱ χεῖρες ἡμῶν ἐψηλάφησαν περὶ τοῦ Λόγου τῆς ζωῆς, ἐξεθέμεθα.

Having come to be, the Unchangeable. How he says that the Word suffered, as also the saying, Our hands have handled concerning the Word of life, we have set forth.

§ VII. Τοῖς δὲ ὡς μυστικοῖς. Κατὰ τὴν δύναμιν τὴν ἐνυπάρχουσαν ἐν τῷ ἄρτῳ καὶ τῷ ποτηρίῳ.

Section VII. And to those as mystical. According to the power existing in the bread and the cup.

Ὑπὲρ νοερὰν ἐνέργειαν Τῶν περὶ Θεοῦ λεγομένων τὴν διάνοιαν μὲν ἀναπτύσσει ὁ ἱερὸς νοῦς ἤγουν ἑρμηνεύει ὁ τοῖς θείοις διόλου ἐνασχολούμενος, καὶ τοῖς γηΐνοις καὶ ἐμπαθέσιν ἀνεπιθολώτως μένων· αὐτοῖς δὲ τοῖς θείοις οὐκ ἄλλως ἐπιβάλλει ἢ κατὰ ἀπόπαυσιν πάσης κινήσεως νοητικῆς τῶν ὄντων· τοῦτο γὰρ δηλοῖ τὸ ὑπὲρ νοερὰν ἐνέργειαν εἰπεῖν, τουτέστιν ὅταν τῷ ἀκαταλήπτῳ τοῦ Θεοῦ πάντοθεν περισχεθῇ, τότε καταλαμβάνει τὸ ζητούμενον.

Above intellectual operation. Of the things said concerning God, the sacred mind unfolds the meaning, that is, he who is wholly occupied with divine things, and remains unclouded by earthly and passible things, interprets them; yet he does not apply himself to the divine things themselves otherwise than by a cessation of every intellectual movement of beings; for this is what is shown by saying above intellectual operation, that is, when he is encompassed on all sides by the incomprehensibility of God, then he comprehends what is sought.

Ταῖς μετοχαῖς μόναις. Προσυπακουστέον ὀνόματα. Μετοχὰς δέ φησιν, ὧν μετέχομεν τὴν ἐξ αὐτοῦ τοῦ Θεοῦ παροχήν.

By the participations alone. One must supply in thought names. And he calls participations the bestowal from God Himself of the things in which we participate.

Κρυφιότητα. Ὅτι καὶ τὸ Θεὸς ὄνομα οὐ δηλοῖ οὐσίαν, οὐδὲ τί ἐστιν ὁ Θεὸς, ἀλλ' εὐεργεσίαν τινα εἰς ἡμᾶς· καὶ ὅτι ἐκ τῶν μετοχῶν τῶν ὑπὸ τοῦ Θεοῦ δωρουμένων ἡμῖν, καὶ τὰς περὶ Θεοῦ ὀνομασίας ποιούμεθα· τὸ δὲ τί ἐστιν ὁ Θεὸς, πᾶσίν ἐστιν ἀνεπινόητον· και γὰρ ἡ θεία ὕπαρξις, οὕτως ἀξίως ποσῶς ὑμνηθήσεται, ὅτε πάσης ἐνεργείας, καὶ τῆς δραστικωτάτης, νοερᾶς δὲ, πάντως ὑφ' ἡμῶν ἀπολυθεῖσα, δέξεται ἡμᾶς διὰ σιγῆς ἁγίας, ἐπιβάλλοντας ταῖς ἐκεῖθεν ἐκφοιτώσαις δωρεαῖς· θελήματι γὰρ τὰ ὄντα παράγει, στάντων ἡμῶν βεβαίως ἐν τῇ τοῦ ἡμετέρου νοῦ ἀδιακρισίᾳ, ἣν ἐκάλεσε πρὸ μικροῦ γνῶσιν ἐν ἀγνωσίᾳ.

Hiddenness. That even the name God does not signify essence, nor what God is, but a certain beneficence towards us; and that from the participations bestowed upon us by God we also form the appellations concerning God; whereas what God is, is inconceivable to all; for the divine existence will thus be worthily praised in some measure when, wholly released by us from every operation, even the most active intellectual one, it receives us through holy silence, applying ourselves to the gifts proceeding thence; for by will He produces beings, while we stand firmly in the indistinction of our mind, which a little before he called knowledge in unknowing.

Πάλιν, ὅτι μέν ἐστι πηγαία. Σημείωσαι τὰ σε-

Again, that it is fontal. Note the ven-

Editors' notes and page, col. 224

Footnotes

(9) · call in col 224 (Greek only; no call in the Latin)

γρ. εἰς τὴν εὐδοκίαν καὶ βούλησιν.

Another reading: εἰς τὴν εὐδοκίαν καὶ βούλησιν ("unto the good pleasure and will").

(printed under page 129)

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old-edition numerals: (none)
other: column begins mid-sentence (παθὼν,) and ends mid-word (σε-)

PG 4:225

βάσμια καὶ φρικτὰ ἐπὶ τῆς ἀχράντου Τριάδος ὀνόματα, ὅτι πηγαία θεότης ὁ Πατήρ· ὁ δὲ Υἱὸς καὶ τὸ Πνεῦμα τὸ ἅγιον βλαστοί εἰσι τῆς θεογόνου Θεότητος, τουτέστι τοῦ Πατρὸς, θεόφυτοι, καὶ ἄνθη, καὶ φῶτα ὑπερούσια. Μᾶλλον δὲ βλαστοὺς φησὶν εἰρῆσθαι ἐν τῇ Γραφῇ ἀπὸ τῆς τῶν ἐλαιῶν ὀπτασίας Ζαχαρίου τοῦ ἑνδεκάτου τῶν προφητῶν· δύο γὰρ κλάδους τῆς ἐλαιας φασὶν οἱ Ἑδομήκοντα· οἱ δὲ ἄλλοι ἑρμηνευταὶ στάχυας καὶ βλαστούς· φῶτα δὲ, ἐν οἷς εἴρηται, Πατρὸν τῶν φώτων καὶ Φῶς ἐν φωτός. Πατριὰν δὲ λέγει τὴν οἱονεὶ πατρότητα. Ἐπιφέρει γοῦν υἱότης· καὶ γοῦν φησιν ὁ Ἀπόστολος· Ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανῷ καὶ ἐπὶ γῆς ὀνομάζεται· τὸ γὰρ εἶναί τι πατέρας καὶ υἱοὺς ὀνομάζεσθαι ἄνωθεν ἔῤῥευσεν, ἐκ τοῦ Πατρὸς μὲν φύσει τοῦ Υἱοῦ ὄντος· Πατρὸς δὲ πάντων δημιουργικῶς καὶ διδασκαλικῶς ὅθεν καὶ ἀσώματοι καὶ νοητοὶ θεῶν πατέρες καὶ υἱοὶ διδασκαλικῶς καὶ ὑπερκειμένως ἐν ἀγγέλοις καὶ δικαίοις, ὡς καὶ ὁ Ἀπόστολος δηλοῖ, πάντων τῶν πατέρων ἄρχοντος τοῦ κυρίως Πατρὸς, ἅτε καὶ τὴν τοιαύτην μέθεξιν δόντος, καὶ πάντων τῶν υἱῶν ἄρχοντος τοῦ Υἱοῦ, ἅτε καὶ αὐτοῦ μεθεκτοῦ ἐν τούτῳ γινομένου, ὡς αὐτός φησιν· Ἐφανέρωσά σου τὸ ὄνομα τοῖς ἀνθρώποις· ὅτι καλεῖται Πατὴρ ὁ αὐτὸν ἔχων Υἱὸν τὸν ταῦτα εἰπόντα.

erable and awful names in the case of the immaculate Trinity, that the Father is fontal divinity; and the Son and the Holy Spirit are shoots of the God-begetting Divinity, that is, of the Father, planted by God, and flowers, and superessential lights. Rather he says that shoots are spoken of in the Scripture from the vision of the olive trees of Zechariah the eleventh of the prophets; for the Seventy say two branches of the olive tree, whereas the other interpreters say ears of corn and shoots; and lights, in the passages where it is said, Father of lights, and Light from light. And he calls lineage paternity, as it were. Accordingly sonship brings in this; and accordingly the Apostle says: From Whom every lineage in heaven and on earth is named; for the being fathers in some way and being named sons has flowed down from above, from the Son being by nature from the Father, while He is Father of all creatively and by way of teaching; whence there are also incorporeal and intelligible fathers of gods and sons by way of teaching and supereminently among angels and righteous men, as the Apostle also shows, He Who is properly Father ruling over all fathers, inasmuch as He also gave such participation, and the Son ruling over all sons, inasmuch as He Himself also becomes participable in this, as He Himself says: I have manifested Thy name to men; because He Who has Him Who spoke these things as Son is called Father.

Τοῖς αἰτιατοῖς. Αἰτιατά ἐστι πάντα τὰ παραχθέντα εἰς κτίσιν, εἴτε ἐν οὐρανῷ, εἴτε ἐπὶ γῆς· αἴτια δὲ τὰ ὑπερόντα, τουτέστιν αἱ τρεῖς ὑποστάσεις τῆς ἁγίας Τριάδος. Πρόδηλον οὖν ὅτι οὐδεμία ἐμφέρεια τούτων πρὸς ἄλληλα, αἰτίων φησὶ καὶ αἰτιατῶν. Καλῶς δὲ προσέθηκε τὸ ἐνδεχομένας· οὐ γὰρ ἁπάσας.

To the things caused. Things caused are all the things brought forth into creation, whether in heaven or on earth; and causes are the superessential things, that is, the three hypostases of the holy Trinity. It is evident therefore that there is no likeness of these to one another, of causes, he says, and things caused. And rightly did he add possible; for not all.

Καὶ ζῆν εἴ τις φαίη. Ὅτι περισσῶς καὶ οὐσιωδῶς προσένεστι τὰ τῶν αἰτιατῶν τοῖς αἰτίοις. Ὥστε οὐ καλῶς λέγομεν ζῆν καὶ φωτίζεσθαι τὸ θεῖον· τοῦτο γὰρ τοῦ ζῆν ἡμᾶς καὶ φωτίζεσθαι αἴτιον· οὐσιωδῶς οὖν προσένεστι τῷ θείῳ, ἅπερ ἡμῖν κατὰ χάριν· τοῦτο γὰρ σημαίνει τὸ κατὰ μέθεξιν· λέγει γὰρ ὁ Ἀπόστολος· Χάριτι ἐστὲ σεσωσμένοι, καὶ ἡμεῖς μὲν σεσωσμένοι λεγόμεθα· αὐτὸς δὲ ἡμῶν Σωτήρ ἐστι. Καὶ πάλιν· Ἀπὸ γὰρ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν.

And if someone should say to live. That the things belonging to the effects are present superabundantly and essentially in the causes. Wherefore we do not rightly say that the divine lives and is enlightened; for this is the cause of our living and being enlightened; essentially therefore there are present in the divine the things that belong to us by grace; for this is what by participation signifies; for the Apostle says: By grace you are saved, and we are called saved, whereas He Himself is our Saviour. And again: For of His fulness we have all received.

§ ΙΧ. Ἀλλὰ καὶ τὸ πάσης θεολογίας. Ὅτι θεολογίαν καλεῖ τὰ [περὶ] τῆς ἐνανθρωπήσεως· καὶ ὅτι καθ' ἡμᾶς θεοπλαστίαν φησὶ τὴν τοῦ Κυρίου Ἰησοῦ σάρκωσιν. Ταῦτα κατὰ Νεστοριανῶν μάλιστα, τὸ ἀνδρικῶς αὐτὸν οὐσιωθῆναι λέγειν· ὅρα δὲ ὅτι ἐκ τῶν παρθενικῶν αἱμάτων φησὶ τὸ σῶμα τοῦ Κυρίου Ἰησοῦ διαπλασθῆναι· Σημείωσαι δὲ, πῶς φησι, πρεσβυτάτους ἀγγέλους εἶναί τινας, καὶ πρῶτον ωὐτῶν τινα εἶναι. Λέγει δὲ πρεσβυτέρους ἀγγέλους ὁ θεῖος Ἰωάννης ἐν τῇ Ἀποκαλύψει· καὶ ἑπτὰ εἶναι τοὺς πρώτους

Section IX. Moreover, that of all theology. That he calls theology the matters [concerning] the incarnation; and that he calls the incarnation of the Lord Jesus a divine fashioning according to us. These things are especially against Nestorians, the saying that He was substantiated in a humanly manly way; and see that he says the body of the Lord Jesus was fashioned out of the virginal blood. And note how he says that there are certain eldest angels, and that a certain one is first of them. And the divine John in the Apocalypse speaks of elder angels; and that there are seven first

Editors' notes and page, col. 225

Footnotes

(10) ‹anchor: not visible in the page-foot image› · call in col 225 (Greek only)

γρ. αὐτοὶ μεθεκτοὶ ἐκ τούτου γενόμενοι.

Another reading: "they themselves having become partakers from this."

(printed under page 130)

Footnotes

(z) ‹anchor: not visible in the page-foot image› · call in col 226

Ephes. III, 15.

Ephesians 3:15.

(printed under page 130)

(a) ‹anchor: nomen tuum hominibus› · call in col 226

Joan. XVII, 6.

John 17:6.

(printed under page 130)

(b) ‹anchor: Gratia salvati estis› · call in col 226

Ephes. II, 8.

Ephesians 2:8.

(printed under page 130)

Joan. I, 16.

John 1:16.

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 130)

Footnotes

(d) ‹anchor: not visible in the page-foot image› · call in col 227

Cap, V, v. 8.

Chapter 5, verse 8.

(printed under page 131)

(e) ‹anchor: et conregnemus› · call in col 227

Ex variis Epistolarum S. Pauli locis.

From various passages of St Paul's Epistles.

(printed under page 131)

(f) ‹anchor: secundum Apostolum› · call in col 227

Coloss. II, 10.

Colossians 2:10.

(printed under page 131)

(g) ‹anchor: apud Matthæum› · call in col 227

Cap. V, v. 48.

Chapter 5, verse 48.

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 131)

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A gnissimos angelos,; B patitur, experientia; C pati utilem; D supra omnem
old-edition numerals: 117 after angelorum; 118 after secundum
other: facing Latin version, not set

PG 4:228

ἐν τῷ Τωβίᾳ ἀνέγνωμεν, καὶ παρὰ Κλήμεντι εʹ τῶν Ὑποτυπώσεων. Πρεσβυτάτους δὲ ἀγγέλους εἴωθε καλεῖν, τὰς ἀνωτάτω τρεῖς τάξεις, θρόνους, σεραφὶμ, χερουβὶμ, ὡς δηλοῖ ἐν τῷ Περὶ τῆς οὐρανίας ἱεραρχίας λόγῳ πολλάκις· φησὶ δὲ ἐνταῦθα, μήτε τῷ πρωτίστῳ τῶν ἀγγέλων ἐφικτὸν εἶναι τὸν τρόπον τῆς ἐνανθρωπήσεως.

we have read in Tobit, and in Clement in the fifth book of the Hypotyposes. And he is accustomed to call eldest angels the highest three orders, thrones, seraphim, cherubim, as he shows often in the treatise On the Celestial Hierarchy; and he says here that the mode of the incarnation is not attainable even by the very first of the angels.

Καὶ τῷ κλεινῷ. Ἐνδόξῳ.

And to the renowned. Glorious.

Καθηγεμόνι. Καθηγεμόνα οἰκεῖον, τὸν ἅγιον Ἱερόθεον αἰνίττεται, ὡς εὐθὺς δηλοῖ· μετὰ γὰρ τὸν Παῦλον ἐκ τούτου ὠφελήθη· λέγει δὲ ὅτι ἴσως παθὼν τὰ θεῖα ἐκεῖνος, οὕτως ἐνεπνεύσθη· τί δέ ἐστιν οὐ μόνον μαθὼν, ἀλλὰ καὶ παθὼν, εἴρηται μὲν οὖν καὶ ἐν τῇ πρὸς Ἑβραίους· Ἔμαθε γὰρ ἀφ' ὧν ἔπαθε τὴν ὑπακοήν. Ὁ γὰρ παθὼν πείρᾳ λαμβάνει τὸ διδασκόμενον, οἷον ὁ τυπτόμενος μᾶλλον τοῦ μόνον ἀκούσαντος· οὐ μὴν καὶ τυπτηθέντος ποτὲ, τίς ὁ τοιοῦτος πόνος γινώσκει, καὶ μᾶλλον ἂν παραστήσειεν, ὁποῖόν ἐστι τὸ ἄλγος· οὕτω καὶ ὁ δι' ἀποκαλύψεως μυούμενος, θειότερον ἑρμηνεύσει τὰ θεῖα. Τὸ δὲ παθεῖν τὰ θεῖα τοιοῦτόν ἐστιν· εἴρηται τῷ Ἀποστόλῳ· Συνταφῶμεν τῷ Χριστῷ, ἵνα καὶ συναναστῶμεν αὐτῷ καὶ συμβασιλεύσωμεν· ὁ δὲ σταυρῶν ἑαυτὸν καὶ τὴν ἑαυτοῦ σάρκα, αὐτὸς τὰ στίγματα τοῦ Χριστοῦ ἐν τῷ οἰκείῳ σώματι περιφέρει· εἰκότως οὖν καὶ συμβασιλεύει τῷ Χριστῷ, καὶ τὰ θεῖα αὐτοῦ θαῤῥεῖται μυστήρια, ὅταν καὶ ὁ ἅγιος Ἱερόθεος λέγεται μὴ μόνον μαθεῖν, ἀλλὰ καὶ παθεῖν τὰ θεῖα· καὶ ὁ δι' ἀποκαλύψεως τὰ θεῖα μυούμενος, ἐξίσταται ἑαυτοῦ, καὶ καλῶς λέγεται παθεῖν τὸ ἐπωφελὲς τοῦτο πάθος, ἵνα Θεοῦ γένηται καταγώγιον. Ἄλλως. Παθεῖν αὐτὸν ἔφη τὰ θεῖα, ὡς οὐ διδακτῶς διὰ λόγου τὴν περὶ τούτων δέξασθαι μύησιν λέγων, ἀλλὰ τῇ θείᾳ ἐκλάμψει ἐντυπωθῆναι, καὶ οἷον ἐνσημανθῆναι τῇ διανοίᾳ τὴν γνῶσιν τῶν ὑπὲρ φύσιν, καὶ τὴν τοιαύτην τῶν θειοτέρων μύησιν συμπάθειαν ἐκάλεσεν, ἤγουν συνδιάθεσιν.

Preceptor. He hints at his own preceptor, holy Hierotheus, as he immediately shows; for after Paul he was benefited by him; and he says that perhaps having suffered divine things he was thus inspired; and what not only having learned, but also having suffered is, has indeed therefore been said in the Epistle to the Hebrews: For He learned obedience from the things which He suffered. For he who has suffered receives by experience what is taught, as he who is beaten more than he who has only heard; and not even than one who was once beaten does he know what such pain is, and he would much more present what sort of thing the smart is; so also he who is initiated through revelation will interpret divine things more divinely. And to suffer divine things is of this sort: it has been said by the Apostle: Let us be buried together with Christ, that we may also rise together with Him and reign together with Him; and he who crucifies himself and his own flesh himself bears about the marks of Christ in his own body; reasonably therefore he also reigns together with Christ, and has the confidence to contemplate His divine mysteries, since holy Hierotheus also is said not only to have learned, but also to have suffered divine things; and he who through revelation is initiated into divine things is beside himself, and is rightly said to suffer this beneficial passion, that he may become a dwelling-place of God. Otherwise: He said that he suffered divine things, as saying that he did not receive the initiation concerning these things by way of teaching through discourse, but was imprinted by the divine illumination, and had the knowledge of the things above nature as it were stamped upon his mind, and he called such initiation into more divine things sympathy, that is, co-affection.

§ Χ. Ἡ πάντων αἰτία. Τὰ θεῖα ταῦτα παρίστησι ῥήματα, πῶς καὶ ὁ Υἱὸς τὰ πάντα ἐν πᾶσι, καὶ κεφαλὴ πάντων κατὰ τὸν Ἀπόστολον· καὶ φησιν, ὅτι πάντων ἐστὶ πλήρωμα καὶ συνοχεὺς, τὴν ἀλληλουχίαν τῶν δημιουργημάτων συσφίγγων, τουτέστι τὰ μέρη τῷ παντὶ, ὡς τὸ πᾶν ὤν· ὡς τοῦ παντὸς οὖν συναγωγεὺς, καὶ μέρος εἰκότως, ἐπειδὴ καὶ πᾶν μέρος τοῦ παντός ἐστι μέρος, καὶ οὔτε πᾶν, οὔτε μέρος, ὡς μηδὲν ὢν ἐξ αὐτῶν, ἀλλὰ καὶ ὑπὲρ πᾶσαν οὐσίαν· μέρη δὲ ὅλου τοῦ κόσμου εἰσὶ τὰ κατ' εἶδος ὁρώμενα, ἀὴρ, γῆ, φυτὰ, καὶ τὰ λοιπά· καὶ ἔστι μὲν οἷά τις τελεία λεγομένη ἡ αὐτοῦ θεότης, ὡς πρὸς ἡμᾶς τοὺς ἀτελεῖς· ὡς παρὰ Ματθαίῳ· Τέλειοι γίνεσθε, ὅτι ἐγὼ τέλειός εἰμι· πρὸς δὲ ἀγγέλους τοὺς τελείους οὐ τέλειος

Section X. The cause of all. These divine words present how the Son also is all in all, and head of all according to the Apostle; and he says that He is the fulness and bond of all things, binding fast the concatenation of the creations, that is, the parts to the whole, as being the whole; as the gatherer-together of the whole, therefore, He is reasonably also a part, since every part is a part of the whole, and neither whole nor part, as being nothing of them, but even above all essence; and parts of the whole world are the things seen according to species, air, earth, plants, and the rest; and His divinity is spoken of as a kind of perfect thing, in relation to us who are imperfect, as in Matthew: Be perfect, because I am perfect; whereas in relation to the angels who are perfect He is not perfect

Editors' notes and page, col. 228

Footnotes

(11) ‹anchor: not visible in the page-foot image› · call in col 228 (Greek only)

γρ. θεῖον.

Another reading: θεῖον ("divine").

(printed under page 131)

(12) ‹anchor: not visible in the page-foot image› · call in col 228 (Greek, with Latin rendering)

τί δὲ ἐστι παθεῖν τὰ θεῖα, εἰσόμεθα ἐκ τοῦ εἰρημένου· ἔμαθε γὰρ ἀφ' ὧν ἔπαθεν· [… text lost at the image edge …] παθὼν πείρᾳ διδάσκεται τὸ προβαλλόμενον. Quid vero sit pati divina, novimus ex eo quod dictum « Didicit ex iis quæ passus est : » qui enim patitur, experientia edocetur quod proponitur.

What it is to suffer divine things we shall learn from what is said, "He learned from what he suffered": for one who suffers is taught by experience what is set before him. (The Latin renders the same.)

(printed under page 131)

(13) ‹anchor: not visible in the page-foot image› · call in col 228 (Greek only)

γρ. [… text lost at the image edge …]θέντος.

Another reading: …-thentos (the word is partly lost at the edge of the image).

(printed under page 131)

(14) ‹anchor: καὶ τὴν› · call in col 228 (Greek only)

γρ. ταύτην.

Another reading: ταύτην ("this") for τοιαύτην ("such").

(printed under page 131)

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A ἐν τῷ; B ὑπακοήν. Ὁ; C γιον. Ἄλλως.; D ἐξ αὐτῶν,
old-edition numerals: (none)
other: column begins mid-sentence (ἐν) and ends mid-sentence (οὐ τ⟨έλειος⟩); right margin slightly clipped throughout column, lost letters supplied in angle brackets

PG 4:229

ἀλλ' ὑπερτέλειός ἐστι· καὶ τελετάρχης ὁ Υἱὸς, ὡς ἄρχων πάσης τελειότητος, ἐπειδὴ καὶ προτέλειος. οὕτω καὶ εἶδος λέγεται ἐν τοῖς ἀνειδέοις, καὶ ἀσωμάτοις, ὡς ἁπάσης τῆς εἰδοποιίας δημιουργὸς, καὶ ἀρχὴ παντὸς εἴδους· πρὸς δὲ ταῦτα τὰ εἴδη ἀνείδεος καὶ ὑπὲρ εἶδος, ἐπειδὴ δεύτερα αὐτοῦ καὶ τὰ εἴδη καὶ αἱ ἰδέαι.

but super-perfect; and the Son is founder of initiation, as ruling over all perfection, since He is also pre-perfect. Thus He is also called form among things without form and incorporeal, as Creator of all form-making, and principle of every form; whereas in relation to these forms He is formless and above form, since both forms and ideas are secondary to Him.

Ἀφορίζουσα. Ἀντὶ τοῦ διακρίνουσα, καὶ πρὸς τὸ ἀσύγχυτον διασώζουσα.

Demarcating. Instead of distinguishing, and preserving unto unconfusedness.

Καὶ μέτρον ἐστί. Μέτρον ἐστὶ τῶν ὄντων, ἐπειδὴ ἐν αὐτῷ τὰ πάντα πεπέρασκαὶ, καὶ αἰὼν μάλιστα δικαίως ἂν λέγοιτο· εἰ γὰρ αἰὼν λέγεται, οἱονεὶ ἀεὶ ὢν, αὐτός ἐστιν ὁ ἀεὶ ὤν· εἴρηται γὰρ, Σὺ δὲ ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σοῦ οὐκ ἐκλείψουσι· καὶ πάλιν· Ὁ ἀριθμῶν πλήθη ἄστρων, καὶ τὸν οὐρανὸν μετρῶν σπιθαμῇ καὶ τὴν γῆν δρακί. Ποιητὴς δὲ αἰώνων, ἅτε τῶν ἀγγέλων ποιητὴς ὢν [ἀθάνατοι γὰρ οὗτοι, καὶ ἡ] ἀθανασία, παράτασις, ἀειζωΐα, αἰὼν, ἀλλ' οὐ χρόνος, ἀτελεύτητος καὶ ἀεὶ ἐσόμενος, λέγεται· οὐ κατὰ τοῦτο οὖν λέγεται αἰὼν, κατὰ τὸν χρόνον τὸν τέλος ἔχοντα, ἀλλὰ κατὸ τὸ ἀεὶ ὢν, εἰς αἰῶνας τέλος οὐκ ἔχοντας.

And is measure. He is the measure of beings, since in Him all things have been bounded, and He would most justly be called eternity; for if eternity is so called as being always existent, He Himself is He Who always is; for it is said, But Thou art the same, and Thy years shall not fail; and again: Who numbers the multitudes of stars, and measures the heaven with a span and the earth with a handful. And Maker of ages, inasmuch as He is Maker of the angels [for these are immortal, and] immortality, extension, everlasting life, is called eternity, but not time, endless and always about to be; not according to this, therefore, is He called eternity, according to time which has an end, but according to the being always, unto ages that have no end.

Πλήρης ἐν τοῖς ἐνδεέσιν. Ὅπερ εἶπεν ἄνω, ἀτελὴς δὲ ἐν τοῖς τελείοις, ὧδέ φησιν ὑπερπλήρης ἐν τοῖς πλήρεσι· καὶ τὸ ἀτελὴς οὖν οὕτως ὀφείλεις νοεῖν, ὑπερτέλεια ἐν τοῖς τελείοις.

Full among those in need. What he said above, and imperfect among the perfect, here he says over-full among the full; and imperfect therefore you ought thus to understand, super-perfect among the perfect.

Καὶ ἕως φύσεως. Ὁρᾷς πῶς φησιν, ἐπειδὴ καὶ ἕως φύσεως ἐλήλυθε· φύσεως μὲν τῆς ἡμετέρας νόησον· καὶ ὅτι τὸ φύσεως οὐ καλῶς λέγομεν ἐπὶ Θεοῦ· ἰδοὺ γὰρ πῶς φησιν, ἕως φύσεως κατῆλθε, τουτέστιν, ἕως ἐκείνου ἔφθασε τοῦ ἀτιμοτέρου, καὶ οὗπερ αὐτὸς οὐκ ἐκέκτητο. Σημείωσαι τὰς ἐμφάσεις τῶν λέξεων.

Even unto nature. You see how he speaks, since He has come even unto nature; understand our nature; and that we do not rightly speak of nature in the case of God; for behold how he says, He came down unto nature, that is, He reached even unto that more dishonourable thing, and which He Himself did not possess. Note the force of the expressions.

Ἀναλλοιώτως. Σημείωσαι ὅτι ἀναλλοιώτως καὶ ἀσυγχύτως ἐκοινώνησεν ἡμῖν καὶ ἀπαθῶς· καὶ ὅτι ἐν τοῖς φυσικοῖς ἡμῶν ἔμεινεν ὑπερφυὴς, καὶ ἐν τοῖς κατ' οὐσίαν ὑπερούσιος, καὶ εἶχε τὰ ἡμῶν ὑπὲρ ἡμᾶς, οἷον τὸ ἐκ παρθένου, τὸ ἀναμάρτητον, τὸ ἐν ἐξουσίᾳ Θεοῦ λαλεῖν καὶ πάντα πράττειν, τὸ περιπατεῖν ἐπάνω τοῦ ὕδατος, καὶ ὅσα τοιαῦτα. Σημείωσαι οὖν ὅτι οὐδεὶς οὕτω θεολογεῖ περὶ τῆς οἰκονομίας κατὰ Νεστοριανῶν καὶ Ἀκεφάλων καὶ Φαντασιαστῶν.

Unchangeably. Note that unchangeably and unconfusedly He shared with us, and impassibly; and that in our natural things He remained supernatural, and in essential things superessential, and had our things above us, such as being from a virgin, sinlessness, speaking and doing all things in the authority of God, walking upon the water, and all such things. Note therefore that no one thus theologizes concerning the dispensation against Nestorians and Acephali and Phantasiasts.

§ ΧΙ. Τὰ κοινὰ καί. Κοινὰ καὶ ἡνωμένα τὰ τῆς ἁγίας Τριάδος ὀνόματα, ὅσα ἐκ τῶν αὐτῆς δωρεῶν τῶν εἰς τὰ μετ' αὐτὴν ὀνομάζεται· ἅς τινας δωρεὰς διακρίσεις φησὶ, καὶ οἱονεὶ πληθυσμούς.

Section XI. The common and. Common and united are the names of the holy Trinity, as many as are named from its gifts unto the things after it; which gifts he calls distinctions, and as it were multiplications.

Πληθύεται δὲ ἑνικῶς. Τοῦτο κατὰ Φαντασιαστῶν, πολλαπλασιάζεσθαι λέγεται τὸ ἕν· ἐπειδὴ γὰρ ἐξ αὐτοῦ ἅπαντα, καὶ δι' αὐτοῦ, καὶ εἰς αὐτὸν ἔκτισται, καὶ αὐτός ἐστι κεφαλὴ πάντων τῶν ὄντων, καὶ αὐ-

And is multiplied singularly. This against Phantasiasts, the One is said to be multiplied; for since from Him are all things, and through Him, and unto Him they have been created, and He Himself is head of all beings, and He Him-

Editors' notes and page, col. 229

Footnotes

(15) ‹anchor: not visible in the page-foot image› · call in col 229 (Greek only)

γρ. οὐδὲ αἰὼν χρόνος ἀτελεύτητος.

Another reading: "nor is the age an endless time."

(printed under page 132)

(16) ‹anchor: Θεοῦ λαλεῖν› · call in col 229 (Greek only)

γρ. ὡς Θεὸς λαλεῖν.

Another reading: "to speak as God."

(printed under page 132)

(17) ‹anchor: τὸ ἕν› · call in col 229 (Greek only)

γρ. ὄν.

Another reading: ὄν ("being") for ἕν ("one").

(printed under page 132)

Footnotes

(h) ‹anchor: not visible in the page-foot image› · call in col 230

Psal. CI, 28.

Psalm 101(102):28.

(printed under page 132)

(i) ‹anchor: not visible in the page-foot image› · call in col 230

Psal. CXLVI, 4.

Psalm 146(147):4.

(printed under page 132)

(k) ‹anchor: not visible in the page-foot image› · call in col 230

Isa. XL, 12.

Isaiah 40:12.

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 132)

Footnotes

(l) ‹anchor: not visible in the page-foot image› · call in col 231

I Cor. XV, 28.

1 Corinthians 15:28.

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 133)

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running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A omnium, universasque; B dicit, qua; C plures nummos;; D affirmationem, ut
old-edition numerals: 120 after voluntate,
other: facing Latin version, not set

PG 4:232

τὸς τὰς ὅλας οὐσίας παρήγαγεν, εἰκότως πολλαπλασιάζεσθαι λέγεται διὰ τῶν παρ' αὐτοῦ γενομένων, ὅταν καὶ πάντων ὑποταττομένων τῷ Πατρὶ, αὐτὸς λέγεται διὰ τῶν παρ' αὐτοῦ γενομένων, τῷ Πατρὶ ὑποτάττεσθαι, ὥς φησὶν ὁ Ἀπόστολος, Τότε καὶ αὐτὸς ὁ Υἱὸς ὑποταγήσεται· καὶ ὁ τοιοῦτος ἐν τῷ πληθυσμῷ τῆς πάντων παραγωγῆς ἔμεινεν εἷς καὶ ὁ αὐτὸς ἐν τῇ ἀνελαττώτῳ χύσει των αὐτοῦ μεταδόσεων, ἐν τῷ παντὶ μέρος ὢν, καὶ μηδὲν ὢν τοῦ παντός· ἔστι γὰρ ὑπερούσιος· καὶ ἡμῖν ἀνέφικτος· ἑρμηνεύει δὲ αὐτὸ ὑποκατιών.

self brought forth the whole essences, He is reasonably said to be multiplied through the things that have come into being from Him; since even when all things are subjected to the Father, He Himself is said through the things that have come into being from Him to be subjected to the Father, as the Apostle says, Then the Son Himself also shall be subjected; and being such, in the multiplication of the production of all things He remained one and the same in the undiminished pouring forth of His impartations, being a part in the whole, and being nothing of the whole; for He is superessential, and unattainable by us; and he interprets it further down.

Καὶ τῇ ἑνιαίᾳ. Ἑνιαίαν ἔφη τῶν ὅλων παραγωγὴν, δηλῶν ἅμα τῷ βούλεσθαι, καὶ οὐ κατὰ μικρόν τι καὶ μερικῶς κτισθῆναι, ἤτοι πρὸς τὸ εἶναι ἐλθεῖν τὰ γεγονότα. Ἀνελάττωτον δὲ μετάδοσιν, ἤτοι ὅτι κτίζων τὰ ὄντα ὁ Θεὸς, οὐδὲν τῶν οἰκείων μειοῖ ἀγαθῶν.

And by the unitary. He called the production of the wholes unitary, showing that simultaneously with His willing, and not little by little and partially, the things that have come into being were created, that is, came into being. And undiminished impartation, that is, that God in creating beings diminishes nothing of His own goods.

Ἐννοήσας ὁ κοινὸς ἡμῶν. Κοινὸς καθηγεμὼν καὶ χειραγωγὸς ὁ ἀπόστολος Παῦλος δηλονότι· δι' αὐτοῦ γὰρ ἐπίστευσεν, ὡς ἔγνωμεν ἐν ταῖς Πράξεσι. Καὶ σημειωτέον, ὅτι καὶ ὁ ἅγιος Ἱερόθεος τῷ ἁγίῳ Παύλῳ ἐμαθητεύθη.

Having considered, our common. Common preceptor and guide by the hand is the Apostle Paul, clearly; for through him he believed, as we have known in the Acts. And it is to be noted that holy Hierotheus also was a disciple of holy Paul.

Καὶ γὰρ εἴπερ εἰσὶ λεγόμενοι. Τὸ, κἂν θεοὶ πολλοὶ καὶ κύριοι ὦσι, πλὴν ἕνα εἶναι τὸν ἀληθῶς Θεὸν, καὶ Πατέρα, καὶ ἕνα τὸν ἀληθῶς Κύριον Ἰησοῦν, τοῦτο δηλοῖ ὅτι ἡ πάντων αἰτία, καὶ δημιουργὸς θεότης κατὰ μετάδοσιν ἀμέριστον καὶ ἀσκέδαστον τῆς ἐπωνυμίας τῆς οἰκείας θεότητος καὶ κυριότητος τοὺς λεγομένους θεοὺς καὶ κυρίους προήγαγεν, οὐ κατακερματισθείσης τῆς θεότητος εἰς μέρη θεοτήτων, ὡς χρυσὸς εἰς νομίσματα πολλά· οὔτε τῶν πολλῶν θεῶν συμπληρούντων τὴν αὐτοῦ θεότητα, ὃν τρόπον τὰ πολλὰ εἴδη, τὸν ἕνα κόσμον· ἀλλὰ πληθύνεσθαι λέγεται ὁ Θεὸς, τῷ καθ' ἕκαστον εἰς παραγωγὴν τῶν ὄντων βουλήματι, προνοητικαῖς προόδοις, πολλαπλασιαζόμενος μὲν, μένων δὲ ἀμερὲς ἕν ὥσπερ ἥλιος ἀκτῖνας πολλὰς ἐκπέμπων, καὶ μένων ἐν τῇ ἑνότητι· εἴρηται γὰρ καὶ περὶ τοῦ ἡλίου τῆς δικαιοσύνης, ὁ καθ' ἡμέραν μεριζόμενος, καὶ μὴ δαπανώμενος· καλῶς δὲ καὶ ἐπὶ τῶν θείων εἴρηται, τὰς ἑνώσεις τῶν διακρίσεων ἐπικρατεστέρας εἶναι· καὶ γὰρ οὐ δεῖ τὸν νουνεχῶς ἀκροώμενον περὶ Θεοῦ, ἑνάδα περὶ αὐτοῦ ἀκούοντα, ὑπονοεῖν ἀσθένειαν, οὔτε ἁπλοῦν ὡς ἀδύνατον· οὐδὲν γὰρ ἐπὶ Θεοῦ οἰκείως παρ' ἡμῶν λέγεται τῆς ἰδιότητος ἐκείνης ἐφικνούμενον, οὔτε κατὰ στέρησιν, ὡς ἀθάνατος, καὶ τὰ ὅμοια· οὔτε κατὰ θέσιν, ὡς ζωὴ τυχὸν καὶ τὸ ἓν, ἀλλὰ τὸ ἓν, ὡς πᾶσιν ἀσύμβλητον ῥητέον, ὅπερ ὡσαύτως ἔχει καὶ ἐν ταῖς ἀνεκφοιτήτοις τῆς οἰκείας ἑνάδος τῶν λοιπῶν ὑποστάσεσι· μένει γὰρ ὁ αὐτὸς, κἂν τὸ βούλημα δοκῇ διακρίνεσθαι εἰς τὴν τῶν λοιπῶν παραγωγήν. Πάσης οὖν διακρίσεως, τουτέστιν εἰς τὸ εἶναι τά πάντα παρόδου. Προαιτία δὲ καὶ ἐπικρατεστέρα ἡ τοῦ Θεοῦ ἀμέριστος ἑνάς. Ἐπὶ δὲ τῶν αἰσθη-

For even if there are those who are called. The saying, even if there be many gods and lords, yet there is one Who is truly God and Father, and one Who is truly Lord, Jesus, shows this, that the cause of all things and creative divinity, according to an undivided and unscattered impartation of the surname of its own divinity and lordship, brought forth those who are called gods and lords, the divinity not having been coined into small parts of divinities, as gold into many coins; nor the many gods completing His divinity, in the way that the many species complete the one world; but God is said to be multiplied by His will in each case unto the production of beings, by providential processions, being multiplied indeed, yet remaining an indivisible One, just as the sun sending forth many rays and remaining in unity; for it has also been said concerning the Sun of righteousness, Who is daily divided and not expended; and rightly also in the case of divine things has it been said that the unions are more predominant than the distinctions; for he who listens sensibly concerning God, when hearing of unity concerning Him, must not suppose weakness, nor that He is simple as being powerless; for nothing in the case of God is properly said by us that attains to that property, neither by way of privation, as immortal, and the like; nor by way of affirmation, as perchance life and the One, but the One must be spoken of as incomparable with all things, which holds in the same way also in the hypostases of the rest that do not go forth from their own unity; for He remains the same, even though His will seems to be distinguished unto the production of the rest. Of every distinction, therefore, that is, of the coming forth of all things into being, the undivided unity of God is the prior cause and more predominant. Whereas in the case of sensible

Editors' notes and page, col. 232

Footnotes

(18) ‹anchor: not visible in the page-foot image› · call in col 232 (Greek only)

γρ. ἔφη ὅτι.

Another reading: "he said that."

(printed under page 133)

(19) ‹anchor: καὶ Πατέρα› · call in col 232 (Greek only)

γρ. ἀληθῆ Θεὸν, Πατέρα καὶ Υἱὸν καὶ ἅγιον Πνεῦμα.

Another reading: "true God, Father and Son and Holy Spirit."

(printed under page 133)

(20) ‹anchor: ἀμερὲς ἕν› · call in col 232 (Greek only)

γρ. μένειν δὲ ἀμερίστως ἕν [the line reaches the image edge; any further words not visible]

Another reading: "but to remain undividedly one."

(printed under page 133)

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running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A τὸς τὰς; B κτίζων τὰ; C σὸς εἰς; D ὡς ἀθάνατος,
old-edition numerals: (none)
other: column begins mid-word (τὸς) and ends mid-word (⟨αἰσθη-⟩); right margin slightly clipped throughout column, lost letters supplied in angle brackets

PG 4:233

τῶν τὸ ἐναντίον· οὐδὲ γὰρ αὐτῶν ἐστιν ἑνὰς, ἀλλ' αἱ διακρίσεις τῶν στοιχείων, προϋποῦσαι, σύνδρομοι γινόμεναι καὶ ἑνούμεναι, δευτέρας τὰς ἐκ τῆς συνθέσεως ἑνώσεις ἐργάζονται· ἐπὶ δὲ τῶν θείων οὐχ οὕτως· ἐπὶ αὐτῶν γὰρ προϋποῦσα ἡ ἕνωσις τὰς διακρίσεις βουλήματι δευτέρας ποιεῖ.

things the opposite holds; for there is no unity of them, but the distinctions of the elements, pre-existing, coming together and being united, work the secondary unions from composition; whereas in the case of divine things it is not so; for in their case the union pre-existing makes the distinctions secondary by will.

Καὶ μετὰ τὴν τοῦ ἑνός. Ἑνώσεις μὲν ἐπὶ τῶν θείων φησὶν, ἤτοι τὰ ἑνιαίως τε καὶ μοναδικῶς ἐπὶ τῆς θεότητος θεωρούμενα, ἄνευ γε δηλαδὴ ὧν προϋπεστείλατο ἰδιοτήτων, τουτέστι πατρότητος, υἱότητος, καὶ τῆς ἐκ τοῦ Πατρὸς Πνεύματος ἐκπορεύσεως· διακρίσεις δὲ, τὸ πολλὰ εἶναι τὰ τῶν θείων μετέχοντα δωρεῶν· προκατάρχουσι τοίνυν καὶ ἐπικρατοῦσι τὰ τῶν ἑνώσεων· οὐ γὰρ ἐκ τῶν πολλῶν συνήχθη τὰ τῆς μιᾶς θεότητος καὶ κυριότητος, ἀλλὰ ἐκ τοῦ ταύτης μοναδικοῦ, ὁ ἐν ἐκείνοις πληθυσμὸς θεωρεῖται.

Even after that of the One. He calls unions in the case of divine things the things beheld unitarily and singularly in the case of the divinity, apart clearly from the properties which he previously reserved, that is, paternity, filiation, and the procession of the Spirit from the Father; and distinctions, the fact that the things participating in the divine gifts are many; the things of the unions therefore precede and predominate; for the things of the one divinity and lordship were not gathered together out of the many, but from its singularity the multiplicity in those things is beheld.

ΕΙΣ ΤΟ ΚΕΦΑΛ. Γʹ.

On Chapter III.

§ Ι. Τὴν ἀγαθαρχικήν. Τὴν ἀρχηγὸν πάσης ἀγαθότητος.

Section I. The thearchic goodness. The author of all goodness.

Οὐ πάντα δέ. Πῶς οὐ πάντα πάρεστι τῷ Θεῷ, φησὶ μὲν καὶ αὐτὸς, νοήσεις δὲ αὐτὸ καὶ ἐκ θείου χρησμοῦ· Ἐγγίσατε πρὸς μὲ, καὶ ἐγὼ ἐγγιῶ πρὸς ὑμᾶς, λέγει Κύριος.

Yet not all things. How not all things are present to God, he himself indeed states, and you will understand it also from a divine oracle: Draw near to Me, and I will draw near to you, says the Lord.

Ἡμᾶς οὖν αὐτούς. Σημείωσαι ὅτι ἡ εὐχὴ ἡμᾶς ἀνάγει πρὸς τὸν Θεὸν, οὐκ αὐτὸν πρὸς ἡμᾶς κατάγει· σημείωσαι δὲ καὶ τὰ παραδείγματα ὡραῖα ὄντα.

Ourselves therefore. Note that prayer leads us up to God, and does not bring Him down to us; and note also the examples, which are beautiful.

Πολυφώτου σειρᾶς. Καλῶς ἀπείκασεν οὐρανίᾳ σειρᾷ τὴν καθ' ἡμᾶς προσευχήν. Ὥσπερ γὰρ ὁ εἰς ὕψος οὐρανοῦ ἀνιέναι θέλων ἐπιδράττεται ταῖς χερσὶν ἰσχυρῶς τῆς σχοίνου ταύτης.

Of a many-lighted chain. Rightly did he liken prayer among us to a heavenly chain; just as he who wishes to go up to the height of heaven lays hold strongly with his hands of this rope.

Πεισμάτων. Σχοινίων.

Of cables. Of ropes.

Τὴν ἁπανταχῆ. Πῶς πανταχοῦ πάρεστι, καὶ οὐδαμοῦ ὁ Θεὸς, εἴρηται ἡμῖν ἀνωτέρω ἐν τῇ ἐξηγήσει ἧς ἡ ἀρχὴ, Θέσιν φασὶν οἱ φιλόσοφοι. Ὥσπερ οὖν ὁ κατὰ μικρὸν ἑαυτὸν τῆς γῆς κουφίζων ταῖς χερσὶ δοκεῖ μὲν καθέλκειν τὴν σειρὰν, αὐτὸς δὲ [κουφίζεται καὶ] πρὸς ὕψος αἴρεται τῇ κατὰ μικρὸν ἀναβάσει, οὕτω καὶ ὁ ἐκτενῶς προσευχόμενος διὰ τῶν πράξεων, ἃς ὁ λόγος χεῖρας καλεῖ, τῇ κατὰ μικρὸν ἐργασίᾳ καὶ προσευχῇ τὸν νοῦν αὐτοῦ πρὸς Θεὸν ἀνυψοῖ· ἐὰν δὲ τὰς χεῖρας ἀπολύσωμεν τῆς σειρᾶς, καὶ μὴ φροντίσωμεν τῆς ἐπὶ τὰ ἄνω φορᾶς, πίπτομεν ἐξ ὕψους. Τὸ αὐτὸ καὶ περὶ τῆς νηὸς, ἵνα νοήσωμεν ναῦν τὴν ἡμῖν διάνοιαν ῥιπιζομένην τοῖς τοῦ βίου ἀνέμοις· θάλασσαν δὲ τὸν βίον τὸν γέμοντα πολλῶν χειμώνων· πέτραν δὲ τὸν Χριστὸν, ὃν κρατοῦντες ἀσάλευτοι διαμένομεν πρὸς αὐτὸν, τὸν βίον ἡμῶν ἕλκοντες.

That everywhere. How God is everywhere present, and nowhere, has been said by us above in the explanation whose beginning is, The philosophers call affirmation. Just as, therefore, he who little by little lightens himself from the earth with his hands seems indeed to pull down the chain, whereas he himself [is lightened and] is lifted up to a height by the gradual ascent, so also he who prays earnestly through his deeds, which the discourse calls hands, by gradual working and prayer exalts his mind to God; but if we loose our hands from the chain, and do not take thought for the upward motion, we fall from on high. The same holds also concerning the ship, that we may understand as a ship our mind tossed by the winds of life; and as the sea, life full of many tempests; and as the rock, Christ, holding fast to Whom we abide unshaken towards Him, drawing our life along.

Τοῦ κλεινοῦ. Ἐνδόξου.

Of the renowned. Glorious.

Editors' notes and page, col. 233

Footnotes

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 134)

(21) ‹anchor: not visible in the page-foot image› · call in col 233 (Greek only)

τῆς θεότητος.

Read "of the Godhead."

(printed under page 134)

(22) ‹anchor: ἀνυψοῖ· ἐάν› · call in col 233 (Greek only)

ἀναλέγεται πρὸς Θεόν· ἐάν.

Read: "is lifted up to God; but if."

(printed under page 134)

Footnotes

(m) ‹anchor: eo Isaiæ› · call in col 235

Cap. XXXV, v. 4.

Chapter 35, verse 4.

(printed under page 135)

(n) ‹anchor: beati Joannis› · call in col 235

Cap. IV, v. 4.

Chapter 4, verse 4.

(printed under page 135)

(o) ‹anchor: caro factus est› · call in col 235

Joan. I, 14.

John 1:14.

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 135)

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A Incassum loqui.; B ὑπερβα-; C tabernaculum, sanctissimæ; D divinitate nos
old-edition numerals: 122 before Alteras scripturas.
other: facing Latin version, not set

PG 4:236

Εἰκαιολογῆσαι. Ματαιολογῆσαι.

To speak at random. To talk vainly.

Στοιχειωθέντας. Στοιχειωθέντας λέγει ἀντὶ τοῦ ὠφεληθέντας. Ἰστέον δὲ, ὅτι μετὰ Παῦλον ἐμαθητεύθη τῷ ἁγίῳ Ἱεροθέῳ· ὑφαρπάζοντας δὲ λέγει ἀντὶ τοῦ κρυφίως ἰδιοποιουμένους καὶ σφετεριζομένους.

Initiated into the elements. He says initiated into the elements instead of benefited. And it must be known that after Paul he was a disciple of holy Hierotheus; and he says filching instead of secretly appropriating and usurping for themselves.

Πρεσβυτικῶς. Τὸ πρεσβυτικῶς μὲν ἴσως ἔλαβεν ἀντὶ τοῦ ἐμπείρως καὶ ἐπιστημονικῶς· συνοπτικοὺς δὲ ὅρους φησὶ τοὺς σύντομον ἔχοντας τὴν θεωρίαν· τοῦτο γὰρ ἐδήλωσε καὶ ἑνιαίας εἰπών· συνελίξεις δέ φησι τὰς δι' ὀλίγων ἐκφράσεις.

In an elder-like way. He perhaps took in an elder-like way instead of experiencedly and scientifically; and he calls synoptic definitions those that have their contemplation concise; for he showed this also by saying unitary; and he calls rollings-together expressions in few words.

Ὡς οἷον ἡμῖν. Τουτέστιν ὡς δυνατὸν ἐμοὶ καὶ αὐτὸς προέτρεψας ἑρμηνεῦσαι, καὶ ὅσοι καθ' ἡμᾶς διδάσκαλοι οὕτως ἡρμήνευσαν· αὕτη ἡ σύνθεσις τοῦ ὑπερβατοῦ.

As far as is possible for us. That is, as far as is possible for me and you yourself exhorted me to interpret, and as many teachers as are like us have thus interpreted; this is the construction of the hyperbaton.

Δεύτερα λόγια. Σημείωσαι ὅτι τὰ τοῦ ἁγίου Ἱεροθέου Συγγράμματα ὡς δευτέραν ἁγίαν Γραφὴν νομιστέον.

Second oracles. Note that the Writings of holy Hierotheus are to be regarded as a second holy Scripture.

Αὐτοπτικήν. Τὴν ἀνεπικάλυπτον καὶ ἐμφανεστέραν κατανόησιν λέγει.

Self-beholding. He means the unveiled and clearer comprehension.

Πρεσβυτικῆς. Ὅτι ἡ πρεσβυτικὴ ἀξία τελειοτέρα καὶ διδασκαλικωτέρα, πάντων ἱερέων ἐστί. Τί δέ ἐστι πρεσβυτικὴ, νοήσεις ἐξ Ἠσαΐου λέγοντος. Οὐ πρέσβυς, οὐκ ἄγγελος, ἀλλ' αὐτὸς ὁ Κύριος ἥξει καὶ σώσει ἡμᾶς· καὶ ἐκ τῆς τοῦ ἁγίου Ἰωάννου Ἀποκαλύψεως, ὃς εἴκοσι τέσσαρας πρεσβυτέρους εἶπεν ἑωρακέναι ἐν οὐρανοῖς περὶ τὸν τοῦ Θεοῦ ἀνεκλάλητον θρόνον.

Of elderhood. That the dignity of elderhood is more perfect and more fitted for teaching than all priests. And what elderhood is, you will understand from Isaiah saying: Not an ambassador, nor an angel, but the Lord Himself shall come and save us; and from the Apocalypse of holy John, who said that he saw twenty-four elders in heaven around the unspeakable throne of God.

Τοῦ ζωαρχικοῦ. Ζωαρχικὸν καὶ θεοδόχον σῶμα τάχα τὸ τῆς ἁγίας Θεοτόκου λέγει, τότε κοιμηθείσης. Σημείωσαι δὲ καὶ τὸ, ὁ ἀδελφόθεος Ἰάκωβος· καὶ ὅτι συμπαρῆν Πέτρῳ καὶ Ἰακώβῳ τοῖς ἀποστόλοις ὁ θεῖος οὗτος ἀνήρ.

Of the life-originating. By life-originating and God-receiving body he perhaps means that of the holy Theotokos, who had then fallen asleep. And note also the phrase, James the brother of God; and that this divine man was present together with Peter and James the apostles.

Τῶν θεολόγων. Περὶ τῶν ἁγίων ἀποστόλων λέγει.

Of the theologians. He speaks concerning the holy apostles.

Τῆς θεαρχικῆς ἀσθενείας. Θεαρχικὴν ἀσθένειαν ἐνταῦθά φησι, τὴν ἑκούσιον τοῦ Υἱοῦ ἄχρι σαρκὸς, ἁμαρτίας δίχα, συγκατάβασιν· ἁμαρτίαν γὰρ πάντη ἀγνοήσας, κατηξίωσεν ὑπὲρ ἡμῶν, μὴ ἐκστὰς τῶν οἰκείων, ἀναμαρτήτως ἁμαρτία γενέσθαι, ἵν' ἡμᾶς τοὺς δουλωθέντας τῇ ἁμαρτίᾳ διὰ τῆς δι' ἑαυτοῦ ἡμῶν υἱοθεσίας εἰς τὴν ἀρχαίαν ἐπαναγάγῃ ἐλευθερίαν· πλούσιος γὰρ ὢν θεότητι, πτωχεύει τὴν πλουτοποιὸν πτωχείαν, ἀναλαβὼν ὑπερφυῶς τὴν ἡμῶν σάρκα, ἵνα ἡμεῖς τὴν ἐκείνου πλουτήσωμεν θεότητα, καὶ ἐν μορφῇ Θεοῦ καὶ Θεὸς κατ' οὐσίαν ὑπάρχων, τὴν τοῦ δούλου δι' ὑπερέκχυσιν ἀγαθότητος ὑπέδυ μορφὴν, Λόγος ἁπλοῦς ὢν, ἐνυπόστατος, καὶ γεγονὼς ἀτρέπτως σάρξ· ἔτι πρὸς τούτοις καὶ πᾶσαν τὴν ἔνσαρκον αὐτοῦ πενιχρὰν πολιτείαν, τὴν φάτνην, τὴν εἰς Αἴγυπτον φυγὴν, τὴν μετὰ πορνῶν καὶ τελωνῶν ἀδιάφορον συνδιαγωγὴν, τὴν ἐκλογὴν τῶν πτωχοτάτων ἁλιέων, τὸ ἄοικον αὐτοῦ, τὸ αὐτοσχέδιον, καὶ

Of the thearchic weakness. Here he calls thearchic weakness the voluntary condescension of the Son as far as flesh, apart from sin; for having been altogether ignorant of sin, He deigned on our behalf, without departing from His own properties, sinlessly to become sin, so that through our adoption through Himself He might lead us who had been enslaved to sin back to the ancient freedom; for being rich in divinity, He becomes poor with the enriching poverty, having supernaturally taken up our flesh, so that we might become rich with His divinity, and existing in the form of God and God according to essence, through superabundance of goodness He put on the form of a servant, being the simple, enhypostatic Word, and having unchangeably become flesh; and furthermore, besides these things, all His poor conduct of life in the flesh, the manger, the flight into Egypt, the unfastidious companionship with harlots and publicans, the choosing of the poorest fishermen, His homelessness, the impromptu and

Editors' notes and page, col. 236

Footnotes

(23) ‹anchor: not visible in the page-foot image› · call in col 236 (Greek only)

μετεγγράφοντας.

Read μετεγγράφοντας ("transcribing").

(printed under page 135)

(24) ‹anchor: ὑπερέχυσιν ἀγαθότητος› · call in col 236 (Greek only)

δι' ὑπὲρ φύσιν ἀγαθότητα.

Read: "through goodness beyond nature."

(printed under page 135)

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A Εἰκαιολογῆσαι.; B διδάσκαλοι οὕτως; C χα τὸ; D καὶ ἐν
old-edition numerals: (none)
other: column ends mid-sentence (καὶ)

PG 4:237

ἀπροπαράσκευον πάντη τῆς ὅλης αὐτοῦ ἐνσάρκου ζωῆς, τὸν ἄτιμον ἐπὶ σταυροῦ θάνατον (Ἐπικατάρατος γὰρ πᾶς ὁ κρεμάμενος ἐπὶ ξύλου), τὴν μετὰ τῶν κακούργων ληστῶν συναρίθμησιν, τὰς διαπερονήσεις τῶν ἥλων, τὴν διὰ τῆς λόγχης νύξιν τῆς πλευρᾶς, τὰ ῥαπίσματα, τὰ ἐμπτύσματα, τὸ ὄξος, τὴν χολὴν, τὸν ἀκάνθινον στέφανον, τοὺς διαπαιγμοὺς καὶ διαγελασμοὺς, τὰς γονυπετήσεις, τὴν εὐτελεστάτην κηδείαν τε καὶ ταφήν. Τοῦτο τὸ ὡσανεὶ μωρὸν καὶ ἀσθενὲς τοῦ Θεοῦ, τῷ λόγῳ τῆς οἰκονομίας σοφώτερον καὶ ἰσχυρότερον ἀσυγκρίτως τῶν ἀνθρώπων, τῇ ὑπερδυνάμῳ καὶ ὑπερσόφῳ ἐκνικήσει τοῦ κρείττονος διαπρυσίως ἀπεδείχθη, ἀφθέγκτῳ σιγῇ δι' ἔργων ἐκβοώμενον πάσῃ τῇ κτίσει ἀκαταλήπτως· εἰ γὰρ καὶ ἐσταυρώθη ἐξ ἀσθενείας, ἀλλὰ ζῇ ἐκ δυνάμεως κατὰ Παῦλον τὸν θεσπέσιον. Εἰς τὸ αὐτὸ καλῶς τὸ τῆς ἀσθενείας τῆς θεαρχικῆς εἴρηκε· διὰ γὰρ τὴν πρὸς ἡμᾶς ἑκούσιον συγκατάβασιν, πάντα ὑπομείνας ἄχρι θανάτου, θανάτου δὲ σταυροῦ καὶ τὰς ἀσθενείας ἡμῶν αὐτὸς αἴρει, καὶ περὶ ἡμῶν ὀδυνᾶται, καὶ τῷ μώλωπι αὐτοῦ ἡμεῖς πάντες ἰάθημεν, καὶ τὸ πάθος αὐτοῦ ἴδιον λέγεται κατὰ τὴν τοῦ Πέτρου φωνὴν τὴν λέγουσαν. Χριστοῦ οὖν παθόντος ὑπὲρ ἡμῶν σαρκί· καὶ, Εἰ ἔγνωσαν, οὐκ ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν· ὅθεν καὶ κυριοκτόνοι οἱ Ἰουδαῖοι λέγονται.

altogether unpremeditated character of His whole incarnate life, the dishonourable death upon a cross (For cursed is everyone who hangs upon a tree), the being numbered together with the malefactor robbers, the piercings of the nails, the pricking of His side with the lance, the blows on the cheek, the spittings, the vinegar, the gall, the crown of thorns, the mockings and derisions, the kneelings, the most humble funeral rites and burial. This as it were foolish and weak thing of God, by the principle of the dispensation incomparably wiser and stronger than men, by the super-powerful and super-wise victory of the Better was manifestly demonstrated, proclaimed in unutterable silence through deeds to all creation incomprehensibly; for though He was crucified out of weakness, yet He lives by power, according to the divinely speaking Paul. To the same effect did he rightly state that of the thearchic weakness; for on account of His voluntary condescension towards us, having endured all things even unto death, and the death of the cross, He Himself both takes up our weaknesses, and suffers pain for us, and by His bruise we were all healed, and the passion is called His own according to the voice of Peter which says: Christ therefore having suffered for us in the flesh; and, If they had known, they would not have crucified the Lord of glory; whence also the Jews are called killers of the Lord.

Ὑμνολόγος κρινόμενος. Ὅτι καὶ ψαλμοὺς ἔλεγον τότε ἐμμελεῖς οἱ περὶ τὸν ἅγιον Ἱερόθεον καὶ ᾠδὰς, ὡς δηλοῖ καὶ τὸ ὑμνολογεῖν καὶ τὸ ὑμνῳδεῖν· καὶ ὅτι τὰ μὲν ὑψηλὰ καὶ μυστικὰ ἄῤῥητα τοῖς πολλοῖς δεῖ φυλάττειν· ὁμιλεῖν δὲ καὶ διδάσκειν δεῖ τοὺς πολλοὺς τὰ δυνατὰ καὶ εὐαπόδεικτα.

Judged a hymnodist. That those around holy Hierotheus also used then to utter melodious psalms and odes, as both hymnologizing and hymn-singing show; and that one must keep the lofty and mystical things unspoken to the many, whereas one must discourse and teach the many the things that are possible and easy to demonstrate.

Τῶν θείων. Γραφῶν δηλονότι καὶ θεωρημάτων.

Of the divine. Scriptures, clearly, and contemplations.

Διὰ περισσὴν εὐλάβειαν. Ὅτι εὐλαβὲς τὸ μὴ ζητεῖν τὰ θειότερα.

Through abundant reverence. That it is reverent not to seek the more divine things.

Εἰλήφαμεν. Σημείωσαι ὅτι οὐ δεῖ τῆς ἐνδεχομένης τῶν θείων γνώσεως ἀμελεῖν, ἀλλὰ καὶ ἑτέροις μεταδιδόναι· καὶ ὅτι κατὰ φύσιν οἱ νόες ἔφεσιν ἔχουσι πρὸς τὴν ἐγχωροῦσαν τῶν ὑπερφυῶν θεωρίαν.

We have received. Note that one must not neglect the possible knowledge of divine things, but also impart it to others; and that by nature minds have a desire towards the admissible contemplation of supernatural things.

Τὰ μὲν ὑπὲρ ἡμᾶς. Ὅτι οὐ δεῖ τὰ ὑπὲρ ἡμᾶς πολυπραγμονεῖν, οὐδὲ ἀμελεῖν τῆς θείας γνώσεως, ἀλλὰ καὶ ἑτέροις μεταδιδόναι τῶν ἐνδεχομένων· εἴρηται γὰρ, Ὑψηλότερά σου [μὴ ζήτει, καὶ βαθύτερα σου] μὴ ἐρεύνα· ἃ προσετάγη σοι, ταῦτα διανοοῦ.

The things above us. That one must not busy oneself about the things above us, nor neglect divine knowledge, but also impart to others what is possible; for it is said, Things too high for you [do not seek, and things too deep for you] do not search into; what has been commanded you, think upon these things.

Ἐγκελευομένη. Κατὰ τὸν Ἀπόστολον [εἰπόντα]. Ταῦτα παράθου πιστοῖς ἀνθρώποις.

Enjoining. According to the Apostle [who said]: These things commit to faithful men.

Τούτοις οὖν καὶ ἡμεῖς. Σημείωσαι, πόθεν ἐπὶ τὸ συγγράφειν ἦλθεν.

By these things therefore we also. Note whence he came to write.

Ἱεροθέῳ. Ὅτι ἐν τοῖς λεχθησομένοις τὰ Ἱεροθέου ἑρμηνεύει.

To Hierotheus. That in the things about to be spoken he interprets the words of Hierotheus.

ΕΙΣ ΤΟ ΚΕΦΑΛ. Δ.

On Chapter IV.

§ Ι. Εἶεν δὲ οὖν. Ἄγε δὴ οὖν·

Section I. So be it, then. Come now, then;

Ἀφορίζουσι. Τὸ μὲν ἀφορίζουσι ἀντὶ τοῦ ἀνατι-

They set apart. The word they set apart instead of they de-

Editors' notes and page, col. 237

Footnotes

(p) ‹anchor: not visible in the page-foot image› · call in col 238

Gal. III, 13.

Galatians 3:13.

(printed under page 136)

(q) ‹anchor: not visible in the page-foot image› · call in col 238

Philipp. II, 8.

Philippians 2:8.

(printed under page 136)

(r) ‹anchor: passo in carne› · call in col 238

I Petr., IV, 1.

1 Peter 4:1.

(printed under page 136)

(s) ‹anchor: gloriæ crucifixissent› · call in col 238

I Cor. II, 8.

1 Corinthians 2:8.

(printed under page 136)

(t) ‹anchor: hæc cogita› · call in col 238

Eccli. III, 22.

Ecclesiasticus (Sirach) 3:22.

(printed under page 136)

(u) ‹anchor: hominibus commenda› · call in col 238

II Tim. II, 2.

2 Timothy 2:2.

(printed under page 136)

Footnotes

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 137)

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPOGITÆ.
marginal letters: A cipienda est; B et illuminat ;; C quandoquidem quod; D ipsasque mystice
old-edition numerals: 125 after vivæ,
other: facing Latin version, not set

PG 4:240

θέασιν ἐκληπτέον· τὸ δὲ ἀπὸ πάντων δηλοῦσθαι τὴν θείαν ἀγαθότητα, τὸ πάντα ἐξ αὐτῆς παρῆχθαι πρὸς ὕπαρξιν δηλοῖ.

dicate is to be understood; and that the divine goodness is manifested by all things shows that all things have been brought forth from it into existence.

Ὡς οὐσιῶδες. Ὅτι οὐσιῶδες ἀγαθὸν αὐτὸ τὸ θεῖον· καὶ ὅτι τοῦ ἀγαθοῦ πάντα τὰ ὄντα μετέχει, ὡς τοῦ ἡλίου τὰ ποιητά.

As essential. That the divine itself is essential good; and that all beings participate in the good, as created things in the sun.

Ὥσπερ ὁ καθ' ἡμᾶς ἥλιος. Μηδεὶς ὑπολαβέτω πρὸς τὸ τοῦ ἡλίου παράδειγμα ὁλοκλήρως τὰ περὶ Θεοῦ κρίνειν τὸν μέγαν Διονύσιον· ἀλλ' οὕτω νοείσθω, ὥσπερ ὁ ἥλιος, οὐκ ἄλλο τι ὢν παρὰ τὸ φῶς, οὐ συμβατὸν ἔχει τὸ φῶς καὶ ὡς ἄλλο τι ὢν ἢ ψυχικῶς προαιρέσει τοῦ εὐεργετεῖν ἔσωθεν λαμβάνει τὸ φῶς, καὶ διαδίδωσιν εἰς πάντα· τοὐναντίον γάρ· οὔτε ψυχικὸς ὢν, οὔτε προαίρεσιν ἔχων εὐεργετεῖ, ἄλογος γάρ· καὶ οὐδὲ ἑτέρωθεν τὸ φῶς λαμβάνων· αὐτὸ γὰρ τοῦτο φῶς ἐστι καὶ φωτίζει· οὕτω χρὴ τοῦτο μόνον καὶ ἐπὶ Θεοῦ νοεῖν, ὅτι ὁ Θεὸς τὸ ἀγαθὸν οὐ συμβεβηκότως ἔχει, καθάπερ τινὰ ποιότητα, ὡς ἡμεῖς τὰς ἀρετάς· ἀλλ' οὐσία τοῦ ἀγαθοῦ αὐτὸς ὁ Θεὸς ὑπάρχων, ὥσπερ καὶ τὸ φῶς, οὐσία ἡλίου, καὶ ὡς αὐτὸ τὸ ἀγαθὸν ὢν ὁ Θεὸς ἐκτείνει περὶ πάντας τὴν τῆς ἀγαθότητος αἴγλην διὰ τοῦ εὐεργετῆσαι τοὺς φωτιζομένους· ὅθεν φησὶ τὸ τοῦ ἡλίου παράδειγμα, ὡς σκοτεινὴν καὶ σχεδὸν ἀφανῆ εἰκόνα τοῦ παντελῶς ἀκοινωνήτου ἀρχετύπου ἔχει· εἰ γὰρ αἱ εἰκόνες ἀλήθειαν εἶχον, οὐκέτι ἦσαν παραδείγματα, ἀλλ' ἀρχέτυπα.

Just as our sun. Let no one suppose that great Dionysius judges the matters concerning God completely according to the example of the sun; but let it be understood thus: just as the sun, not being anything else beside light, does not have light as an accident and as being something else, nor does it after the manner of a soul by a choice of doing good receive light from within and distribute it unto all things; for on the contrary, neither being animate nor having choice does it do good, for it is non-rational, nor receiving light from elsewhere, for it is this very light and illuminates; so one must understand this alone also in the case of God, that God does not have the good accidentally, like some quality, as we have the virtues; but God Himself being the essence of the good, just as light also is the essence of the sun, and as being the good itself God extends around all the radiance of goodness through doing good to those who are illuminated; whence he states the example of the sun, as having a dark and almost indistinct image of the altogether incommunicable archetype; for if images had the truth, they would no longer be examples, but archetypes.

Αἱ νοηταὶ καὶ νοεραί. Κατὰ κυριότητα ἕτερόν ἐστι νοητὸν, καὶ ἕτερον νοερόν. Τὸ γὰρ νοητὸν τροφὴ οἷά τις τοῦ νοεροῦ ἐστιν, εἴπερ τὸ νοούμενον, ὅ ἐστι νοητὸν, μεῖζόν ἐστι καὶ προεπινοούμενον τοῦ νοοῦντος, ὅ ἐστι νοερόν. Τὰ μὲν οὖν ὑπερκείμενα καὶ προσεχῆ τῷ Θεῷ τάγματα νοητὰ κυρίως λεκτέον· τὰ δὲ ὑποβεβηκότα νοερὰ, ἅτε νοοῦντα τὰ ὑπερκείμενα· οὐχ ὅτι δὲ νοητά ἐστι τὰ νοούμενα, νομιστέον αὐτὰ μὴ νοεῖν· νοεῖ γὰρ καὶ αὐτὰ, ἐπειδὴ νόες εἰσὶ καὶ οὐσίαι ζωῆς καὶ νοῦ ἀνωτάτου δημιουργηθεῖσαι· ἀλλὰ καὶ ἐνέργειαι ἐκεῖ ἐνυπόστατοί εἰσι καὶ οὐσίαι· πᾶσα γὰρ κίνησις καὶ ἠρεμία ἐκεῖ μέντοι ἐνυπόστατοί εἰσι, καὶ δυνάμεις ζῶσαι, καὶ τῶν ῥευστῶν καὶ σωματικῶν ἀλλοιώσεων ὑπέρτεραι· διὸ νοοῦνται μὲν, ὡς ἄϋλοι· νοοῦσι δὲ τὰ ὄντα, ὡς νόες ἀσώματοι καὶ ὑπερκόσμιοι ἄνωθεν ἐλλαμπόμενοι τοὺς περὶ τῶν ὄντων λόγους, καὶ διαβιβάζοντες αὐτοὺς μυστικῶς εἰς τοὺς ὑποβεβηκότας ἀγγέλους νοητῶς καὶ ἀποκαλυπτικῶς. Δύνῃ δὲ καὶ ἄλλως νοῆσαι τὸ δυνάμεις καὶ ἐνέργειαι· δυνάμεις μὲν γὰρ, ὅτι καὶ, μήπω τῶν ἐν τῇ κτίσει φανέντων, δυνάμει πάντα ἐν τῷ Θεῷ προϋφεστήκει, μέλλοντα παράγεσθαι δι' αὐτοῦ εἰς τὸ εἶναι· ἐνέργειαι δὲ, ὅτι καὶ πρὸς ἔργον ἡ δημιουργία παρήχθη. Σημείωσαι δὲ καὶ τὸ τῆς ῥευστῆς ἀλλοιώσεως ὡς ἡρμήνευσα, ἐπειδὴ τρεπτοὶ καὶ οἱ ἄγγελοι, κατὰ γνώμην δηλονότι, καὶ οὐκ οὐσίαν, ὡς μαρτυρεῖ ὁ διάβολος, καὶ τὸ τάγμα αὐτοῦ, πεσὼν ἐκ τοῦ οὐρανοῦ, ὡς καὶ ἐν τῷ Ἰὼβ ἔχομεν.

The intelligible and intellectual. Properly speaking, intelligible is one thing, and intellectual another. For the intelligible is a kind of nourishment of the intellectual, since that which is understood, which is intelligible, is greater and conceived beforehand than that which understands, which is intellectual. The orders, therefore, that are situated above and near to God must properly be called intelligible; whereas those that are subordinate, intellectual, inasmuch as they understand the things situated above; yet not because the things understood are intelligible must one suppose that they themselves do not understand; for they themselves also understand, since they are minds and essences created of life and supreme mind; moreover, there both operations and essences are enhypostatic; for every movement and rest there are indeed enhypostatic, and living powers, and superior to fluid and bodily alterations; wherefore they are understood, as immaterial; and they understand beings, as incorporeal and supercosmic minds illuminated from above with the principles concerning beings, and transmitting them mystically unto the subordinate angels intelligibly and revelatorily. And you can also understand powers and operations in another way: powers, because even when the things in creation had not yet appeared, all things pre-subsisted potentially in God, being about to be brought forth through Him into being; and operations, because the creation was also brought forth unto work. And note also the phrase of fluid alteration as I have interpreted it, since the angels also are mutable, according to choice clearly, and not essence, as the devil bears witness, and his order, having fallen from heaven, as we also have in Job.

Editors' notes and page, col. 240

Footnotes

(25) ‹anchor: not visible in the page-foot image› · call in col 240 (Greek only)

πάντα δι' αὐτῆς.

Read: "all things through it (her)."

(printed under page 137)

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPOGITÆ.
marginal letters: A θέασιν ἐκληπτέον·; B καὶ ἐπὶ; C νοητὸν, μεῖζόν; D πτικῶς. Δύνῃ
old-edition numerals: (none)
other: column begins mid-word (θέασιν)

PG 4:241

Φθορᾶς καὶ θανάτου. Ταῦτα γὰρ σωμάτων ἴδια.

Of corruption and death. For these are properties of bodies.

Οἰκείως ἐλλάμπονται. Ὅτι τὰ ἀσώματα καὶ οὐράνια νοοῦνται καὶ νοοῦσι.

Are appropriately illuminated. That incorporeal and heavenly things are understood and understand.

Καὶ φρουρὰ καὶ ἑστία. Μονή καὶ ἑστία ἐκ παραλλήλου ταὐτὸν σημαίνουσι. Φίλων ὁ Ἰουδαῖος ἐν τῷ Περὶ τῆς φλογίνης ῥομφαίας καὶ τῶν χερουβὶμ λόγῳ φησὶν οὕτως· Ἡ δὲ μονὴ, τῶν τοῦ κόσμου μερῶν ἑστῶσα παγίως, ἑστία πρὸς τῶν παλαιῶν εὐθυβόλως ὠνόμασται. Τοῦτο δὲ καὶ ἄνω φησὶ, περὶ τὸ τέλος τοῦ πρώτου κεφαλαίου, ἐν τῇ ἕκτῃ παραγραφῇ.

Both guard and hearth. Abiding and hearth in parallel signify the same thing. Philo the Jew in the treatise On the Flaming Sword and the Cherubim speaks thus: And the abiding of the parts of the world standing firmly has been aptly named hearth by the ancients. And this he also says above, near the end of the first chapter, in the sixth paragraph.

§ ΙΙ. Ἐκεῖθεν αὐταῖς. Σημείωσαι τὰ περὶ τῶν ἀγγέλων, καὶ ὅτι τὰ ἄϋλα, καὶ ἐν ἀλλήλοις χωρεῖ ἀσυγχύτως καὶ ἀποχωρεῖ, καὶ οἱονεὶ βαθμὸς καὶ τάξεις εἰσὶν πρῶσαι [καὶ] δεύτεραι· καὶ ὅτι οἱ θεῖοι νόες ἐκεῖ περὶ ἑαυτοὺς ἑλίσσονται, οὐχ ἕλιξίν τινα σωματικὴν, ἀλλ' ὑπερκόσμιον καὶ νοερὰν, καὶ οἵαν πέφυκε νοῦς ἑλίττεσθαι, ἐξ ἑαυτοῦ προϊὼν εἰς ἐπινοήσεις, καὶ εἰς ἑαυτὸν ἀναστρέφων, οὐ μὴν ἔξω ἑαυτοῦ χωρῶν σκεδαστῶς καὶ μεριστῶς· τοῦτο αἰνίττονται καὶ οἱ παρὰ τοῦ θεσπεσίου Ἰεζεκιὴλ τροχοὶ πολυόμματοι· καὶ ὅτι περὶ τὸν θεῖον ἔρωτα ἐν ταὐτότητί εἰσι καὶ ἀκρότητι· ταὐτότητα δὲ νοητέον τὴν ἀναπόστατον πρὸς Θεὸν προσοχήν· ἀκρότητα δὲ, τὴν τῆς νοήσεως αὐτῶν καὶ οὐσίας ἤδη πως εἰς θέωσιν πρόοδον νόησον· καὶ τὰς ἑνώσεις δὲ, τὰς πρὸς ἀλλήλας τῶν νοητῶν, τὸν πρὸς ἀλλήλους θεοπρεπῆ νόησον ἔρωτα, ὃς, θεῖος ὢν καὶ ἑνοποιὸς, συνάπτει αὐτοὺς, οὐ σωρηδὸν συγκομίζων, ἀλλ' ἀγαπηνῶς συνδεσμῶν. Τῶν δὲ ὄντων καὶ τῶν νοητῶν, ὡς καὶ τῶν νοητῶν, ὡς καὶ τῶν αἰσθητῶν ὁμωνύμως λεγομένων, τὰ μὲν ἔστιν ἡνωμένα καὶ ἀλληλουχούμενα· τὰ δὲ διῃρημένα καὶ ἐν παραθέσει, οἷον σωρηδόν· καὶ νοητῶν μὲν ἡνωμένα, οἷον ζῶον, καὶ φῶς, καὶ νοητὸς κόσμος. καὶ ὅσα τοιαῦτα· διῃρημένα δὲ καὶ ἐν παραθέσει, οἷον στρατιὰ, τάξις, πατριὰ, χορός· ἐπὶ δὲ αἰσθητῶν ἕνωσις, ζῶον, δένδρον, κόσμος· διαίρεσις δὲ, κατὰ σωρείαν, ποίμνη, δῆμος, σωρὸς, χορός.

Section II. Thence to them. Note the matters concerning the angels, and that immaterial things both pass into one another unconfusedly and withdraw, and there are as it were degree and first [and] second orders; and that the divine minds there revolve around themselves, not with some bodily revolution, but a supercosmic and intellectual one, and such as a mind is by nature fitted to revolve with, proceeding out of itself into conceptions, and returning into itself, yet not going outside of itself scatteredly and divisibly; the many-eyed wheels in the divinely speaking Ezekiel also hint at this; and that around the divine love they are in sameness and summit; and by sameness is to be understood the unceasing attention towards God; and by summit, understand the procession of their understanding and essence already in some way unto deification; and by the unions of the intelligible beings towards one another, understand the God-befitting love towards one another, which, being divine and unifying, joins them together, not bringing them together in a heap, but binding them together lovingly. And of beings and intelligible things, as both intelligible things and sensible things are spoken of homonymously, some are united and interconnected, and others are divided and in juxtaposition, as it were in a heap; and of intelligible things, united are such as animal, and light, and intelligible world, and all such things; and divided and in juxtaposition, such as army, order, lineage, choir; and in the case of sensible things, union is animal, tree, world; and division, by way of heaping together, flock, people, heap, choir.

Ἐν τῷ Περὶ νῶν ἀγγελικῶν. Ἰδοὺ ἄλλο πόνημα Διονυσίου ζητεῖται, Περὶ τῶν ἀγγελικῶν ἰδιοτήτων καὶ τάξεων.

In the treatise On the Angelic. Behold, another work of Dionysius is sought, On the Angelic Properties and Orders.

Αἱ ἀγγελοπρεπεῖς. Ἀγγελοπρεπεῖς καθάρσεις φησὶν, οἷον τὴν Ἠσαΐου καὶ τὴν Ἰεζεκιὴλ φαγοντος ἐν ἐκστάσει τὴν κεφαλίδα τοῦ βιβλίου. Τελεσιουργίαν δὲ ἀγγέλων λέγει, ὡς ἐπὶ τοῦ Δανιὴλ, καὶ τοῦ ἀγγέλου τοῦ ἑρμηνεύσαντος αὐτὸ, καὶ περὶ τοῦ ποιμένος τὸν Ἑρμᾶν τελειώσαντος, ὡς ἐκεῖ ἀνέγνωμεν ἐν τῷ Ποιμένι· ἀλλὰ καὶ αὐτοὶ οἱ ἄγγελοι πῶς καθαίρονται καὶ τελεσιουργοῦνταί φησιν ἐν τῷ Περὶ οὐρανίας ἱεραρχίας λόγῳ.

The angel-befitting. He calls angel-befitting purifications such as that of Isaiah and that of Ezekiel eating in ecstasy the roll of the book. And he speaks of the perfecting work of angels, as in the case of Daniel, and the angel who interpreted it, and concerning the shepherd who perfected Hermas, as we read there in the Shepherd; and how the angels themselves also are purified and perfected, he states in the treatise On the Celestial Hierarchy.

Καὶ εἶται ἀγγέλους. Διὰ τί ἄγγελοι λέγονται· καὶ ὅτι καὶ αὐτοὶ φῶτα.

And are angels. Why they are called angels; and that they themselves also are lights.

Editors' notes and page, col. 241

Footnotes

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 138)

(26) ‹anchor: not visible in the page-foot image› · call in col 241 (Greek only)

ἐπαναστρέφων.

Read ἐπαναστρέφων ("turning back").

(printed under page 138)

(27) ‹anchor: not visible in the page-foot image› · call in col 241 (Greek only)

ὑποχωρῶν.

Read ὑποχωρῶν ("withdrawing").

(printed under page 138)

(28) ‹anchor: τὴν ἀναπόστατον› · call in col 241 (Greek only)

τὴν οὐκ ἀπόστατον.

Read: "the not-apostate (unswerving)."

(printed under page 138)

Footnotes

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 139)

Page

running head: 243 APPENDIX AD OPERA S. DION
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 4:244

Αἱ ψυχαί. Συμείωσαι, ὅτι αἱ ψυχαὶ ἄλλαι μετὰ τοὺς ἀγγέλους εἰσὶν ὑποβεβηκυῖαι αὐτῶν · καὶ ὅτι ἀθάνατοί εἰσιν, ἅτε κτισθεῖσαι οὐσιώδεις ζωαί· καὶ ὅτι διὰ τῶν ἀγγέλων αἱ ψυχαὶ χειραγωγοῦνται, αἱ ζωὴν ἀγγελικὴν ἐπιτηδεύουσαι · οὕτω καὶ ἐν τῷ Ποιμένι ἀνέγνωμεν.

Souls. Note that souls are others after the angels, inferior to them; and that they are immortal, inasmuch as they were created substantial lives; and that through the angels those souls are guided by the hand which practise an angelic life; thus we have also read in the Shepherd.

Ἀγαθαρχίαν. Σημείωσαι ὅτι ἐπὶ τὴν πάντων τῶν ἀγαθῶν ἀγαθαρχίαν ἀνάγονται αἱ τῶν δικαίων ψυχαὶ, ἤγουν ἐπὶ τὸν Θεόν · καὶ ἐν μετουσίᾳ τῶν ἐλλάμψεων αὐτοῦ γινόμεναι, παῤῥησιασμένως πρεσβεύουσι.

Beginning of goodness. Note that the souls of the righteous are led up to the Beginning of goodness of all good things, that is to say, to God; and coming to be in participation of His illuminations, they intercede with boldness of speech.

Ἐν τοῖς Περὶ ψυχῆς. Ζητεῖται τὸ Περὶ ψυχῆς

In the treatises On the Soul. The book On the Soul is missing.

Ἀλόγων ψυχῶν. Ἀλόγων ψυχῶν καὶ αἰσθητικῶν φησι · καὶ σημείωσαι ὅτι ἄλλο ψυχὴ, καὶ ἄλλο ζωή.

Of irrational souls. He says of irrational and sentient souls; and note that soul is one thing, and life is another.

Ἀμφιβίως λαχόντα. Τὰ ἑρπετὰ λέγει ἀμφιβίως λαχόντα · ὡς βάτραχοι, ὀκτάποδες · ἐγκεχωσμένα δὲ, ὡς ἀσπάλακες καὶ ὅσα τοιαῦτα · σημείωσαι δὲ, ὅτι αἱ ψυχαὶ ἄλλαι εἰσὶ μετὰ τοὺς ἀγγέλους ὑποβεβηκυῖαι αὐτῶν · καὶ ὅτι ἀθάνατοί εἰσιν, ἅτε κτισθεῖσαι οὐσιώδεις ζωαί · καὶ ὅτι διὰ τῶν ἀγγέλων αἱ ψυχαὶ χειραγωγοῦνται, αἱ ζωὴν ἀγγελικὴν ἐπιτηδεύουσαι, καθὰ καὶ ἀνωνέρω λέλεκται.

Having an amphibious lot. He calls creeping things those having an amphibious lot, such as frogs and octopuses; and buried in the earth, such as moles and whatever is of such a kind; and note that souls are others after the angels, inferior to them; and that they are immortal, inasmuch as they were created substantial lives; and that through the angels those souls are guided by the hand which practise an angelic life, just as has also been said above.

Δι' αὐτὸ τῆς οὐσιώδους ἕξεως. Καὶ ἤδη ἄνω εἴπομεν, ὅτι ἕξις ἐστὶ ποιότης ἔμμονος · ὅσα οὖν ἐστιν ἄζωα καὶ ἄψυχα, διὰ τὴν ἀγαθότητα τοῦ Θεοῦ οὕτω παρήχθη, πεποιωμένα ἑκτικῶς, οἷον λίθοι διάφοροι, [ἀλλὰ καὶ βοτάναι καὶ ῥίζαι,] καὶ γῆ, καὶ τὰ μεταλλικὰ περί τι χρήσιμον ποιωθέντα, καὶ ὅσα περὶ τὴν ἰατρικὴν καὶ τὴν ἡμῶν χρῆσιν · ταῦτα οὖν οὐκ ἔξωθεν τὴν ἕξιν κτῶνται, ἀλλ' ἐν τῇ οὐσίᾳ καὶ τὴν τῆς ἕξεως ποιότητα θεόθεν ἔλαχον.

Through the very fact of substantial habit. And we have already said above that habit is an abiding quality; whatever things, therefore, are lifeless and soulless were thus brought forth through the goodness of God, qualified by way of habit, such as diverse stones [but also herbs and roots,] and earth, and minerals qualified with reference to something useful, and whatever things serve for medicine and our use; these, therefore, do not acquire their habit from without, but in their substance have also received by lot from God the quality of their habit.

§ III. Εἰ δὲ καὶ ὑπὲρ πάντα. Ὅρα πῶς αἱ στερήσεις ἐπὶ Θεοῦ ὑπερβολαί εἰσι θέσεων δραστήριοι, καὶ ὡς ἀνείδεος, ἀνούσιος, ἄζωος, ἄνους· ταῦτα γὰρ ἔννοιαν ἔχοντα τοῦ μὴ ὄντος, ὅμως ἐν τῷ Θεῷ τῷ ὑπερουσίως ὄντι κατὰ τὴν ἀφαίρεσιν ἁπάντων (οὐδὲν γάρ ἐστι τῶν ὄντων) ὑπεροχικῶς νοοῦνται· ἐν δὲ τοῖς ἑξῆς τελειότερον αὐτὸ σαφηνίζει.

Section 3. And if also above all things. See how privations in the case of God are pre-eminences productive of affirmations, even as formless, unsubstantial, lifeless, mindless; for these things, though having the notion of that which is not, nevertheless in God, Who is supersubstantially by the removal of all things (for He is nothing of the things that are), are understood pre-eminently; and in what follows he clarifies this more perfectly.

Καὶ αὐτὸ τὸ μὴ ὄν. Πῶς τὸ μὴ ὂν ἐφίεται τοῦ ἀγαθοῦ ; εἰ γὰρ μὴ ἔστιν αὐτὸ, πῶς ἐφίεται; Λέγομεν, ὅτι τὸ μὴ ὂν ἐνόησεν εἶναι τὸ κακὸν, ὡς κάτω ἀποδεικνύει · ὅτι καὶ αὐτὸ τὸ λεγόμενον κακὸν τοῦ ἀγαθοῦ ἕνεκα γίνεται.

Even that itself which is not. How does that which is not desire the good? For if it itself is not, how does it desire? We say that he understood that which is not to be evil, as he demonstrates below, because even that very thing which is called evil comes to be for the sake of the good.

§ IV. Καὶ τῶν οὐρανίων. Τὸ αἴτιον τῶν οὐρανίων ἀρχῶν καὶ ὑποπερατώσεών φησιν εἶναι τὴν ἀγαθότητα τοῦ Θεοῦ · καὶ ταῦτα γὰρ δι' ἀγαθότητος ὑπερβολὴν παρήγαγεν ὁ Θεός · ἀρχὰς δὲ οὐρανίας καὶ

Section 4. And of the heavenly. He says that the cause of the heavenly beginnings and terminations is the goodness of God; for God brought these things forth also through excess of goodness; and by heavenly beginnings and

Editors' notes and page, col. 244

Footnotes

(29) ‹anchor: not visible in the page-foot image› · call in col 244 (Greek only)

ἀλόγων ψυχῶν ἢ ζώων ἀλόγων ψυχῶν αἰσθητικῶν.

Read: "of irrational souls, or of the sentient souls of irrational animals."

(printed under page 139)

(30) ‹anchor: not visible in the page-foot image› · call in col 244 (Greek, glossed in Latin)

ὀκτάποδες, cancri fluviatiles.

ὀκτάποδες ("eight-footed things"): river crabs.

(printed under page 139)

(31) ‹anchor: not visible in the page-foot image› · call in col 244 (Greek, with Latin rendering)

'Ε[… text lost at the image edge …] ἐκτεταμένα τοὺς ὄφεις λέγει καὶ σκώληκας καὶ ὅσα, ἄποδα ὄντα, εἰλυσπῶνται. Σημείωσαι δὲ ὅτι [… text lost at the image edge …] ποιεῖται ψυχῆς καὶ ζωῆς, καὶ ὅτι τὴν ἄλογον ψυχὴν καὶ αἰσθητικὴν ὀνομάζει. Σημείωσαι δὲ, ὅτι [… text lost at the image edge …] σύνταγμα Περὶ ψυχῆς ἁγίῳ τούτῳ τῷ Διονυσίῳ πεπόνηται. Καὶ ἤδη ἄνω. etc. Humi vero rep[… text lost at the image edge …]cat serpentes, et vermes et alia, quæ pedibus destituta contorquentur. Observa vero, quod discr[… text lost at the image edge …]ciat animam inter et vitam ; et quod animam rationis expertem etiam sensilem nominat. Nota autem [… text lost at the image edge …] aliud De anima ab hoc S. Dionysio compositum fuisse.

By the things stretched out [on the ground] he means snakes and worms and whatever, being footless, wriggle along. Note that he [distinguishes] between soul and life, and that he calls the irrational soul also sentient. Note too that [another] treatise On the Soul was composed by this holy Dionysius. "And already above," etc. (The Latin renders the same; its words lost at the image edge are not supplied.)

(printed under page 139)

(32) ‹anchor: θεόθεν ἔλαχον› · call in col 244 (Greek only)

θεόθεν ταύτην λαβόντα.

Read: "having received this from God."

(printed under page 139)

Page

running head: PERA S. DIONYSII AREOPAGITAE.
marginal letters: A Αἱ ψυχαί. Συμείωσαι,; B Ἀμφιβίως λαχόντα.; C τὴν ἕξιν κτῶνται,; D ἀγαθοῦ ἕνεκα γίνεται.
old-edition numerals: (none)
other: right edge of column cropped in image; the lost words are set from the other copy (PG004.pdf); the column ends with οὐρανίας καὶ

PG 4:245

ὑποπερατώσεις νοητέον τὴν ὡς ἐκ σημείου ἤτοι κέντρου τοῦ θελήματος τοῦ Θεοῦ, κυκλικῶς ὑποστᾶσαν τῶν οὐρανῶν σφαιροειδῆ δημιουργίαν τὸ γὰρ κυκλικὸν σχῆμα ἀρχόμενον ἐξ ἑαυτοῦ, εἰς ἑαυτὸ περατοῦται· τὴν δὲ οὐρανίαν οὐσίαν ἀναυξῆ καὶ ἀμείωτόν φησιν, ὡς τελείως ἔχουσαν καὶ αὐτάρκως πρὸς ὃ γέγονε· διὸ καὶ ἀναλλοίωτον αὐτὴν λέγει, ἐξ οὗ γέγονεν, οὐ παρατραπεῖσαν· τέλειον δέ ἐστιν, ὃ μήτε αὔξει, μήτε μειοῦται. Ὑποπερατώσεις δὲ αὐτὰ κέκληκε, καὶ οὐκ ἀποπερατώσεις, διὰ τὸ σφαιρικὴν μὲν εἶναι τὴν κίνησιν· οὐ κυρίως δὲ πέρας ἔχειν, ἀλλ' οἱονεὶ πέρας τὴν ἐπὶ τὸ αὐτὸ ὥσπερ ἀπό τινος ἀρχῆς ἐπί τι, οἷον πέρας φέρεσθαι τυχὸν ἀνατολήν. Σημείωσαι δὲ ὅτι καὶ κινεῖσθαι ἀψόφως φησὶ καὶ ἀνεπαισθήτως τὸν οὐρανόν· τὸ δ' ἐνίων ἀστέρων μεταβατικῆς πολυκινησίας περὶ τῶν πλανήτων φησί. Σημείωσαι δὲ καὶ τοῦτο, ὅτι αὐτοὺς μόνους ἐδέξατο κινεῖσθαι. Σημείωσαι δὲ καὶ πόθεν αἱ χρονικαὶ ἀριθμήσεις.

terminations one must understand the spherical creation of the heavens which subsisted circularly as though from a point or centre of the will of God, for the circular figure, beginning from itself, terminates into itself; and he calls the heavenly substance unincreasing and undiminishing, as being in a complete and self-sufficient state with respect to that for which it came into being; wherefore he also calls it unchangeable, not having been turned aside since it came into being; and that is complete which neither increases nor diminishes. And he has called them sub-terminations (hypoperatoseis), and not full terminations (apoperatoseis), because their motion is indeed spherical, and does not strictly speaking have a limit, but has as a sort of limit its being borne back to the same point as though from some beginning towards something as a limit, for instance the rising. And note that he also says the heaven moves noiselessly and imperceptibly; and the phrase concerning the transitional manifold movement of certain stars he says regarding the planets. And note this also, that he accepted that they alone move. And note also whence the reckonings of time arise.

[Καὶ τῆς τῶν δύο φωστήρων, οὓς τὰ Λόγια καλεῖ μεγάλους. Δύο φωστῆρας τὸν ἥλιον καὶ τὴν σελήνην φησί· μεγάλους δὲ εἶπεν ἑπόμενος τῷ Δαυίδ· Λόγια δὲ τοὺς ἐκείνου Ψαλμοὺς ὀνομάζει. Περιοδικὴν δὲ ἀποκατάστασιν τὴν ἀπὸ τοῦ αὐτοῦ εἰς τὸ αὐτὸ φορὰν λέγει, ἣν ὁ ἥλιος μὲν κατ' ἐνιαυτὸν ποιεῖται τὸν ζωδιακὸν κύκλον περιϊών· ἡ δὲ σελήνη δι' ἡμερῶν τινων τὸν ἀπὸ συνόδου μέχρι τῆς παντελοῦς ταύτης μειώσεως. Σημείωσαι δὲ, ὡς καὶ αἱ χρονικαὶ ἀριθμήσεις ἐκ τούτων εἰσὶ, καὶ ἔτι ἐκ τῶν μηνῶν.]

[And of the two luminaries, which the Oracles call great. By two luminaries he means the sun and the moon; and he called them great following David; and he names his Psalms Oracles. And by periodic restoration he means the revolution from the same point to the same point, which the sun makes yearly as it goes around the zodiacal circle, and the moon through certain days in the course from its conjunction until its complete waning. And note that the reckonings of time are from these, and furthermore from the months.]

Ἀφορίζουσι. Τελέως ὁρίζουσιν.

They mark off. They completely bound.

Ἐπέκεινα θεότητος. Τοῦτο καὶ ἐν τοῖς ἄνω παρέγραψα, ὅτι καὶ ἐν τοῖς πᾶσιν ὁ Θεὸς, καὶ οὐδὲν τῶν ἁπάντων. Ἐνταῦθα δὲ τὸ πλέον φησὶν, ὅτι καὶ ἔτι ὑπὲρ πάσας τὰς οὐσίας ἐστὶν, ὅπερ λέγει κατωτέρω, ὅτι καὶ τῶν μὴ ὄντων ἐστὶ πληρωτικός. Ὅρα δὲ πῶς λέγει μήτε τῶν ἄνω φθανουσῶν αὐτῆς τὴν ὑπεροχὴν, μήτε τῶν κάτω, ταύτην διαβαινουσῶν· τουτέστιν, οὔτε ἀρχὴν, οὔτε πέρας ἔχει τὸ θεῖον, τῶν οὐρανίων καὶ ὑπερτέρων δυνάμεων ταύτην μὴ καταλαβουσῶν, οὐχ ὅτι ἐστὶ μὲν, οὐ κατελήφθη δέ· μὴ οὕτω νοήσεις· ἀλλ' ὅτι αὐτὸ οὔτε ἐστί· τοῦτο γάρ ἐστιν ἡ ἐν ἀγνωσίᾳ γνῶσις. Ὑπέρτεροι γὰρ γενόμενοι, καὶ διὰ φιλοθεΐας ἑνωθέντες ταῖς ἄνω δυνάμεσι, γινώσκομεν ὅτι μετὰ πάντων τὴν θείαν ἀγνοοῦμεν φύσιν.

Beyond deity. This I also wrote in the margin above, that God is both in all things and nothing of all things. Here, however, he says what is more, that He is even still above all substances, which he says further down, that He is also the fulfiller of the things that are not. And see how he says that neither do the things above attain its pre-eminence, nor do the things below pass beyond it; that is to say, the divine has neither beginning nor limit, since the heavenly and higher powers do not comprehend it—not that a limit exists indeed, and was not comprehended; do not understand it thus; but that it itself does not exist at all; for this is the knowledge in unknowing. For having become higher, and having been united through love of God with the powers above, we know that together with all things we are ignorant of the divine nature.

Καὶ φωτίζει. Τουτέστῖ τὰ χωροῦντα τὴν ὁλότητα αὐτοῦ πρὸς τὸ μέτρον ὃ χωροῦσι· διὸ καὶ μέτρον εἶναι λέγεται τῶν ὄντων· ἢ ὅτι τὴν ἀρχὴν καὶ τὸ πέρας ἁπάντων ἐπίσταται, ὡς μόνος δημιουργός· ἑαυτὸν γὰρ παρακατιὼν ἑρμηνεύει.

And illuminates. That is to say, the things that contain His wholeness according to the measure which they contain; wherefore He is also said to be the measure of the things that are; or because He knows the beginning and the limit of all things, as sole Creator; for going further down he interprets himself.

Καὶ τάξις. Τάξις διὰ τοῦτο λέγεται ὁ Θεὸς, ἦ ἐπειδὴ μετ' εὐταξίας τὰ πάντα ἐδημιούργησεν · ἢ ὅτι πίστει παρὰ τῶν εἰς αὐτὸν φοιτώντων χωρεῖται, μήτε τῷ πληθυσμῷ τοὺς ἀσθενεστέρους καταβαπτίζων, μήτε τῇ συγκαταβάσει ἐπ' ἔλαττον παρὰ

And order. God is called order on this account, either because He created all things with good order; or because He is contained by faith by those who resort to Him, neither overwhelming the weaker by His abundance, nor in His condescension to a lesser degree by

Editors' notes and page, col. 245

Footnotes

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 140)

(33) ‹anchor: not visible in the page-foot image› · call in col 245 (Greek only)

ἀποπερατώσεις.

Read ἀποπερατώσεις ("terminations").

(printed under page 140)

(34) ‹anchor: not visible in the page-foot image› · call in col 245 (Greek only)

ὑποστάντων.

Read ὑποστάντων ("of things having come to subsist").

(printed under page 140)

(35) ‹anchor: not visible in the page-foot image› · call in col 245 (Greek only)

ἢ αὐτάρκως.

Read: "or sufficiently."

(printed under page 140)

(36) ‹anchor: ἄνω παρέγραψα› · call in col 245 (Greek only)

ἐν τοῖς ἀνωτέρω προέγραψα.

Read: "I wrote before in what is above."

(printed under page 140)

(37) ‹anchor: μετ' εὐταξίας› · call in col 245 (Greek only)

ἐξουσίας.

Read ἐξουσίας ("authority") for εὐταξίας ("good order").

(printed under page 140)

(38) ‹anchor: φοιτώντων χωρεῖται› · call in col 245 (Greek only)

τάξει παρὰ τῶν παρ' αὐτοῦ φωτιζομένων χωρεῖται.

Read: "he is received in order by those who are enlightened by him."

(printed under page 140)

Footnotes

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 141)

Page

running head: 247 APPENDIX AD OPERA S. DION
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 4:248

τῶν ἁγιωτέρων χωρούμενος, ἀλλὰ πρὸς τὸ ἐμὸν ἀγγεῖον οὕτως ἐν ἐμοὶ πηγάζων τὴν ἀγαθότητα.

the holier ones being contained, but in proportion to my vessel thus pouring forth goodness as a fountain in me.

Κατὰ πολλοστὸν ἀπήχημα. Ὥσπερ ὁ αἰσθητὸς ἥλιος πάντα τὰ ὁρατὰ φωτίζει, καὶ τὰ μὴ μετέχοντα τοῦ φωτὸς αὐτοῦ δι' οἰκείαν ἀδράνειαν οὐ μετέχει· οὕτω καὶ ἐπὶ τοῦ Θεοῦ, πάντες παρ' αὐτοῦ ἁγιάζονται ὅσοι βούλονται. Καλῶς δὲ τὸ ἀπεμφαῖνον τῶν ἐπὶ τῷ ἡλίῳ λεγομένων εὐθὺς ἐθεράπευσεν ὁ θεῖος Διονύσιος· ἐπειδὴ γὰρ ἐμφανῆ εἰκόνα τῆς ἀγαθότητος τοῦ Θεοῦ τὸν ἥλιον εἶπε τὸν ἄψυχον, τὸ δημιούργημα τοῦ δημιουργοῦ καλέσας εἰκόνα, πρῶτον μὲν παραχρῆμα ἐπήγαγε κατὰ πολλοστὸν ἀπήχημα, ἐν δὲ τῷ ἑξῆς κεφαλαίῳ, τελεώτερον [αὐτὸ] σαφηνίζει. Τί δέ ἐστι πολλοστὸν ἀπήχημα , λεκτέον· ὥσπερ γὰρ εἴ τις μέγα βοήσας καὶ ἀνακράξας εἴποι τι, καὶ οἱ μὲν παρεστῶτες, [ἐὰν] ἐῤῥωμένοι τὰς ἀκοὰς [ὦσι], καὶ τῆς βοῆς καὶ τοῦ λεχθέντος ἀκούουσιν· οἱ δὲ βραχὺ ἀφεστῶτες, ὅσον ἀπέχουσι , [τοσοῦτον] ἀδρανέστερον τοῦ φθέγματος ἀκροῶνται· οἱ δὲ ἐπὶ μεῖζον διάστημα κεχωρισμένοι πολλοστόν τι μέρος καὶ ἀμυδρότατον τοῦ ἀπηχήματος λαμβάνουσιν, ὡς φωνῆς μὲν ἀσήμου τινὸς ἀκοῦσαι, μὴ νοῆσαι τὸ δὲ ἐκφωνηθέν· τοσοῦτον ἔστιν ὑπολαβεῖν τὸ ἡλιακὸν φῶς τῷ ἀληθινῷ, ὡς καὶ ἀσύμβλητον εἶναι τὸ μέσον.

According to a remote echo. Just as the perceptible sun illuminates all visible things, and the things that do not partake of its light do not partake because of their own weakness; so also in the case of God, all who wish are sanctified by Him. And rightly did the divine Dionysius immediately remedy the incongruity of the things said regarding the sun; for since he called the soulless sun a manifest image of the goodness of God, calling the creature an image of the Creator, first indeed he straightway added according to a remote echo, and in the following chapter he clarifies [it] more completely. And what a remote echo is must be stated: for just as if someone shouting aloud and crying out should say something, those standing by, [if they be] strong in their hearing, hear both the shout and what was said; while those standing a short way off, in proportion as they are distant, [so much] more faintly hear the utterance; and those separated at a greater interval receive some remote and most dim part of the echo, so as to hear indeed some indistinct sound, but not to understand what wasuttered; at so great a distance must one suppose the solar light to stand in relation to the true light, so that the interval between them is even incomparable.

Ἀλλὰ καὶ πρὸς τὴν γένεσιν . Μὴ νομίσῃς τὸν ἥλιον γενέσεως, ἢ ζωῆς, ἢ αὐξήσεως, ἢ τελειότητος αἴτιον εἶναι τῶν ὄντων τινός· ὥσπερ οὐδὲ ἄλλο τι στοιχεῖον, εἰ καὶ σφόδρα τύχοι τῶν ἀναγκαίων, οἷον τὸ ὕδωρ· δυνατὸν γὰρ ἡμᾶς διαγενέσθαι καὶ ἡλίου χωρὶς, καὶ ὕδατος, εἰ καὶ μὴ τελείως, ἀλλ' οὖν ἱκανὸν χρόνον· ἀλλ' εἰδὼς ὁ Θεὸς, ὅτι τὸ μὲν ψυχρὸν [ἅπαν] ἄγονον· παντελῶς· τὸ δὲ μεμετρημένως θερμὸν γενεσιουργεῖ, καὶ ὅτι τὰ φυτὰ καὶ τὰ σπέρματα θερμότητος δεῖται, ὡς καὶ τὰ σώματα πάντα τὰ ζωὴν ἔχοντα εἴτε αἰσθητικὴν εἴτε φυτικήν· καθαίρονται δὲ πολλὰ, ὡς καὶ εἰς λευκότητα φέρεσθαι, ὡς ἐσθῆτες καὶ ἄλλα· ἀνανεοῖ δὲ καὶ τὰ ψυγέντα σπέρματα· τούτου χάριν τὸν ἥλιον οὕτως ἔχειν φύσεως ἐποίησεν, ἵνα τὰ εἰρημένα πάντα ποιῇ ἐκ τοῦ δημιουργοῦ, τὸ δύνασθαι λαβὼν οὐκ ἐκ προαιρέσεως ἰδίας ἢ δυνάμεως. Τοῦτο τελείως φησὶν ὁ ἅγιος Διονύσιος, ἑαυτὸν ὥσπερ ἐπεξηγούμενος κατωτέρω ἐν τῷ τέλει τοῦ πέμπτου κεφαλαίου , καὶ ἐν τῷ τέλει τοῦ ἕκτου. Νόει [οὖν] ἀσφαλῶς, καὶ μὴ διαστρέφου.

But also towards generation. Do not suppose that the sun is the cause of generation, or of life, or of growth, or of perfection for any of the things that are, just as neither is any other element, even if it should happen to be very much among the things necessary, such as water; for it is possible for us to subsist even without sun and water, even if not completely, yet at all events for a considerable time; but God, knowing that what is cold is [all] altogether barren, whereas what is moderately warm works generation, and that plants and seeds need warmth, as do also all bodies that have life, whether sentient or vegetative—and many things are cleansed, so as even to be brought to whiteness, such as garments and other things, and it also renews chilled seeds—for the sake of this He made the sun to be thus constituted by nature, that it might do all the aforesaid things from the Creator, having received the ability not from its own choice or power. Saint Dionysius states this completely, as though explaining himself further, lower down at the end of the fifth chapter, and at the end of the sixth. Understand [therefore] safely, and do not be perverted.

Μέτρον ἐστί. Μέτρον διὰ τοῦτο λέγεται ὁ ἥλιος καὶ ἀριθμὸς ὡρῶν, ἐπειδὴ τῆς ἡμέρας ἄρχει· ἡ δὲ ἡμέρα ἀνακυκλουμένη τὸν χρόνον ποιεῖ· διὰ τοῦτο μέτρον ἐκλήθη, οἷα τὴν ἡμετέραν μετρῶν ζωήν· λέγει γὰρ παντὸς τοῦ καθ' ἡμᾶς χρόνου.

It is a measure. The sun is called a measure and number of hours on this account, because it rules the day; and the day revolving makes time; on this account it was called a measure, as measuring our life; for he says of all our time.

Αὐτὸ γὰρ ἐστι τὸ φῶς. Σημείωσαι ὅτι ὁ ἥλιος καὶ τὰς τρεῖς ἡμέρας τὰς πρὸ τῆς αὐτοῦ ποιήσεως ἐφώτιζεν ἀσχημάτιστος ὤν· καὶ ὅτι τὸ πρωτόκτιστον φῶς τῇ τετάρτῃ ἡμέρᾳ μετεσχηματίσθη εἰς ἥλιον·

For it itself is the light. Note that the sun also illuminated the three days before its own making while being unformed; and that the first-created light on the fourth day was transformed into the sun;

Editors' notes and page, col. 248

Footnotes

(39) ‹anchor: τὸ δὲ› · call in col 248 (Greek only)

νοῆσαι δὲ τό.

Read: "but to understand the [thing uttered]."

(printed under page 141)

(40) ‹anchor: ἄλλο τι στοιχεῖον› · call in col 248 (Greek only)

τῶν στοιχείων.

Read: "of the elements."

(printed under page 141)

(41) ‹anchor: ὁ ἅγιος› · call in col 248 (Greek only)

θεῖος.

Read θεῖος ("divine") for ἅγιος ("holy").

(printed under page 141)

Page

running head: PERA S. DIONYSII AREOPAGITAE. 248
marginal letters: A τῶν ἁγιωτέρων; B πολλοστὸν ἀπήχημα; C ἡλίου χωρὶς,; D στρέφου.
old-edition numerals: (none)
other: (none)

PG 4:249

καὶ ὅτι ἡμερῶν τριάδα φησὶν, ὡς καὶ ὁ μέγας Βασίλειος ἐν τῇ Ἑξαημέρῳ σαφῶς φησιν· ἐκεῖνο δὲ μὴ παραδράμῃς, ὅτι τὰ προειρημένα οὐ περὶ τοῦ ἡλίου, ἀλλὰ περὶ τοῦ σχηματισθέντος εἰς ἥλιον πρωτοκτίστου φωτὸς ἐῤῥήθη.

and that he speaks of a triad of days, as Basil the Great also clearly says in the Hexaemeron; and do not pass over that point, that the aforesaid things were spoken not concerning the sun, but concerning the first-created light which was formed into the sun.

Ὡς ἑναρχική. Τουτέστιν ἀρχὴ καὶ αἰτία τῆς πρὸς τὸ ὄντως ἑνώσεως ἢ ὁμοιώσεως.

As unitary principle. That is to say, principle and cause of union or assimilation towards that which truly is.

Καὶ οὗ ἐφίεται πάντα. Ὅρα πῶς διαιρεῖ τὰ ὄντα πάντα, καὶ περὶ τὸν πάντων ὄντα βασιλέα, οὗ καὶ τὰ ὄντα ἐφίεται πάτα. Φησὶν οὖν πρῶτον νοερὰ, εἶτα λογικά. Νοερὰ οὖν εἰσι τὰ μὴ μεμιγμένα σώμασιν, οἷον αἱ ὑπερκόσμιοι δυνάμεις πᾶσαι· λογικὰ δὲ αἱ ἀνθρώπιναι ψυχαὶ, αἱ τὴν σχέσιν ἔχουσαι πρὸς τὸ σῶμα, καθώς ἐστιν ὁ αἰσθητὸς ἄνθρωπος· εἰ γὰρ ὁ ἔσω ἄνθρωπος μόνον ἐνεργεῖ, κατὰ τὸν Ἀπόστολον, τουτέστιν ἡ ψυχὴ, μὴ τὴν πᾶσαν ἔχουσα σχέσιν πρὸς σῶμα, τότε νοερὸς ὁ ἄνθρωπος, οὐ μὴν λογικῶς καλοῖτο ἂν, κατὰ τὸ πᾶν ζῶον τὸ ἐκ σώματος καὶ λογικῆς ψυχῆς συνεστώς. Γνωστικῶς δέ φησι τὰ νοερὰ καὶ λογικὰ ἐφίεσθαι τοῦ Θεοῦ, ὡς φύσει προσοῦσης αὐτοῖς τῆς ὀρέξεως ταύτης, τοῦ γνῶναι τὸν τῶν πάντων βασιλέα, καὶ μετέχειν τῆς ἀγαθότητος αὐτοῦ, διὰ τὸ εἶναι τὴν ψυχὴν γνωστικὴν καὶ λογικὴν, καλῶς λέγεται καὶ ἡ ἔφεσις τοῦ ἀγαθοῦ. Τὰ δὲ ἄλογα ζῶα κατ' αὐτὴν τὴν αἰσθητικὴν δύναμιν ζωῆς ἐφίεται· διὸ καὶ τοῦ ἀγαθοῦ· τὰ δὲ ἀναίσθητα, οἷον τὰ φυτὰ καὶ τὰ ἄψυχα καὶ ἄζωα, ἐφίεται μὲν φυσικῶς τοῦ ἀγαθοῦ, οὐ μὴν ἵνα καὶ γνῷ αὐτὸ, ἀλλ' ἵνα μείνῃ, ὅπερ ἐστὶ μόνον τῇ φυσικῇ ἐφέσει συνεχόμενα παρὰ τοῦ ἀγαθοῦ εἰς τὸ εἶναι αὐτά.

And which all things desire. See how he divides all the things that are, and around Him Who is King of all, Whom also all the things that are desire. He says, therefore, first intellectual things, then rational things. Intellectual things, therefore, are those not mingled with bodies, such as all the supermundane powers; and rational things are human souls, which have relation towards the body, just as the perceptible man is; for if the inner man alone acts, according to the Apostle, that is to say the soul, not having its whole relation towards the body, then the man would be called intellectual, not however rationally, according to the whole living being which consists of body and rational soul. And he says that intellectual and rational things desire God cognitively, since this appetite belongs to them by nature, to know the King of all and to partake of His goodness; because the soul is cognitive and rational, it is also rightly called the desire for the good. And irrational animals according to the sentient power itself desire life, and wherefore also the good; whereas insentient things, such as plants and soulless and lifeless things, desire the good naturally indeed, yet not so that they may also know it, but so that they may remain, which is being held together only by natural desire by the good unto their being.

Πάντα ἀολλῆ ποιεῖ. Ἀολλῆ, συνηθροισμένα. Ὅτι ὁ ἥλιος λέγεται παρὰ τὸ ἀολλῆ ποιεῖν καὶ συνάγειν τὰ διεσκεδασμένα , καὶ ὅτι ἀναιρεῖ τὸ εἶναι Θεὸν τὸν ἥλιον, εἰ καὶ πολλὰ εἴπομεν τῆς εὐχερῶς διαστρεφομένης δοκοῦντα ἐναντία εἶναι.

Makes all things thronged together. Thronged together (aolle), gathered together. That the sun (helios) is so called from making things thronged together (aolle) and gathering together the things that are scattered, and that he abolishes the sun's being God, even if we have said many things of the easily perverted sort that seem to be contrary.

Κατὰ τὸν τῆς παλαιότητος. Κατὰ τὸν τῆς παλαιότητος λόγον, ἢ ὅτι Ἕλληνες ὑπῆρχον, θεῖος Διονύσιος καὶ ὁ θεῖος Τιμόθεος, ὡς ἐν ταῖς Πράξεσι τῶν ἁγίων ἀποστόλων δηλοῦται· ἢ τὸν μωρὸν [τὸν] τῶν Ἑλλήνων λόγον φησί· παλαιὸν γὰρ καὶ ἀρχαῖον τὸν ἥλιον ἔλεγον, ὡς ἐν τῇ κωμῳδίᾳ εἴρηται.

According to the account of antiquity. According to the account of antiquity, either because the divine Dionysius and the divine Timothy were Greeks, as is made clear in the Acts of the holy Apostles; or he means the foolish account of the Greeks; for they called the sun old and ancient, as has been said in comedy.

Ἀνακαθαίρειν. Εἴρηται γάρ· Προσέλθετε πρὸς αὐτὸν, καὶ φωτίσθητε· καὶ τὰ πρόσωπα ὑμῶν οὐ μὴ καταισχυνθῇ.

To cleanse thoroughly. For it has been said: Draw near to Him, and be enlightened; and your faces shall by no means be put to shame (Ps. 33:6).

Ὅτι ἠγάπησαν πολύ. Τῷ γὰρ ἀγαπῶντι πολὺ καὶ [πολὺ] δοθήσεται· τῷ δὲ ἔλαττον, πρὸς τὸ μέτρον τῆς ἀγάπης· ὅπερ λέγει ἄνω, ὅτι τάξις καὶ μέτρον ἡμῶν ἐστιν ὁ Θεός.

Because they loved much. For to him who loves much, [much] also shall be given; and to him who loves less, according to the measure of his love; which is what he says above, that God is our order and measure.

§ VI. Καὶ ὑπερκόσμιον. Τὸ ὑπερκόσμιον εἰρῆσθαι νοῦν, ὥς τινων μὲν ὑπὲρ τοὺς πάντας κόσμους ὄντων νοῶν ἁγίων ἀνωτάτω, τάξεων ἀγγελικῶν, τινῶν δὲ

Section 6. And supermundane. That mind is called supermundane, inasmuch as certain holy minds of the angelic orders are highest above all worlds, while certain others

Editors' notes and page, col. 249

Footnotes

(42) ‹anchor: ἐφίεται μὲν φυσικῶς› · call in col 249 (Greek only)

ψυχικῶς.

Read ψυχικῶς ("by soul") for φυσικῶς ("by nature").

(printed under page 142)

(43) ‹anchor: πολλὰ εἴπομεν› · call in col 249 (Greek only)

εἶπε.

Read εἶπε ("he said") for εἴπομεν ("we said").

(printed under page 142)

(44) ‹anchor: ὁ θεῖος Τιμόθεος› · call in col 249 (Greek only)

ἀμφότεροι ὅ τε θεῖος Διον., καὶ ὁ ἅγιος Τιμόθεος.

Read: "both, the divine Dionysius and the holy Timothy."

(printed under page 142)

(45) ‹anchor: καὶ ἀρχαῖον› · call in col 249 (Greek only)

τὸν μωρὸν ἔλεγον, ἢ ὅτι καὶ αὐτὸν τὸν ἥλιον ἀρχαῖον ἐκάλουν, ὡς ἐν τῇ κωμῳδίᾳ.

Read: "they called the fool so, or because they also called the sun itself 'ancient', as in the comedy."

(printed under page 142)

(46) ‹anchor: τῷ δὲ ἔλαττον (the call there appears printed as 42)› · call in col 249 (Greek only)

ᾧ δὲ ἔλαττον.

Read: "but to whom less."

(printed under page 142)

Footnotes

(v) ‹anchor: non confundentur› · call in col 250

Psal. XXXIII, 6.

Psalm 33(34):6.

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 142)

Footnotes

(x) ‹anchor: filiis hominum› · call in col 251

Psal. XLIV, 3.

Psalm 44(45):3.

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 143)

Page

running head: 251 APPENDIX AD OPERA S. DIONYS
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 4:252

ἐπικοσμίων , τουτέστι τῶν ἐπὶ τῇ λειτουργίᾳ τῶν κόσμων, εἰς διοίκησιν αὐτῶν τεταγμένων, τῶν παρά τισι καὶ κοσμαγωγῶν λεγομένων. Τινῶν δὲ ἐγκοσμίων νοῶν ὄντων, ἀνθρώπων τε καὶ ἀγγέλων, ἐθναρχῶν τε καὶ πολιούχων· καὶ ἐπὶ τῶν ἐκκλησιῶν καὶ τῶν ἁγίων , ὡς ἐν τῇ Ἀποκαλύψει φησὶν ὁ θεῖος Ἰωάννης , καὶ ἐπὶ τῶν ἑτέρων κοσμικῶν διατάξεων· καὶ ὁ ψαλμῳδὸς δέ φησι· Παρεμβαλεῖ ἄγγελος Κυρίου· ὑπερκόσμιός ἐστιν ὁ πνευματικός· περικόσμιος ὁ ψυχικός · ἐγκόσμιος ὁ σαρκικός. Ἄλλως ὑπερκόσμιός ἐστιν ὁ καὶ τὴν θεολογίαν κατορθώσας· περικόσμιος ὁ τὴν φυσικὴν θεωρίαν· ἐγκόσμινς ὁ τὴν πρακτικὴν ἀρετήν.

are over the world, that is to say, those appointed over the ministry of the worlds for their administration, which by some are also called world-leaders. And certain minds are within the world, both of men and of angels, rulers of nations and protectors of cities, and over the churches and the saints, as the divine John says in the Apocalypse, and over the other worldly ordinances; and the psalmist also says: The angel of the Lord will encamp (Ps. 33:8); supermundane is the spiritual man; circum-mundane is the soulish man; intramundane is the carnal man. Otherwise: supermundane is he who has also achieved theology; circum-mundane is he who has achieved natural contemplation; intramundane is he who has achieved practical virtue.

Πάντα συνάγουσα. Ὁμοῦ πάντα ποιοῦσα, καὶ θάλπουσα, καὶ αὔξουσα, καὶ μεταποιοῦσα.

Gathering all things together. Making all things together, and warming, and increasing, and transforming them.

Διαιρετική. Διαιρεῖ γὰρ ἀπὸ τοῦ Θεοῦ ἡ ἄγνοια, ὡς μᾶλλον τὸ φῶς συνάγει, καὶ ἀολλῆ ποιεῖ, ὡς ἔφη ἄνω.

Divisive. For ignorance divides from God, just as light rather gathers together and makes thronged together, as he said above.

Δοξασμάτων· Τῶν εἰδώλων, καὶ τῆς αὐτῶν πολυθεΐας.

Of opinions. Of the idols, and of their polytheism.

Φαντασίας.Φαντασίας φησὶ τὰς πλασματώδεις ἐννοίας περὶ αἰσθητὰ, ἢ ὡς αἰσθητά.

Fantasies. By fantasies he means the fictitious conceptions concerning perceptible things, or as perceptible things.

§ VII. Καὶ ὡς καλόν. Καλὸς μὲν εἴρηται ὁ Θεὸς καὶ ἐν τῷ Ἄσματι τῶν ᾀσμάτων, ὥσπερ οὖν καὶ κάλλος λέγεται· καὶ ὁ Δαυίδ· Ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων· Λέγεται δὲ καλὸν καὶ τὸ κάλλους μετέχον. Καὶ σημείωσαι, πῶς διαιρεῖται τό καλὸν καὶ τὸ κάλλος ἐπὶ τῶν ὄντων, εἰς μετέχοντα ναὶ εἰς μετεχόμενα, ἐπὶ δὲ τοῦ Θεοῦ, οὐχ οὕτω· κἄλλος μὲν γὰρ λέγεται διὰ τὴν ἐξ αὐροῦ διαδεδομένην πᾶσι καλλονήν, καὶ ὅτι πἄντα πρὸς ἑαυτοῦ καλεῖ· καλὸν δὲ, ὡς ἀεὶ ὂν καὶ μηδέποτε μειούμενον ἢ αὖξον.

Section 7. And as beautiful. God has indeed been called beautiful in the Song of Songs, just as therefore He is also called beauty; and David says: Fair in beauty beyond the sons of men (Ps. 44:3). And that which partakes of beauty is also called beautiful. And note how the beautiful and beauty are divided in the case of the things that are, into things partaking and things partaken of, whereas in the case of God it is not so; for He is called beauty on account of the loveliness distributed from Him to all things, and because He calls (kalei) all things towards Himself; and beautiful (kalon), as always existing and never being diminished or increasing.

Μεθ' ἑαυτοῦ μονοειδές. Μονοειδὲς καλόν ἐστιν ὁ Θεὸς, ἐπεὶ μήτε σκεδἄννυται εἰς ἕξεις καὶ διαφορὰς καλλοποιοὺς, μήτε πρὸς ἐνίους μὲν τὸ καλὸν κέκτηται, πρὸς ἐνίους δὲ οὔ· ἀλλ' ἀτρέπτως αὐτὸ τὸ καλὸν ἀνἄρχως καὶ ἀπολύτως, ἀνεπιτηδεύτως καὶ ὡσαύτως ἀεί ἐστι· καὶ διὰ τοῦτο προέχειν ἐν ἑαυτῷ λέγεται τὴν καλλονήν , ὡς καὶ πρὸ τῶν δημιουργημάτων πηγὴ, καὶ ἀρχὴ, καὶ αἴτιον ὢν τοῦ καλοῦ· ὅθεν καὶ ὑπεροχικῶς ἔχει τὸ καλόν · κἂν γὰρ πολλὰ καλὰ, ἀλλ' ἐξ αὐτοῦ εἰσι καλὰ, καὶ οὐδὲ κατ' αὐτὸν καλά· πόθεν ὅ γε ἀναιτίως καλὸν, αὐτὰ δὲ αἰτιατῶς καὶ κατὰ μετοχήν· ἑνοειδῶς γἄρ ἐστι καλὸν ὁ Θεὸς, ἐπεὶ ἐξ αὐτοῦ τὰ μετ' αὐτὸν καλὰ, καὶ ὡς ἐν ποιότητι κεκτημένα τὸ καλόν.

Uniform with itself. God is a uniform beautiful, since neither is He scattered into beautifying habits and differences, nor does He possess the beautiful in relation to some and not in relation to others; but unchangeably He is the beautiful itself, without beginning and absolutely, unaffectedly and in the same way always; and on this account He is said to possess loveliness pre-existently in Himself, as being even before the creatures the fountain, and principle, and cause of the beautiful; whence He also possesses the beautiful pre-eminently; for even though many things are beautiful, yet from Him they are beautiful, and are not beautiful in the same way as He is; whence He indeed is uncausedly beautiful, whereas they are beautiful causedly and by participation; for God is uniformly beautiful, since from Him are the things beautiful after Him, and as possessing the beautiful in quality.

Ἐκ τοῦ καλοῦ τούτου. Τὸ, Ἰδοὺ πἄντα καλὰ

From this beautiful. The saying, Behold, all things were very good

Editors' notes and page, col. 252

Footnotes

(47) ‹anchor: not visible in the page-foot image› · call in col 252 (Greek only)

φυσικός.

Read φυσικός ("natural").

(printed under page 143)

(48) ‹anchor: not visible in the page-foot image› · call in col 252 (Greek only)

ἐπὶ δὲ Θεοῦ διαίρεσιν οὐκ ἐπιδέχεται κάλλος.

Read: "but in the case of God beauty admits no division."

(printed under page 143)

Footnotes

VARIÆ LECTIONES ET CORRECTIONES (printed under page 144)

Page

running head: 255 APPENDIX AD OPERA S. DIONY
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 4:256

ὡς οὐδὲν ὢν τῶν ὄντων, ἀλλ' ὑπερηρμένος ἀγνώστως τῶν ἁπάντων · οὐ γάρ ἐστί τι τὸ γινῶσκον κατὰ τί οὐδέν ἐστιν ὁ Θεός.

as being nothing of the things that are, but exalted unknowably above all things; for there is nothing that knows in what respect God is nothing.

Αἱ οὐσιώδεις ὑπάρξεις. Καλῶς τὸ οὐσιώδεις · ὑπάρξεις καθ' ἑαυτὰς ἀνώτεραι τῶν οὐσιῶν εἰσι · νῦν δὲ ἐπειδὴ περὶ τῶν κτιστῶν φησιν, εἰκότως τῷ ὑπάρξεις προσέθηκε τὸ οὐσιώδεις. Ἑνώσεις δὲ λέγονται, οὐχ ὅτι συνέκειντο σωρηδὸν ἕν τι ἀποτελοῦντα, ἀλλ' ὅτι πηγὴ αὐτῶν καὶ ἀρχὴ ἦν ὁ Θεὸς, καὶ ἐξ αὐτοῦ παρήχθησαν ἐλλάμψαντα καὶ ὑποστάντα καθ' ὑπόβασιν ἅπαντα τὰ ὄντα, ὡς καὶ εἰς διακρίσεις ὑποστἄσεων φανῆναι. Ταὐτότητες δέ εἰσιν αἱ ἀναγωγοὶ καὶ ἑνωτικαὶ πρὸς Θεὸν δυνάμεις τῶν νοητῶν, ὡς καὶ ὁμοιότητες· ἐπειδὴ καὶ ἐξ αὐτοῦ εἰσι καὶ προσεχεῖς αὐτῷ. Ἑτερότητες δὲ καθὸ καταγωγὸς οὖσα ἡ ἑτερότης, καὶ μεριστὴ, ἐν ταῖς ὑποβεβηκυίαις καὶ ἐσχάταις προόδοις τοῦ θείου θελήματος εἰς ὁρατὰ ἐπληθύνθη. Ἀνομοιότητες δὲ πάλιν, ἐπειδὴ τό γινόμενον ἕτερον ἂν εἴη τοῦ δημιουργήσαντος κατὰ πάντα, καὶ οὐκ ἐμφερές. Κοινωνίαι δὲ τῶν ἐναντίων αἱ τῶν στοιχείων εἰσὶ κράσεις· ἐκ γὰρ τῶν τεσσάρων στοιχείων εἰσὶ τὰ σώματα πάντα. Ἀλληλουχίαι δὲ τῶν ὁμοστοίχων εἰσὶν αἱ τῶν κόσμων, τοῦ τε ὁρατοῦ καὶ τοῦ νοητοῦ, καθ' ὑπόβασιν κατατάξεις, ἐκ μιᾶς οὐσίας τῆς ὕλης εἰς σώματα πληθυνθεῖσαι στερεωμάτων, καὶ οἱονεὶ σειρὰ, ἀλλήλων ἐχόμεναι · ἐκ τούτων νοήσεις καὶ τὰ ἑξῆς. Ἀσυμμιξίαι δὲ τῶν ἡνωμένων εἰσὶν, ὡς ἐπὶ τῆς τοῦ ἀνθρώπου γένους κοινότητος, καὶ τῆς καθ' ἕκαστον ἄνθρωπον ἰδιότητος · τῷ μὲν γὰρ κοινῷ τῆς οὐσίας λόγῳ πάντες ἡνώμεθα, τῇ δὲ καθ' ἕκαστον ἰδιότητι, τὸ ἀσύμμικτον ἔχομεν.

The substantial existences. Rightly does he say substantial; existences in themselves are higher than substances; but now, since he is speaking about created things, he reasonably added substantial to existences. And they are called unions, not because they were heaped together in a pile completing some one thing, but because God was their fountain and principle, and from Him all the things that are were brought forth, shining forth and subsisting by descent, so as also to appear in distinctions of hypostases. And identities are the uplifting and unitive powers of intelligible things towards God, as are also likenesses, since they both are from Him and are close to Him. And differences, inasmuch as difference is downward-leading and divisive, were multiplied into visible things in the subordinate and last processions of the divine will. And unlikenesses again, since that which comes into being is altogether other than Him Who created it in every respect, and not similar. And communions of opposites are the temperings of the elements; for all bodies are from the four elements. And coherences of coordinate things are the arrangements by descent of the worlds, both of the visible and of the intelligible, multiplied from one substance of matter into bodies of firmaments, and holding on to one another like a chain; from these things you will understand what follows also. And unminglednesses of united things are as in the case of the commonality of the human race and the particularity of each individual man; for by the common principle of substance we are all united, while by the particularity of each individual we have our unmingledness.

Αἱ στάσεις πᾶσαι. Στάσεις καὶ κινήσεις λέγει τρεῖς, ἃς καὶ καταλέγει, νοῶν καὶ ψυχῶν, καὶ σωμάτων · δεῖ τοίνυν προσφόρως νοεῖν. Οἱ μὲν οὖν νόες ἵστανται καὶ κινοῦνται, ὡς Ἠσαΐας φησὶ, καὶ Ἰεζεκιὴλ περὶ τῶν σεραφὶμ καὶ χερουβίμ · ἐπειδὴ αὐτοί εἰσιν οἱ ἀναβαίνοντες καὶ καταβαίνοντες, ὥς φησι Μωϋσῆς · τὸ μὲν γὰρ ἐπεστράφθαι ἀλήκτως ἐπὶ τὸν Θεὸν, καὶ ἱδρῦσθαι ἐν τῇ πρὸς αὐτον ἀνατάσει, κἂν ἀποστέλλοιντο καὶ καταβαίνοιεν ἐπὶ τὰ ὑποβεβηκότα, προνοίας χάριν τῶν ὠφεληθησομένων, τοῦτό ἐστι τὸ ἑστάναι βεβαίως ἐν τῇ πρὸς Θεὸν ἐγγίσει, καὶ κινεῖσθαι εἰς τὰς περὶ τοὺς εὐεργετουμένους διακονίας · κινοῦνται δὲ ἐν τῷ νοεῖν τὰ ὑπερβεβηκότα, καὶ ἑστᾶσιν ἐν τῷ νοεῖσθαι παρὰ τῶν καταδεεστέρων, ὡς νοητὰ, μένοντα ἐν τῇ οἰκείᾳ ταυτότητι · φρουραὶ γάρ εἰσιν ἑαυτῶν καὶ μοναί · καὶ εἰς ἑαυτὰ οἰκειοῦνται, καὶ ἐφ' ἑαυτὰ συνεστραμμένα, καὶ ἀσκέδαστα ἐπὶ τὰ ἀλλότρια τῆς θεοσεβείας. Καὶ γοῦν πάντα τὰ καταδεέστερα ἐπέστραπται ἐπὶ τὰ ὑπερβεβηκότα. Αἱ δὲ κινήσεις τῶν νοῶν καὶ ψυχῶν τροχοειδεῖς εἰσι ναὶ κυκλικαὶ, ὡς καὶ Ἰεζεκιήλ φησιν, ἐπείπερ ἐξ ἑαυτῶν προΐασι, καὶ

All the restings. He speaks of three restings and motions, which he also enumerates, of minds, and of souls, and of bodies; one must therefore understand them fittingly. Minds, then, stand at rest and move, as Isaiah says, and Ezekiel concerning the seraphim and cherubim; since they themselves are those who ascend and descend, as Moses says; for to be turned unceasingly towards God, and to be established in their upward tension towards Him, even if they should be sent forth and descend to subordinate things for the sake of providence over those who will be benefited, this is to stand firmly in nearness to God, and to be moved unto ministries regarding those who receive benefaction; and they are moved in understanding the things that are above them, and stand at rest in being understood by the things that are inferior to them, as intelligible things remaining in their own identity; for they are guards and abodes of themselves, and are appropriated into themselves, and turned together upon themselves, and unscattered towards the things alien to godliness. And at all events all inferior things are turned towards the things above them. And the motions of minds and souls are wheel-like and circular, as Ezekiel also says, since they proceed out of themselves, and

Editors' notes and page, col. 256

Footnotes

(57) ‹anchor: καθ' ὑπόβασιν ἅπαντα› · call in col 256 (Greek only)

ὑπόστασιν.

Read ὑπόστασιν ("subsistence").

(printed under page 144)

(58) ‹anchor: τοῦ ἀνθρώπου› · call in col 256 (Greek only)

ἀνθρωπείου.

Read ἀνθρωπείου ("human") for ἀνθρώπου ("of man").

(printed under page 144)

(59) ‹anchor: ἀλήκτως ἐπὶ› · call in col 256 (Greek only)

πρός.

Read πρός ("towards") for ἐπί.

(printed under page 144)

(60) ‹anchor: καὶ καταβαίνοιεν› · call in col 256 (Greek only)

ἀποστέλλωνται καὶ καταβαίνωσιν.

Read the subjunctive forms: "be sent and go down."

(printed under page 144)

Page

running head: OPERA S. DIONYSII AREOPAGITAE. 256
marginal letters: A ὡς οὐδὲν ὢν; B πρὸς Θεὸν δυνάμεις; C που γένους κοινότητος,; D λοιντο καὶ καταβαίνοιεν
old-edition numerals: (none)
other: two full-width Latin lines spilling from facing col. 255 omitted (after para. 1: aliquid quod cognoscat...; after para. 2: iti sumus, uniuscujusque...)

PG 4:257

εἰς ἑαυτὰ ἐπαναστρέφουσιν ἀνεξόδευτα ἑαυτῶν. Καὶ ταῦτα μὲν ἐπὶ τῶν ἀσωμάτων· στάσις δὲ καὶ κίνησις ἐπὶ τῶν σωμάτων νοηθήσεται, μενούσης μὲν τῆς ὕλης ἐν ὑποκειμένῳ· κινουμένης δὲ εἰς τὰς τῶν γινομένων ἐξ αὐτῆς τροπὰς καὶ μεταλλαγὰς σωμάτων ἐμψύχων τε καὶ ἀψύχων.

return into themselves without going outside of themselves. And these things indeed are so in the case of incorporeal things; whereas resting and motion in the case of bodies will be understood while matter remains in the substrate, and is moved into the turns and changes of the animate and inanimate bodies that come into being out of it.

Κυκλικῶς μέν. Σημείωσαι πῶς κινοῦνται τὰ οὐράνια κυκλικῶς, καὶ κατ' εὐθεῖαν καὶ ἑλικοειδῶς· καὶ πῶς νοεῖται ψυχῆς ἑλικοειδὴς κίνησις.

Circularly indeed. Note how the heavenly things are moved circularly, and in a straight line, and spirally; and how a spiral motion of the soul is understood.

Οἱ θεῖοι νόες κινοῦνται ἢ κυκλικῶς, ἢ κατ' εὐθεῖαν, ἢ ἑλικοειδῶς.

The divine minds are moved either circularly, or in a straight line, or spirally.

Ψυχῆς δέ κίνησις . Ἐπειδὴ καὶ , ὡς ἄνω προεγράψαμεν, νοερὰ μέν εἰσι τὰ νοοῦντα· νοητὰ δὲ τὰ νοούμενα· τροφὴ δὲ τῶν νοερῶν τὰ νοητά· εἰκότως οὖν ἐπὶ ψυχῆς νοερᾶς φησι δυνάμεις αὐτῆς, ὡς μόνον νοούσης τὰς ὑπερβεβηκότα· αὕτη γὰρ ὑπ' οὐδενὸς νοεῖται· καὶ πάντων τῶν νοητῶν ἐσχάτη ἐστί. Δυνάμεις δέ εἰσι ψυχῆς αἱ πρὸς τὰς αἰσθήσεις ἐπιτηδειότητες.

And motion of soul. Since also, as we wrote above, intellectual things are those that understand, and intelligible things are those that are understood, and the nourishment of intellectual things is intelligible things, reasonably therefore in the case of the intellectual soul he speaks of its powers, as only understanding the things that are above it; for it itself is understood by nothing, and is the last of all intelligible things. And powers of the soul are its aptitudes towards the senses.

Ἑλικοειδῶς . Ὁρᾷς ἐντεῦθεν, πόση διαφορὰ ψυχῆς πρὸς τὰ νοητά· τὰ μὲν γὰρ νοερῶς καὶ ἑνιαίως, τουτέστι κατὰ ἀθρόαν ἐπιβολὴν , νοεῖ τὰς ὑπερκειμένας θείας ἐλλάμψεις, κατὰ τὸ αὐτῶν μέτρον ἀποκαλυπτομένας· ἡ δὲ ψυχὴ λογικῶς καὶ διεξοδικῶς, τουτέστιν εἰς μερικὰ μεριζομένη , καὶ ἐκ μετοχῆς διδασκομένη · ὁ γὰρ νοῦς , εἰς λογισμοὺς κατιὼν, οἱονεὶ μερίζεται καὶ δέεται τοῦ διὰ πλειόνων παραδειγμάτων διεξοδεύοντος λόγου πρὸς παράστασιν τοῦ νοουμένου, τὸ ὑπεράναβεβηκός . Συμμίκτως οὖν ἐνεργεῖ ἡ ψυχὴ καὶ μεταβατικῶς, ὅτε καὶ νοεῖ· τοῦτο γὰρ οἰκεῖον ψυχῆς, καὶ ὅτε ἔξωθεν ἐπὶ τὰ ὑψηλότερα χειραγωγεῖται· ἐκ γὰρ τῶν ἀλλοτρίων ἀναβαίνει.

Spirally. You see from this how great a difference there is between the soul and intelligible things: for those things intellectually and unitarily, that is to say by an all-at-once apprehension, understand the superjacent divine illuminations, revealed according to their measure; whereas the soul understands rationally and discursively, that is to say being divided into particulars and being taught from participation; for the mind, descending into reasonings, is as it were divided and has need of discourse proceeding through several examples for the presentation of that which is understood, that which transcends. Mingledly, therefore, and transitionally does the soul act, even when it understands; for this is proper to the soul, even when from without it is guided by the hand to higher things; for it ascends from things foreign to it.

Αἱ ψυχαὶ αἱ λογικαὶ κινοῦνται ἢ κυκλικῶς, ἢ ἑλικοειδῶς, ἢ κατ' εὐθεῖαν.

Rational souls are moved either circularly, or spirally, or in a straight line.

Τούτων οὖν, καὶ τῶν αἰσθητῶν. Ὅρα, ὅτι καὶ τῶν αἰσθητῶν τρεῖς φησιν εἶναι τὰς κινήσεις· τὴν κυκλοειδῆ καὶ τὴν ἑλικοειδῆ, καὶ τὴν κατ' εὐθεῖαν· προαγόμεθα δὲ ταύτας νοεῖν ἐκ τῶν περὶ ψυχῆς εἰρημένων· κυκλικὴν μὲν αὐτὴν, ὅταν τὰ αἰσθητὰ αὐτὰ κατὰ τὰς οἰκείας δυνάμεις καὶ ποιότητας ἐνεργῇ· οἷον πῦρ θερμαῖνον, καὶ ὕδωρ ψῦχον, καὶ τὰ ἑξῆς ὁμοίως· ἑλικοειδῶς δὲ, ὅταν μεταβατικῶς ἐνεργῇ, οἷον ἐξ ὑδάτων ἰχθύες, καὶ πετεινὰ, καὶ ἡ ῥάβδος Μωϋσέως εἰς ὄφιν, καὶ τὰ νοιαῦτα· κατ' εὐθεῖαν δὲ, ὅταν αὖθις εἰς τὰς οἰκείας ἀρχὰς ἀνατρέχῃ, οἷον ὅταν μετὰ διάλυσιν τῶν γινομένων πάλιν εἰς τὰ στοιχεῖα τὰ φθειρόμενα ἀναλύηται.

Of these, therefore, and of perceptible things. See that of perceptible things also he says the motions are three: the circular, and the spiral, and that in a straight line; and we are led on to understand these from the things said concerning the soul: circular indeed, when perceptible things themselves act according to their own powers and qualities, such as fire heating, and water cooling, and the rest similarly; and spirally, when they act transitionally, such as fish and birds out of the waters, and the rod of Moses turning into a serpent, and things of such a kind; and in a straight line, when they run back again to their own principles, such as when after the dissolution of the things that come into being the things that perish are resolved again into the elements.

Καὶ κίνησιν · Κίνησιν ἄν τις προαχθείη νοῆσαι τῶν αἰσθητῶν τὴν ἀλλοίωσιν καὶ τὴν φθοράν· ἐξ οὗ γὰρ ἡ στάσις, τούτων σημαίνει τὴν γένεσιν, πρόδη-

And motion. One might be led on to understand the motion of perceptible things as alteration and corruption; for since resting signifies the generation of these things, it is manifest

Editors' notes and page, col. 257

Footnotes

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 145)

(61) ‹anchor: not visible in the page-foot image› · call in col 257 (Greek only)

γινομένας.

Read γινομένας ("coming to be").

(printed under page 145)

(62) ‹anchor: not visible in the page-foot image› · call in col 257 (Greek only)

Ἡ τῶν θείων νοῶν κίνησις.

Read: "The motion of the divine minds."

(printed under page 145)

(63) ‹anchor: τὸ ὑπερἀναβεβηκός› · call in col 257 (Greek only)

ὑποβεβηκός.

Read ὑποβεβηκός ("what lies below") for ὑπεραναβεβηκός ("what transcends").

(printed under page 145)

(64) ‹anchor: ἑλικοειδῶς δὲ› · call in col 257 (Greek only)

ἑλικοειδῆ.

Read ἑλικοειδῆ ("spiral", adjective) for ἑλικοειδῶς ("spirally").

(printed under page 145)

Footnotes

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 146)

Page

running head: 259 APPENDIX AD OPERA S. DIONY
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 4:260

λον ὡς ἡ κίνησις τὸ ἐναντίον ἐμφαίνει· σημείωσαι οὖν, ὅτι καὶ τὰ ἀλλοιούμενα, καὶ τὰ φθειρόμενα, ἐξ αὐτοῦ, καὶ δι' αὐτοῦ, καὶ εἰς αὐτὸν ὁρᾷ.

that motion indicates the opposite; note, therefore, that both the things that are altered and the things that perish are from Him, and through Him, and look unto Him.

Δι' ὃ πᾶσα στάσις · Δι' ὃ ἀγαθὸν καὶ καλὸν δηλονότι.

On account of which is all resting. On account of which good and beautiful, clearly.

Ηᾶν ἓν καὶ πλῆθος. Πῶς νοηθήσεται τὸ πᾶν ἓν καὶ πλῆθος ; ὑπόθου τὸν πάντα κόσμον φυτὸν μέγα, καθ' ὅλα τὰ μέρη αὐτοῦ τὰ ἔμψυχα ζῶν τρόπον τινὰ, οἷον πρέμνα καὶ στελέχη, καὶ τῶν μερῶν τὰ μέρη, οἷον κλάδους, ἀκρέμονάς τε καὶ φύλλα (εἰ γάρ μοι τούτων ἕκαστον οἷον αὐτοτελὲς ζῶον ὑπολάβοις, τηροῦν δὲ τὴν ἐν τῷ ὅλῳ ἕνωσίν τε καὶ τάξιν, καθ' ἣν αὐτό δε τὸ δένδρον ζῇ καθ' ἑαυτὸ, καὶ μετὰ τῶν αὐτοῦ μερῶν· ὡς ἔστι ζῆν, τὰ μὲν νοερὰ νοερῶς τε καὶ λογικῶς, τὰ δὲ ἄλογα αἰσθητικῶς, τὰ δὲ ἄψυχα καὶ ἄπνοα φυτικῶς τε καὶ ἑκτικῶς), καὶ ζῶν καθ' ἑαυτὸ, ὡς ἔφην ἕκαστον ζῆν καὶ μετὰ τοῦ ὅλου κινητικῶς τὰ μέρη μετὰ τῶν καθολικῶν, γνώσῃ τοῦ παντὸς τὴν εἰς τὸ ἓν συμφυΐαν τε καὶ σύζησιν, καὶ τὴν εἰς τὸ πλῆθος, ὡς ἑκάστου προσφόρως τε καὶ ἰδίως ζῶντος, ὡς ἔφημεν. Καὶ πάλιν εἰ ἐξ ἑνὸς καὶ μόνου Θεοῦ τὰ πάντα, εἰκότως καὶ ἓν λέγονται διὰ τὴν σύνδεσιν καὶ ἁρμονίαν, καὶ πλῆθος διὰ τὴν πολυείδειαν τῶν καθ' ἕκαστον.

Every one and multitude. How will the all be understood as one and multitude? Suppose the whole world to be a great plant, living in a certain way throughout all its animate parts, such as trunks and stems, and the parts of its parts, such as branches, boughs, and leaves (for if you should suppose for me each of these to be like a self-complete living being, yet preserving its union and order in the whole, according to which this tree itself lives by itself and together with its parts—according as it is possible to live: intellectual things intellectually and rationally, irrational things perceptibly, and soulless and breathless things vegetatively and habitually), and each living by itself, as I said, and together with the whole the parts living in motion together with the universals, you will know the congenital union and living-together of the all into the one, and into the multitude, as each lives fittingly and peculiarly, as we said. And again, if all things are from one and only God, reasonably are they called both one on account of their binding together and harmony, and multitude on account of the manifold form of the particulars.

Οἱ ὅροι. Ὅροι εἰσὶν οἱ ἑρμηνευτικοὶ λόγοι τῆς οὐσίας ἑκάστου τῶν πραγμάτων, καὶ τοῦ γένους, καὶ τῆς διαφορᾶς, καὶ τὸ τί ἐστι δηλοῦντες.

The definitions. Definitions are the interpretative accounts of the substance of each of the things, declaring both the genus, and the difference, and what a thing is.

Ἀρχὴ παραδειγματική . Παραδειγματικὸν αἴτιον, ἤτοι ἀρχή ἐστι τοῦ πρὸς ὃ γίνεται τὸ γινόμενον· τοῦτο δέ ἐστιν ἡ ἰδέα, ἥτις ἐστὶ νόησις αὐτοτελὴς, ἀΐδιος τοῦ ἀϊδίου Θεοῦ· ἢ παράδειγμα αἰώνιον ἐνεστὼς τῇ φύσει, πρὸς ὃ γίνεται τὰ γινόμενα · ἀσώματοι γὰρ αἱ ἰδέαι καὶ τὰ παραδείγματα· τελικὸν δὲ αἴτιον, ἤτοι ἀρχή ἐστιν, τὸ οὗ ἕνεκα τὸ γινόμενον τελειοῦται· ἢ τελικὸν αἴτιόν ἐστιν, ὃ ἀχώριστόν ἐστι τοῦ ἀποτελέσματος· ἢ ἐξ οὗ ἐνυπάρχοντος γίνεται τὸ γινόμενον, ὡς ἡ τῶν ὅλων ὕλη· ὁ δὲ Θεὸς καὶ ταύτην παρήγαγε· ποιητικὸν δὲ αἴτιόν ἐστι τὸ κεχωρισμένον τοῦ ἀποτελέσματος, ὡς ὁ Θεὸς, καὶ πᾶς ὑφ' οὗ γίνεται τὸ γινόμενον.

Paradigmatic principle. A paradigmatic cause or principle is that with reference to which that which comes into being comes into being; and this is the idea, which is a self-complete, eternal intellection of the eternal God; or an eternal paradigm present in nature, with reference to which the things that come into being come into being; for ideas and paradigms are incorporeal; and a final cause or principle is that for the sake of which that which comes into being is perfected; or a final cause is that which is inseparable from the effect; or that out of which, being inherent, that which comes into being comes into being, such as the matter of all things—and God brought this forth also; and an efficient cause is that which is separated from the effect, such as God, and everyone by whom that which comes into being comes into being.

Καὶ πάντα τὰ οὐκ ὄντα. Πῶς τὰ μὴ ὄντα ἐν τῷ ἀγαθῷ οὕτω νόησον· ἐπειδὴ αἱ στερήσεις ἐν αὐτῷ εἰσιν ὑπερουσίως· οὔτε γὰρ ἂν εἴποιμι οὐσίαν τὴν στέρησιν, οἷον ἄναρχος, ἄφθαρτος, ἀθάνατος καὶ ὅσα τοιαῦτά ἐστι· καὶ γὰρ οὐκ ἔστι ταῦτα ὁ Θεὸς, ἐπεὶ καὶ πρὸ τούτων ἐστίν· ἐξ αὐτοῦ γὰρ ἐγνώσθη, τί ἐστι ταῦτα καὶ γοῦν οὐδὲ τί οὐκ ἔστιν ὁ Θεὸς, γινώσκομεν, ἢ πῶς ἄῤῥητος καὶ ἀκατάληπτος· οὐ γὰρ ταῦτα ἀρχὴ αὐτοῦ, ἀλλ' ἐξ αὐτοῦ· αὐτὸς οὖν καὶ τοῦ μηδενὸς αἴτιος πάντων αὐτοῦ ὑστέρων ὄντων, κατὰ τὴν τοῦ εἶναι καὶ μὴ εἶναι αἰτίαν· καὶ γὰρ αὐτοῦ τὸ μηδὲν στέρησίς ἐστιν· ἔχει γὰρ τὸ εἶναι διὰ τὸ μηδὲν εἶναι τῶν ὄντων· καὶ μὴ ὢν ἔστι διὰ τὸ εἶναι καὶ ὑπερ-

And all the things that are not. How the things that are not are in the good, understand thus: since privations are in Him supersubstantially; for neither would I call privation a substance, such as beginningless, incorruptible, immortal, and whatever things are of such a kind; for God is not these things, since He is even before these things; for from Him it was known what these things are, and at all events we do not even know what God is not, or how He is ineffable and incomprehensible; for these things are not His principle, but are from Him; He Himself, therefore, is the cause even of nothing, since all things are posterior to Him according to the cause of being and of not being; for even nothing itself is a privation; for it has being because of being nothing of the things that are; and not being, He is, because of being even above

Editors' notes and page, col. 260

Footnotes

(65) ‹anchor: not visible in the page-foot image› · call in col 260 (Greek only)

ὡς καί.

Read: "as also."

(printed under page 146)

Page

running head: PERA S. DIONYSII AREOPAGITAE. 260
marginal letters: A λον ὡς ἡ κίνησις; B ὡς ἔφην ἕκαστον; C τοῦτο δέ ἐστιν; D τοιαῦτά ἐστι· καὶ
old-edition numerals: (none)
other: begins with fragment λον from πρόδηλον; ends mid-word ὑπερ-

PG 4:261

πάντα ὢν, ὡς ποιητὴς, καὶ μηδὲν ὢν, ὡς ὑπερβεβηκώς· μᾶλλον δὲ καὶ ὑπεραναβεβηκὼς καὶ ὑπερούσιος ὤν. Ἀνάγνωθι καὶ ἐν τῷ προτέρῳ φύλλῳ τὴν ἐμὴν παραγραφὴν περὶ τοῦ μὴ ὄντος.

being all things, as Maker, and being nothing, as transcending; or rather, being both super-transcendent and supersubstantial. Read also on the preceding leaf my marginal note concerning that which is not.

Καὶ τὰ ἥττω τῶν κρειττόνων . Παρέγραψα καὶ ἄνω τὸ ὅμοιον ἐν τῷ πρώτῳ κεφαλαίῳ, ὅτι ἀεὶ τὰ ὑποβεβηκότα ἐπέστραπται πρὸς τὰ ὑπερκείμενα, ὡς ὑπ' ἐκείνων περιεχόμενα καὶ προνοούμενα· κοινωνικῶς δὲ τὰ ὁμόστοιχα τῶν ὁμοταγῶν, καὶ ἁπλῶς πάντα ἀλλήλων καὶ αὐτῶν ἐρᾷ. [Ἀλλὰ] καὶ ὁ Θεὸς πάντων ἐρᾷ, ἵνα τὰ πάντα ἀγαθὰ ποιήσῃ.

And the lesser love the better. I wrote a similar note in the margin above in the first chapter, that subordinate things are always turned towards the things set above them, as being encompassed and cared for by them; and coordinates love those of the same rank in fellowship, and simply all things love one another and themselves. [But] God also loves all things, so that He may make all things good.

Αὐτὸς γὰρ ὁ ἀγαθοεργός. Θαυμαστῶς λέγει, ὅτι ἀγαθὸς ἔρως, ἐν τῷ ἀγαθῷ προϋπάρχων, οὐκ ἔμεινεν ἄγονος, ἀλλ' ἔτεκεν ἡμῖν τὸν ἀγαθὸν ἔρωτα, δι' ὃν τοῦ καλοῦ καὶ ἀγαθοῦ ἐφιέμεθα· πρακτικὸν γὰρ καὶ γεννητικὸν τὸ Θεῖον κατὰ τὸ εἰρημένον. Ὁ Πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι. Σημείωσαι δὲ ἐντεῦθεν κίνησιν θείαν· ὁ γὰρ ἀγαθοεργὸς ἔρως ἐκίνησε τὸ θεῖον εἰς πρόνοιαν, εἰς σύστασιν ἡμῶν, ἵνα καὶ πρακτικὸν ᾖ κινούμενον, καὶ μὴ μείνῃ ἄγονον· ἐκ τούτου νοήσεις καὶ τὸ, μονάδος μὲν κινηθείσης, καὶ τὰ ἑξῆς εἰρημένα τῷ θεολόγῳ Γρηγορίῳ ἐν τῷ πρώτῳ περὶ Υἱοῦ.

For the beneficent Eros himself. Wonderfully does he say that the good Eros, pre-existing in the good, did not remain barren, but begot for us the good Eros, through which we desire the beautiful and good; for the Divine is active and generative according to what has been said: My Father works until now, and I work (John 5:17). And note from this a divine motion; for the beneficent Eros moved the Divine unto providence, unto our constitution, so that being moved it might also be active, and might not remain barren; from this you will also understand the saying, Monad indeed having been moved, and what follows spoken by Gregory the Theologian in the first discourse On the Son.

Γεννητικὴν ὑπερβολήν. Τουτέστι τὴν κτίσιν παρήγαγεν, ὥστε περὶ αὐτὴν τὰ τῆς ἀγαπητῆς ἐπιδείκνυσθαι κινήσεως.

Generative excess. That is to say, He brought forth the creation, so as to display around it the works of beloved motion.

§ XI. Καὶ μή τις ἡμᾶς οἰέσθω. Σημείωσαι ὅτι οὐ δεῖ τὰ ἀπεμφαίνοντα ὀνόματα λέγειν [περὶ Θεοῦ], εἰ μή γε καὶ ἐν θείᾳ ἐμφέροιντο Γραφῇ, ὡς καὶ νῦν περὶ ἔρωτός φησι· καὶ ὅτι οὐ χρὴ προσέχειν λέξεσιν, ἀλλὰ τῇ δυνάμει τοῦ σκοποῦ· θείως γὰρ αὐτὰ διέξεισι.

Section 11. And let no one think us. Note that one must not utter incongruous names [concerning God], unless indeed they should also be found in divine Scripture, as he now also speaks concerning Eros; and that one must not pay heed to mere words, but to the force of the intention; for he goes through them divinely.

Δι' ἑτέρων ὁμοδυνάμων. Ὅτι καὶ διὰ τῶν ἰσοδυνάμων οὐ κωλυόμεθα ἐκφωνεῖν τὰς λέξεις. [Σημείωσαι ὡς μητρίδα καὶ πατρίδα ταὐτό φησι.]

Through other terms of like force. That we are not prevented from uttering expressions through terms of equal force also. [Note that he says motherland (metrida) and fatherland (patrida) are the same.]

Δέον εἰδέναι. Διὰ τί συλλαβαῖς καὶ λέξεσι χρώμεθα· σκόπει τὴν ἀνάγνωσιν · ὃ θέλει εἰπεῖν, τοῦτο ἐστιν· ἡνίκα τὸν προφορικὸν λόγον κινοῦμεν, τοῦτον περί τινος τῶν αἰσθητῶν, τότε λέξεων, καὶ συλλαβῶν καὶ στοιχείων καὶ γραφῶν δεόμεθα πρὸς δήλωσιν τοῦ λαλουμένου· εἰ δὲ ἀφ' ἑαυτῆς ἡ ψυχὴ πρὸς τὰ νοητὰ κινεῖται διὰ τῶν ὀρθῶν ἐνεργειῶν, περιτταὶ μετὰ τῶν αἰσθητῶν αἱ αἰσθήσεις· ὑψηλὰ γὰρ φαντάζεται· ὅταν δὲ θεοειδὴς γένηται, προκόπτουσα ταῖς κατὰ μικρὸν ἀνατάσεσι, καὶ δι' ἑνώσεως ἀγνώστου πρὸς τὸ ἀπρόσιτον φῶς τὰς ἐπιβολὰς ἔχῃ, τότε καὶ αἱ νοηταὶ ἐνέργειαι περιτταί εἰσιν, ὡς καὶ αἰσθήσεις , ἐπειδὴ τὰ ὑψηλότερα τούτων ἡ ψυχὴ διανοεῖται, λοιπὸν ἡνωμένη Θεῷ· ὅταν δὲ ὁμοῦ χαμαίζηλα φαντασθῇ, καὶ περί τινος τῶν αἰσθητῶν σπευση κινηθῆναι, τότε τοὺς σαφεστέρους λόγους καὶ τὰ τρανότερα τῶν ὁρατῶν χρὴ ἐπιζητεῖν.

One must know. Why we use syllables and words; consider the reading; what he wishes to say is this: whenever we set uttered speech in motion, and this concerning some perceptible thing, then we have need of words, and syllables, and letters, and writings for the declaration of what is spoken; but if of itself the soul is moved towards intelligible things through upright activities, the senses together with perceptible things are superfluous, for it contemplates lofty things; and when it becomes godlike, advancing by gradual elevations, and through unknowable union has its apprehensions towards the unapproachable light, then even the intelligible activities are superfluous, as are also the senses, since the soul ponders things higher than these, being henceforth united with God; whereas when at the same time it imagines low-lying things, and hastens to be moved concerning some perceptible thing, then one must seek after clearer accounts and the more distinct of visible things.

Editors' notes and page, col. 261

Footnotes

(66) ‹anchor: not visible in the page-foot image; the numeral is partly cut at the image edge› · call in col 261 (Greek only)

ἑαυτῶν.

Read ἑαυτῶν ("of themselves").

(printed under page 147)

(67) ‹anchor: καὶ αἱ νοηταὶ› · call in col 261 (Greek only)

νοεραί.

Read νοεραί ("intellective") for νοηταί ("intelligible").

(printed under page 147)

(68) ‹anchor: τῶν ὁρατῶν› · call in col 261 (Greek only)

νοητῶν.

Read νοητῶν ("of intelligible things") for ὁρατῶν ("of visible things").

(printed under page 147)

Footnotes

(a) ‹anchor: not visible in the page-foot image; the opening of the letter is cut at the image edge and reads "a)"› · call in col 262

Joan. V, 17.

John 5:17.

VARIÆ LECTIONES ET CORRECTIONES (printed under page 147)

Footnotes

VARIÆ LECTIONES ET CORRECTIONES (printed under page 148)

Page

running head: 263 APPENDIX AD OPERA S. DIONY
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 4:264

Ὥσπερ καὶ αἱ νοεραὶ δυνάμεις . Σημείωσαι ὅτι ἕτερον νοῦς καὶ ἕτερον ψυχή. Νοερὰς [ἐνεργείας καὶ] δυνάμεις φησὶ τὰς νοήσεις, αἵτινες κατώτεραί εἰσι, καὶ σκεδασμὸς τοῦ νοῦ. Ὅταν οὖν ἡ ψυχὴ βούληται πρὸς Θεὸν ἀνανεῦσαι, καὶ κατὰ τὸ δυνατὸν ἑνωθῆναι αὐτῷ, τὸ μὲν ὄμμα αὐτῆς, τουτέστι τὸν νοῦν αὐτὸν ἀποστρέψαι ὀφείλει τῶν μερικῶν, καὶ ἐπὶ τὰ καθολικώτερα ἀναπηδῆσαι· μερικὰ δέ εἰσιν αἱ νοήσεις, ὡς ἔφημεν· τότε γὰρ νοῦς ὅλη γενομένη, καὶ εἰς τὸ ἔσω στραφεῖσα, ἑνὰς λοιπὸν καὶ ἁπλότης γενομένη, ἐπιλαβεῖν δυνήσεται ταῖς θείαις ἀκτῖσι· διὰ τῆς ἐπαινετῆς ἀγνωσίας, οὐ τῆς ἐξ ἀμαθείας ἀγνοίας, ἀλλὰ τῆς γινωσκούσης ὅτι ἀγνοεῖ τὰ περὶ Θεοῦ ἀκατάληπτα· γνώσεται δὲ ἀπολαύουσα τῶν θείων μαρμαρυγῶν οὐ διὰ τῶν αἰσθητῶν ὀμμάτων· οὐ γὰρ καταλαμβάνεται τούτοις · ἀλλὰ ταῖς ἀνομμάτοις τοῦ νοῦ καταστασεσιν.

Just as also the intellectual powers. Note that mind is one thing and soul is another. By intellectual [activities and] powers he means the intellections, which are lower, and a scattering of the mind. Whenever, therefore, the soul wishes to look up towards God, and as far as possible to be united with Him, it ought to turn its eye, that is to say the mind itself, away from particulars, and leap up to more universal things—and particulars are the intellections, as we said; for then, having become wholly mind, and having turned inwards, having become henceforth a monad and simplicity, it will be able to lay hold of the divine rays through praiseworthy unknowing—not the ignorance that arises from lack of learning, but that which knows that it is ignorant of the incomprehensible things concerning God; and enjoying the divine gleams, it will know not through perceptible eyes—for He is not apprehended by these—but by the eyeless states of the mind.

Ἐπιδηλότεραι τῶν αἰσθήσεων· Ἐξηγεῖται, τί εἰσιν αἱ ἐπιδηλότεραι τῶν αἰσθήσεων διαπορθμεύσεις· καὶ φησιν αὐτὰς τοὺς σαφεστέρους λόγους καὶ τὰ τρανέστερα τῶν ὁρατῶν.

Clearer of the senses. He explains what the clearer transmissions of the senses are, and says that they are the clearer accounts and the more distinct of visible things.

Καλῶς δυνήσονται. Αἱ αἰσθήσεις δηλονότι.

They will well be able. The senses, clearly.

§ XII. Καίτοι ἔδοξέ τισιν. Ὅτι καὶ ἡ ἀγάπη ἔρωτα δηλοῖ· καὶ ὅτι θειότερον ὄνομα τοῦ ἔρωτος.

Section 12. And yet it seemed to some. That love (agape) also signifies Eros, and that the name of Eros is more divine.

Ἀκουέτωσαν. Σημείωσαι ὅτι καὶ τότε ἦσάν τινες ἐπιλαμβανόμενοι ὀνομάτων, οὓς ἐπιστομίζει ἐκ τῆς θείας Γραφῆς.

Let them hear. Note that even at that time there were some who found fault with names, whom he silences from divine Scripture.

Ὁ θεῖος Ἰγνάτιος . Καὶ ἐκ τούτου τινὲς οἴονται διαβάλλειν εὐκαίρως τὸ παρὸν σύνταγμα, ὡς μὴ ὂν τοῦ θείου Διονυσίου, ἐπειδὴ Ἰγνάτιον λέγουσι μεταγενέστερον αὐτοῦ εἶναι· πῶς δὲ δύναταί τις τῶν μεταγενεστέρων μεμνῆσθαι ; Πλάσμα δὲ καὶ τοῦτο δοκοῦν αὐτοῖς· ὁ γὰρ ἅγιος Παῦλος, ὁ φωτίσας Διονύσιον, μεταγενέστερος ἦν τῷ χρόνῳ τοῦ ἁγίου Πέτρου, μεθ' ὃν ὁ Ἰγνάτιος ἐπίσκοπος γίνεται Ἀντιοχείας, μετατεθέντος Πέτρου ἐν Ῥώμῃ· ἐπέζησε δὲ ὁ ἅγιος Παῦλος χρόνον πολὺν, [ὁ] φωτίσας Διονύσιον, καὶ Διονύσιος μετ' αὐτὸν ἔζησεν· ὁ δὲ εὐαγγελιστὴς Ἰωάννης ἐπὶ Δομετιανοῦ ἐξορίζεται εἰς Πάτμον· ᾧ ἀντιγράφει Διονύσιος . Ἰγνάτιος δὲ πρὸ Δομετιανοῦ μαρτυρεῖ· ὥστε προγενέστερος Διονυσίου.

The divine Ignatius. From this also some think that they opportunelyimpugn the present treatise as not being by the divine Dionysius, since they say that Ignatius is later than he; and how can anyone make mention of those who are later? Yet this also is a fiction that seems good to them: for Saint Paul, who illuminated Dionysius, was later in time than Saint Peter, after whom Ignatius becomes bishop of Antioch, when Peter had transferred to Rome; and Saint Paul, [who] illuminated Dionysius, lived on for a long time, and Dionysius lived after him; and John the Evangelist under Domitian is exiled to Patmos, to whom Dionysius writes in reply. And Ignatius suffers martyrdom before Domitian, so that he is earlier than Dionysius.

Ὁ ἐμὸς ἔρως . Ζητητέον πῶς ἐπὶ Ὀνησίμου τοῦ μετὰ Τιμόθεον Ἰγνατίου διαλεγομένου, καὶ γράφοντος Ῥωμαίοις τὸ, ἐμὸς ἔρως ἐσταύρωται, Διονύσιος νῦν Τιμοθέῳ γράφων τούτου μέμνηται, ὡς Ἰγνατίου ἤδη γράψαντος· καὶ μήποτε παρά τινος τῶν φιλολόγων ἔξω παρατεθὲν, πρὸς πλείονα σύστασιν τῶν περὶ θείου ἔρωτος τῷ ἁγίῳ Διονυσίῳ εἰρημένων, ὕστερον κατὰ ἄγνοιαν ἔσω παρενετέθη, ὅπερ ἐν πολλοῖς πολλάκις γενόμενον ἔγνωμεν· καὶ γὰρ δίχα τούτου ἵσταται ἀπαραλείπτως τὸ σῶμα τοῦ λόγου· ἢ τάχα σύνηθες αὐτῷ εἶναι ἀπόφθεγμα, ὡς καὶ τὸ θεοφόρος πολλάκις αὐτῷ λεγόμενόν τε καὶ γραφόμενον τεκμήριον δὲ τὸ μὴ προσκεῖσθαι, Γράφει δέ τισι, τουτέστι

My Eros. One must inquire how, since Ignatius conversed in the time of Onesimus, who was after Timothy, and wrote to the Romans the saying, My Eros has been crucified, Dionysius now writing to Timothy makes mention of this, as though Ignatius had already written it; and whether perhaps, having been set beside the text in the margin outside by some scholar for a fuller confirmation of the things said by Saint Dionysius concerning divine Eros, it was afterwards through ignorance inserted inside the text, which we know has happened often in many places; for even without this the body of the discourse stands without anything lacking; or perhaps it was a customary saying of his, just as God-bearer (theophoros) was also often spoken and written by him; and a proof of this is that there is not added, And he writes to certain persons, that is to say

Editors' notes and page, col. 264

Footnotes

(69) ‹anchor: not visible in the page-foot image› · call in col 264 (Greek only)

καθαρότησιν.

Read καθαρότησιν ("purities").

(printed under page 148)

Page

running head: ERA S. DIONYSII AREOPAGITAE. 264
marginal letters: A Ὥσπερ καὶ αἱ; B σιν.; C ταγενεστέρων μεμνῆσθαι ;; D ἤδη γράψαντος· καὶ
old-edition numerals: (none)
other: (none)

PG 4:265

Ῥωμαίοις · ἀλλ' ἁπλῶς, Γράφει δὲ καὶ ὁ θεῖος Ἰγνάτιος.

to the Romans, but simply, And the divine Ignatius also writes.

Καὶ ἐν ταῖς προεισαγωγαῖς. Ἐπιστητέον , ὅτι προεισαγωγὰς καλεῖ τῆς θείας Γραφῆς τὰ Σολομῶντος , ἀφ' οὗ καὶ τὰ ῥητά.

And in the preliminary introductions. One must observe that he calls the books of Solomon preliminary introductions of divine Scripture, from which also the sayings are taken.

[α] Ὅτι ἡ ἀγάπη ἔρωτα δηλοῖ, καὶ ὅτι θειότερον ὄνομα τοῦ ἔρωτος.

[1] That love (agape) signifies Eros, and that the name of Eros is more divine.

[β] Τοῖς θείοις μᾶλλον. Διὰ τί τοῖς θείοις μᾶλλον ἀνατιθέασι τὸν ὄντως ἔρωτα οἱ θεολόγοι.

[2] To divine things rather. Why the theologians attribute true Eros rather to divine things.

[γ] Τὰ πλήθη. Σημείωσαι, ὅτι πρὸς ὃ χωροῦσι τὰ πλήθη, δεῖ καὶ ταῖς λέξεσι χρῆσθαι · λέγει δὲ τί ποιεῖ ὁ ἔρως, καὶ περὶ δύο ἐρώτων, θείου καὶ μεριστοῦ, ἤτοι σωματοπρεποῦς.

[3] The multitudes. Note that in proportion to what the multitudes contain, one must also use words; and he says what Eros does, and speaks concerning two Erotes, the divine and the divisible, or body-befitting.

[δ] Ὡς δυσχερέστερον. Ὡς διαβεβλημένον δηλονότι.

[4] As more difficult. As brought into discredit, clearly.

[ε] Ἐπέπεσε, τίς φησιν. Ὁ Δαυὶδ λέγει περὶ τοῦ Ἰωνάθαν ἐν τῇ πρώτῃ τῶν Βασιλειῶν.

[5] Fell upon me, someone says. David says this concerning Jonathan in the first book of Kingdoms (2 Sam. 1:26).

[ϛ] Τάττεται πρὸς τῶν ἱερῶν. Ὅτι τὸ αὐτὸ δύναται ἀγάπη καὶ ἔρως, καὶ τίς ἡ τοῦ ἔρωτος ἐνέργεια.

[6] Is used by the sacred writers. That love (agape) and Eros have the same force, and what the activity of Eros is.

[ζ] Συγκρατικῆς. Τουτέστι συγκιρνώσης τὰ ἐρῶντα πρὸς ἄλληλα.

[7] Commingling. That is to say, mixing together with one another the things that love.

[η] Διὰ τὸ καλόν. Ὅπερ εἶπεν ἄνω, ὅτι ὁ θεῖος ἔρως. προϋπάρχων ἐν τῷ ἀγαθῷ, ἔτεκε τὸν ἐν ἡμῖν ἔρωτα, δι' οὗ τοῦ ἀγαθοῦ ἐφιέμεθα.

[8] On account of the beautiful. What he said above, that the divine Eros, pre-existing in the good, begot the Eros in us, through which we desire the good.

§ XIII. [θ] Ἐκστατικός. Περὶ ἐκστάσεως ἐρωτικῆς καὶ ὁ Δαυίδ · Ἐγὼ εἶπον ἐν τῇ ἐκστάσει μου.

Section 13. [9] Ecstatic. Concerning erotic ecstasy David also says: I said in my ecstasy (Ps. 115:11).

Ἐξεστηκώς. Ζημείωσαι, πῶς νοεῖται τό · Ἐξεστηκὼς Θεῷ.

Being beside himself. Note how the saying is understood: Being beside himself unto God (2 Cor. 5:13).

Τολμητέον. Ὅτι καὶ ὁ Θεὸς πάντων ἐρᾷ.

One must dare. That God also loves all things.

Διὸ καὶ ζηλωτήν. Κατὰ τί λέγεται ζηλωτὴς ὁ Θεὸς, ὡς ἐραστὴς τῆς πάντων σωτηρίας.

Wherefore also jealous. In what respect God is called jealous (zelotes), as lover of the salvation of all.

§ XIV. Τί δὲ ὅλως. Τῆς μὲν ἀγάπης καὶ τοῦ ἔρωτος αὐτὸν δηλαδὴ τὸν Θεὸν προβολέα φησὶ καὶ γεννήτορα · αὐτὸς γὰρ ταῦτα ἐν ἑαυτῷ ὄντα προήγαγεν εἰς τὰ ἐκτὸς, τούτέστι τὰ περὶ τὰ κτίσματα · καὶ κατὰ τοῦτο εἴρηται · Ὁ Θεὸς ἀγάπη ἐστὶ, καὶ ἐν τῷ ᾄσματι ὁμοίως ἀγάπη εἴρηται · καὶ πάλιν γλυκασμὸς καὶ ἐπιθυμία, ὅ ἐστιν ἔρως · τὸ δὲ ἀγαπητὸν καὶ ὄντως ἐραστὸν αὐτός ἐστι. Τῷ μὲν οὖν τὸν ἀγαπητικὸν ἔρωτα ἐξ αὐτοῦ προχεῖσθαι, αὐτὸς κινεῖσθαι λέγεται ὁ τούτου γεννήτωρ · οᾧ δὲ αὐτὸν εἶναι τὸ ἀληθῶς ἐραστὸν καὶ ἀγαπητὸν, κινεῖ τὰ πρὸς τοῦτο ὁρῶντα , καὶ οἷς ἡ τοῦ ἐφίεσθαι δύναμις ἀναλόγως αὐτοῖς.

Section 14. Why at all. Of love (agape) and of Eros he calls God Himself, clearly, the producer and begetter; for He Himself brought forth these things, which were in Himself, into the things outside, that is to say the things regarding the creatures; and according to this it has been said: God is love (1 John 4:16), and in the Song similarly He has been called love; and again sweetness and desire (Song 5:16), which is Eros; and He Himself is the beloved and truly lovable. By the fact, therefore, that loving Eros is poured forth from Him, He Himself, its begetter, is said to be moved; and by the fact that He Himself is the truly lovable and beloved, He moves the things that look towards this, and that have the power of desiring in proportion to themselves.

Ἐραστὸν καὶ ἀγαπητόν. Ηροσαγωγικὸν καὶ κινητικὸν πρὸς ἐρωτικὴν συνάφειαν τὴν ἐν πνεύματι τὸν Θεὸν εἶναί μοι νόει, τουτέστι μεσίτην ταύτης, καὶ πρὸς ἑαυτὸν συναρμοστὴν τοῦ ἐρᾶσθαι αὐτὸν ὑπὸ τῶν αὐτοῦ ποιημάτων καὶ ἀγαπᾶσθαι · κινηνικὸν δέ φησιν, ὡς κινοῦντα ἕκαστα , κατὰ τὸν οἰκεῖον λόγον

Lovable and beloved. Understand for me that God is conductive and motive towards erotic conjunction in spirit, that is to say the mediator of this, and the harmonizer towards Himself so that He is loved and cherished by His works; and he calls Him motive, as moving each thing according to its own principle

Editors' notes and page, col. 265

Footnotes

(70) ‹anchor: not visible in the page-foot image› · call in col 265 (Greek only)

θεοφόρος.

Read θεοφόρος ("God-bearer").

(printed under page 149)

(71) ‹anchor: not visible in the page-foot image› · call in col 265 (Greek only)

ἐπιστατέον.

Read ἐπιστατέον ("one must attend").

(printed under page 149)

(72) ‹anchor: not visible in the page-foot image› · call in col 265 (Greek only)

τὰς τοῦ Σολ. γραφάς.

Read: "the writings of Solomon."

(printed under page 149)

(73) ‹anchor: not visible in the page-foot image› · call in col 265 (Greek only)

ἐνοῦντα.

Read ἐνοῦντα ("uniting").

(printed under page 149)

(74) ‹anchor: νοεῖται› · call in col 265 (Greek only)

εἴρηται.

Read εἴρηται ("is said") for νοεῖται ("is understood").

(printed under page 149)

(75) ‹anchor: τοῦτο ὁρῶντα› · call in col 265 (Greek only)

ἐρῶντα.

Read ἐρῶντα ("loving") for ὁρῶντα ("looking").

(printed under page 149)

(76) ‹anchor: ὑπὸ τῶν αὐτοῦ› · call in col 265 (Greek only)

ἑαυτοῦ.

Read ἑαυτοῦ ("his own").

(printed under page 149)

(77) ‹anchor: κινοῦντα ἕκαστα› · call in col 265 (Greek only)

ἕκαστον.

Read ἕκαστον ("each", singular) for ἕκαστα.

(printed under page 149)

Footnotes

(b) ‹anchor: in excessu meo› · call in col 266

Psal. CXV, 11.

Psalm 115:11 (Vulgate; Hebrew numbering 116:11).

(printed under page 149)

Joan. IV, 16.

John 4:16 as printed; the words quoted are from 1 John 4:16.

(printed under page 149)

Footnotes

(d) ‹anchor: et cætera› · call in col 267

Philipp. II, 2.

Philippians 2:2. [The body prints the call here as "(e)", evidently for (d).]

(printed under page 150)

(e) ‹anchor: unum sumus› · call in col 267

Joan. XVII, 11.

John 17:11.

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 150)

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πρὸς αὐτὸν ἐπιστρέφεσθαι. Τό δὲ τῆς προαγωγίας ὄνομα, εἰ καὶ παρὰ τοῖς τῶν ἔξωθεν πρᾶγμα σημαίνέι οὐκ εὐαγὲς, ἀλλ' ἐνταῦθα τὴν πρόξενον τῆς ἐν Θεῷ ἑνώσεως μεσιτείαν φησί.

to turn back towards Him. And the name of procuration (proagogia), even though among those outside it signifies an impure matter, yet here means the mediation that procures union in God.

Καὶ τὸ μὲν κινεῖται. Σημείωσαι κίνησιν θείαν, ἐν ᾗ κινεῖται καὶ αὐτοῦ ἐστι προαγωγεὺς καὶ κινητικὸς ὁ Θεός.

And on the one hand He is moved. Note a divine motion, in which God is moved and is the procurer and mover of Himself.

Καὶ τῆς ἐξηρημένης. Ἡ πρὸς Θεὸν ἀγαπητικὴ ἕνωσις πάσης ἐξήρηται καὶ ὑπερκειται ἑνώσεως · ἐξηρημένην οὖν τὴν ἀνωτέραν φησίν · ἄναρχον δὲ καὶ ἀτελεύτητον τὸν θεῖον ἔρωτα λέγει, ὡς ἐκ τοῦ ἀγαθοῦ προϊόντα, καὶ πρὸς τὸ ἀγαθὸν ἐπαναστρέφοντα κατὰ σχῆμα κυκλικόν · ἐπεὶ καὶ ἡ τοῦ κύκλου γραμμὴ οὐ γνώριμον ἔχει ὅθεν ἤρξατο, καὶ οὗ κατέληξε . καὶ γάρ ἐξ αὐτοῦ ἡ τοῦ ἀγαθοῦ ἔφεσις, καὶ εἰς αὐτὸν πάλιν ὁρᾷ · ἐν ἑαυτῷ δὲ καὶ ἔστι καὶ μένει τὸ ἐρᾶν τῆς συμφυοῦς ἀγαθότητος, καὶ τῶν πρὸς τὸ ἀγαθὸν ἀνατεινομένων.

And of the transcendent. The loving union towards God transcends and lies above every union; by transcendent, therefore, he means the higher; and he calls the divine Eros beginningless and endless, as proceeding out of the good and returning towards the good after the manner of a circular figure; since the line of the circle also does not have it known whence it began and where it ended. For from Him is the desire for the good, and unto Him again it looks; and in Himself both is and remains the loving of congenital goodness and of the things that stretch upwards towards the good.

Ἐρωτικὴν κινησιν. Ὅτι ἡ ἐρωτικὴ κίνησις, τοῦ ἀγαθοῦ προϋπάρχουσα, ἐν τῷ ἀγαθῷ ἁπλῆ καὶ αὐτοκίνητος οὖσα, καὶ ἐκ τοῦ ἀγαθοῦ προϊοῦσα, αὖθις ἐπὶ τὸ αὐτὸ ἐπιστρέφει, ἀτελεύτητος καὶ ἄναρχος οὖσα, ὅπερ δηλοῖ τὴν ἡμῶν ἔφεσιν πρὸς τὸ θεῖον. Σημείωσαι δὲ, ὅτι ἀΐδιον κύκλον προϊών φησιν εἶναι ἐν τῷ ἀγαθῷ, προϊόντος μὲν αὐτοῦ ἐπὶ τὰ νοητὰ καὶ αἰσθητὰ, πάλιν δὲ πρὸς ἑαυτὸν ὑποστρέφοντος καὶ μήτε ἱσταμένου, μήτε λήγοντος.

Erotic motion. That the erotic motion, pre-existing in the good, being simple and self-moved in the good, and proceeding out of the good, turns back again to the same, being endless and beginningless, which declares our desire towards the divine. And note that going on he says there is an eternal circle in the good, as it proceeds to intelligible and perceptible things, and again returns towards itself and neither halts nor ceases.

Ἐκ τοῦ ἁγίου Ἱεροθέου.

From Saint Hierotheus.

§ XV. [α] Τὸν ἔρωτα. Ἐπίστησον, ὅπως μέγας Ἱερόθεος τὰ περὶ τοῦ ἐπαινετοῦ ἔρωτος ἄριστα φιλοσοφεῖ · πρῶτον μὲν, θεῖον αὐτὸν λέγων, ἐπειδὴ καὶ πρῶτον αἴτιον τοῦ οὐρανίου ἔρωτος ὁ Θεός ἐστιν ἐξηρημένως καὶ ἀναιτίως · εἰ γὰρ ὁ ἔρως αὐτός ἐστιν ἡ ἀγάπη, ὡς προείρηται, γέγραπται δὲ, ὅτι Θεὸς ἀγάπη ἐστὶ, δῆλον ὅτι πάντων ἑνοποιὸς ἔρως ἤτοι ἀγάπη ὁ Θεός ἐστιν. Ἐκεῖθεν οὖν μεταβατικῶς πρόεισιν ἐπ' ἀγγέλους · ὅθεν καὶ ἀγγελικὸν αὐτόν φησιν, ἔνθα μάλιστα καὶ τὸν τῆς ἑνότητος εὕροι τις ἂν ἔρωτα θεῖον · οὐδέν γὰρ ἀσύμφωνον ἢ στασιάζον παρ' αὐτοῖς · εἶτα μετ' ἀγγέλους, καὶ νοερόν φησιν ἔρωτα, τουτέστι παρὰ θεοσόφοις ἀνδράσιν, οἵ εἰσι τῆς Ἐκκλησίας · πρὸς οὓς ὁ Παῦλός φησιν, Ινα τὸ αὐτὸ λέγηται, καὶ τὰ ἑξῆς· καὶ ὁ Κύριος, Ἵνα ὦσιν ἓν, καθὼς καὶ ἡμεῖς ἕν ἐσμεν. Καὶ ταῦτα μὲν περὶ τῶν ἐξ ἀληθείας Χριστιάνῶν · λοιπὸν δὲ καὶ περὶ πάντων ἀνθρώπων, ἐκ οἷς ὁ περὶ φιλίας νόμος . τὰς δὲ λογικὰς ψυχὰς νοερὰς προσεῖπεν ἐκ τοῦ θείου νοῦ προσειπὼν αὐτάς · ψυχικὸν δὲ ἐκάλεσεν ἔρωτα τὸν τῶν ἀλόγων, τὴν αἰσθητικὴν φιλίαν, ἄνουν μέντοι δηλονότι · ἐκ γὰρ τῆς ἐρωτικῆς ταύτης δυνάμεως καὶ πτηνὰ ἀγεληδὸν ἵπτανται, ὡς κύκνοι, καὶ χῆνες, καὶ γέρανοι, καὶ κόρακες, καὶ ὅσα τοιαῦτα · καὶ πεζὰ μέντοι εἰσὶ τοιαῦτα, ἔλαφοι, βόες, καὶ τὰ παραπλήσια · καὶ νηκτὰ δέ εἰσιν, ὡς θύννοι, καὶ κέφαλοι, καὶ ὅσα

Section 15. [1] Eros. Observe how great Hierotheus philosophizes most excellently concerning praiseworthy Eros: first indeed calling it divine, since God is also the first cause of heavenly Eros transcendently and uncausedly; for if Eros itself is love (agape), as has been said before, and it is written that God is love, it is clear that God is the unitive Eros or love of all things. Thence, therefore, he proceeds transitionally to angels, whence he also calls it angelic, where especially one would find the divine Eros of unity, for there is nothing discordant or factious among them; then after angels, he also speaks of intellectual Eros, that is to say among God-wise men, who are of the Church, to whom Paul says, That the same thing be spoken, and the rest (1 Cor. 1:10; cf. Phil. 2:2); and the Lord says, That they may be one, even as We are one (John 17:11). And these things indeed concerning those who are Christians in truth; and for the rest concerning all men also, among whom is the law of friendship; and he called rational souls intellectual, naming them from the divine mind; and he called soulish Eros that of irrational animals, their sentient fondness, though mindless clearly; for out of this erotic power birds also fly in flocks, such as swans, and geese, and cranes, and crows, and whatever is of such a kind; and land animals too are of such a kind, deer, oxen, and the like; and swimming creatures also, such as tunny-fish, and mullets, and whatever is

Editors' notes and page, col. 268

Footnotes

(78) ‹anchor: not visible in the foot image› · call in col 268

ἑαυτόν.

[read] "himself" (ἑαυτόν).

(printed under page 150)

(79) ‹anchor: ὅπως μέγας› · call in col 268

ὁ μέγας.

[read] "the great" (ὁ μέγας).

(79*) ‹anchor: φιλίας νόμος› · call in col 268 [ὁ?] λόγος.

[read] "the word/account" (λόγος) [first character unclear in the image].

(printed under page 150)

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running head: PERA S. DIONYSII AREOPAGITAE. 268
marginal letters: A πρὸς αὐτὸν ἐπιστρέφεσθαι.; B τῆς συμφυοῦς ἀγαθότητος,; C πρῶτον αἴτιον τοῦ; D τὰς δὲ λογικὰς
old-edition numerals: (none)
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ὁμοιότροπα. Καὶ τὰ μὴ ἀγελαῖα δὲ πρὸς τὴν τῶν ὁμοστοίχων σύνοδον ἔνθεν κινοῦνται. Φυσικὸν δὲ ἔρωτα φησι τὸν τῶν ἀψύχων καὶ ἀναισθήτων κατὰ τὴν ἑκτικὴν ἐπιτηδειότητα, ἤτοι τῆς ποιότητος, ἐρώντων τοῦ δημιουργοῦ διὰ τὸ ὑπ' αὐτοῦ συνεστάναι· κατὰ οὖν τὴν ζωτικὴν, ἤτοι τὴν φυσικὴν κίνησιν, καὶ αὐτὰ ἐπέστραπται πρὸς τὸν Θεόν.

of like habits. And those that are not gregarious also are moved from this source towards the coming together of their coordinates. And by natural Eros he means that of soulless and insentient things, which according to their habitual aptitude, or that of their quality, love the Creator because they have been constituted by Him; according to their vital or natural motion, therefore, they also are turned towards God.

§ XVI. Ἐπειδὴ τοὺς ἐκ τοῦ ἑνός· Καὶ ἄνω εἴπομεν, νοερὰ μὲν εἶναι τὰ νοοῦντα, νοητὰ δὲ τὰ νοούμενα , καὶ ἀζητήτως τὰ νοερὰ ὑπερβαίνεσθαι ὑπὸ τῶν νοητῶν· ὅθεν καὶ τροφὴν εἶναι τῶν νοούντων τὰ νοούμενα· τῶν οὖν νοητῶν τὰ νοερὰ ἐρᾷ, ὡς ἐπεστραμμένα πρὸς αὐτὰ, καὶ ὥσπερ ἀναβεβηκότα· ἐρᾷ δὲ καὶ τὰ νοητὰ τῶν νοερῶν προνοητικῶς τῷ μεταδιδόναι τῆς ἴσης ὠφελείας· ὡμολόγηται οὖν, ὅτι οἱ τῶν τοιούτων ἔρωτες ὑπερεστᾶσι τῶν αἰσθητῶν . Ἀλλὰ ταῦτα, οἶμαι, νοητὰ καὶ νοερὰ εἴρηται ἐκ μετοχῆς τοῦ ὄντος ἀγαθοῦ, τοιαῦτα γενόμενα. Οἱ δὲ αὐτονόητοι ἔρωτες οἱ θεῖοί εἰσιν ἀντὶ τοῦ οἱ τοῦ Θεοῦ· ὥσπερ γάρ ἐστιν ἀγαθὸν ᾧτινί ἐστιν ἀγαθὸν, καὶ ἄλλο τὸ ἁπλῶς ἀγαθὸν καὶ αὐτὸ τὸ ἀγαθόν· οὕτως ἐστὶ καὶ νοητὸν τό τινι νοητὸν, ἅτε νοούμενον ὑπ' αὐτοῦ, καὶ ἁπλῶς νοητὸν ; οὐχ ὡς ὁ χρόνος ἢ ὁ τόπος· νοητὰ γὰρ καὶ ταῦτα, ἐπεὶ μὴ αἰσθητὰ, ἀλλὰ νοῦς νοητῶν , ἐνέργεια ὢν, καὶ ζῶν, καὶ ζωή· τὰ γὰρ μετὰ τοῦτο νοητὰ ἐκ ζητήσεως καὶ τῆς περὶ τὰ προβλήματα ἀκολουθίας εὑρίσκουσιν, ἢ ἐξ ἀποκαλύψεως ἔχουσιν.

Section 16. Since the Erotes from the One. We also said above that intellectual things are those that understand, and intelligible things are those that are understood, and that without question intellectual things are surpassed by intelligible things; whence also the things understood are the nourishment of the things that understand; intellectual things, therefore, love intelligible things, as being turned towards them and as it were ascending; and intelligible things also love intellectual things providentially by imparting an equal benefit; it is agreed, therefore, that the Erotes of such things stand above perceptible things. But these things, I think, have been called intelligible and intellectual from participation in the good that truly is, having become such. And the self-intelligible Erotes are the divine ones, instead of saying those of God; for just as there is a good for whatever a thing is good, and another the simply good and the good itself, so also there is an intelligible that is intelligible to someone, inasmuch as it is understood by him, and the simply intelligible—not like time or place, for these also are intelligible, since they are not perceptible, but the Mind of intelligible things, being activity, and living, and life; for the intelligible things after this they find from inquiry and the sequence concerning problems, or have from revelation.

Ἄσχετος αἰτία. Ἄσχετόν φησι τὸ ἀπόλυτον , οὗ πρὸς τὸ πᾶν οὐδεμία σχέσις, ἤτοι οἰκειότης φυσική.

Unrelated cause. By unrelated he means the absolute, which has no relation or natural affinity towards the all.

§ XVII. Ἁπάντων ὁλικὸς ἔρως . Εἰπὼν ὁλικὸν ἔρωτα, δηλοῖ καὶ μερικοὺς, λέγων τὸν Θεὸν εἶναι τὸν ὁλικὸν καὶ τὸν μερικὸν, ὡς αἴτιον καὶ πᾶσι χορηγοῦντα κατὰ τὴν ἑκάστου δύναμιν, ἐρωτικὴν οἱονεὶ ἀπόῤῥοήν. Ηῶς οὖν ὁ Θεὸς τὸ ὅλον καὶ τὸ μέρος ἀνεκφοιτήτως ἑαυτῷ συνὼν , εἶναι δύναται, ἐκ τοῦ σπερματικοῦ λόγου σαφὲς ἔσται· ὅταν μὲν γὰρ τὸ σπέρμα ἀδιακόπως ὁμοῦ εἰς τὴν μήτραν καταβληθῇ, ἓν ἀποτελεῖται τὸ ἔμβρυον· ἐὰν δὲ μερισθῇ τὸ σπέρμὰ εἰς διαφόρους κύστιδας τῆς μήτρας, ἕκαστον μέρος ὁλόκληρον ἔμβρυον ἀποτελεῖ· ἔσται δὲ τοῦ σπέρματος τὸ μὲν ῥὶς, τὸ δὲ ὀφθαλμοὶ, καὶ τὰ ἑξῆς, καὶ πάντα τέλεια. Ὅμοιον οὖν τι καὶ περὶ τὸν παντέλειον νοῦν κατὰ ἀναλογίαν θεωρητέον· ὅλη γὰρ ἡ ἐνέργεια περιέχει καὶ τὰ μέρη· τῶν δὲ μερῶν ἕκαστον ἀπήρτισται· καὶ τὸ μὲν αὐτοδικαιοσύνη, τὸ δὲ αὐτοανδρία, καὶ τὰ ἑξῆς· οὕτω καὶ οὔτε συγκέχυται εἰς ἀλλήλας, ἀλλὰ καὶ ἑκάστη διακέκριται, καὶ οὔτε μετὰ ἀταξιας τὸ ἀδιαίρετον ἔχουσιν ἐν τῷ μεταλαμβάνειν αὐτῶν ἕκαστον ὡς δύναται. Τῶν γὰρ εἰδῶν μεταλαμβάνει ἕκαστος πρὸς τὴν οἰκείαν ἐπιτηδειότητα· οὕτω καὶ ὁ Θεὸς καὶ ὅλον καὶ μέρη τοῦ ἔρωτος.

Section 17. Universal Eros of all things. Having spoken of universal Eros, he indicates particular ones also, saying that God is the universal and the particular, as cause and supplying to all according to the capacity of each an erotic efflux, as it were. How, therefore, God, while being present with Himself without going forth, can be the whole and the part, will be clear from the seminal principle: for when the seed is cast uninterruptedly all together into the womb, the embryo is completed as one; whereas if the seed is divided into different cells of the womb, each part completes a whole embryo; and of the seed one part will be the nose, another the eyes, and the rest, and all complete. Something similar, therefore, must also be contemplated by analogy concerning the all-perfect Mind: for the whole activity encompasses the parts also; and each of the parts is complete; and one is self-righteousness, another self-manliness, and the rest; thus neither are they confounded into one another, but each is distinct, nor do they have their indivisibility with disorder as each partakes of them as it is able. For each partakes of the forms according to his own aptitude; thus God also is both the whole and the parts of Eros.

Editors' notes and page, col. 269

Footnotes

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 151)

(80) ‹anchor: ἐν τῷ μεταλαμβάνειν› · call in col 269

διαλαμβάνειν.

[read] "to distribute / take severally" (διαλαμβάνειν).

(80*) ‹anchor: καὶ ὁ Θεὸς καὶ ὅλον› · call in col 269 ὅλος.

[read] "whole" (ὅλος, masculine).

(printed under page 151)

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other: facing Latin version, not set

PG 4:272

§ XVIII. Ἐφίεται γὰρ αὐτοῦ. Ἐπειδὴ εἶπε, καὶ τὸ μὴ ὂν ἐφίεσθαί πως τοῦ ἀγαθοῦ, καὶ ἐν αὐτῷ βούλεσθαι εἶναι, ὅπερ καὶ ἄνω πρὸ ὀλίγων φύλλων εὑρήσεις αὐτὸν λέγοντα, εἰ καὶ ἐξ Ἑλληνικῶν σαφηνίζεται δογμάτων· πρὸς γὰρ Ἕλληνας μάχεται μάλιστα, καὶ Μανιχαίους τοὺς τοῦ κακοῦ δόγματος προεστῶτας· δεῖ πλατύτερον παραστῆσαι, τί ὀνομάζεται μὴ ὂν, καὶ διὰ τί μίαν ἀρχὴν τῶν ὄντων εὐσεβὲς καὶ ἐπάναγκες εἶναι. Τοῦτο γὰρ ὑγιές ἐστι φρονεῖν· ἔστι γὰρ αὕτη ὁ Θεός· εἰ γὰρ εἶεν ἀρχαὶ διάφοροι, πάντως ἀπειροπληθεῖς φανήσονται. Εἰ οὖν ἀρχὴ μία ὁ Θεὸς, οὕτω καὶ τὸ ὄντως ὂν, καὶ αὐτὸ τὸ ἀγαθόν. Εὑρήσει δὲ ὁ λόγος καὶ τὰ ἐναντία τῶν εἰρημένων ἀναγκαίως· ἔνθα γὰρ ἀρχὴ, ἔσται πάντως καὶ ἔσχατον· καὶ εἰ ἔστιν ὂν, ἔσται καὶ μὴ ὄν· καὶ εἰ ἔστιν ἀγαθὸν, ἔσται καὶ κακόν. Ἀλλ' ἐπειδὴ τὰ ὄντα οὐσίαι εἰσὶ καὶ εἴδη, τὸ μὴ ὂν ἀνείδεον ἂν εἴη καὶ ἀνούσιον, λόγῳ μόνῳ θεωρητόν. Τὸ μὴ ὂν οὖν τοῦτο καὶ ἀνείδεον ὕλην ἐκάλεσαν οἱ παλαιοὶ, ἣν καὶ ἔσχατον αἶσχος ὀνομάζουσι. Λέγεται δὲ μὴ ὂν ἡ ὕλη, οὐχ ὅτι παντελῶς οὐδέν ἐστιν, ἀλλ' ὅτι μή ἐστι· τὸ γὰρ ὄντως ὂν ὁ Θεὸς, καὶ αὐτὸ τὸ ἀγαθόν· παρῆκται γὰρ ἐκ μὴ ὄντων ὑπὸ τοῦ Θεοῦ καὶ ἡ ὕλη· ἀλλ' οὐχ ὥς τινες ὑπέλαβον ἀνείδεος καὶ ἀσχημάτιστος· ὅθεν οὐδὲ ἀρχὴ τῶν αἰσθητῶν ἡ ὕλη, ἀλλὰ μᾶλλον συμπληρωτικὴ τούτων, καὶ ἔσχατόν τι καὶ ὑποστάθμη τῶν ὄντων. Διὸ οὔτε εἰκὼν Θεοῦ, ὡς τὰ λογικὰ, οὔτε εἴδωλον τοῦ ὄντως ὄντος. Καὶ τὸ αἰσθητὸν δὲ εἴδωλον τοῦ ὄντως νοητοῦ κόσμου, ὅπερ αἰσθητὸν, οὐκ ἄνευ μὲν ὕλης ἐστὶ, κρεῖττον δὲ τῆς ὕλης, εἴδους ὁπωσοῦν μετέχον. Οὐδέποτε οὖν δειχθήσεται ἡ ὕλη δίχα τοῦ εἴδους καὶ τῶν ποιοτήτων, αἵτινές εἰσιν ἕξεις· πότε γὰρ γέγονε τὸ πῦρ ἄνευ θερμότητος, ἢ φωτὸς, ἢ τοῦ λευκοῦ τῆς χροιᾶς, ἢ τὸ ὕδωρ ἄνευ ψυχρότητος, ἢ ὑγρότητος, ἢ τοῦ κυανίζοντος [χρώματος]; ἡ γῆ καὶ ὁ ἀὴρ ὁμοίως. Διὰ τοῦτο καὶ λόγῳ θεωρητὴν εἶπον τὴν ὕλην ἀνείδεον, καὶ ἄποιον, καὶ ἀσχημάτιστον· ἐξ οὗ γὰρ τά ὁρατά καὶ τά ἀόρατα γέγονεν, ἐκ μὴ ὄντων δηλονότι ὕπὸ Θεοῦ παρήχθη, οὐ πρότερον ὕλης ἀμόρφου ὑποκειμένης , εἶτα κοσμηθείσης , ὡς διδάσκει Μωσῆς ὁ θεῖος. Ἐν μὲν οὖν τῷ Θεῷ ἐστιν, ἅτε καὶ ὕπ' αὐτοῦ παραχθεῖσα ἡ ὕλη· ὑπερούσιος δὲ, τὰ πάντα ἐκείνου ὡς ἀγαθοῦ συνέχοντος, νοεῖται ἐν αὐτῷ. Ταῦτα εὑρήσεις ἐν τοῖς λεχθησομένοις σποράδην ἐγκείμενα.

Section 18. For it desires Him. Since he said that even that which is not somehow desires the good and wishes to be in it, which you will also find him saying above a few leaves back, even if it is clarified from Greek doctrines—for he is fighting especially against the Greeks, and the Manichaeans who champion the evil doctrine—one must set forth more broadly what is named that which is not, and why it is pious and necessary that there be one principle of the things that are. For it is sound to think thus: for this principle is God; for if there were different principles, they would altogether appear infinitely many. If, therefore, God is one principle, so also is He that which truly is, and the good itself. And reason will necessarily find the opposites of the things said also: for where there is a beginning, there will altogether be a last also; and if there is that which is, there will also be that which is not; and if there is good, there will also be evil. But since the things that are are substances and forms, that which is not would be formless and unsubstantial, contemplable by reason alone. This that which is not and formless, therefore, the ancients called matter, which they also name the last ugliness. And matter is called that which is not, not because it is altogether nothing, but because it is not; for that which truly is is God, and the good itself; for matter also has been brought forth out of things that are not by God, yet not, as some supposed, formless and unshaped; whence matter is not a principle of perceptible things either, but rather completive of them, and a sort of last thing and sediment of the things that are. Wherefore it is neither an image of God, like rational things, nor an idol of that which truly is. And the perceptible is an idol of the truly intelligible world, which perceptible thing is not indeed without matter, yet is better than matter, partaking somehow or other of form. Never, therefore, will matter be shown apart from form and qualities, which are habits: for when did fire come into being without warmth, or light, or whiteness of colour, or water without coldness, or moisture, or bluish [colour]? Earth and air similarly. On this account they also said that matter is contemplable by reason as formless, and qualityless, and unshaped; for from the time when the visible and the invisible things came into being, they were clearly brought forth out of things that are not by God, not with formless matter underlying first and then being adorned, as the divine Moses teaches. In God, therefore, matter is, inasmuch as it was also brought forth by Him; and as supersubstantial, since He as good holds all things together, it is understood in Him. These things you will find lying scattered in the things that will be said.

Πῶς ἡ δαιμονία πληθύς. Λοιπὸν προβλήματα διαγυμνάζει λέγων, ὅτι, εἰ πάντα ἐκ τοῦ ἀγαθοῦ, πόθεν τὰ κακὰ, καὶ πόθεν ἄγγελοι ἐγένοντο δαίμονες ; Πάντα κατὰ Μανιχαίων.

How the demonic multitude. Henceforth he exercises problems, saying: if all things are from the good, whence are evils, and whence did angels become demons? All things against the Manichaeans.

[β]. Οὐκ ἔστιν ἀγαθοειδές . Καλῶς καὶ ἀκριβῶς ἐπὶ τῶν ἀγγέλων τέθεικε τὸ ἀγαθοειδξς· ὁ μὲν γὰρ Θεὸς οὐσιωδῶς αὐτὸ τὸ ἀγαθὸν ὢν, τὰ δὲ μετ' αὐτὸν, ὡς ἐκ μετοχῆς καὶ ἔξωθεν ἀγαθυνόμενα τῇ περὶ αὐτὸν ἐφέσει, εἰκότως ἀγαθοειδῆ λέγονται, οὐκ αὐτόχρημα ἀγαθά.

[2]. Is not boniform. Rightly and accurately in the case of the angels has he placed the term boniform; for since God is substantially the good itself, while the things after Him are made good as from participation and from without by their desire regarding Him, reasonably are they called boniform, not the very thing itself, good.

[γ]. Καὶ πῶς ὁ ἀγαθός. Ὅρα ὅπως προβλήματα ὡς ἐν ζητήσει παράγει, ἔχοντα μὲν καὶ αὐτὰς τὰς τῶν ἐχθρῶν ἀντιθέσεις , οἷον Μανιχαίων · δηλούσας δὲ

[3]. And how the good. See how he brings forward problems as in an inquiry, containing the very objections of the enemies, such as the Manichaeans, yet declaring

Editors' notes and page, col. 272

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running head: ERA S. DIONYSII AREOPAGITAE. 272
marginal letters: A § XVIII. Ἐφίεται γὰρ; B εἰσὶ καὶ εἴδη,; C τῶν ποιοτήτων, αἵτινές; D Πῶς ἡ δαιμονία
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PG 4:273

ὅμως τὸν σκοπὸν τοῦ θείου τούτου ἀνδρὸς τὸν ὀρθόν. Λέγει γὰρ, ἐκ τίνος ἀρχῆς παρήχθη τὸ κακόν · καὶ εἰ ἐξ ἄλλης αἰτίας, καὶ ὅσα τοιαῦτα τῶν ἀντιδίκων εἰσίν · εἶτα λοιπὸν, πῶς ὁ ἀγαθὸς αὐτὸ παραγαγεῖν ἠβουλήθη · πῶς δὲ καὶ προνοίᾳ ἐστὶ τὸ κακόν · ἐκ τούτων δεικνὺς, ὅτι, εἰ καὶ ὅλως παραγωγὴν ἔσχε τὸ κακὸν, ἐκ τοῦ ἀγαθοῦ ταύτην ἔσχε · καὶ ὅτι μόνη ἡ πρόνοια διοικεῖ τὸ ὅλον, ὡς ἐκ τούτου μίαν ἀγαθὴν ἀρχὴν εἶναι τοῖς οὖσι. Ταῦτα καὶ ἐν τοῖς προβλήμασιν ἐξήτασεν ὁ θεῖος οὗτος ἀνήρ · παρακατιὼν γὰρ ἀναλύει σαφῶς τὰ προβλήματα, δεικνὺς ὡς οὔτε ἐνυπόστατον τὸ κακὸν, οὔτε ἐν φύσει · ἀλλὰ κατὰ στέρησιν τοῦ ἀγαθοῦ γινόμενον, οὔτε ὂν, οὔτε ὡς μὴ ὂν λογιζόμενον. Καὶ τοῦτο αἰνίττεσθαι τὸ ἐν ψαλμῷ τριακοστῷ ἕκτῳ εἰρημένον · Εἶδον τὸν ἀσεβῆ ὑπερυψούμενον ὡς τὰς κέδρους τοῦ Λιβάνου, καὶ παρῆλθον, καὶ ἰδοὺ οὐκ ἦν, καὶ ἐζήτησα αὐτὸν, τουτέστι τὸν τόπον αὐτοῦ, καὶ οὐχ εὑρέθη · τοῦτο γὰρ δηλοῖ, ὅτι τὸ κακὸν, ἢ καὶ σφόδρα ἐπαίρεται, ἀλλ' οὖν οὐκ ἔστιν, οὔτε καταλείψει τόπον ἑαυτοῦ, τουτέστιν ἴχνος · ἅμα γὰρ τῳ φανήναι διαλέλυται, μὴ ἔχον ὑπόστασιν · μὴ οὖν ὑπολάβοις αὐτὸν ἐναντίον λέγειν τι.

nevertheless the upright intention of this divine man. For he says: from what principle was evil brought forth; and whether from another cause, and whatever things of such a kind belong to the opponents; then for the rest, how the Good willed to bring it forth; and how evil exists even while providence exists; showing from these things that, even if evil had a bringing-forth at all, it had this from the good, and that providence alone administers the whole, so that from this there is one good principle for the things that are. These things this divine man examined in the problems also; for going further down he clearly resolves the problems, showing that evil is neitherenhypostatic nor in nature, but comes into being by privation of the good, neither being nor reckoned as that which is not. And that this is hinted at by what has been said in the thirty-sixth Psalm: I saw the ungodly exalted above the cedars of Lebanon, and I passed by, and behold, he was not; and I sought him, that is to say his place, and it was not found (Ps. 36:35–36); for this declares that evil, even if it is exceedingly lifted up, yet at all events is not, nor will it leave behind a place of itself, that is to say a trace; for as soon as it appears it is dissolved, having no hypostasis; do not, therefore, suppose him to say anything contrary.

§ XIX. Τὸ κακὸν οὐκ ἔστιν ἐκ τάγαθοῦ. Σημείωσαι, πῶς θαυμασίως πλέκει τὴν λύσιν ἐκ διαφόρων ἐπιχειρημάτων.

Section 19. Evil is not from the good. Note how admirably he weaves the solution out of different arguments.

Ὁ τῶν ὄντων σκοπός. Καὶ γὰρ ὁ ὀργιζόμενος, ἤτοι θυμούμενος, (ὡς ἐν ὑποδείγματι δὲ ὁ λόγος, ὡς δοκεῖ,) κακόν τι ποιοῦντος τοῦ πρὸς ὃν θυμοῦται, πρὸς τὸ ἐναντίον τοῦτον μεταγαγεῖν βουλόμενος. τουτέστι τὸ ἀγαθὸν, τῇ τοιαύτῃ κινήσει χρῆται.

The aim of the things that are. For he who is angry, or incensed (and the account is as in an example, as it seems), when he against whom he is incensed does some evil, wishing to bring him over to the opposite, that is to say the good, uses such a motion.

Καὶ εἰ τὰ ὄντα πάντα. Ἔφημεν ἀνωτέρω, εἰ ὁ Θεὸς ὑπερουσίως ὢν λέγεται ὡς ἄναρχος καὶ πάντων αἴτιος, τὸ ἀντίθετον, ὡς ἔσχατον τῶν ὄντων, καὶ ἀνούσιον, ὡς ὑπερουσίου τοῦ Θεοῦ, τουτέστιν ἡ ὕλη, καὶ μὴ ὂν λέγεται, καὶ ἐν Θεῷ λέγεται, δι' ἀγαθότητα αὐτοῦ γενομένη, εἰ ναὶ διὰ τοῦ μεμίχθαι τοῖς αἰσθητοῖς οὔ πάντη κακὸν, οὔτε πάντη ἀγαθὸν, ὡς δηλοῖ διὰ τὸ ἄστατον · ἔχει μὲν γὰρ τὸ κακὸν ἐν τῷ ἀστάτῳ, λερίδα δὲ τοῦ ἀγαθοῦ, ἐπειδὴ καὶ ὑπὸ Θεοῦ παρήχθη, καὶ ἐν Θεῷ ἐστι · αὐτόκακον (οὐ λέγω ἡ κακία, ἥτις ὡς εἶδος καὶ ποιότης συμβαίνει τῷ λογικῷ καὶ ἀποσυμβαίνει, ἀλλ' αὐτὸ τὸ ἁπλῶς κακὸν) οὔτε ἐν τοις οὖσιν ἐστι, τοῖς ὁπωσοῦν ἐφιεμένοις τοῦ ἀγαθοῦ, οὔτε ἐν τοῖς μὴ οὖσιν, ἀντὶ τοῦ ἐν τοῖς ὑλικοῖς ὡς νοουμένοις ἐν τῷ ὑπερουσίῳ · ἀλλὰ καὶ τοῦ μὴ ὄντος, ὅ ἐστι τῆς ὕλης, τὸ κακὸν πλέον ἀφέστηκε τοῦ ἀγαθοῦ, καὶ ἔστιν ἐντεῦθεν εἰκότως ἀνουσιώτερον τῆς ὕλης, τὸ αὐτὸ κακὸν ὡς πάντη οὐδὲν ὄν. Τὸ οὖν ἁπλῶς αὐτόκακον οὐδαμῆ οὐδαμῶς · τὸ δὲ τῆς ὕλης κατ' ἔλλειψιν τῆς ἀγαθότητος, καθὸ καὶ ἀναίσθητος καὶ ἀνείδεος ὁρᾶται · ὅθεν νοήσεις καὶ τὸ παρὰ Ἀβδίου τῷ προφήτῃ εἰρημένον. Καὶ ἔσονται ὡς μὴ ὄντες, πρὸς τοὺς ἁμαρτωλοὺς δηλονότι.

And if all the things that are. We said above that if God, being supersubstantially, is spoken of as beginningless and cause of all things, the opposite, as last of the things that are, and unsubstantial, inasmuch as God is supersubstantial—that is to say, matter—is both called that which is not, and is said to be in God, having come into being through His goodness, even if through being mingled with perceptible things it is neither altogether evil nor altogether good, as it shows through its instability; for on the one hand it has evil in its instability, and on the other hand a share of the good, since it both was brought forth by God and is in God; whereas self-evil (I do not mean vice, which as a form and quality happens to the rational being and departs from it, but that very thing which is simply evil) is neither among the things that are, which somehow or other desire the good, nor among the things that are not, instead of saying among material things as understood in the Supersubstantial; but even further than that which is not, which is matter, has evil stood apart from the good, and hence reasonably is self-evil more unsubstantial than matter, as being altogether nothing. That which is simply self-evil, therefore, is in no way and in no place at all; whereas the evil of matter is by deficiency of goodness, inasmuch as it is seen as both insentient and formless; whence you will also understand what has been spoken in Obadiah the prophet: And they shall be as though they were not (Obad. 16), said with reference to sinners, clearly.

Editors' notes and page, col. 273

Footnotes

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 153)

(81) ‹anchor: not visible in the foot image› · call in col 273

προνοίας οὔσης.

[read] "providence being (present)" (προνοίας οὔσης).

(printed under page 153)

(82) ‹anchor: not visible in the foot image› · call in col 273

αἰνίττεται.

[read] "he hints / alludes" (αἰνίττεται).

(printed under page 153)

(83) ‹anchor: ἀνείδεος ὁρᾶται› · call in col 273

θεωρεῖται.

[read] "is contemplated" (θεωρεῖται) for "is seen" (ὁρᾶται).

(printed under page 153)

Footnotes

(f) ‹anchor: dicit Apostolus› · call in col 275

Rom. VII, 23.

Romans 7:23.

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 154)

Page

running head: 275 APPENDIX AD OPERA S. DIONY
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PG 4:276

Πόθεν οὖν ἐστι τὸ κακόν. Ἐντεῦθεν ἀντίθεσιν προτιθεὶς, πλατέως γυμνάζει τὴν ὑπόκρουσιν, ὡς ἐξ εὐλογαφανοῦς ἀντιθέσεως · εἰ γὰρ μὴ δοίημεν εἶναί τι τῷ καλῷ ἐναντιον, τουτέστι τὸ κακὸν, οὐκ ὀφθήσεται ἀγαθὸν ἡ ἀρετὴ, ἀλλ' ἀναμὶξ ἀδιάκριτα ἔσται πάντα, οὔτε ἀρετῆ ἐπαινουμένης, οὔτε τοῦ ἐναντίου ψεκτοῦ ὄντος · ὥσπερ μὴ ὄντος νόμου, οὔτε ἁμαρτία ἔσται. Νῦν δέ φησιν ὁ ἀντιθεὶς, εἰ μὴ δοιημεν κακὸν ἐναντίον τῷ ἀγαθῷ, ἔσται αὐτὸ τὸ ἀγαθὸν ἐναντίον ἑαυτῷ ἐν τοῖς κατ' ἔλλειψιν τοῦ ἀγαθοῦ ἁμαρτάνουσιν · ἀλλὰ καὶ πρὸ τῆς ἐνεργείας τῆς ἀρετῆς τοῦ ἐναρέτου ἀνθρώπου ὁρῶμεν ἐν τῇ ψυχῇ αὐτοῦ διακεκριμένας τῆς ἀρετῆς τὰς κακίας · ὅταν μὲν γὰρ τὸ λογικὸν μέρος τῆς ψυχῆς τὰ οἰκεῖα ἐνεργῇ. εἰς οὐδὲν τῶν ἀγαθῶν ἐμποδίζεται · ὅταν δὲ τὸ ἄλογον μέρος τῆς ψυχῆς, ὅπερ μέμικται ὕλῃ καὶ σώματι, ἐπικρατῇ, τότε ἐμποδίζεται τὸ λογικὸν οἰκείως ἐνεργεῖν. Κακύνεται οὖν τὸ ἄλογον ἐκ τῆς πρὸς τὴν ὕλην ἐπιμιξίας · τὸ δὲ λογικὸν οὐ τῷ μεμίχθαι τῇ ὕλῃ, ἀλλὰ τῷ νεύειν εἰς ὕλην, τουτέστι τῷ ἐνδιδόναι τῷ ἀλόγῳ, καὶ μὴ κρατεῖν αὐτοῦ, κακύνεται, ὡς ὄμμα σκότους ὄντος, κωλύεται ὁρᾶν · οὐ δείκνυσιν οὖν τοῦτο, εἰ ὑφέστηκε τὸ αὐτόκακον · οὐ γὰρ τό τινι κακὸν τοῦτ' ἔστι τὸ αὐτόκακον, ἀλλὰ καὶ κακία ἐστὶν εἶδος οὖσα καὶ συμβεβηκὸς τοῦ κακοῦ · ταῖς γὰρ προσθήκαις καθίσταται εἰς τὸ τόδε τι εἶναι, οἷον ἀδικία μὲν ψυχῆς ἐστι πονηρία · καὶ πάλιν, τῆς ἀδικίας εἴδη πρὸς τὴν τῆς ὀρέξεως ὕλην · ἡ μὲν γὰρ, περὶ χρήματα, ἡ δὲ περὶ τιμὰς συμβαίνει. Γίνεται δὲ καὶ κατὰ προσθήκας εἴδη κακῶν καὶ ἀπὸ τῶν μερῶν τῆς ψυχῆς · δειλία μὲν γὰρ, ἢ θρασύτης ἀπὸ τοῦ θυμικοῦ, ἀκολασία δὲ ἢ ἠλιθιότης ἀπὸ τοῦ ἐπιθυμητικοῦ. Δίνεται δὲ καὶ ἀπὸ τῶν ἐνεργειῶν εἴδη κακῶν · ἡ μὲν γὰρ δειλία οἷον περὶ τὸ ὁρμᾷν ἐστιν ἔλλειψις. ἡ δὲ θρασύτης περὶ τὸ ὁρμᾷν ὑπερβολή · ἡ δὲ ἀκολασία, περὶ τὸ πάσχειν. Σαφὲς οὖν γέγονε, πῶς ἐν ψυχῇ καὶ πρὸ ἐνεργείας διακέκριται τὰ κακὰ ἐκ τῶν ἀρετῶν, διὰ τοῦ ἀλόγου καὶ τοῦ λογικοῦ μερῶν ὄντων τῆς ψυχῆς. Ταῦτα δὲ τὰ τοῦ ἀλόγου ἕτερον νόμον δείκνυσιν ἡμῖν ἀντιστρατευόμενον τῷ νῷ, ὥς φησιν ὁ Ἀπόστολος, καὶ ἐν τῷ μὴ κρατεῖσθαι αἰχμαλωτεύοντα τὸ λογικὸν, ὡς ἀπεδείξαμεν.

Whence then is evil. Setting forth an objection from this point, he broadly exercises the refutation, as from a plausible-seeming objection: for if we should not grant that there is something contrary to the beautiful, that is to say evil, virtue will not be seen as good, but all things will be indiscriminately mingled together, neither with virtue being praised nor with its opposite being blameworthy, just as when there is no law neither will there be sin. And now the objector says: if we should not grant an evil contrary to the good, the good itself will be contrary to itself in those who sin by deficiency of the good; moreover, even before the activity of the virtue of the virtuous man, we see in his soul the vices distinguished from virtue; for when the rational part of the soul performs its own proper activities, it is hindered in respect of none of the good things; whereas when the irrational part of the soul, which is mingled with matter and body, prevails, then the rational part is hindered from acting properly. The irrational part, therefore, is made evil out of its commingling with matter; whereas the rational part is made evil not by being mingled with matter, but by inclining towards matter, that is to say by giving way to the irrational part and not mastering it, just as an eye when there is darkness is prevented from seeing; this does not, therefore, show whether self-evil subsists; for that which is evil to someone is not self-evil, but vice is also a species and accident of evil; for by additions it is constituted into being a particular thing, as for instance injustice is a wickedness of soul; and again, there are species of injustice with reference to the matter of the appetite, for one happens regarding money, and another regarding honours. And species of evils also come into being by additions from the parts of the soul: for cowardice or rashness is from the spirited part, and intemperance or stupidity from the appetitive part. And species of evils also come into being from the activities: for cowardice is as it were a deficiency regarding impulse, and rashness an excess regarding impulse, and intemperance regarding being acted upon. It has become clear, therefore, how in the soul even before activity evils are distinguished from virtues, through the irrational and the rational being parts of the soul. And these things of the irrational part show us another law warring against the mind, as the Apostle says (Rom. 7:23), and in not being mastered taking the rational part captive, as we demonstrated.

Πρὸς τὸν λόγον. Ἀντὶ τοῦ, πρὸς τὸ λογικὸν τῆς ψυχῆς μέρος.

Against reason. Instead of saying, against the rational part of the soul.

Καὶ εἰ φθορά ἐστι τῶν ὄντων. Ἀντὶ τοῦ, εἰ ἐν τοῖς οὖσι τὸ φθείρεσθαι ὁρᾶται, ἤγουν εἴ τινα τῶν ὄντων ὑπόκειται φθορᾷ, ἐκ τούτου δείκνυται τὸ εἶναι τὸ κακόν · τὸ γὰρ οὐκ ἐκβάλλει τοῦτο δηλοῖ.

And if corruption is of the things that are. Instead of saying, if being corrupted is seen among the things that are, that is to say if some of the things that are are subject to corruption, from this it is shown that evil exists; for the phrase does not cast out indicates this.

Ἢ οὐχὶ πολλάαις. Ἔτι τῆς ἀντιθέσεώς εἰσι καὶ ταῦτα, ὅτι μᾶλλον καὶ ἐν τοῖς οὖσίν ἐστι, καὶ ὂν τὸ κακόν · κἂν γὰρ τὸ κακὸν φθορά ἐστι τῶν ὄντων, ἀλλ' οὖν ἡ φθορὰ αὕτη, ἕτερον ἔσθ' ὅτε εἰς γένεσιν ἄγει, οἷον τὸν ὠὸν φθείρεται μὲν, μεταστοιχειοῦται δὲ εἰς πτηνόν · καὶ ὁ κύαμος δὲ, καταμασσόμενος, καὶ ἐν τῆ

Or does not often. These things also still belong to the objection, that evil rather both is among the things that are, and is a being; for even though evil is a corruption of the things that are, yet at all events this corruption sometimes leads another thing into generation, as for instance the egg is corrupted indeed, yet is transmuted into a bird; and the bean also, being chewed up, and in the

Editors' notes and page, col. 276

Footnotes

(84) ‹anchor: οὔτε ἀρετῆ› · call in col 276

ἀρετῆς.

[read] "of virtue" (ἀρετῆς).

(printed under page 154)

(85) ‹anchor: ἐστιν ἔλλειψις› · call in col 276

ἡ μὲν γὰρ ἀφροσύνη, οἷον περὶ τὸ ὁρᾷν γίνεται ἔλλ.

[read] "for folly, as it were, comes about as a defic(iency) concerning the seeing" (ἡ μὲν γὰρ ἀφροσύνη, οἷον περὶ τὸ ὁρᾷν γίνεται ἔλλ[ειψις]).

(printed under page 154)

Page

running head: OPERA S. DIONYSII AREOPAGITAE. 276
marginal letters: A Πόθεν οὖν ἐστι; B μέρος τῆς ψυχῆς,; C κοῦ, ἀκολασία δὲ; D τοῖς οὖσι τὸ
old-edition numerals: (none)
other: (none)

PG 4:277

γῇ κρυπτόμενος, μετασχηματίζεται εἰς ἐμβρύου εἶδος· καὶ τὰ σώματα δὲ ἡμῶν εἰς σκώληκας· καὶ ἕτερα ζῶα, καὶ ἄλλα μυρία τοιαῦτα, ὡς ἵπποι μὲν σφηκῶν γένεσις, ταῦροι δὲ μελισσῶν.

hidden in the earth, is transformed into the form of an embryo; and our bodies too into worms; and other animals, and ten thousand other such things, as horses are the generation of wasps, and bulls of bees.

Καὶ ἔσται τὸ κακόν. Λύσις τῶν προβληθεισῶν ἀντιθέσεων, εἰ ἡ φθορὰ κακὸν, φθείρει δὲ ἡ φθορὰ καὶ τὸ κακὸν, πῶς ἔσται τὸ κακὸν αὐτὸ ἑαυτὸ φθεῖρον ; εἰ γὰρ ἐν τῇ ὕλῃ τὸ κακὸν, εὔδηλον, ὡς τὸ εὐφθαρτότερον· ὕλη δέ ἐστι· καὶ τοῦτο ἑαυτὸ φθείρει· διὰ τοῦτο γὰρ ἡ ὕλη καὶ ἀνούσιος λέγεται κατὰ ἀντιπαράθεσιν τῆς ὑπερουσίου τοῦ Θεοῦ οὐσίας, ὡς αὐτὴ φθαρτὴ οὖσα, καὶ οὐκ ἀεὶ οὖσα, καὶ ἀνείδεος κατὰ ἀντιπαράθεσιν τοῦ εἴδους τοῦ Θεοῦ, ὡς ἐκάλεσε Μωϋσῆς τὸν δημιουργὸν Λόγον. Καὶ μὴ ὂν δὲ λέγεται ἡ ὕλη κατὰ ἀντιπαράθεσιν τῆς θείας κατὰ οὐσίαν ὑπάρξεως.

And evil will be. A solution of the objections put forward: if corruption is evil, and corruption corrupts evil as well, how will evil be that which corrupts its very self? For if evil is in matter, it is plain that it is so as that which is more easily corrupted; and it is matter; and this corrupts itself; for on this account matter is also called unsubstantial by contrast with the superessential essence of God, as being itself corruptible, and not always existing, and formless by contrast with the form of God, as Moses called the creative Word. And matter is also called non-existent by contrast with the divine existence according to essence.

§ XX· Ἧ κακόν. Τὸ ᾗ κακὸν ἀντὶ τοῦ καθ' ὃ κακόν.

Section 20. Qua evil. The phrase qua evil stands for in so far as it is evil.

Μᾶλλον δέ. Σημείωσαι, ὅτι καὶ ἐν τοῖς θείοις λόγοις ἀκώλυτος ἡ ἐξ ἐπιλογισμοῦ τῶν ἀκριβεστέρων παράδοσις· ἰδοὺ γὰρ, ὡς ὁρᾷς, μετὰ τὴν ἔκθεσιν τῆς προτέρας γνώμης ἐξ ἐπιλογισμοῦ τὰ ἀκριβέστερα παραδίδωσιν.

Or rather. Note that in the divine discourses also the delivery of more exact things from further reasoning is unhindered; for behold, as you see, after the exposition of the former opinion, from further reasoning he delivers the more exact things.

Καὶ ἀμιγῆ καὶ ὁλόκληρα. Τὰ μὲν ἀμιγῆ ἀγαθὰ καὶ ὁλοτελῆ ἐκ τοῦ ἀγαθοῦ ἐγγίνεται τοῖς ὑπερκοσμίοις νοητοῖς, ἅτε καὶ ἀσωμάτοις· τὰ δὲ μεμιγμένα ἀγαθὰ περὶ τὰ λογικὰ σώματα θεωρεῖται , τουτέστιν ἐν ἡμῖν, τοῦ μὲν ἀλόγου τῆς ψυχῆς μέρους, ὡς εἴρηται, μετέχοντος ὕλης διὰ τοῦ σώματος τοῦ εἴδους μετέχοντος, τοῦ δὲ λογικοῦ μέρους, ῥέποντος πρὸς τὸ ἄλογον, καὶ ἐνδιδόντος ἔσθ' ὅτε αὐτῷ, καὶ διὰ τοῦτο πρὸς ὕλην νεύοντος· τὸ μὲν γὰρ αὐτόκακον δεῖ θεωρεῖν αὐτοάμετρον, αὐτοάμετρον, αὐτοανείδεον, ἑαυτῷ κακὸν οὐσιῶδες, οὐ μὴν ἑτέρῳ κακόν· τοῦτο γὰρ εἶδός ἐστι καὶ συμβεβηκὸς κακίας. Δεῖ οὖν τὸ κακὸν τοιοῦτόν τι εἶναι, οἷον ἔφην, ὥσπερ ὁ Θεὸς πάντων αὐτοπέρας καὶ αὐτόμετρον, καὶ αὐτοειδοποιὸν, καὶ αὐτοάγαθον οὐσιῶδες· οὐ γὰρ λέγω νῦν τῷ ἑτέρῳ ἀγαθόν· συμβεβηκὸς γὰρ τοῦτο· πῶς οὖν ἔσται τὸ κακὸν οὐσιῶδες, καὶ ἑτέροις, πάντων καθάπαξ τῶν ὄντων μεμιγμένως κακυνομένων καὶ ἐχόντων τὸ εἶναι ἐν τῷ ἀγαθῷ, οὐδενὸς κατὰ τὸ παντελὲς ἀμετόχου ὄντος τοῦ ἀγαθοῦ, ἀλλὰ πάντων πρὸς τὴν ἰδίαν ἐπιτηδειότητα μετεχόντων τοῦ ἀγαθοῦ ; Τὸ οὖν κακὸν οὐκ ἐν ὑπάρξει, ἀλλ' ἐν παρεισδύσει, ἐν τῇ τοῦ ἀγαθοῦ στερήσει φαινόμενον.

Both unmixed and complete. Unmixed and wholly complete goods from the good arise in the supramundane intelligible beings, inasmuch as they are also incorporeal; whereas mixed goods are contemplated around rational bodies, that is to say in us, the irrational part of the soul, as has been said, partaking of matter through the body which partakes of form, and the rational part inclining towards the irrational, and sometimes yielding to it, and on this account tending towards matter; for one must contemplate evil-in-itself as unmeasured-in-itself, unmeasured-in-itself, formless-in-itself, essential evil to itself, yet not evil to another; for this is a species and accident of wickedness. Evil therefore must be some such thing as I said, just as God is the limit-in-itself and measure-in-itself of all things, and form-giving-in-itself, and essential good-in-itself; for I do not now mean good to another, since this is an accident; how then will evil be essential, and to others, when all beings whatsoever are corrupted in a mixed manner and have their being in the good, nothing being altogether unpartaking of the good, but all things partaking of the good according to their own suitability? Evil therefore is not in existence, but in intrusion, appearing in the privation of the good.

Ἐκτείνεται δὲ ἄχρι τῶν ἐσχάτων . Ἔσχατον νοητέον τὰ ὑλικὰ σώματα καὶ γήϊνα· ὥσπερ γὰρ πάντων ἀρχὴ ὁ Θεὸς, ὡς καὶ ἤδη ἔφημεν, οὕτω πάντων ἔσχατον τὸ σκυβαλῶδες τοῦτο τὸ παχὺ τῆς ὕλης μέρος καὶ γεῶδες· ὅθεν καὶ ὑποπόδιον λέγεται τοῦ Θεοῦ, ὡς καὶ ἔσχατον, καὶ ὅμως μετέχον ἀγαθότητος αὐτοῦ, ὡς καὶ φέρον αὐτὸν ἐσχάτως· λέγει γὰρ καὶ ἡ Σοφία· βρίθει γὰρ τὸ γεῶδες τοῦτο σκῆνος νοῦν πο-

And extends as far as the last things. By the last one must understand material and earthly bodies; for just as God is the beginning of all things, as we have already said, so the last of all things is this refuse-like, thick, and earthy part of matter; whence it is also called the footstool of God, as being also the last, and yet partaking of His goodness, as also bearing Him in the lowest degree; for Wisdom too says: For this earthy tabernacle weighs down a mind full of

Editors' notes and page, col. 277

Footnotes

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 155)

(87) ‹anchor: not visible in the foot image› · call in col 277

εὔφθαρτος.

[read] "easily corrupted" (εὔφθαρτος).

(87, 89) ‹anchor: not visible in the foot image› · call in col 277 λογίοις.

[read] "oracles / sayings" (λογίοις). [The numerals print as "87, 89"; possibly 88, 89.]

(printed under page 155)

Footnotes

(g) ‹anchor: omnia tegit› · call in col 279

Prov. X, 12.

Proverbs 10:12.

(printed under page 156)

(h) ‹anchor: et injustos› · call in col 279

Matth. V, 45.

Matthew 5:45.

(printed under page 156)

(i) ‹anchor: ait Apostolus› · call in col 279

Act. XVII, 28.

Acts 17:28.

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 156)

Page

running head: 279 APPENDIX AD OPERA S. DIONYS
marginal letters: A aggravat mentem multa; B no privatum est,; C per se malum ;; D pides et astra,
old-edition numerals: 148 before Adest bonum.; 149 before ante est ;
other: facing Latin version, not set

PG 4:280

λυφρόντιδα, ὡς τοῦ ἀλόγου τῆς ψυχῆς μέρους μεμιγμένου τῷ ὑλικῷ σώματι, καὶ κατακρατοῦντος ἔσθ' ὅτε τοῦ λογικοῦ τῆς ψυχῆς.

many cares (Wisd. 9:15), inasmuch as the irrational part of the soul is mixed with the material body, and sometimes prevails over the rational part of the soul.

Πάρεστι τἀγαθόν . Ὅσον γὰρ ἐπὶ τὸ παχύτερον Χαὶ ὑλικώτερον ὑποβαίνει τὰ ἐν δημιουργίᾳ, τοσοῦτον κατὰ στέρησιν καὶ ἔλλειψιν τοῦ ἀγαθοῦ ἧττον μετέχει, ὡς ἐξ ἀμυδροῦ καὶ ἐσχάτου ἀπηχήματος· ὡς γὰρ ἔφημεν, ἤδη ὑπόθου τινὰ βοῆσαι μέγα· καὶ τοὺς μὲν πλησίον ὄντας καὶ ἐῤῥωμένους τὸ ἀκουστικὸν ὅλην δέξασθαι τὴν βοὴν, καὶ γνῶναι καὶ τὸ λαληθὲν, τοὺς δὲ ἀφεστηκότας ἀναλόγως τῇ διαστάσει ἧττον ἀκοῦσαι τοῦ φθέγματος· τοὺς δὲ πάνυ πόῤῥω διεστηκότας ἀμυδρότατα ὡς ἀπηχήματος ὑστάτου πυσῶς αἰσθέσθαι.

The good is present. For the further the things in creation descend towards what is thicker and more material, so much the less do they partake of the good by privation and defect, as if from a faint and last echo; for as we have already said, suppose someone to shout aloud, and those who are near and strong in hearing to receive the whole shout, and to know also what was spoken, while those standing at a distance hear the sound less in proportion to the distance; and those standing very far off perceive it most faintly in some degree, as a final echo.

Καὶ τὴν ἑαυτοῦ στέρησιν. Τὸ μὴ ὅλως ἐστερημένον τοῦ καλοῦ, ἀλλὰ μερικῶς, καὶ αὐτὸ τὸ ἐστερημένον τοῦ ἀγαθοῦ, συνεστάναι ποιεῖ, τῷ ὅλως κατά τι μετέχειν τοῦ ἀγαθοῦ· οὐ γὰρ ἡ μερικὴ, ἀλλ' ἡ παντελὴς ἔλλειψις τοῦ ἀγαθοῦ ἐστι τὸ κακόν.

Even its own privation. That which is not altogether deprived of the beautiful, but partially, causes even that very thing which is deprived of the good to hold together, by partaking in some way at all of the good; for not the partial, but the complete defect of the good is evil.

Καὶ τὰ μαχόμενα αὐτῷ. Ὅρα πῶς φησιν, ὅτι καὶ τὰ μαχόμενα τῇ δυνάμει τοῦ ἀγαθοῦ δι' αὐτοῦ ὑπέστη καὶ σώζεται. Οὐκοῦν αἴτιος τῶν κακῶν ὁ Θεός ; μὴ γένοιτο ! ὁ μὲν γὰρ Θεὸς, ὡς πάντων ἀρχὴ καὶ δημιουργὸς, δι' ὑπερβολὴν ἀγαθότητος καὶ δι' ἀγάπην ἄφατον, καὶ ἁμαρτωλῶν ἀνέχεται, ἵνα καὶ τὴν ἰδίαν δείξῃ φιλανθρωπίαν, καὶ το τοῦ πλάσματος αὐτεξούσιον· εἴρηται γάρ· Ἡ ἀγάπη πάντα στέγει· καὶ πάλιν· Ὁ ἀνατέλλων τὸν ἥλιον αὐτοῦ ἐπὶ δικαίους καὶ ἀδίκους.

Even the things that fight against it. See how he says that even the things that fight against the power of the good subsisted and are preserved through it. Is God then the cause of evils? Far be it! For God, as the beginning and Creator of all things, through excess of goodness and through ineffable love, bears even with sinners, that He may show both His own love for mankind and the free will of His handiwork; for it is said: Love bears all things (1 Cor. 13:7); and again: Who makes His sun to rise upon the just and the unjust (Matt. 5:45).

Τὸ δὲ κατὰ πάντα τρόπον . Τὸ προκείμενον αὐτῷ ἐστιν ἀποδεῖξαι, ὅτι οὐκ ἔστιν οὐσία τὸ ἁπλῶς αὐτόκακον· καί φησιν, ὅτι οὐδὲν τῶν ἐν τοῖς οὖσι καὶ ἐν δημιουργίᾳ ἀμέτοχόν ἐστι παντελῶς τοῦ ἀγαθοῦ· τὰ γὰρ πάντη ἄμοιρα τοῦ ἀγαθοῦ, ὡς μηδὲ παραχθέντα ὑπὸ τοῦ ἀγαθοῦ, οὔτε εἰσί· τίς ἄλλος δημιουργός ; ἀλλ' οὔτε δύναταί τι ὑφεστάναι, μὴ τῆς ἕξεως ἤτοι ποιότητος τοῦ ἀγαθοῦ μετέχον κατὰ συμβεβηκός· πολλὰ μὲν γὰρ καὶ καταλειφθέντα ὑπὸ τῆς προσγενομένης ἕξεως ἤτοι ποιότητος μένει συνεστῶτα· οἷον ὁ σίδηρος πυρωθεὶς, καὶ θερμότητος ἄκρας μεταλαβὼν, σβεσθέντος τοῦ πυρὸς, μένει ὅπερ ἦν· καὶ τὸ ὕδωρ καθ' ἑαυτὸ μὲν τὸ στοιχεῖον ἄποιον λέγεται εἶναι, διὰ δὲ γῆς παριὸν, ἐκεῖθεν ποιοῦται· καὶ ὅμως μετοχετευθὲν, παύεται τῆς ποιότητος, καὶ ἔτι συνέστηκεν· οὕτω καὶ τὰ χιονιζόμενα καὶ ψυχόμενα, παυσαμένης τῆς ψυχρότητος, ἔτι συνέστηκεν. Ἀλλὰ καὶ τὰ ζωῆς ἄμοιρα, ὡς δένδρα, καὶ λίθοι, καὶ ἄστρα, καὶ τὰ νοῦ, ὡς τὰ κτήνη, ὅμως ὑφίσταται. Καὶ οὐσίας δὲ ὁ Θεὸς ἐξῄρηται ὑπερούσιος ὤν· καὶ ὅμως ἐστὶ καὶ πρόεστιν· οὕτω δὲ καὶ οὐκ ἔστιν εἰπεῖν ἐπὶ τοῦ ἀγαθοῦ· εἰ μὴ γὰρ μετέχοι ποιότητος τοῦ ἀγαθοῦ, ἐν ᾧ συνίστασθαι χρὴ, οὐ δύναται ὑφεστάναι· Ἐν αὐτῷ γὰρ ζῶμεν καὶ ἐσμὲν, ὥς φησιν ὁ Ἀπόστολος. Τί οὖν ; ὁ ἀκόλαστος ἐν τῷ ἀκολασταίνε⟨ι⟩ν οὐκ

And that which in every way. His purpose is to demonstrate that what is simply evil-in-itself is not an essence; and he says that nothing among beings and in creation is altogether unpartaking of the good; for things wholly without a share of the good, as not even having been produced by the good, do not exist either; who else is creator? Nor can anything subsist without partaking at least by accident of the habit or quality of the good; for many things, even when left behind by an acquired habit or quality, remain holding together; as iron when heated with fire, and having partaken of extreme heat, once the fire is quenched, remains what it was; and water as an element in itself is said to be without quality, yet passing through earth, it receives quality from there; and nevertheless, when diverted into another channel, it ceases from that quality, and still holds together; so too things snowed upon and cooled, when the coldness ceases, still hold together. Moreover, even things without a share of life, such as trees, and stones, and stars, and things without mind, such as cattle, nevertheless subsist. And God too is exempt from essence, being superessential, and nevertheless He is and is before all; yet one cannot speak thus in the case of the good; for unless a thing partakes of a quality of the good, in which it must hold together, it cannot subsist; For in Him we live and are, as the Apostle says (Acts 17:28). What then? Does the profligate in being profligate not

Editors' notes and page, col. 280

Footnotes

(90) ‹anchor: not visible in the foot image› · call in col 280

ἐῤῥωμενεστέρους.

[read] "stronger" (ἐῤῥωμενεστέρους, accusative plural).

(printed under page 156)

Page

running head: ERA S. DIONYSII AREOPAGITÆ. 280
marginal letters: A λυφρόντιδα, ὡς τοῦ; B τοῦ ἀγαθοῦ, συνεστάναι; C αὐτόκακον· καί φησιν,; D καὶ τὰ ζωῆς
old-edition numerals: (none)
other: begins mid-word λυφρόντιδα (from col 277); gap in type in ἀκολασταίνε⟨ι⟩ν at foot

PG 4:281

ἐστέρηται τοῦ ἀγαθοῦ ; καὶ ὅμως ὑφέστηκε· καὶ φησι μὲν κατ' αὐτὸ τὸ ἀκολασταίνειν, ὡς ἐν στερήσει ὢν τοῦ ἀγαθοῦ κυρίως οὐκ ἔστιν, ἀλλ' οὔτε ὄντων ἐκθυμεῖ· τί γάρ ἐστιν αὐτοακολασία δίχα τοῦ εἴδους τοῦ ἀκολασταίνειν ; ὅμως ἐπειδὴ κατὰ ψευδοδοξίαν δοκεῖ αὐτὸς ἀγαθοῦ τινος ἔχεσθαι, καὶ ἡνῶσθαι κατὰ φιλίαν τῷ συμφθειρομένῳ αὐτῷ, κἂν διεφθαρμένη δοκῇ ἡ φιλία εἶναι, ὅμως τοῦ θείου ἔρωτος ἀμυδρόν ἐστιν ἀπήχημα, καὶ διὰ τοῦ ἀγαθοῦ φαντασίαν ἔχει· οὐ γὰρ δεῖ ἀγνοεῖν, ὅτι, ὅταν κρατηθῇ ὑπὸ τοῦ ἀλόγου μέρους τὸ λογικὸν τῆς ψυχῆς , ἐμποδίζεται μὲν τὰ οἰκεῖα ἐνεργεῖν, συνδοξάζει δὲ οὕτω λοιπὸν τῷ ἀλόγῳ, ὡς μήτε κρατεῖν αὐτοῦ τῶν ὁρμῶν, μήτε συμψηφίζεσθαι ταῖς πράξεσιν · αἱ γὰρ ψευδοδοξίαι οὐκ εἰσὶ τοῦ λογικοῦ δόξαι, οὔτε αἱ ψευδεῖς διάνοιαι τῶν διανοιῶν τοῦ λογικοῦ μέρους· οὔτε γὰρ διάνοιαι κυρίως αἱ ψευδεῖς. Ἔνθεν καὶ ὁ θυμικὸς ἔσθ' ὅτε ἐσφαλμένως ἐπέξεισιν· ὅμως οὐκ ἄμοιρος ἀγαθοῦ , δοκῶν ἐπὶ διορθώσει τοῦ κολαζομένου τῷ θυμῷ χρῆσθαι, καὶ ὁ αἰσχρὸς οὕτως ὑπονοῶν ἀγαθὸν τέλος τὴν ἡδονήν. Ἐκ τούτου οὖν καὶ οἱ θεομαχοῦντες, διὰ τὸ ὅλως εἶναι ὑπὸ τοῦ ἀγαθοῦ, συγχωροῦνται· τὸ γὰρ μὴ ἐστερημένον τοῦ καλοῦ , ἀλλὰ μερικῶς αὐτὸ τὸ ἐστερημένον τοῦ ἀγαθοῦ συνεστάναι, ποιεῖ τὸ ὅλως μετέχειν τι τοῦ ἀγαθοῦ. Οὐ γὰρ ἡ μερικὴ, ἀλλ' ἡ παντελὴς ἔλλειψις τοῦ ἀγαθοῦ ἐστι τὸ κακόν· καὶ οὐ τὸ μερικῶς, ἀλλὰ τὸ παντελῶς τοῦ ἀγαθοῦ ἐστερημένον, τοῦτο οὔτε ἦν, οὔτε ἐστὶν, οὔτε ἔσται, οὔτε εἶναι δύναται.

is deprived of the good? And nevertheless he subsists; and he says indeed that in the very act of being profligate, as being in privation of the good, properly speaking he is not, nor does he desire real beings; for what is profligacy-in-itself apart from the species of being profligate? Nevertheless, since according to false opinion he himself thinks that he clings to some good, and is united in friendship with the one corrupted along with him, even though the friendship seem to be corrupted, nevertheless it is a faint echo of divine love, and through the good it has a semblance of the good; for one must not be ignorant that when the rational part of the soul is overcome by the irrational part, it is hindered indeed from performing its own proper activities, and thereafter so consents with the irrational as neither to master its impulses nor to vote in agreement with its actions; for false opinions are not opinions of the rational part, nor are false thoughts among the thoughts of the rational part; for false thoughts are not properly thoughts. Hence even the wrathful man sometimes proceeds erroneously; nevertheless he is not without a share of good, thinking to use wrath for the correction of the one being punished, and the base man likewise in supposing pleasure to be a good end. From this, therefore, even those who fight against God, because they exist at all from the good, are permitted; for that which is not deprived of the beautiful, but partially, causes that very thing which is deprived of the good to hold together, so as to partake altogether of something of the good. For not the partial, but the complete defect of the good is evil; and not that which is partially, but that which is completely deprived of the good, neither was, nor is, nor will be, nor can be.

Οὔτε ὄντων ἐπιθυμεῖ. Ὅτι ὁ ἀκόλαστος, εἰ καὶ κατὰ τὸ αὐτὸ τὸ ἀκολασταίνειν οὔτε ἐστὶν οὔτε ὄντων ἐπιθυμεῖ, ὅμως κατ' αὐτὸ τὸ τῆς ἑνώσεως καὶ φιλίας σχῆμα ἀμυδρῶς μετέχει τοῦ ἀγαθοῦ.

Nor desires things that are. That the profligate, even though in the very act of being profligate he neither is nor desires things that are, nevertheless according to the very form of union and friendship dimly partakes of the good.

Πρὸς τὸ δοκοῦν καλόν. Σημείωσαι, ὅτι καὶ ὁ τῷ θυμῷ ἀποχρώμενος μετέχειν λέγεται τοῦ ἀγαθοῦ ἐν τῷ πρὸς διόρθωσιν κινεῖσθαι τῶν δοκούντων κακῶν· οὕτω καὶ ὁ χειρίστης, ἤγουν κακίστης ζωῆς ἐφιέμενος μετέχει τοῦ ἀγαθοῦ ἐν τῷ τῆς ἀρίστης ζωῆς αὐτῷ δοκούσης ἐφίεσθαι· καὶ ὁ τὸ κακὸν δὲ μετιὼν, ἐν τῷ δοκεῖν καλὸν ποιεῖν, μετέχει τοῦ ἀγαθοῦ.

Towards what seems noble. Note that even he who abuses wrath is said to partake of the good in being moved towards the correction of things that seem evil; so too he who desires the worst, that is, the most wicked life, partakes of the good in desiring the life that seems best to him; and he who pursues evil, in seeming to do what is noble, partakes of the good.

Καθ' ὅσον καὶ νόσος. Ἡ νόσος, εὔδηλον, ὡς ἔλλειψίς ἐστιν ὑγιείας, καὶ ὑπερβολὴ σωμάτων ἐνύλων, οὔτε μέτρον, οὔτε τάξιν ἐχομένη, ἀλλὰ δι' ἀκρασίας τῶν ὑλῶν μιᾶς ὑπὲρ τὴν εὔτακτον κρᾶσιν στασιαζούσης ποιούντων τὴν νόσον. Ἐπὶ τοσοῦτον μὲν οὖν ἡ νόσος ἐστὶν ἐν τῷ σώματι, ἐφ' ὅσον ὁπωσοῦν ἡ τάξις ἐλλείποι, καὶ τὸ σῶμα συνίσταται· εἰ γὰρ παντελὴς ἀμετρία, λύσει τὸ σῶμα, τουτέσνι τῶν ὕλων τὴν τάξιν, καὶ ἡ νόσος ἀφανίζεται, τοῦ σώματος λυομένου ἐν ᾧ συνεστήκει ἡ νόσος· οὕτω καὶ ἐπὶ τοῦ ἀγαθοῦ ἐν ὅσῳ σώζεται ἐν ἡμῖν, ἔχομεν ἐξουσίαν πράττειν καὶ τὸ κακόν· ἀφισταμένου γὰρ τοῦ ἀγαθοῦ, οὔτε κακὸν ἔστιν εὑρεῖν ἐν ἡμῖν.

Inasmuch as disease too. Disease, it is plain, is a defect of health, and an excess of material bodies, having neither measure nor order, but through intemperance of the materials, when one rebels beyond the well-ordered temperament, producing the disease. To such an extent, then, is disease in the body, in so far as order in any way falls short and the body holds together; for if there is complete lack of measure, it will dissolve the body, that is, the order of the materials, and the disease vanishes when the body in which the disease had held together is dissolved; so too in the case of the good, for so long as it is preserved in us, we have power to do even evil; for when the good departs, neither is it possible to find evil in us.

Τὸ γὰρ πάντη ἄμοιρον. Ὁ σκοπὸς τοῦ θείου Διονυσίου ἐκ πολλῶν σαφής· μαχόμενος ταῖς τινων Ἑλ-

For that which is wholly without a share. The aim of the divine Dionysius is clear from many things; fighting against the opinions of certain Greeks

Editors' notes and page, col. 281

Footnotes

VARIÆ LECTIONES ET CORRECTIONES. ([?]) ‹anchor: not visible in the foot image› · call in col 281 […]υμεῖ.

[read] "… desires(?)" — the note's numeral and opening letters fall outside the image's left edge; only the ending "-υμεῖ" is legible (perhaps ἐπιθυμεῖ). UNSURE: re-read from the full page.

(printed under page 157)

Footnotes

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 158)

Page

running head: 283 APPENDIX AD OPERA S. DIONYS
marginal letters: A quorumdam opiniones de; B quantum ad suam; C erit umbra. Itaque; D Quando aliis quidem
old-edition numerals: 151 after a nullo essentia
other: facing Latin version, not set

PG 4:284

λήνων δόξαις περὶ τοῦ κακοῦ, λέγει γὰρ μὴ εἶναι ὂν τὸ κακόν. Κακὸν γὰρ αὐτὸ καθάπαξ οὐσιῶδες οὐκ ἂν εἴη, εἰ μὴ τὸ κατὰ παντελῆ ἔλλειψιν τοῦ ἀγαθοῦ ὁλοσχερῶς ἄμοιρον ὂν τούτου· τοῦτο γὰρ οὐκ ἔστιν οὐδαμοῦ εὑρεῖν, οὐδὲ ἐν τῇ ὕλῃ αὐτῇ τῇ ἀνειδέῳ, κἂν τοῦτό τισι τῶν Ἑλλήνων δοκῇ· ὃ γὰρ ὅλως ὑπὸ Θεοῦ παρῆκται, κἂν ἀμυδρῶς καὶ ἐσχάτως, μετέσχε δ' οὖν ὅμως τοῦ ἀγαθοῦ. Τοῦτο δὲ προϊὼν ἐν τῷ δεκάτῳ κεφαλαίῳ τούτου τοῦ προβλήματος τελείως ἀποδείκνυσιν· εἰ γὰρ μικτὸν εἴη τῷ ἀγαθῷ τὸ κακὸν, τουτέστι, πῆ μὲν μὴ ὂν διὰ τῆς ἐπ' ὀλίγον ἐλλείψεως τοῦ ἀγαθοῦ, πῆ δὲ μη ὂν διὰ τὸ εἶναι ὅλως τόν ποιοῦντα, οὐ κακὸν τοῦτο· οὐ γὰρ ἐν τῇ ὁπωσοῦν ἐλλείψει, ἀλλ' ἐν τῇ παντελεῖ ἐλλείψει τοῦ ἀγαθοῦ τὸ κακόν. Τὸ γοῦν ἐλλεῖπον ὀλίγον τοῦ ἀγαθοῦ οὐ κακόν· δύναται γὰρ καὶ τέλειον εἶναι ὡς πρὸς τὴν ἑαυτοῦ φύσιν· ἔστι μὲν γάρ τι ὡς πρὸς μὲν τὸ ἀγαθὸν ἐλλιπὲς, ὡς δὲ πρὸς τὴν ἑαυτοῦ φύσιν τέλειον, ὃ δὴ ἀγαθὸν μὲν ἔστι, κακὸν δὲ οὐδαμῶς· καίτοι τε ἐλλείψεως μετέχον ὡς πρὸς τὸ πρῶτον ἀγαθόν. Τὸ δὲ μὴ παντελῶς ἄμοιρον τοῦ ἀγαθοῦ, ἀλλὰ κατὰ τὸ πλέον ἐγγίζον τῷ κακῷ , οὐ πάντη κακόν· ὥσπερ καὶ τὸ ἔλαττον ἐγγίζον τῷ ἀγαθῷ, ἔχει τι τοῦ ἀγαθοῦ, καὶ οὐσιοῦται ἐξ αὐτοῦ, καὶ τὴν ἑαυτοῦ στέρησιν οὐσιοῖ ἐν τῷ ὅλως μάχεσθαι ἐκ τοῦ ἀγαθοῦ· εἰ γὰρ ἀκράτως καὶ παντελῶς ἀπουσία εἴη τοῦ ἀγαθοῦ, δῆλον ὡς οὔτε καθ' ὅλου ἀγαθὸν, οὔτε μικτὸν ἀγαθὸν, οὔτε αὐτόκακον· ἔνθα γὰρ οὐκ ἔστι τὸ ἀγαθὸν, οὐδ' ἐστί τι ἐν τῇ φύσει. Πῶς οὖν ἔσται τὸ κακὸν μὴ ὑπό τινος οὐσιούμενον ; ἄνελε γὰρ τὰ σώματα καὶ τὸ φῶς, καὶ οὐκ ἔσται σκιά. Οὐκοῦν οὐκ ὂν τὸ κακὸν ἁπλῶς, ἀλλ' ὡς ἐν ὑποκειμένῳ· τὸ δὲ ἀγαθὸν καὶ δίχα τοῦ ὑποκειμένου καὶ φύσιν ἔχει καὶ σώζεται, καὶ αὐτὸ καθ' ἑαυτὸ ἀγαθόν· τὸ δὲ κακὸν δίχα τοῦ ὑποκειμένου τοῦ ὑπὸ τοῦ ἀγαθοῦ φυλαττομένου · πάντα γὰρ ἐξ αὐτοῦ οὔτε ἐστὶν, οὔτε φαίνεται, οὔτε φθείρεται· πῶς γὰρ, μὴ ὄντος ὑποκειμένου τινός ; ἀλλὰ παντελῶς ἀνύπαρκτον , καὶ οὐδαμῆ οὐδαμῶς ὄν.

concerning evil, for he says that evil is not a being. For evil itself would not be once for all essential, unless it were that which by complete defect of the good is wholly without a share of it; for this is nowhere to be found, not even in formless matter itself, even though this seem so to certain of the Greeks; for whatever has been produced by God at all, even if dimly and in the lowest degree, has nevertheless partaken of the good. And going forward, he demonstrates this completely in the tenth chapter of this problem; for if evil were mixed with the good, that is, partly non-existent through the slight defect of the good, and partly non-existent through the fact that he who does it exists at all, this is not evil; for evil is not in defect of any kind whatever, but in the complete defect of the good. That, then, which falls slightly short of the good is not evil; for it can even be perfect with respect to its own nature; for there is something defective with respect to the good, yet perfect with respect to its own nature, which indeed is good, and in no way evil, even though partaking of defect with respect to the first good. And that which is not completely without a share of the good, but for the most part approaches evil, is not wholly evil; just as that which approaches the good less has something of the good, and receives essence from it, and gives essence to its own privation in fighting at all from the good; for if there were an unmixed and complete absence of the good, it is plain that there would be neither universal good, nor mixed good, nor evil-in-itself; for where the good is not, neither is there anything in nature. How then will evil be, if it is not given essence by something? For take away bodies and light, and there will be no shadow. Therefore evil is not a being simply, but as in a subject; whereas the good even apart from the subject both has a nature and is preserved, and is itself good in itself; while evil apart from the subject which is guarded by the good—for all things are from it—neither is, nor appears, nor is corrupted; for how could it be, when there is no subject? But it is altogether non-existent, and in no way whatever existing.

Καὶ οὐσιοῖ. Τουτέστιν οὐσιοῖ τὸ κακόν· εἰ γὰρ τὸ κακὸν στέρησίς ἐστι τοῦ ἀγαθοῦ, τὸ δὲ ἀγαθὸν οὐσιοῖ τὴν ἑαυτοῦ στέρησιν, οὐσιοῖ ἄρα τὸ κακὸν, ὅπερ στέρησίς ἐστι τοῦ ἀγαθοῦ.

And gives essence. That is to say, it gives essence to evil; for if evil is a privation of the good, and the good gives essence to its own privation, it therefore gives essence to evil, which is a privation of the good.

Τῇ ὅλως αὐτοῦ μεθέξει. Ὅτι τῇ μερικῇ τοῦ ἀγαθοῦ μεθέξει, καὶ ἡ στέρησις αὐτοῦ οὐσίωται.

By the participation of it at all. That by the partial participation of the good, even its privation has been given essence.

Ἡνίκα τοῖς μὲν ἔστι κακόν. Ταῦτα εἴδη εἰσὶ τοῦ κακοῦ, ὡς προείπομεν· οὐ γὰρ τὸ οὐσιῶδες αὐτόκακον, ὃ μηδέ ἐστι. Τὸ γὰρ τόδε εἶναι κακὸν, ἡδονῆς δὲ αἰσχρᾶς ὡς ἀγαθοῦ τινος ἀντέχεσθαι, οὐκ αὐτόκακον, ἀλλ' εἶδος κακοῦ· τὸ γὰρ πάντη κακὸν αὐτὸ οὔτε ἐστὶν, ἐπειδὴ μετέχει, κἂν κατ' ἔσχατον ἀπήχημα, τοῦ ἀγαθοῦ· ὅρα γὰρ, τί φησι παρακατιών· εἰ γὰρ πάντα μετέχει τοῦ ἀγαθοῦ, καὶ ἐν πᾶσι τοῖς οὖσίν ἐστι τὸ ἀγαθὸν, τὸ κακὸν, προδήλως, ἢ οὐκ ἔστιν, ἢ

When to some it is evil. These are species of evil, as we said before; for they are not essential evil-in-itself, which does not even exist. For that this thing is evil, while clinging to base pleasure as to some good, is not evil-in-itself, but a species of evil; for that which is wholly evil itself does not even exist, since it partakes, even if according to a last echo, of the good; for see what he says further down: if all things partake of the good, and in all beings the good is, evil manifestly either does not exist, or

Editors' notes and page, col. 284

Footnotes

(92) ‹anchor: not visible in the foot image› · call in col 284

λέγεται.

[read] "is said" (λέγεται).

(printed under page 158)

(93) ‹anchor: ἐγγίζον τῷ κακῷ (top line, partly cut)› · call in col 284

καλῷ.

[read] "to the beautiful" (καλῷ).

(printed under page 158)

(94) ‹anchor: καὶ τὴν› · call in col 284

κατά.

[read] "according to" (κατά).

(printed under page 158)

(95) ‹anchor: ὅλως μάχεσθαι› · call in col 284

μετέχεσθαι.

[read] "to be participated" (μετέχεσθαι) for "to fight" (μάχεσθαι).

(printed under page 158)

(96) ‹anchor: Πῶς οὖν› · call in col 284

ποῦ οὖν.

[read] "where then" (ποῦ οὖν) for "how then".

(printed under page 158)

Page

running head: ERA S. DIONYSII AREOPAGITÆ. 284
marginal letters: A λήνων δόξαις περὶ; B φύσιν· ἔστι μὲν; C ἁπλῶς, ἀλλ' ὡς; D Ἡνίκα τοῖς μὲν
old-edition numerals: (none)
other: begins mid-word λήνων (from col 281)

PG 4:285

ἐν τῷ ἀγαθῷ ἐστιν· οὐδὲ γὰρ φύσις πυρὸς τὸ ψύχειν· εἰ δὲ ἄρξεται ψύχειν, οὐκ ἔσται πῦρ. Οὐκοῦν καὶ τὸ κακὸν, ἐὰν μὲν ὕπεστι, μετέχει ἀμυδρῶς τοῦ ἀγαθοῦ· πάντα γὰρ τὰ ὄντα ἐν τῷ ἀγαθῷ εἰσι καὶ μένουσιν· εἰ δὲ οὐδὲν ἔχει ἀγαθοῦ, οὔτε ὕπεστιν· αὐτὸ γὰρ τὸ θέλειν ὑπεῖναι ἀγαθῆς ἐστι μεταλήψεως, ὡς ἀνωτέρω πολλάκις εἴρηται.

exists in the good; for neither is it the nature of fire to cool; and if it begins to cool, it will not be fire. Therefore evil too, if indeed it subsists, dimly partakes of the good; for all beings are and remain in the good; but if it has nothing of good, neither does it subsist; for the very willing to subsist belongs to a participation of good, as has often been said above.

§ XXI. Ἄτοπον καὶ ἀδύνατον. Σημείωσαι , ὅτι καὶ ἐπὶ τοῦ Θεοῦ καλῶς λέγεται ἔν τισι τὸ οὐ δύναται, ὡς καὶ ὁ Ἀπόστολός φησιν. Εἰ ἀπιστοῦμεν, ἐκεῖνος πιστὸς μένει , καὶ ἀρνήσασθαι ἑαυτὸν οὐ δύναται.

Section 21. Absurd and impossible. Note that even in the case of God the phrase cannot is rightly said in some matters, as the Apostle also says: If we are faithless, He remains faithful, and He cannot deny Himself (2 Tim. 2:13).

Πᾶσα γὰρ δυάς. Ὅτι πᾶσα δυὰς οὐκ ἀρχή· μονὰς δὲ πάσης δυάδος ἀρχή. Σημείωσαι κατὰ Μανιχαίων.

For every dyad. That every dyad is not a beginning; whereas a monad is the beginning of every dyad. Note this against the Manichaeans.

Παντελῶς ἐναντία . Σημείωσαι ταῦτα· πάνυ γὰρ κατὰ Μανιχαίων ἀγωνίζεται, τῶν δυάδα ἀρχὴν ἐναντίων δογματιζόντων ἀνοήτως· ἡ μὲν γὰρ ἀριθμητικὴ τὸ ἐν ἀριθμοῖς διαίρεσιν ἔχον πλήθους εἰς πέρας ἀνάγει, τὴν μὲν μονάδα τοῦ παντὸς ἀριθμοῦ ἀρχὴν τιθεμένη, τὴν δὲ δυάδα τῶν ἀρτίων· Ἡ τοίνυν ἀρχὴ τὸ ἁπλούστατον ἐν ἑκάστῳ γένει δηλοῖ. Πῶς οὖν ἡ δυὰς ἀρχὴ πάντων ἔσται ; οὐ γάρ ἐστιν ἁπλῆ ἀρχὴ ἡ δυὰς, ἀλλὰ σύνθετος. Οὐκοῦν οὐχ ἁπλοῦν ἡ ἐκ συνθέσεως ἀρχή· καὶ πῶς ἂν κληθείη ἀρχή ; πρὸ γὰρ τῆς συνθέτου ταύτης ἀρχῆς ἔσται ἡ κυρίως ἀρχὴ, τὸ ἓν, ἀφ' οὗ μονάδων συντεθεισῶν, δυὰς ἀπετελέσθη. Δῆλον οὖν ἁπανταχόθεν, ὡς ἀσύστατον τῶν δύο ἀρχῶν τὸ δόγμα.

Completely contrary. Note these things; for he contends earnestly against the Manichaeans, who foolishly teach as dogma a dyad as the beginning of contraries; for arithmetic brings back to a limit that in numbers which has division of multitude, positing the monad as the beginning of all number, and the dyad as that of even numbers. The beginning, therefore, signifies what is simplest in each genus. How then will the dyad be the beginning of all things? For the dyad is not a simple beginning, but composite. Therefore a beginning arising from composition is not simple; and how could it be called a beginning? For prior to this composite beginning will be that which is properly the beginning, the one, from which, when monads have been compounded, a dyad was completed. It is plain from every side, therefore, that the dogma of the two beginnings cannot stand.

Καὶ μὴν οὔτε δύο. Ὅτι οὐ δυνατὸν δύο ἐναντίας ἀρχὰς ἐναντίων εἶναι.

Moreover neither two. That it is not possible for there to be two contrary beginnings of contraries.

Οὐδ' ἐκτὸς δυσχερείας. Οὐκ ἀβλαβής.

Nor free from difficulty. Not unharmed.

Διὸ καὶ φίλα τὰ ἀγαθά. Ἐπειδὴ τοῦ ἀγαθοῦ πάντα μετέχει, καὶ αὐτῷ τῷ εἶναι εἰς τὸ ἀγαθὸν ἀνάγονται, τὸ ἀγαθὸν καὶ τὸ καλὸν τῶν πάντων οὐκ ἂν εἴη τὸ πρῶτον καλὸν, οὗ πάντα μετέχοντα, καλὰ γίνονται, ὁμοιωθέντα πως τῇ μεταλήψει τῷ καλῷ, πλὴν πολλῷ ἀμυδρότατα ὁμοιοῦται τοῦ ἑνὸς ἀγαθοῦ καὶ καλοῦ, καθάπερ αὐξομένου καὶ εἰς τὴν τῶν καλῶν φύσιν ἐκφαινομένου· ὅθεν, καὶ πάντα καλὰ λίαν. Ἡ δὲ τῶν καλῶν φύσις , προϊοῦσα κατὰ πλῆθος, ἤδη πως καὶ εἰς τὰ σύνθετα, ἃ δὴ καὶ μάλιστα καλὰ εἰώθασι καλεῖν οἱ ἄνθρωποι, ἀποδείκνυται πολλαχῶς τοῦ κακοῦ συντιθεμένου καὶ κατὰ πολλοὺς τρόπους λεγομένου· τὸ δὲ ἐν τοῖς οὖσι καλὸν οὔτε οὐσία ἐστὶν, οὔτε γένος, ἀλλὰ συμβεβηκὸς ὁμοιότητά τινα κεκτημένον , κατὰ μικρὸν συναπτομένην · οὐ γὰρ καθ' ἓν εἶδος λέγεται τὰ καλὰ, ἀλλὰ πολλαχῶς· προσέοικε δὲ μόνον ἀλλήλοις ὡς ὅμοια, κἂν πολυειδῶς περὶ τὸ καὶ αὐτὰ καλὰ εἶναι κατὰ τὰ οἰκεῖα εἴδη

Wherefore good things are also friendly. Since all things partake of the good, and by their very being are led up to the good, the good and the beautiful of all things cannot be the first beautiful, by partaking of which all things become beautiful, being assimilated in some way by participation to the beautiful, except that they are assimilated far most dimly to the one good and beautiful, as though increasing and manifesting itself into the nature of beautiful things; whence also all things are very good (Gen. 1:31). And the nature of beautiful things, advancing in multitude even somehow into composite things, which indeed men are most wont to call beautiful, is shown in many ways as the beautiful is compounded and spoken of in many ways; whereas the beautiful in beings is neither essence nor genus, but an accident possessing a certain likeness joined together little by little; for beautiful things are not spoken of according to one species, but in many ways; and they resemble one another only as like things, even if in manifold ways as regards their also being beautiful themselves according to their own proper species

Editors' notes and page, col. 285

Footnotes

(97) ‹anchor: πολλαχῶς τοῦ κακοῦ› · call in col 285

καλοῦ.

[read] "of the beautiful" (καλοῦ) for "of the evil" (κακοῦ).

(printed under page 159)

Footnotes

(k) ‹anchor: not visible in the foot image› · call in col 286

II Tim. II, 13.

2 Timothy 2:13.

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 159)

Footnotes

(l) ‹anchor: malum agit› · call in col 287

Rom. XIII, 4.

Romans 13:4.

(printed under page 160)

(m) ‹anchor: decore tuo› · call in col 287

Cap. XXVIII, v. 17.

Chapter 28, verse 17 [of Ezekiel].

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 160)

Page

running head: 287 APPENDIX AD OPERA S. DIONYS
marginal letters: A varie in eo; B Imago Dei est.; C Num ex Deo; D corrumpi, quatenus est
old-edition numerals: 153 after gelorum eorum
other: facing Latin version, not set

PG 4:288

ἕκαστα, καὶ κατὰ τοῦτο ἅτε ὁμοιούμενα καὶ προσήγορα ὄντα ἀλλήλοις.

each, and in this respect inasmuch as they are assimilated and akin to one another.

Εἰ δὲ ἐν Θεῷ τἀγαθόν . Ὅτι τὸ ἀγαθὸν ἐν Θεῷ ὕπαρξίς ἐστιν .

And if the good is in God. That the good in God is existence.

Οὔτε ἁπλῶς. Ἀντὶ τοῦ, ἀϊδίως.

Neither simply. Instead of, eternally.

Κατὰ χρόνον. Ἀντὶ τοῦ, μεθεκτῶς.

According to time. Instead of, by participation.

§ XXII. Ἀλλ' οὔτε ἐν ἀγγέλοις. Περὶ ἀγγέλων, ὅτι οὔτε ἐν αὐτοῖς τὸ κακὸν, καὶ διὰ τί ἄγγελοι λέγονται.

Section 22. Yet neither in angels. Concerning angels, that evil is not in them either, and why they are called angels.

Τὴν ἀγαθότητα τὴν θείαν. Θεῖα λέγει τὰ περὶ φύσεως ἀγγέλων τῶν μεινάντων θεοειδῶν. Εἴπομεν δὲ ἀνωτέρω, διὰ τί ἀγαθοειδεῖς καὶ οὐκ αὐτοαγάθους τοὺς ἀγγέλους φησί· κατὰ τὰς αἰτίας τοίνυν ταύτας οὔτε ἐν ἀγγέλοις τὸ κακόν. Ἐτυμολογεῖ δὲ, διὰ τί ἐκλήθησαν ἄγγελοι.

The divine goodness. He calls divine the things belonging to the nature of the angels who remained godlike. And we said above why he calls the angels good-like and not good-in-themselves; according to these causes, therefore, evil is not in angels either. And he gives the etymology of why they were called angels.

Εἰκών ἐστι τοῦ Θεοῦ. Σημείωσαι, ὅτι τοὺς ἀγγέλους εἰκόνας φησὶ τοῦ ἀγαθοῦ · καὶ σημείωσαι πῶς λέγει.

Is an image of God. Note that he calls the angels images of the good; and note how he says it.

Ἀλλὰ τῷ κολάζειν. Ὡς ἐξ ὑποκρούσεως προλαμβάνει τήν τινων αἱρέσεων ἀντίθεσιν, τῶν τοὺς κολαστὰς κελεύσει Θεοῦ ἀγγέλους, καὶ αὐτὴν δὲ τὴν κόλασιν τοῦ κακοῦ τιθεμένων· καὶ εὐθὺς ἐκλύει ταῦτα φιλοσοφώτατα καὶ προσφυῶς, καὶ ἐκ τῶν ἱερέων τοὺς ἐναγεῖς καὶ βεβήλους τῆς Ἐκκλησίας εἰργόντων καὶ ἐξωθούντων ἐπὶ βεβήλοις καὶ ἐναγέσι πράξεσι, δηλῶν ὡς οὐδὲ αὐτοὶ, τιμωρούμενοι τοὺς ἐναγεῖς , ἐκ τοῦ κακοῦ εἰσι· μὴ γένοιτο! εἴρηται γάρ· Οὐ γὰρ εἰκῆ τὴν μάχαιραν φορεῖ · διάκονος γάρ ἐστι Θεοῦ εἰς ὀργὴν τῷ τὸ κακὸν πράσσοντι. Σημείωσαι οὖν τὰς λύσεις· πολλὰς γὰρ ζητήσεις διαλύει τῶν λεγόντων, Εἰ ἐκ Θεοῦ οἱ δήμιοι καὶ οἱ ἄρχοντες ;

But in punishing. As if by way of rejoinder he anticipates the objection of certain heresies which posit the angels who punish at God's command, and punishment itself, as belonging to evil; and straightway he resolves these things most philosophically and aptly, also from the priests who bar and expel the polluted and profane from the Church for profane and polluted deeds, showing that neither are they, in punishing the polluted, of evil; far be it! For it is said: For he does not bear the sword in vain; for he is God's minister for wrath to him who does evil (Rom. 13:4). Note therefore the solutions; for he resolves many questions of those who say: Are executioners and rulers from God?

Οἱ τὸν βέβηλον τῶν θείων μυστηρίων ἀπείργοντες. Σημείωσαι, ὅτι δεῖ τοὺς βεβήλους ἀπείργεσθαι τῶν θείων μυστηρίων διὰ τῶν ἱερέων,

Those who bar the profane man from the divine mysteries. Note that the profane must be barred from the divine mysteries through the priests.

Οὐδὲ τὸ κολάζεσθαι. Ὅτι οὐ τὸ κολάζεσθαι κακὸν, ἀλλὰ τὸ κολάσεως ἄξιον γενέσθαι. [Σημείωσαι περὶ ἱερέων καὶ ἀρχόντων, τῶν βεβήλους κολαζόντων.]

Nor being punished. That being punished is not evil, but becoming worthy of punishment. [Note concerning priests and rulers who punish the profane.]

Ἀλλ' οὔτε οἱ δαίμονες. Ὅτι οὔτε οἱ δαίμονες φύσει κακοί.

Yet neither are the demons. That neither are the demons evil by nature.

Ἔπειτα οὐδὲ τοῦτο παντί. Σημείωσαι , ὅτι οὐ παντὶ καὶ ἀεὶ κακὸν ἡ φθορὰ, ὡς ἐπὶ θηρίων, καὶ ἑρπετῶν, καὶ βοτανῶν ὀλεθρίων.

Then neither is this so to all. Note that corruption is not an evil to every being and always, as in the case of wild beasts, and creeping things, and noxious herbs.

Ἀλλ' οὐδὲ φθείρεται. Ὅτι οὐδὲ φθειρεταί τι τῶν ὄντων, καθ' ὃ οὐσία.

Yet neither is it corrupted. That neither is any of the things that are corrupted in so far as it is essence.

Ἀλλὰ τῇ ἐλλείψει. Σημείωσαι, ὅτι φθορὰν καλεῖ καὶ τὴν πλημμελῆ καὶ ἀναρμόνιον παρὰ τὴν τάξιν κίνησιν τῆς φύσεως. Ἔχεις δὲ καὶ τοῦτο παρὰ τῷ Ἰεζεκιὴλ περὶ τοῦ διαβόλου· Ἐφθάρη ἡ ἐπιστήμη σου σὺν τῷ κάλλει σου· φησὶ δὲ τὸ παρ

But by the defect. Note that he also calls corruption the faulty and disharmonious movement of nature contrary to order. And you have this also in Ezekiel concerning the devil: Your wisdom was corrupted along with your beauty (Ezek. 28:17); and he says this in

Editors' notes and page, col. 288

Footnotes

(98) ‹anchor: not visible in the foot image› · call in col 288

Εἰ τὸ ἀγαθὸν ἐν Θεῷ ὕπαρξίς ἐστιν. Εἰ ἕτερον ὕπαρξις ἀγαθοῦ, φησὶ, καὶ ἕτερον Θεός· ὡς συμβεβηκὸς ἔσται αὐτῷ τὸ ἀγαθὸν, καὶ εἰ τοῦτο, μεταβλητὸς ἔσται. Si in Deo bonum substantia est. Si aliud substantia beni, inquit, aliud Deus : tanquam accidens, erit in eo bonum : quod si ita sit, mutabilis erit.

"If the good in God is existence. If the existence of the good is one thing, he says, and God another, the good will be an accident in him; and if so, he will be changeable." [The Latin, as printed ("beni" for boni), says the same:] "If in God the good is substance. If the substance of the good is one thing, he says, and God another, the good will be in him as an accident: and if that is so, he will be changeable."

(printed under page 160)

(99) ‹anchor: not visible in the foot image› · call in col 288

Θεοῦ.

[read] "of God" (Θεοῦ).

(printed under page 160)

(100) ‹anchor: εἰργόντων› · call in col 288

Ἱεραὺτ παραπλησίως τὴν ἀτοπίαν λύων, τῶν καὶ εἰργ.

[read] "… likewise resolving the absurdity, of those also who exclude …" — the opening "Ἱεραὺτ" is printed run together and apparently abbreviated (perhaps Ἱερ[έων] αὐτ[…]); set as printed. UNSURE.

(printed under page 160)

Page

running head: ERA S. DIONYSII AREOPAGITÆ. 288
marginal letters: A ἕκαστα, καὶ κατὰ; B Εἰκών ἐστι τοῦ; C διαλύει τῶν λεγόντων,; D ὄντων, καθ' ὃ
old-edition numerals: (none)
other: ends with παρ (for παρ', continued in col 289)

PG 4:289

Ἕλλησι καὶ Μανιχαίοις λεγόμενον διαλύων, ὅτι οὔτε οἱ δαίμονες φύσει κακοί · εἶτα τὰ καθ' ὑπόθεσιν παρ' αὐτῶν ἀντιτιθέμενα προτίθησι καὶ διαλύει, λέγων· Πρῶτον μὲν οὐ φθείρουσιν οἱ δαίμονες οὐσίας· αἱ γὰρ οὐσίαι καθ' ὃ οὐσίαι οὐ χωροῦσιν εἰς ἀνυπαρξίαν· ἔπειτα, καὶ εἰ τοῦτο ἦν, οὐ πᾶσιν οὐδὲ πάντων ἡ φθορὰ κακὴ, ὡς ἐν τοῖς θηρίοις, καὶ τοῖς ἕρπουσιν, καὶ πόαις ὀλεθρίαις, καὶ τοῖς ἄλλοις τοῖς ὁμοίοις. Ζητητέον οὖν, μὴ δύναμιν ἢ ἐνέργειαν φθείρουσιν οἱ δαίμονες, καὶ τέως ἐν συντόμῳ χρὴ εἰπεῖν, τί δύναμις καὶ τί ἐνέργεια· ἰστέον οὖν, ὅτι ἡ διαφθορὰ τῆς δυνάμεως πρὸς τὴν ἐνέργειαν τοιαύτη ἐστὶν, ὡς ἡ ἕξις πρὸς τὴν ἐνέργειαν τὴν κανὰ τὴν ἕξιν· ἡ μὲν οὖν ἕξις ποιότης ἐστὶν ἔμμονος. Σαφὲς δὲ ἔσται οὕτω· τὸ πῦρ δύναμιν ἔχει θερμαντικὴν, καί ἐστιν αὐτοῦ ἕξις ἤτοι ποιότης τὸ θερμαντικόν. Ἔστιν οὖν ἐνέργεια ἡ κατὰ τὴν ἕξιν ἤτοι ποιότητα, ὅτε καί τι σῶμα θερμαίνεται· ἰδοὺ γὰρ ἀποτελεῖται ἡ ἐνέργεια τῆς ἕξεως τοῦ πυρός· ἡ οὖν δύναμις παρ' ἑαυτῆς ἔχει τὴν ἐνέργειαν· αὐτῆς γὰρ ἐστι τῆς δυνάμεως ἡ ἐνέργεια τὸ ἐξ αὐτῆς ἀποτελούμενον· ἡ γὰρ δύναμις κατὰ τὸ ποιεῖν λαμβάνεται. Φθορὰ οὖν δυνάμεως ἡ ἐνέργεια. Ὥσπερ οὖν καὶ οὐσίας ἡ δύναμις, ταὐτὸν δὲ καὶ περὶ τῆς ἐνεργείας ἡ παρὰ τὴν τάξιν, καὶ τὴν συμμετρίαν, καὶ ἁρμονίαν ἀσθενὴς πρόοδος, καθ' ἣν προϊοῦσαν πλημμελῶς οὐ δύνανται μένειν ὡς εἶχον ἡ δύναμις, καὶ ἡ ἐνέργεια, καὶ ἡ οὐσία· εἰ γὰρ παντελὴς, ὡς ἔφημεν, ἔσται ἀσθένεια, οὐ μὴν ἡ μερικὴ τῶν εἰρημένων· καὶ τὸ ὑποκείμενον φθείρει ἐν ᾧ ἡ δύναμις, καὶ ἡ ἐνέργεια, καὶ οὔτε ἡ δύναμις, καὶ ἡ ἐνέργεια, ὡς οὔτε ἡ οὐσία, ἀλλ' οὔτε αὐτὴ ἡ φθορὰ παραλειφθήσονται, ἀπολομένων ἐκείνων περὶ ἃ ἡ φθορά. Ἐνέργεια μὲν οὖν νοητῶν καὶ νοερῶν νοῶν τὸ κατὰ φύσιν πράττειν, τουτέστι τὸ εἰς Θεὸν ἀνατετάσθαι· δύναμις δὲ νοῦ τὸ εἰς νοήσεις κατιέναι, περὶ οὗ τὰ εἰρημένα, πλημμελῶς κινούμενα, ἐλλείπουσι τοῦ ἀγαθοῦ. Φύσει οὖν κακὸν οὐδέν.

resolving what is said among the Greeks and Manichaeans, that neither are the demons evil by nature; then he sets forth and resolves the objections put forward by them by way of hypothesis, saying: First, indeed, the demons do not corrupt essences; for essences in so far as they are essences do not pass into non-existence; next, even if this were so, corruption is not evil to all nor of all things, as in wild beasts, and creeping things, and noxious herbs, and other similar things. One must inquire, therefore, whether the demons corrupt faculty or activity, and meanwhile one must state briefly what faculty is and what activity is; one must know, then, that the corruption of faculty in relation to activity is such as habit is in relation to the activity according to the habit; now habit is an abiding quality. And it will be clear in this way: fire has a heating faculty, and its habit or quality is that which heats. Activity, therefore, is that which is according to the habit or quality, when some body is heated; for behold, the activity of the habit of the fire is accomplished; the faculty therefore has the activity from itself; for the activity of the faculty itself is that which is accomplished from it; for faculty is taken according to acting. The corruption of a faculty, therefore, is the activity. Just as, therefore, the faculty belongs to the essence, the same holds also concerning the activity: the weak progression contrary to order, symmetry, and harmony, according to which, when it proceeds faultily, the faculty, the activity, and the essence cannot remain as they were; for otherwise there will be, as we said, a complete weakness, and not a partial one, of the things mentioned; and it corrupts the subject in which the faculty and the activity are, and neither the faculty nor the activity, just as neither the essence, nor even corruption itself, will be left remaining, when those things around which corruption occurs have perished. Now the activity of intelligible and intellectual minds is to act according to nature, that is, to be stretched upward towards God; whereas the faculty of a mind is to descend into thoughts, concerning which the things mentioned, when moved faultily, fall short of the good. By nature, therefore, nothing is evil.

Ἀλλ' ἐλλιπὲς ἀγαθόν. Ὡς μὴ τὴν τελείαν φθορὰν τῆς φθορᾶς εἰσάγον.

But a defective good. As not introducing the complete corruption of corruption.

Εἶτα, πῶς οἱ ἐκ Θεοῦ. Ηρὸς τοὺς λέγοντας· Εἰ ἐκ Θεοῦ ἐγένοντο οἱ δαίμονες, πῶς εἰσι κακοί ; Ἔστι δὲ λύσις τῆς πεύσεως εἰ κακοί εἰσιν οἱ δαίμονες · καί φησιν, ὅτι οὐ καθὸ ἀγαθοί εἰσι κατὰ τὴν παραγωγὴν τῆς οὐσίας αὐτῶν· ἐκ τοῦ ἀγαθοῦ γὰρ παρήχθησαν ἀγαθοί· ἀλλὰ καθὸ ἠσθένησαν τῆς φυσικῆς αὐτῶν ἐνεργείας.

Next, how are those from God. Against those who say: If the demons came into being from God, how are they evil? And it is a solution of the question whether the demons are evil; and he says that they are not so in so far as they are good according to the production of their essence—for from the good they were produced good—but in so far as they grew weak in their natural activity.

Καὶ ἀγαθὴν ἔλαχον οὐσίαν. Ὅτι ἀγαθὴ τῶν δαιμόνων ἡ οὐσία.

And obtained a good essence. That the essence of the demons is good.

Ὡς τὰ Λόγιά φησι. Σημείωσαι πῶς νοεῖ τὸ, ἀγγέλους τε τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχήν· ἀρχὴν γὰρ αὐτῶν φησι τὴν εἰς τὸ εἶναι παραγωγήν· παρήχθησαν γὰρ καὶ αὐτοὶ εἰς πᾶν ἔργον ἀγαθὸν, ὥσπερ καὶ ἡμεῖς. Ἐκ τούτων οὖν εἰσιν οἱ δαίμονες, ἐν τούτῳ μόνῳ κακυνόμενοι, ἐν τῇ παύσει τῆς ἕξεως τῶν ἀγαθῶν, καὶ ἐν τῷ μὴ ἐνεργεῖν τὸ ἀγαθόν· ὥστε

As the Oracles say. Note how he understands the saying, and the angels who did not keep their own beginning (Jude 6); for he calls their beginning their production into being; for they too were produced for every good work, just as we also were. From these, therefore, are the demons, becoming evil in this alone, in the cessation of the habit of good things, and in not performing the good; so that

Editors' notes and page, col. 289

Footnotes

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 161)

(1) ‹anchor: not visible in the foot image› · call in col 289

πάθος.

[read] "passion / affection" (πάθος).

(printed under page 161)

Footnotes

(n) ‹anchor: manducare vobiscum› · call in col 291

Luc. XX, 15.

Luke 20:15 [as printed; the verse quoted is Luke 22:15].

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 162)

Page

running head: 291 APPENDIX AD OPERA S. DIONY
marginal letters: A sicque voluntate sunt; B Imaginatio præceps. Quid; C bono, in quo; D Non affectio, Gr.
old-edition numerals: 156 before prudens, ut id
other: facing Latin version, not set

PG 4:292

κατὰ προαίρεσίν εἰσι κακοὶ, ἀλλ' οὐ κατὰ φύσιν· τὸ δὲ ἀγαθὸν πρόσεστι τοῖς οὖσι κατα φύσιν · πολλὴ τοίνυν διαφορά.

they are evil by choice, and not by nature; whereas the good belongs to beings by nature; great therefore is the difference.

Τῶν θείων ἀγαθῶν ἕξεως . Σημείωσαι τὸ ἕξεως καὶ ἐνεργείας· ἰδοὺ γὰρ ἣν προεῖπε δύναμιν, ταύτην νῦν ἕξιν φησὶν, ὡς ἡρμηνεύσαμεν ἐν τοῖς ἀνωτέρω ἐν τῇ μεγάλῃ παραγραφῇ.

Of the habit of divine goods. Note the terms habit and activity; for behold, what he previously called faculty, this he now calls habit, as we interpreted above in the long paragraph.

Οὐκοῦν, εἰ ἀεί· Ὅτι οὐ πάντη ἄμοιροι οἱ δαίμονες τοῦ ἀγαθοῦ.

Therefore, if always. That the demons are not wholly without a share of the good.

Τὸ γὰρ ἀεὶ ταὐτόν. Ὅτι τὸ ἀεὶ ταὐτὸν, ἴδιον τοῦ ἀγαθοῦ.

For that which is always the same. That what is always the same is proper to the good.

Κακοὶ δὲ εἶναι. Διὰ τί κακοὶ λέγονται οἱ δαίμονες ;

Yet to be evil. Why are the demons called evil?

Δὐτοῖς ἔκβασις. Ἔκβασιν τὴν ἀναχώρησιν τοῦ ἁρμόζοντος λέγει· ἀτέλειαν δὲ τὴν τοῦ τελείου, ἤτοι τῆς τελειότητος τὴν ἔλλειψιν.

A departure for them. By departure he means the withdrawal from what is fitting; and by imperfection, the defect of the perfect, or of perfection.

Φαντασία προπετής. Τί ἐστι φαντασία, ἐν πρώτῳ κεφαλαίῳ εἴπομεν.

Headlong imagination. What imagination is, we said in the first chapter.

Ἀλλὰ ταῦτα. Ἰδοὺ καὶ ἑτέρα λύσις τοῦ μὴ εἶναι τὸ κακὸν, φύσει κακὸν , ἀλλὰ κατὰ ἔκπτωσιν τοῦ ἀγαθοῦ· τὸ γὰρ ἐν φύσει ὂν ἀεὶ ὡσαύτως ἔχει, καὶ οὐ καταβάλλεται, ὥσπερ αὐτὸ τὸ ἀγαθόν· τὸ δὲ κακὸν ἄστατόν ἐστιν, ἐπειδὴ φθείρει καὶ ἀλλοιοῖ τὸ προστυχὸν, ὡς εἴπομεν ἄνω. Οὐκοῦν οὐκ ἐν φύσει τὸ κακὸν, ὥσπερ ἐπὶ τῶν δαιμόνων φησὶν ὁ θεῖος οὗτος ἀνήρ· εἰ γὰρ οὐκ ἀεὶ κακοὶ οἱ δαίμονες, οὐ φύσει κακοί· τὸ γὰρ ἐν φύσει ὂν ἀεὶ ὡσαύτως ἔχει. Ἀπέδειξεν οὖν, ὅτι καὶ δαίμονες καθὸ εἰσὶ, καὶ νοοῦσι, καὶ ζῶσι, καὶ ἔφεσιν ἔχουσι τοῦ ἀγαθοῦ, οὐκ εἰσὶ φύσει κακοὶ , ἀλλὰ κατὰ παρατροπὴν τοῦ ἀγαθοῦ , ἐν ᾧ καὶ ἐγένοντο.

But these things. Behold also another solution showing that what is evil is not evil by nature, but by a falling away from the good; for that which is in nature always holds in the same way, and is not cast down, just like the good itself; whereas evil is unstable, since it corrupts and alters whatever it meets with, as we said above. Therefore evil is not in nature, just as this divine man says in the case of the demons; for if the demons are not always evil, they are not evil by nature; for that which is in nature always holds in the same way. He has demonstrated, therefore, that the demons too, in so far as they are, and understand, and live, and have desire for the good, are not evil by nature, but by a turning aside from the good, in which also they came into being.

[α] Οὐδὲ αὐτὰ καθ' αὐτὰ κακά . Ὁ θυμὸς ὁ ἄλογος καθ' ἑαυτὸν, καὶ ἡ ἄνους ἐπιθυμία καθ' ἑαυτὴν, καὶ ἡ προπετὴς φαντασία, οὐ πάντως καὶ ἐπὶ πάντων κακὸν, καθ' ἑαυτὰ σκοπούμενα, ἀλλ' ἔσθ' ὅτε καὶ ἡ ἀναίρεσις αὐτῶν λυμαίνεται τῷ ταῦτα ἔχοντι ζώῳ, ὥς φησι τελείως ἐν τῷ ζʹ κεφαλαίῳ τούτου τοῦ λόγου. Καλῶς δὲ ἐν ταῖς σχέσεσι ταύταις τὰ διαβάλλοντα τέθεικεν, ἐπεί ἐστι καὶ θυμὸς μετὰ λόγου, ὡς ὁ κατὰ τῆς ἁμαρτίας, καὶ κατὰ τῶν ἐχθρῶν τοῦ Θεοῦ· καὶ ἐπιθυμία ἔννους, ὡς τὸ ἐπιθυμεῖν τοῦ βελτίονος· καὶ τό· Ἐπιθυμίᾳ ἐπεθύμησα φαγεῖν τὸ πάσχα τοῦτο μεθ' ὑμῶν . Οὕτως ἐστὶ καὶ φαντασία οὐ προπετὴς, καθ' ἣν ἐφαπτόμεθα τῶν νοητῶν, τῷ νῷ ἡμῶν τοῦτο ποιοῦντες.

[a] Nor are they evil in themselves. Irrational wrath in itself, and mindless desire in itself, and headlong imagination, are not altogether and in all cases an evil when considered in themselves, but sometimes even the removal of them harms the animal that has them, as he says completely in the seventh chapter of this treatise. And rightly has he placed the disparaging epithets upon these states, since there is also wrath with reason, such as that against sin and against the enemies of God; and intelligent desire, such as desiring what is better; and the saying: With desire I have desired to eat this Passover with you (Luke 22:15). Thus there is also an imagination not headlong, according to which we lay hold of intelligible things, doing this with our mind.

Οὐχ ἡ σχέσις. Σχέσιν μέν φησιν αὐτὸ τὸ ἔχειν ἁπλῶς· τὰ δὲ προειρημένα, λέγω δὴ θυμὸς καὶ τὰ συνημμένα, τῆς ἔν τισι ζώοις ἰδιότητος συστατικαὶ δυνάμεις εἰσὶ, καὶ κατὰ τοῦτο οὐ κακὸν τὰ τοιαῦτα.

Not the state. By state he means simply the very having; and the things mentioned before, I mean wrath and the things joined with it, are constituent faculties of the distinctive property in certain animals, and in this respect such things are not an evil.

Ἀλλ' ᾗ οὐκ ἔστι. Κατὰ κοινοῦ τὸ κατὰ φύσιν.

But in so far as it is not. The phrase according to nature is understood in common.

[γ] Οὐ μήποτε αὐτάς . Ἰδοὺ ἐνταῦθα σαφῶς

[c] Never them. Behold, here clearly

Editors' notes and page, col. 292

Footnotes

(2) ‹anchor: not visible in the foot image› · call in col 292

πρὸ μικροῦ.

[read] "a little before" (πρὸ μικροῦ).

(printed under page 162)

(3) ‹anchor: κεφαλαίῳ τούτου› · call in col 292

τοῦ προβλήματος τούτου.

[read] "of this problem" (τοῦ προβλήματος τούτου).

(printed under page 162)

Page

running head: PERA S. DIONYSII AREOPAGITÆ. 292
marginal letters: A κατὰ προαίρεσίν εἰσι; B τῆς τελειότητος τὴν; C [α] Οὐδὲ αὐτὰ; D Οὐχ ἡ σχέσις.
old-edition numerals: (none)
other: (none)

PG 4:293

φησιν, ὅτι ἐξ ἀγγέλων οἱ δαίμονες· τὰς γὰρ δοθείσας αὐτοῖς ἀγγελικὰς δωρεὰς οὐκ ἀποβάλλουσι, τουτέστιν ὅπερ ἐκ φύσεως ἔχουσιν ἀγαθὸν, οὐ μετατρέπουσιν, εἰ καὶ αὐτοὶ μὴ βούλονται ὁρᾷν τὸ ἐν αὐτοῖς φῶς, μύσαντες αὐτῶν τὰς ἀγαθοπτικὰς δυνάμεις, ὡς τὸ εἰρημένον περὶ τῶν Ἰσραηλιτῶν · Τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν , μήποτε ἐπιστρέψωσι , καὶ ἰάσωμαι αὐτούς. Σημείωσαι δὲ, ὅτι φωτοειδεῖς καὶ οἱ δαίμονες, μᾶλλον δὲ φῶτα κατ' οὐσίαν, ὡς καὶ οἱ λοιποὶ ἄγγελοι· οὕτω καὶ ἐν Εὐαγγελίοις· Ἐθεώρουν τὸν Σατανᾶν ὡς ἀστραπήν.

he says that the demons are from angels; for they do not cast away the angelic gifts given to them, that is to say, the good which they have from nature they do not overturn, even though they themselves refuse to see the light in them, having shut their good-beholding faculties, like what was said concerning the Israelites: Their eyes they have closed, and with their ears they have heard heavily, lest ever they should turn back, and I should heal them (Matt. 13:15). And note that the demons too are light-like, or rather lights by essence, just like the rest of the angels; so too in the Gospels: I was beholding Satan as lightning (Luke 10:18).

[δ] Λέγονται κακοί. Οὐχ ἁπλῶς τὸ λέγεσθαι , ἀλλὰ τὸ ὂν τῇ φύσει ζητητέον. Τὸ δὲ, καθὸ οὐκ εἰσὶν, οὕτω νοητέον · Οὐ γεγόνασιν ἐπὶ παρατροπῇ τῶν θεόθεν αὐτοῖς δεδομένων ἀγαθῶν, ἕξεών τε καὶ ἐνεργειῶν, ἥντινα ἀποθέμενοι, γεγόνασι κακοὶ, καθ' ἣν οὐκ εἰσὶ τὸ εἶναι λαχόντες.

[d] They are called evil. One must inquire not simply into what is said, but into what is by nature. And the phrase in so far as they are not is to be understood thus: They were not created in a state of perversion of the goods given to them from God, both habits and activities, a perversion by which, once they had taken it on, they became evil, according to which they did not obtain their being.

[α] Καὶ τοῦ μὴ ὄντος . Πῶς οἱ τοῦ μὴ ὄντος ἐφιέμενοι τοῦ κακοῦ ἐφίενται, λεκτέον [οὕτως]. Ὁ Θεὸς ὄν ἐστιν ὑπὲρ τὰ ὄντα· καὶ ἡ ἀλήθεια οὖν τὸ ὄν ἐστιν, ἐπειδὴ καὶ ἡ ἀλήθεια ὁ Θεός ἐστιν· εἰκότως οὖν τὸ ἀντικείμενον τῇ ἀληθείᾳ ψεῦδός ἐστι, μήτε ὄν· ἔξω γάρ ἐστι τοῦ Θεοῦ παντελῶς· μήτε εἰκὼν ἀληθείας ὄν· οὐδὲν γὰρ ἀγαθὸν ἐκ τοῦ Θεοῦ ἔχει. Ἐπειδὴ δὲ πείθει τινὰς ὅλως εἶναί τι, ἔσται σκοτεινὸν καὶ ἀμυδρὸν τῶν ὁπωσοῦν ὄντων εἴδωλον. Διὸ καὶ ἐνεργείᾳ εἴδωλον , καὶ ἐνεργείᾳ ψεῦδος , τουτέστιν ἀληθινῶς καὶ ὄντως ψεῦδος· ὅθεν καὶ ἐνεργείᾳ μὴ ὂν, οὐκ ὄν ἐστι, καὶ ὄντως μὴ ὄν. Τοιγαροῦν ὥσπερ καὶ ἐπὶ τῶν ψευδῶς ὄντων, καὶ τὸ ὅλον τοῦτο ψεῦδος ὄντων, τὸ ψεῦδος, ἀναιρεθὲν, πᾶσαν τὴν οὐσίαν τοῦ πράγματος ἀναιρεῖ· οὕτω καὶ ὁ τοῦ ψεύδους ἐρῶν, ὥσπερ οἱ δαίμονες , τοῦ μὴ ὄντος ἐρᾷ, καὶ ἐν τῷ ὄντι, τουτέστιν ἐν τῇ ἀληθείᾳ οὐχ ἕστηκεν, ὡς αὐτὴ ἡ Ἀλήθειά φησιν. Οἱ οὖν δαίμονες, καθὼς φησιν ὁ Ἰησοῦς, ψεῦσται ὄντες, καὶ πατέρες τοῦ ψεύδους, οὔτε εἰσὶ, καὶ τοῦ μὴ ὄντος ἐφίενται, ὅταν καὶ κακοῦ ἐφίενται τοῦ ψεύδους.

[a] And of that which is not. How those who desire that which is not desire evil, must be stated [thus]. God is a Being above the things that are; and truth therefore is that which is, since truth also is God; reasonably therefore that which is opposed to truth is falsehood, neither being—for it is altogether outside God—nor being an image of truth, for it has no good from God. Yet since it persuades some that it is something at all, it will be a dark and dim phantom of the things that in any way are. Wherefore it is both in actuality a phantom, and in actuality falsehood, that is to say, truly and really falsehood; whence also in actuality non-existent, it is not existent, and really non-existent. Therefore, just as in the case of things that falsely are, and that are this whole falsehood, the falsehood, when taken away, takes away all the essence of the thing; so too he who loves falsehood, like the demons, loves that which is not, and does not stand in that which is, that is, in the truth, as Truth Himself says (John 8:44). The demons, therefore, as Jesus says, being liars and fathers of falsehood, neither are, and desire that which is not, when they desire the evil of falsehood.

[β] § XXIV. Εἰ δὲ τὸ κακύνεσθαι. Σημείωσαι, ὅτι τὸ συγγίνεσθαι κακοῖς ἐπὶ προνοίᾳ τοῦ καὶ αὐτὰ ἀγαθύνεσθαι οὐ κακὸν, κατὰ τὸ εἰρημένον · Ἐγενόμην τοῖς ἀνύμοις , ὡς ἄνομος , ἵνα καὶ ἀνόμους κερδήσω. Ἔφημεν δὲ καὶ ἀνωτέρω ἐν τῷ εʹ κεφαλαίῳ, μὴ παντελῆ στέρησιν γενέσθαι τοῦ ἀγαθοῦ ἐν τοῖς οὖσιν, ἐπεὶ καὶ παντελὴς ἐγένετο ἂν φθορὰ καὶ αὐτῆς τῆς φθορᾶς, ἀλλὰ κατ' ἔλλειψιν τοῦ ἀγαθοῦ μερικήν. Οὐκοῦν κατὰ τοῦτο οὔτε ἡ ψυχὴ παντελὲς ἔχει τὸ κακὸν, ἀλλὰ τὸ μὲν ἕξει, τὸ δὲ οὐχ ἕξει· καὶ τὸ μὲν ἀγαθὸν οὐσιῶδες, τὸ δὲ κακὸν ἔξωθεν. Ἀλλὰ καὶ οὕτως ἐρεῖ τις κακὸν εἶναι τῇ ψυχῇ τὸν ἐμποδισμὸν τῆς οἰκείας κατὰ φύσιν ἐνεργείας. Εἰ καὶ ἔξωθεν τοίνυν ἦν ὁ ἐμποδισμὸς, ἀλλ' οὖν ὡς

[b] Section 24. And if becoming evil. Note that associating with evil men with forethought that they too may become good is not evil, according to what was said: I became to those without law as one without law, that I might gain those without law (1 Cor. 9:21). And we also said above in the fifth chapter that there is not a complete privation of the good in the things that are, since there would also be a complete corruption even of corruption itself, but by a partial defect of the good. Therefore according to this neither does the soul have evil completely, but it will have the one and will not have the other; and the good is essential, whereas evil is from outside. Yet even so someone will say that the hindrance of its own natural activity is an evil to the soul. Even though, therefore, the hindrance was from outside, nevertheless as

Editors' notes and page, col. 293

Footnotes

(4) ‹anchor: καὶ ὄντως ψεῦδος (word before the call cut off)› · call in col 293

[…]ηθινόν.

[read] "true(?)" — the numeral and opening letters fall outside the image's left edge; probably ἀληθινόν. UNSURE.

(printed under page 163)

(5) ‹anchor: ἀγαθύνεσθαι› · call in col 293

ἀγαθῦναι.

[read] "to make good" (ἀγαθῦναι) for "to be made good".

(printed under page 163)

Footnotes

([o]) ‹anchor: not visible in the foot image› · call in col 294 [M]atth. XIII, 15.

Matthew 13:15. [The call letter and first letter fall outside the image's left edge; "(o)" is inferred from the sequence.]

(printed under page 163)

(p) ‹anchor: not visible in the foot image› · call in col 294

Luc. X, 18.

Luke 10:18.

(printed under page 163)

(q) ‹anchor: Veritas ipsa dicit› · call in col 294

Joan. VIII, 44.

John 8:44.

(printed under page 163)

(r) ‹anchor: sine lege› · call in col 294

I Cor. IX, 21.

1 Corinthians 9:21.

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 163)

Footnotes

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 164)

Page

running head: 295 APPENDIX AD OPERA S. DIONY
marginal letters: A secundum naturam operationis;; B § XXV. Verum nec; C que fingendi exercent,; D est, ut materia
old-edition numerals: 158 after artis effectus,
other: facing Latin version, not set

PG 4:296

ἐν σκότῳ βλέπειν κωλυομένη ψυχὴ, ποιησει κακά. Πρὸς ὃ λεκτέον, ὅτι ἐκ τῶν εἰρημένων εὑρίσκεται ὁ ἐμποδισμὸς ποιητικὸν κακοῦ, οὐ μὴν αὐτόκακον· οὐ γὰρ ἡ κακία πρῶτον κακὸν, ἀλλ' εἶδος κακοῦ, ὥσπερ ἡ ἀρετὴ συνεργόν τί ἐστι πρὸς ἀγαθὸν, οὔτοι πρῶτον ἀγαθόν.

a soul hindered from seeing in darkness, it will do evils. To which it must be said that from the things spoken the hindrance is found to be productive of evil, yet not evil-in-itself; for wickedness is not the first evil, but a species of evil, just as virtue is something cooperative towards good, not indeed the first good.

[γ] Τὸ κακὸν, ὡς ὂν κακόν. Τουτέστιν οὐκ οὐσία τις τὸ κακὸν, ἀλλ' οὐδὲ ἐν τοῖς κατ' οὐσίαν οὖσι ὡς συμπληρωτικὸν ταύτης ὁρᾶται, ὥσπερ δύναμις καὶ ἐνέργεια τὸ κακόν· καὶ πρὸς τὴν τοιαύτην τῆς ἐννοίας ἀπόδοσιν ὁ πᾶς περὶ τούτου σκοπὸς ὁρᾶται τοῦ Πατρός.

[c] Evil, as being evil. That is to say, evil is not some essence, nor is evil seen in things that exist according to essence as completive of it, as faculty and activity are; and towards such a rendering of the thought the whole aim of the Father concerning this is seen to look.

Ἀλλ' ὡς ἔλλειψις. Πῶς νοεῖται τὸ κακόν.

But as a defect. How evil is understood.

[δ] § XXV. Ἀλλ' οὐδ' ἐν ζώοις. Ὅτι οὔτε ἐν ζώοις ἀλόγοις ἐστὶ τὸ κακὸν, ἐπεὶ μήτε φύσει κακά εἰσιν, ἀλλ' οὔτε αἱ σχέσεις αὐτῶν κακαὶ, οἷον θυμὸς, ἐπιθυμία, φαντασία προπετής.

[d] Section 25. Yet neither in animals. That neither in irrational animals is evil, since neither are they evil by nature, nor are their states evil, such as wrath, desire, headlong imagination.

[ε] Εἰ γὰρ ἀνέλοις. Ὅτι φυσικαί εἰσιν αἱ σχέσεις τῶν ἀλόγων, ὥσπερ λέοντι καὶ ἑρπετοῖς ὁ θυμὸς, καὶ κυσὶ τὸ ὑλακτικόν· ὅθεν ὡς φυσικαὶ, οὔτε κακαί.

[e] For if you should take away. That the states of irrational animals are natural, just as wrath is to a lion and creeping things, and the faculty of barking to dogs; whence, as natural, neither are they evil.

[ϛ] § XXVI. Ἀλλ' οὐδ' ἐν τῇ ὅλῃ. Φύσις ἐστὶ καθ' ἕξιν θεία τέχνη εἰς γένεσιν προϊοῦσα, ἧς θείας τέχνης τὰ ἀποτελέσματα φυτά τε καὶ ζῶα καὶ καρποὶ καὶ τῶν στοιχείων εἰς ἄλληλα μεταβολαὶ, καὶ ὅλως καθ' ἑαυτὴν ἡ οὐσία τῶν φυομένων , ἀρχὴ κινήσεως οὖσα καὶ στάσεως. Ὥσπερ οὖν ἐπὶ τῶν κηροπλάστων καὶ τῶν τὰς πλαστικὰς μετιόντων τέχνας δεῖ εἶναί τι ἐν αὐτοῖς μένον, τουτέστι λόγον καὶ νοῦν, οἳ διὰ χειρῶν ποιοῦσι τὰ ἑαυτῶν ἔργα· οὕτω καὶ ἐπὶ τῆς φύσεως τῶν ὅλων, ἔστι τι ἐν αὐτοῖς μένον, τουτέστι ἡ δύναμις, οὐ διὰ χειρῶν ἐργαζομένη, ἀλλὰ βούλησις καὶ διανόησις οὖσα Θεοῦ, προϊοῦσα οἷον τέχνη εἰς γένεσιν τῶν φυομένων· οὐ γὰρ δεῖται ἡ φύσις τινῶν μενόντων, ἑτέρων δὲ ὡς κινουμένων· ἡ γὰρ ὕλη ἐστὶν ἡ εἰς γένεσιν κινουμένη· τὸ δὲ κινοῦν αὐτὴν ὁ ἀκίνητός ἐστι λόγος ὁ ἐν τῷ ὅλῳ, ὅς ἐστιν ἡ θεία τέχνη , ἣν ἔφημεν φύσιν, εἶδος οὖσα, οὐ μὴν ἐξ ὕλης καὶ εἴδους· τί γὰρ αὐτὴ ὕλης δεῖ, θερμῆς ἢ ψυχρᾶς ; ἡ γὰρ δεδημιουργημένη ὕλη τοῦτο φέρει ἐν ἑαυτῇ· οὐ γὰρ δεῖ πῦρ προσελθεῖν, ἵνα πῦρ ἡ ὕλη γένηται, ἀλλὰ λόγον· ὃ καὶ σημεῖόν ἐστιν οὐ μικρὸν τοῦ καὶ ἐν τοῖς ζώοις καὶ τοῖς φυτοῖς, τοὺς λόγους εἶναι τοὺς ποιητικοὺς κατὰ τὴν φύσιν εἶναι λόγον τὸν μένοντα· λόγους δὲ τοὺς κατὰ τὰς μορφὰς τῶν ὁρωμένων τῆς φύσεως εἶναι γεννήματα, ἤτοι τοῦ κατ' αὐτὴν ἀκινήτου καὶ μένοντος λόγου. Πῶς οὖν ἐν τῇ καθόλου φύσει τὸ κακὸν, τῶν ἐν τοῖς δημιουργήμασι λόγων φυσικῶν ὄντων, καὶ ἐν οὐδενὶ ἐναντιουμένων τῇ ὅλῃ φύσει ἐξ ἀγαθοῦ οὔσῃ ; Εἰ τοίνυν ἀποδέδεικται τὴν καθόλου φύσιν ἐκ τἀγαθοῦ εἶναι· τοὺς δὲ καθ' ἕκαστον ἐν τοῖς δημιουργήμασι λόγους μὴ ἐναντιοῦσθαι τῇ καθόλου φύσει, πρόδηλον ὡς οὐδὲ ἐν φύσει τὸ κακόν· τοῦτο δὲ τῷ καλῷ ἐναντίον·

[f] Section 26. Yet neither in the whole. Nature is a divine art according to habit proceeding into generation, of which divine art the results are plants and animals and fruits and the changes of the elements into one another, and in general the essence in itself of things that grow, being a principle of movement and rest. Just as, therefore, in the case of modellers in wax and those who pursue the plastic arts there must be something remaining in them, that is, reason and mind, which through their hands make their own works; so too in the case of the nature of the universe, there is something remaining in them, that is, the faculty, not working through hands, but being the will and thought of God, proceeding like an art into the generation of things that grow; for nature does not need some things remaining and others as moved; for matter is that which is moved into generation, while that which moves it is the unmoved reason in the whole, which is the divine art that we called nature, being form, and not composed of matter and form; for what need has it itself of matter, hot or cold? For created matter bears this in itself; for fire does not need to come to it in order that matter may become fire, but reason; which is also no small sign that both in animals and in plants the productive reasons according to nature are the remaining reason, while the reasons according to the shapes of the visible things are offspring of nature, that is, of the unmoved and remaining reason in it. How then is evil in universal nature, when the reasons in the creatures are natural, and in nothing oppose the whole nature which is from the good? If therefore it has been demonstrated that universal nature is from the good, and that the individual reasons in the creatures do not oppose universal nature, it is manifest that evil is not in nature either; whereas this is contrary to the beautiful

Editors' notes and page, col. 296

Footnotes

(6) ‹anchor: τῷ καλῷ› · call in col 296

τῶν καλῶν.

[read] "of the beautiful (things)" (τῶν καλῶν).

(printed under page 164)

Page

running head: ERA S. DIONYSII AREOPAGITÆ. 296
marginal letters: A ἐν σκότῳ βλέπειν; B [δ] § XXV. Ἀλλ'; C τέχνας δεῖ εἶναί; D φυτοῖς, τοὺς λόγους
old-edition numerals: (none)
other: misprint kept as printed: ποιησει (unaccented, for ποιήσει), para 1 (Q2a)
other: the word ἐναν-|τίον is split across the break to col 297; set whole here (Q1c)

PG 4:297

τίον· οὐκοῦν οὐκ ἔστι τὸ κακὸν, οὐδὲ ἐν τῷ καθόλου. Τὰ δὲ ἐν τοῖς κατ' εἶδος τῆς δημιουργίας ἐναντία, εἴτε ἐν κράσεσιν, εἴτε ἐν ζώοις, καὶ λοιποῖς, οὐχ ἑαυτοῖς εἰσι παρὰ φύσιν, ἀλλὰ τοῖς ἄλλοις · ἐν οἷς δὲ παρὰ φύσιν πλημμελῶς φέρονται, τοῦ κατὰ φύσιν ἐστὶν ἀσθένεια, οὐ μὴν τοῦτο κακόν· κακία δὲ τάξεως μᾶλλόν ἐστι.

—therefore evil is not even in the universal. And the things that are contrary in the specific kinds of creation, whether in temperaments, or in animals, and the rest, are not contrary to nature for themselves, but for the others; and those in which they are borne faultily contrary to nature are a weakness of that which is according to nature, yet this is not evil, but is rather a defect of order.

Τῆς καθόλου φύσεως. Καθόλου φύσιν τὴν θείαν φύσιν καλεῖ.

Of universal nature. By universal nature he means the divine nature.

[ζ] Εἰ γὰρ οἱ πάντες. Πάντες, φησὶν, οἱ τῆς φύσεως λόγοι, ἤγουν αἱ αἰτίαι καθ' ἃς γεγόνασι καὶ εἰσὶ, παρὰ τῆς θείας φύσεως ὑπάρχουσιν, ἣν, ὡς εἴρηται, καθόλου καλεῖ, ἐπειδὴ ἐξ αὐτῆς ἔφυ τὰ ὅλα· ὅλην δὲ φύσιν πάντα τὰ ὑπὸ τοῦ Θεοῦ κτισθέντα ἐκάλεσεν. Οὐδὲν οὖν ἐστιν ἐν τῇ φύσει, ὅπερ ὅλον ὅλοις ἀντίκειται· τὸ γάρ τινι τῶν ὄντων παρὰ τὴν αὐτοῦ φύσιν ἑτέρῳ φύσις ἐστί· τοῦτο δὲ ἀγαθόν. Πάσῃ οὖν φύσει τὸ μὴ μένειν ἐφ' οἷς γέγονε, κακόν· τοῦτο γὰρ ἔφη στέρησιν τῶν τῆς φύσεως, τὸ μὴ ἐκτελεῖν καθ' ὁποιανοῦν αἰτίαν τὰ ἐφ' οἷς παρήχθη πρὸς γέννησιν.

[g] For if all. All the reasons of nature, he says, that is, the causes according to which things have come into being and are, exist from the divine nature, which, as has been said, he calls universal, since from it the universe sprang; and he called the whole nature all the things created by God. Nothing, therefore, is in nature which is wholly opposed to wholes; for that which to some one of the things that are is contrary to its nature, to another is nature; and this is good. To every nature, therefore, not remaining in the things for which it came into being is evil; for this he called a privation of the things of nature, not accomplishing for whatever cause the things for which it was produced for generation.

[η] § XXVII. Ἀλλ' οὐδ' ἐν σώματι. Ὥσπερ τὸ κάλλος συμμετρία ἐστὶ μελῶν καὶ μερῶν μετὰ εὐχροίας, οὕτως αἶσχος ἀσυμμετρία ἐστὶ τῶν αὐτῶν.

[h] Section 27. Yet neither in a body. Just as beauty is symmetry of limbs and parts with good colour, so ugliness is asymmetry of the same.

[θ] Αἴτιον τῇ ψυχῇ. Ἐπειδή τινες τῶν φιλοσόφων φασὶν, ἐκ τοῦ ἀλόγου τῆς ψυχῆς μέρους, ὕλῃ καὶ σώματι μεμιγμένου , ῥεπούσης ἐπ' αὐτὸ τῆς ψυχῆς, τὰ κακὰ πράττειν, ὡς ἀνωτέρω διῆλθεν, παγκάλως ὁ θεῖος Διονύσιος λύει τὸ ἐπαπόρημα ἐκ τῶν ἄλλων ἀσωμάτων καὶ ἀμιγῶν σώματος πάντη, οἳ καὶ δίχα σώματος, ἐλλείψει τοῦ ἀγαθοῦ πλημμελοῦσι.

[i] A cause to the soul. Since certain of the philosophers say that from the irrational part of the soul, mixed with matter and body, when the soul inclines towards it, it does evils, as he went through above, most nobly does the divine Dionysius solve the difficulty from the other beings that are incorporeal and wholly unmixed with body, who even apart from a body, by defect of the good, err.

Παρυφίστασθαι κακίαν. Ὅτι δυνατὸν καὶ ἄνευ σώματος παρυφίστασθαι κακίαν, ὡς ἐν τοῖς δαίμοσι.

For wickedness to subsist parhypostatically. That it is possible even without a body for wickedness to subsist parhypostatically, as in the demons.

Καὶ σώμασι καλόν. Τί ἐστι κακόν.

And to bodies good. What evil is.

§ XXVIII. Ἢ μηδὲ τὸ πάσχειν δύνασθαι καθ' ἑαυτήν. Εὔλογον ἐπιδρομάδην ἐκθέσθαι τὰς δόξας τῶν λεγόντων τὴν ὕλην μὴ ὂν, καὶ πῶς καλοῦσιν αὐτὴν μὴ ὂν, ἵνα καὶ οἱ συλλογισμοὶ τοῦ θείου Διονυσίου νοηθῶσι. Καλοῦσιν οὖν τὴν ὕλην μὴ ὂν ἐκ τοῦ τοιούτου· φασὶ γὰρ, ὅτι τὸ ὂν, ὅ ἐστιν ἐν τοῖς νοητοῖς διακόσμοις, ἐκ τοῦ πρώτου τοῦ ὑπὸ τὸ ὂν ὄντος ἐγένετο. Ἐπεὶ οὖν ἐκεῖνος ὑπὲρ τὸ ὄν ἐστι, τὸ ὂν ἐξ αὐτοῦ ὂν ἐκλήθη ἕτερον ὂν τοῦ ὄντος καθ' ὑπόβασιν· τὸ γὰρ ὂν, ὃ λέγουσι, τὴν τῶν νοητῶν ὕλην ὀνομάζουσι, λόγῳ μόνῳ θεωρητὴν, ἣν καὶ αὐτὴν εἶδος καὶ ζωήν φασιν, οἱονεὶ τὸ ὑποκείμενον ταῖς νοηταῖς οὐσίαις· τὴν δὲ ἐν τοῖς αἰσθητοῖς ὕλην, ὡς ἐνδεῆ πάντων τῶν ἐν τοῖς νοητοῖς· οὔτε γὰρ εἶδος, οὔτε ζωὴ αὐτή. Ἐγένετο δὲ αὕτη, ὥς φασιν, ὑπὸ τοῦ ὄντος, ὃν ἔφησαν γενέσθαι ἀπὸ τοῦ πρώτου καὶ ὑπερόντος · ὥστε ἕτερον αὐτὴν οὖσαν τοῦ ὄντος οὐ λέγουσιν αὐτὴν εἶ-

Section 28. Or not even to be able to suffer of itself. It is reasonable to set forth cursorily the opinions of those who call matter non-existent, and how they call it non-existent, so that the syllogisms of the divine Dionysius may also be understood. Now they call matter non-existent from the following consideration: for they say that the existent, which is in the intelligible orders, came into being from the first who is above the existent. Since, therefore, He is above the existent, the existent which is from Him was called another existent from the existent by descent; for the existent of which they speak they name the matter of the intelligible beings, contemplable by reason alone, which itself they also call form and life, as it were the subject for the intelligible essences; whereas the matter in sensible things is in need of all the things in the intelligible beings; for it is neither form nor life itself. And this came into being, as they say, from the existent, whom they said to have come into being from the first and super-existent; so that, since it is other than the existent, they do not say that it is

Editors' notes and page, col. 297

Footnotes

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 165)

(7) ‹anchor: not visible in the foot image› · call in col 297

ἀλόγοις

[read] "irrational (ones)" (ἀλόγοις).

(printed under page 165)

(8) ‹anchor: ἐκ τῶν ἄλλων› · call in col 297

ἀγγέλων.

[read] "angels" (ἀγγέλων) for "others" (ἄλλων).

[Below the notes, the signature line "PATROL. GR. IV." and sheet number "10" — printer's marks, not notes.] (printed under page 165)

Footnotes

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 166)

Page

running head: 299 APPENDIX AD OPERA S. DIONY
marginal letters: A dixerunt a primo; B cacia seu operatione; C Malum enim qua; D cum necessario in
old-edition numerals: 160 after conveniunt,; 161 after sic fiat,
other: facing Latin version, not set

PG 4:300

ναι, ὂν, ἀλλὰ μὴ ὄν· φασὶ γὰρ χρῆναι τὴν ὑπόβασιν καὶ μέχρι τῶν ἐσχάτων ἰέναι, καὶ διὰ τοῦτο ἕτερόν φασι τὴν ὕλην τοῦ ὄντος, καὶ τοῦ καλοῦ, ὡς μηδὲ καλὸν εἶναι. Οὐδὲν οὖν φασιν αὐτὴν ἐνεργείᾳ εἶναι, ἀλλὰ πάντων ἐστερῆσθαι τῶν ἐπ' αὐτῆς συμβαινόντων, οἷον εἴδους καὶ ποιότητος· οὔτε γὰρ ἑαυτὴν μορφοῖ εἰς εἶδος, οἷον οὐρανοῦ, γῆς, ἀέρος, ὕδατος, ζώων, ἀστέρων, οὔτε ποιοῖ, ἀλλ' ἐξ ἑτέρου κοσμεῖται εἰς ταῦτα. Ὡς οὖν οὐδὲν οὖσα τῶν ὄντων ἐπ' αὐτῇ, εἴδους φασὶ καὶ ποιότητος, μόνον δὲ δυνάμει οὖσα ταῦτα, τουτέστιν εἰς εἶδος καὶ ποιότητα ἐνεχθῆναι δυναμένη, οὐ μὴν ἐνεργείᾳ τι οὖσα τούτων, εἰκότως μὴ ὄν ἐστι, καθ' ἑαυτὴν ἐνεργείᾳ μὴ οὖσα· διὸ καὶ ὡς ἀνείδεος καὶ ὡς ἄποιος, καὶ μὴ ὢν, καὶ ὡς πάντων ἐνδεὴς, ἐκλήθη κακὸν παρ' αὐτῶν. Ταῦτα οὖν λύων ὁ θεῖος Διονύσιός φησι. Πῶς ποιήσει κακὸν ἡ ὕλη, ἡ παντελῶς μὴ οὖσα τῇ ἐνεργείᾳ, τὸ γὰρ ποιεῖν ἐνεργείας ἐστίν· ἀλλὰ μηδὲ πάσχειν τι δυναμένη, καθ' ἑαυτὴν μόνον οὖσα· ἐξ ἑτέρου γὰρ καθ' ἡμᾶς κοσμεῖται εἰς εἶδος καὶ ποιότητα· οὐ πάσχει οὖν καθ' ἑαυτὴν οὖσα. Εἰ δὲ μὴ ὂν αὐτὴν λέγετε, ὡς παντελῶς οὐδὲν οὖσαν, οὔτε κακὸν ἔσται οὔτε ἀγαθόν· εἰ δέ ἐστί τι ὂν, ἢ ἐκ Θεοῦ ἐστιν ἢ ἐξ ἑαυτῆς, ἢ ἐξ ἑτέρας ἀρχῆς, καὶ αὐτὴ καὶ ὁ Θεός· εἰ δὲ ἀναγκαῖον ἡ ὕλη, ὡς συμπληρωτικὸν κόσμου, πῶς κακὸν ἡ ὕλη ; Ὅρος γὰρ ἀναγκαίου, ἀΐδιον, ἀληθὲς, ὡς ὠφέλιμον, οἵα ἐστὶν ἡ ἀρετὴ ὠφελοῦσα. Ἄλλο οὖν τὸ κακὸν, καὶ ἄλλο τὸ ἀναγκαῖον.

existent, but non-existent; for they say that the descent must go even as far as the last things, and on this account they say that matter is other than the existent and the beautiful, so as not even to be beautiful. Nothing, therefore, do they say that it is in actuality, but that it is deprived of all the things that happen upon it, such as form and quality; for it neither shapes itself into form, such as of heaven, earth, air, water, animals, stars, nor gives itself quality, but from another is adorned into these. As being nothing, therefore, of the things that are upon it, form, they say, and quality, and being these only potentially, that is, able to be brought into form and quality, yet not being any of these in actuality, reasonably is it non-existent, not existing in actuality of itself; wherefore also as formless and as qualityless, and non-existent, and as in need of all things, it was called evil by them. Resolving these things, therefore, the divine Dionysius says: How will matter make evil, which does not exist at all in actuality—for making belongs to actuality—nor is even able to suffer anything when existing by itself alone? For from another, according to us, it is adorned into form and quality; it does not suffer, therefore, when existing by itself. And if you call it non-existent, as being nothing at all, it will be neither evil nor good; whereas if it is something existent, either it is from God, or from itself, or from another principle, both it and God; and if matter is necessary, as completive of the world, how is matter evil? For the definition of the necessary is eternal, true, as beneficial, such as virtue is in benefiting. Evil, therefore, is one thing, and the necessary another.

Τὸ γὰρ κακὸν ᾗ κακόν. Ἀνατρέπων τὰς δόξας τῶν λεγόντων κακὸν εἶναι τὴν ὕλην, φησί· Πῶς οὖν ἐξ ὕλης γεννᾶται καὶ τρέφεται ἡ ἔκφυσις τῶν ἀπὸ γῆς, φυτὰ καὶ ζῶα ; καὶ ταῦτα γὰρ ἐξ εἴδους καὶ ὕλης εἰσί. Τὸ οὖν αὐτόκακον πῶς γεννᾷ καὶ τρέφει, καὶ οὐκ εὐθὺς φθείρει καὶ φθείρεται ; αὕτη γὰρ ἕξις τοῦ κακοῦ· ἀλλ' οὔτε, ὡς ἔφημεν ἄνω λέγειν τινὰς, ἐφέλκεται εἰς κακίαν τὰς ψυχὰς ἡ ὕλη διὰ τοῦ ἀλόγου μέρους τῆς ψυχῆς, διὰ τοῦ σώματος μεμιγμένη τῷ ἀλόγῳ τῆς ψυχῆς· πολλοὶ γὰρ ἐκράτησαν τοῦ τοιούτου μέρους, ὡς οἱ ἅγιοι τοῦ Θεοῦ. Ἐπειδὴ δὲ ἔτιοι τῶν Ἑλλήνων φασὶ, διὰ τοῦτο τὸν οὐρανὸν καὶ τὰ ἄστρα μὴ φθείρεσθαι, διὰ τὸ ἐκ τοῦ καθαρωτέρου τῆς ὕλης γενέσθαι τὰ δὲ προσεχῆ τοῖς φθαρτοῖς σώμασιν ἐκ τῆς ὑποστάθμης καὶ παχυτέρας ὕλης λέγουσι γενέσθαι· ἀναγκαίως καθ' ὑπόβασιν τῶν κτισθέντων ἐσχάτην οὖσαν, ἀποβῆναι τοιαύτην· διὸ καὶ φθείρονται τὰ κατώτερα, καὶ ἀστατοῦσι, μὴ δυνάμενα ἱδρῦσθαι καὶ βεβαίως ἔχειν ἐφ' ἑαυτοῖς, ὡς ὁ οὐρανὸς καὶ τὰ ἄστρα . Εἰ οὖν ἀναγκαίως οὕτω γέγονε, πῶς ἡ ὕλη κακὸν, ἔχουσα καθ' ἡμᾶς ἐν ἑαυτῇ τὸ ἀναγκαῖον ; Οὐκ οὖν [οὐδαμῶς] ἡ ὕλη κακόν.

For evil qua evil. Overturning the opinions of those who say that matter is evil, he says: How then from matter is the outgrowth of things from the earth, plants and animals, generated and nourished? For these too are from form and matter. How then does evil-in-itself generate and nourish, and not straightway corrupt and be corrupted? For this is the habit of evil; nor yet, as we said above that some say, does matter draw souls down into wickedness through the irrational part of the soul, being mixed through the body with the irrational part of the soul; for many have mastered such a part, as the saints of God have. And since some of the Greeks say that on this account heaven and the stars are not corrupted, because they came into being from the purer part of matter, whereas the things proximate to corruptible bodies they say came into being from the sediment and thicker matter—since by descent of created things it is necessarily last, it turned out such; wherefore also the lower things are corrupted and are unstable, unable to be established and hold firmly upon themselves, like heaven and the stars. If therefore it necessarily came into being thus, how is matter evil, having according to us the necessary in itself? Therefore matter is [by no means] evil.

Editors' notes and page, col. 300

Footnotes

(9) ‹anchor: ὡς συμπληρωτικὸν› · call in col 300

συμπληρωτική.

[read] "completing" (συμπληρωτική, feminine, agreeing with ὕλη).

(printed under page 166)

Page

running head: ERA S. DIONYSII AREOPAGITÆ. 300
marginal letters: A ναι, ὂν, ἀλλὰ; B κὸν ἡ ὕλη,; C Τὸ γὰρ κακὸν; D λέγουσι γενέσθαι· ἀναγκαίως
old-edition numerals: (none)
other: begins mid-word ναι (from col 297); two full-width Latin continuation lines (et ipsa... utilis :) above Τὸ γὰρ κακὸν ᾗ κακόν not set

PG 4:301

§ XXIX. Ἡ στέρησις κατὰ δύναμιν . Ἡ στέρησις οὐκ ἐστιν ὑπόστασίς τις, ἀλλὰ περὶ τὸ ἐστερημόνον τοῦ παρεῖναι πεφυκότος καὶ ἐπιβάλλοντος εἴδους γίνεται, ὡς καὶ ἐνταῦθα· μερικῶς γὰρ τῆς στερήσεως οὔσης ἐν τῇ ὕλῃ τοῦ εἴδους, ἔσται τοῦ ἀγαθοῦ τι ἐν αὐτῇ, καθὸ καὶ εἴδους καὶ κόσμου ἐρᾷ, καὶ δέχεται ταῦτα ὡς ἀγαθά. Τὸ δὲ αὐτόκακον οὔτε ἀγαθοῦ μετουσίαν δέχεται, διὸ οὔτε ἐστίν· ἡ γὰρ παντελὴς στέρησις καὶ αὐτὸ τὸ ὑποκείμενον σῶμα φθείρει, ὡς μηδὲ νόσον ἔτι ὑπομεῖναι· ὅθεν καὶ ἀδύναμον αὐτὴν εἶπεν· ἡ δὲ μερικὴ, ὡς ἔχουσά τι τοῦ ἀγαθοῦ, δύναμιν λέγεται ἔχειν.

Section 29. Privation by its own power. Privation is not some subsistence, but occurs around that which is deprived of the form that is naturally suited to be present and belongs to it, as here also; for since the privation of form in matter is partial, there will be something of the good in it, in so far as it desires both form and adornment, and receives these as good things. Whereas evil-in-itself receives no participation of good, wherefore neither does it exist; for complete privation corrupts even the underlying body itself, so that it no longer even sustains disease; whence he also called it powerless; whereas partial privation, as having something of the good, is said to have power.

§ XXX. Ἀλλὰ καθὸ οὐ παντελής. Ὅρος σύντομος τοῦ κακοῦ, ὅτι οὐ κατὰ φύσιν, ἀλλὰ κατὰ μερικὴν ἔλλειψιν τοῦ ἀγαθοῦ ἐστι.

Section 30. But in so far as it is not complete. A brief definition of evil, that it is not according to nature, but according to a partial defect of the good.

[α] Καὶ τῆς ὅλης αἰτίας. Ὅλην αἰτίαν τὴν τῶν ὅλων φησί. Τὸ δὲ μερικὸν εἴρηκεν, ἵνα τὸ καθόλου ἀνέλῃ· παντελὴς γὰρ ἔλλειψις τὸ μὴ εἶναι συνίστησιν.

[a] And from the whole cause. By the whole cause he means that of the universe. And he said partial in order to take away the universal; for complete defect constitutes non-existence.

Οἶδεν ὁ Θεὸς το κακόν. Καὶ τὰ λεγόμενα κακὰ οἶδεν ὁ Θεὸς ἔσθ' ὅτε ὡς ἀγαθά. Κατὰ δὲ νῦν φησιν, οἷον πολέμους, νόσους παιδευτικὰς, θανάτους καὶ τὰ τοιαῦτα· νομίζονται γὰρ ἡμῖν κακά· εἰσὶ δὲ δυνάμεις ἀγαθοποιοῦ αἰτίας· καὶ γὰρ διὰ τῶν εἰρημένων μετάνοια καὶ ἐπίγνωσις Θεοῦ, καὶ εὐσεβείας τοῖς πλείοσιν ἐγένετο πρόφασις, καὶ ἐν τοῖς προφήταις ἡ κακία παιδεία λέγεται. Ἀνάγνωθι τὸ κβʹ κεφάλαιον.

God knows evil. Even the things called evil God sometimes knows as good. And he speaks according to present usage, such as wars, chastening diseases, deaths, and the like; for they are considered evils by us, yet they are faculties of a beneficent cause; for through the things mentioned repentance and knowledge of God and an occasion of piety have come about for most men, and in the prophets calamity is called chastening. Read the twenty-second chapter.

[β] Παρ' αὐτῷ αἱ αἴτιαι. Αἰτία τοῦ ἐν τῷ ἀσελγαίνειν κακοῦ ἡ ἐπιθυμία παρὰ λόγον κινηθεῖσα. Ἀλλ' αὐτὴ ἡ ἐπιθυμία δύναμις ἀγαθοποιὸς λογικοῖς μὲν πρὸς τὸ δι' αὐτῆς πρὸς τὸ ὄντως ἀνατείνεσθαι ἀγαθόν· ἀλόγοις δὲ πρὸς ὄρεξιν τῶν ἐπιτηδείων τῆς οἰκείας διαμονῆς.

[b] With Him are the causes. The cause of the evil in licentiousness is desire moved contrary to reason. Yet desire itself is a beneficent faculty, for rational beings towards stretching upward through it towards the truly good, and for irrational beings towards appetite for the things suitable for their own preservation.

[γ] Εἰ δὲ τὸ κακὸν ἀΐδιον . Ταῦτα κατὰ Μανιχαίων ἔλεγχος, καὶ τῆς δόξης αὐτῶν ἀνατροπή. Εἰ γὰρ καὶ μήπω ἡ αἵρεσις, ἀλλὰ προφυλακτικῶς ἐνεπνεύσθη τὰ τὴν πλάνην αὐτῶν ἀνατρέποντα. Ἴσως δὲ καὶ πρός τινας τῶν ἔξωθεν δόξας τὰ τοιαῦτα.

[c] And if evil is eternal. These things are a refutation against the Manichaeans, and an overturning of their opinion. For even though the heresy did not yet exist, nevertheless the things that overturn their error were inspired by way of precaution. And perhaps such things are also against certain opinions of those outside.

[δ] Πᾶν τὸ κατὰ φύσιν. Τουτέστιν οὐκ ἄτακτοι τῶν φύσεων οἱ λόγοι· ἕπεται δὲ τῷ κατα φύσιν τὸ ὡρισμένον· ὅρος γάρ ἐστι καὶ ὁ ἑρμηνευτικὸς λόγος τῆς οὐσίας τῶν πραγμάτων, καὶ τὸ τί ἦν εἶναι δηλῶν, τοῦ τί ἦν εἶναι τῷ τί ἐστιν ἴσα δυναμένου. Πᾶν οὖν τὸ κατὰ φύσιν ἐξ αἰτίας ὡρισμένης ἐστὶ, δι' ἣν αἰτίαν γίνεται τὸ γενόμενον. Εἰ οὖν τὸ κακὸν, ἀναίτιόν ἐστιν, οὐ γὰρ διά τι γέγονεν, εἰκότως καὶ ἐν ἀοριστίᾳ· οὐ γάρ ἐστι αὐτοῦ λόγος, τὸ τί ἦν εἶναι ἑρμηνεύων, ἐξ ἀνάγκης, οὐδὲ κατὰ φύσιν. Εἰ οὖν παρὰ φύσιν, οὐχ ἕξει ἐν τῇ φύσει λόγος , ὡς οὔτε ἐν τῇ τέχνῃ ἡ ἀτεχνία.

[d] Everything that is according to nature. That is to say, the reasons of natures are not disorderly; and the determinate follows upon what is according to nature; for definition is also the interpretive reason of the essence of things, declaring the what-it-was-to-be, the what-it-was-to-be having equal force with the what-it-is. Everything that is according to nature, therefore, is from a determinate cause, through which cause that which comes into being comes into being. If therefore evil is causeless—for it did not come into being on account of anything—reasonably is it also in indeterminacy; for there is no reason of it interpreting the what-it-was-to-be, of necessity, nor is it according to nature. If therefore it is contrary to nature, it will not have a reason in nature, just as lack of art has none in art.

[ε] Εἰ μὲν φύσει . Εἰ μὴ κατὰ στέρησιν μερικὴν

[e] If indeed by nature. Unless according to a partial privation

Editors' notes and page, col. 301

Footnotes

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 167)

(10) ‹anchor: not visible in the foot image› · call in col 301

ὄν.

[read] "being" (ὄν).

(printed under page 167)

(11) ‹anchor: τῇ φύσει λόγος› · call in col 301

λόγον.

[read] "account / reason" (λόγον, accusative) for λόγος.

(printed under page 167)

Footnotes

VARIÆ LECTIONES ET CORRECTIONES. (printed under page 168)

Page

running head: 303 APPENDIX AD OPERA S. DIONY
marginal letters: A vatione depravetur, ab; B tatem.; C bus etiam malum; D lem quamdam proprietatem
old-edition numerals: 163 after aut siccum,
other: facing Latin version, not set

PG 4:304

τοῦ ἀγαθοῦ κακύνεται ψυχὴ, ἔξωθεν τῆς οὐσίας αὐτῆς, ἀλλ' ἀλλοτρίου τινὸς ἐπισυμβαίνοντος, ἔσται τῆς οὐσίας αὐτῆς ἡ στέρησις τοῦ ἀγαθοῦ, καὶ ἔσται οὐσιῶδες αὐτῇ τὸ κακόν· καὶ πῶς ἔσται ψυχή ; οὔτε γὰρ ἔσται ζῶσα· οὐ γὰρ ἕξει ζωήν· ἀγαθὸν δὲ ζωή. Εἰ δὲ ψυχή ἐστι, μετέχει τοῦ ἀγαθοῦ, τουτέστι ζωῆς· οὐσιῶδες οὖν ἕξει τὸ ἀγαθὸν, καὶ οὐ τὸ κακόν· διὸ καὶ ἀγαθοειδὴς λέγεται. Ἀσθενείᾳ δὲ τῇ περὶ τὰ οἰκεῖα, κατὰ φύσιν ἐνεργεῖν κακύνεται, ὡς ἀσθενὴς καὶ εὐκίνητος οὖσα πρὸς τὰ πάθη. Ἀσθένεια δὲ ψυχῆς οὐχ ὡς ἐπὶ σωμάτων παχύτης ἢ ἰσχνότης εἰς τὴν οὐσίαν αὐτῆς, ἀλλ' ἐπὶ τὰ ὑλικὰ καὶ πρόσκαιρα ἔνδοσις· ὅθεν καὶ πλημμελῶς λοιπὸν κινεῖται. Ἔκγονα δὲ ταύτης ἐνταῦθα τὰ ποιήματα λέγει. Σημείωσαι δὲ ὅτι ἡ ἐνέργεια τῆς ψυχῆς οὐκ ἔχει τὸ ἀμετάβλητον, ὡς συμβαίνουσα καὶ ἀποσυμβαίνουσα.

of the good a soul becomes evil, from outside its essence, when something alien supervenes, the privation of the good will belong to its essence, and evil will be essential to it; and how will it be a soul? For neither will it be living, since it will not have life; and life is good. Whereas if it is a soul, it partakes of the good, that is, of life; therefore it will have the good as essential, and not evil; wherefore also it is called good-like. And by weakness in acting according to nature around its own proper things it becomes evil, as being weak and easily moved towards the passions. And weakness of soul is not, as in bodies, thickness or thinness in its essence, but a yielding towards material and temporal things; whence also thereafter it is moved faultily. And by its offspring here he means its deeds. And note that the activity of the soul does not have immutability, as coming about and passing away.

Εἰ δὲ ταῖς ἐνεργείαις. Ἵνα ᾖ ὁ νοῦς ἐν συντόμῳ οὕτως· ἡ φύσις τῆς ψυχῆς ἀγαθὴ, ἐπειδὴ ἐκ τοῦ ἀγαθοῦ παρήχθη, καὶ αἱ ἐνέργειαι αὐτῆς ἀγαθαί· ὁρῶμεν γὰρ τοὺς ἀγαθοὺς ἄνδρας ἐνεργοῦντας τὰ οἰκεῖα· ἐκ παρατροπῆς δὲ καὶ ἐλλείψεως τοῦ ἀγαθοῦ παρεισδύνει τὸ κακόν. Οὐκοῦν οὐκ ἐν φύσει, οὐδὲ ἐνούσιον τὸ κακόν.

And if in the activities. That the sense in brief may be thus: the nature of the soul is good, since it was produced from the good, and its activities are good—for we see good men performing their own proper things; and from a turning aside and defect of the good, evil creeps in. Therefore evil is neither in nature nor inherent in essence.

§ XXXII. [ϛ] Εἰ τῷ ἀγαθῷ τὸ κακόν . Τῷ ἑνὶ ἐναντία τὰ πολλά· οὐκοῦν εἰ τῷ ἑνὶ καὶ ἀγαθῷ αἰτίῳ ἐναντίον τὰ πολλὰ, αἴτια πολλὰ τῷ κακῷ· καὶ, εἰ τῶν κατὰ φύσιν, ὡς ἄνω ἔφην, λόγοι καὶ δυνάμεις εἰσὶ τὰ ποιητικὰ, τῶν παρὰ φύσιν ποιητικὰ αἱ πλημμελεῖς τῶν κατὰ φύσιν κινήσεις ἐξ ἀσθενείας καὶ ἀδυναμίας συμβαίνουσαι· δι' ὧν καὶ παρυφίσταται τὸ κακόν. Ποιεῖ δὲ κακὰ ἔσθ' ὅτε καὶ μίξις τῶν ἀνομοίων ἀσύμμετρος, ὅταν ἢ τὸ θερμὸν ἢ τὸ ψυχρὸν, ἢ τὸ ξηρὸν, ἢ τὸ ὑγρὸν πλέον τῶν ἄλλων κρατήσῃ· ὅθεν καὶ νόσοι πολλάκις. Πῶς δὲ συσταίη κακὸν, τῶν γενομένων ἁπάντων, ὡς ἐποιήθησαν, μενόντων ; ταῦτα μὲν γὰρ ἐκ κινήσεως βουλήματι Θεοῦ παρήχθη, καὶ ἀκίνητα ἐν τοῖς ἰδίοις ὅροις μένει ἑστῶτα καὶ πεπερασμένα ἐν τῷ Θεῷ· τὸ δὲ τούτων ἐναντίον, τὸ αὐτόκακον, ἄστατον, καὶ πέρας οὐκ ἔχον οὔτε ὡρισμένον, ὧν οὐδὲν ἐν τῇ δημιουργίᾳ ὁρῶμεν. Ηῶς οὖν ἐνυπόστατον τὸ κακόν ;

Section 32. [f] If evil is contrary to the good. To the one, the many are contrary; therefore if the many are contrary to the one and good cause, there are many causes for evil; and if, as I said above, reasons and faculties are productive of the things according to nature, productive of the things contrary to nature are the faulty movements of the things according to nature, occurring from weakness and impotence, through which evil also subsists parhypostatically. And sometimes an asymmetrical mixture of unlikes also produces evils, when either the hot, or the cold, or the dry, or the wet prevails more than the others; whence also diseases often arise. Yet how could evil hold together, when all things that have come into being remain as they were made? For these were produced from movement by the will of God, and remain unmoved in their own bounds, standing and limited in God; whereas the contrary of these, evil-in-itself, is unstable, and neither having a limit nor determinate, none of which things we see in creation. How then is evil subsistent?

[ζ] Λόγοι καὶ δυνάμεις. Τουτέστιν οὐ κατὰ λόγον ἀναγκαῖον τῇ φύσει, ἢ τινὰ οὐσιώδη ἰδιότητα ταῦτα λογίζεσθαι χρή. Μίξιν δὲ τῶν ἀνομοίων οἶμαι νοῆσαι τὴν τῶν φυσικῶν δυνάμεων ἐπὶ τὰ μὴ προσήκοντα κίνησιν, ὅπερ ἡ ἀμετρία ποιεῖ, μὴ λόγῳ, κρατουμένων τῶν κινήσεων εἴσω μένειν τῶν ὅρων, ἐφ' οἷς καὶ γεγόνασι.

[g] Reasons and faculties. That is to say, one must not reckon these things according to a reason necessary to nature, or some essential property. And by mixture of unlikes I think he meant the movement of the natural faculties towards things not fitting, which lack of measure produces, when the movements are not mastered by reason so as to remain within the bounds for which they also came into being.

Πάντων καὶ τῶν κακῶν . Ὅτι πάντων καὶ τῶν κακῶν ἀρχὴ καὶ τέλος ἐστὶ τὸ ἀγαθὸν, ἐπειδὴ καὶ πᾶν ποιοῦντες , ἀγαθὸν ποιεῖν νομίζομεν· καὶ ὅτι ὑπόστασιν οὐκ ἔχει τὸ κακὸν, ἀλλὰ παρυπόστασιν,

Even of all evils. That of all things, even of evils, the beginning and end is the good, since in doing anything whatever we think we are doing good; and that evil has not subsistence, but parhypostasis,

Editors' notes and page, col. 304

Footnotes

(12) ‹anchor: πᾶν ποιοῦντες› · call in col 304

κακὸν ποιοῦντες.

[read] "doing evil" (κακὸν ποιοῦντες) for "doing everything".

(printed under page 168)

Footnotes

(s.t) ‹anchor: vapulabit multis› · call in col 307 Luc. XII, 47.

Luke 12:47. [A double call "(s.t)", covering both quotations, the first of which is not in Scripture as quoted; the note gives only the Luke reference.]

(printed under page 169)

Page

running head: 307 APPENDIX AD OPERA S. DIONY
marginal letters: A non creavit; si; B quæ in lege; C bus. Et : Servus; D IN CAP. V.
old-edition numerals: 165 after αὐτοκινήτους,
other: facing Latin version, not set

PG 4:308

τί μὴ ἀνόητα καὶ ἄλογα ἡμᾶς ἐποίησε ; τὸ γὰρ ἐξ ἀνάγκης ἡμᾶς ἄγεσθαι ἐπ' ἀρετὴν οὔτε αὐτοκράτοράς τινας ἡμᾶς ἐδείκνυ τῶν καθ' ἑαυτοὺς, οὔτε τὴν νοερὰν ἡμῶν φύσιν εἶναι συνεχώρει , τουτέστι τὴν νοερὰν ψυχήν· ἄνελε γὰρ ἡμῶν τὸ αὐτεξούσιον, καὶ οὔτε εἰκὼν Θεοῦ ἐσόμεθα, οὔτε ψυχὴ λογικὴ καὶ νοερὰ, καὶ τῷ ὄντι φθαρήσεται ἡ φύσις, οὐκ οὖσα ὅπερ ἔδει αὐτὴν εἶναι. Ὅπερ δέ φησιν, αὐτοκινήτων, ἀντὶ τοῦ αὐτεξουσίων , καὶ αὐτοκρατόρων εἰρῆσθαι νοητέον· οὐ γὰρ τῶν ἑαυτοὺς κινούντων, οἷον ἐμψύχων, πρὸς ἀντιδιαστολὴν τῶν ἀκινήτων, ὡς οἴκων καὶ ὀρῶν· ἢ ἑτεροκινήτων, ὡς λίθων καὶ ξύλων. Περὶ γὰρ ἀρετῆς διαλεγόμενος τοὺς αὐτοκινήτους παρέλαβεν, ὧν φησι πρόσφορον τὴν πρόνοιαν, οἷον τὴν διὰ νόμου καὶ προφητῶν, τὴν διὰ τῶν εὐεργεσιῶν, ὡς καὶ ὁ Ἀπόστολος δηλοῖ, δημηγορῶν παρ' Ἀθηναίοις.

why did He not make us mindless and irrational? For our being led to virtue of necessity would neither show us to be in any way masters of what belongs to ourselves, nor allow our intellectual nature, that is, the intellectual soul, to exist; for take away our free will, and we shall be neither an image of God, nor a rational and intellectual soul, and in reality nature will be corrupted, not being what it ought to be. And what he calls self-moved must be understood as said instead of free-willed and self-governing; not of things that move themselves, such as animate beings, in contradistinction to things unmoved, such as houses and mountains, or things moved by another, such as stones and logs. For in discoursing about virtue he took the self-moved, to whom he says providence is suited, such as that through the law and the prophets, and that through benefits, as the Apostle also shows when speaking before the Athenians (Acts 17:22–31).

Ἄκοντας ἡμᾶς . Καλῶς ἀνέτρεψε τὸν λόγον τῶν λεγόντων, ὅτι ἐχρῆν ἡμᾶς καὶ ἄκοντας καὶ ἀνάγκης εἶναι καλούς· τοῦτο γὰρ φθορὰ ἦν ἡμῶν τῆς οὐσίας· ἀνῄρητο γὰρ ἂν τὸ αὐτεξούσιον.

Us unwilling. Rightly has he overturned the argument of those who say that we ought even unwillingly and of necessity to be good; for this would be the corruption of our essence, since free will would have been taken away.

Τῶν αὐτοκινήτων. Ἀντὶ τοῦ τῶν, αὐτεξουσίων, ὡς ἡ παρακειμένη δηλοῖ παραγραφή.

Of the self-moved. Instead of the free-willed, as the adjacent paragraph shows.

§ XXXIV. Καὶ ἀλλοίωσις . Σημείωσαι ὅτι καὶ τὰ ἀσώματα καὶ τὰ ἄϋλα ἀλλοιοῦται, μὴ μένοντα ἐν τῇ τοῦ ἀγαθοῦ ὁλοτελῶς ταὐτότητι· τὸ μὲν γὰρ ἀγαθὸν ταὐτὸν, ὡς ἀεὶ ἑστὼς καὶ βέβαιον· τὸ δὲ τρεπόμενον οὐ ταὐτόν.

Section 34. And alteration. Note that even incorporeal and immaterial beings are altered when they do not remain wholly in the identity of the good; for the good is the same, as always standing and firm, whereas that which turns is not the same.

Ἐν γνώσει δὲ ἁμαρτάνοντας. Ὅρα πῶς ἑρμηνεύει τό· Οὐαὶ τοῖς ἐν γνώσει ἁμαρτάνουσι, καὶ τό· Ὁ δοῦλος ὁ εἰδὼς τὸ θέλημα τοῦ κυρίου αὐτοῦ, καὶ μὴ ποιῶν αὐτὸ, δαρήσεται πολλάς.

Sinning in knowledge. See how he interprets the saying: Woe to those who sin in knowledge, and the saying: The servant who knew his lord's will, and did not do it, shall be beaten with many stripes (Luke 12:47).

Ἢ τῆς γνώσεως. Γνῶσίν φησιν ἴσως τὴν ἐκ διδασκαλίας προσγινομένην, ἣν καὶ λήθη πολλάκις δύναται ἀμαυρῶσαι, ἣν καὶ ἀνωτέρω φησὶν ἐξ ἀκοῆς ἐγγίνεσθαι · ἄληστον δὲ τὴν γνῶσιν οἰητέον τὴν ἐκ φυσινῆς θεωρίας ἢ ἐλλάμψεως ἀδιδάκτως προσγινομένην.

Or of knowledge. By knowledge he perhaps means that which accrues from teaching, which forgetfulness can often dim, which he also says above arises from hearing; whereas unforgettable knowledge must be deemed that which accrues untaught from natural contemplation or illumination.

Ἀλλὰ ταῦτα μὲν ἡμῖν. Σημείωσαι, ὅτι καὶ ἄλλο ἐστὶν αὐτοῦ σύνταγμα περὶ δικαίου καὶ θείου δικαιωτηρίου· σημείωσαι δὲ, καὶ ὅτι εἴκοσι καὶ τρεῖς συλλογισμοὺς ἔχει τὸ κεφάλαιον τοῦτο, ἀποδεικνύντας, ὅτι οὐκ ἔστιν ὂν τὸ κακόν.

But let these things suffice for us. Note that there is also another treatise of his concerning just and divine judgement; and note also that this chapter contains twenty-three syllogisms demonstrating that evil is not a being.

ΕΙΣ ΤΟ ΚΕΦΑΛ. Εʹ.

On Chapter 5.

§ I. Οὐ τὴν ὑπερούσιον. Ἕν ὠνόμασαν τὸν Θεὸν οἱ πάλαι οὐχ ὡς ἀριθμῶν ἀρχὴν, ἀλλὰ διὰ τὸ πάντων ἐξῃρῆσθαι , καὶ μηδὲν ἔχειν συναριθμούμενον τῶν μετ' αὐτὸν, ἀλλὰ καὶ διὰ τὸ ἀσύνθετον καὶ ἁπλοῦν· οὐ τοῦτο δὲ παρίστησι, τίς ἡ οὐσία τοῦ Θεοῦ· κυρίως γὰρ οὐσία ἐπὶ Θεοῦ οὐκ ἂν λέγοιτο· ἔστι γὰρ ὑπερούσιος.

Section 1. Not the superessential. The ancients named God One, not as the beginning of numbers, but because He is exempt from all things and has nothing among the things after Him numbered along with Him, and also because He is uncompounded and simple; yet this does not present what the essence of God is; for properly speaking essence could not be said in the case of God, since He is superessential.

Θεαρχικῆς οὐσιαρχίας . Οὐσιαρχίαν φησὶ τὴν πάσης ἀρχὴν οὐσίας καὶ αἰτίαν· αὐτὴ γὰρ ἡ Θεότης

Of the thearchic essence-principle. By essence-principle he means the beginning and cause of all essence; for the Deity itself

Editors' notes and page, col. 308

Footnotes

[VARIAE LECTIONES ET CORRECTIONES.] (printed under page 170)

(17) ‹anchor: not visible on the page foot› · call in col 311

ὁμοούσιον.

[Read] ὁμοούσιον ("consubstantial").

(printed under page 170)

Page

running head: 311 APPENDIX AD OPERA S. DIONY
marginal letters: A Et sensus participant.; B Et hanc quidem; C aliquo dubitante ac; D ipsis oriuntur, vicinioria
old-edition numerals: 168 after Deo propius
other: facing Latin version, not set

PG 4:312

Καὶ αἰσθήσεως μετειληφότων. Ἐπειδὴ πρὸ μικροῦ ἔδοξέ πως ὑπόβασιν λέγειν τὸ ἀγαθὸν, εἰπὼν τοῦ ὄντος αἴτιον, καὶ οὕτω καθεξῆς, ἵνα μὴ οἱ ἀσυνέτως ἀναγινώσκοντες εὕρωσι μέμψεως ἀφορμὴν, φησίν· Οὐκ ἄλλο δὲ εἶναι τὸ ἀγαθὸν, καὶ ἄλλο τὸ ὄν · καὶ αὖ πάλιν, ἄλλο τὴν ζωην, ἢ τὴν σοφίαν · ἓν γὰρ εἶναι τῶν ἁπάντων αἴτιον, καὶ οὐ πολλὰ, καὶ μίαν εἰκότως θεότητα πάντα παράγουσαν, τὴν ἁγίαν καὶ μακαρίαν Τριάδα, καὶ μὴ πολλὰς θεότητας δημιουργούς· τοῦτο δὲ οὐ περιττῶς εἶπεν, ἀλλὰ καθαπτόμενος τῶν ταρ' Ἕλλησι σοφῶν, καὶ τῶν ἀπὸ Σίμωνος αἱρετικῶν, οἳ, κοσμοποιοὺς φασι θεοὺς, καθόσον ὑποβεβήκασι, τοσοῦτον καὶ τὰ ἀσθενέστερα τῶν κτισμάτων παράγοντας. ἕως καὶ τῆς τῶν ἁπάντων ὑποστάθμης, ὥς φασι, τουτέστι τῆς ὕλης.

And of those that have partaken of sense. Since a little while ago he seemed somehow to call the good a descent, when he called it the cause of the existent, and so forth, lest those who read without understanding should find an occasion for blame, he says that the good is not one thing and the existent another; and again, life or wisdom another; for there is one cause of all things, and not many, and reasonably one Deity producing all things, the holy and blessed Trinity, and not many creative deities; and this he said not superfluously, but touching upon the wise men among the Greeks and the heretics following Simon, who say that the world-making gods, in proportion as they have descended, produce the weaker of the creatures, down even to the sediment of all things, as they say, that is, matter.

Καὶ τὴν μὲν εἶναι. Τὴν τοῦ ἀγαθοῦ ἐπωνυμίαν παντελοῦς προνοίας δεκτικὴν εἶναί φησι · τὰς δὲ λοιπὰς, μερικὰς, οἷον ζωὴν καὶ σοφίαν, καὶ λόγον · καὶ πάντα μὲν γὰρ τὰ ὄντα δι' ἀγαθότητα Θεοῦ παρήχθη πρὸς ὕπαρξιν, καί εἰσιν ἀγαθὰ, ἤτοι καλὰ λίαν · οὐ πάντα δὲ ζωῆς ἢ λόγου ἢ σοφίας μετέχουσι · διὸ τὰς τοιαύτας ἐπωνυμίας κατὰ ἀντιδιαστολὴν τῆς παντελοῦς τέθεικεν. Ὁλικωτέρας δέ φησι τὰς ἐπὶ πλειόνων θεωρουμένας, οἷον ζωήν · φθάνει γὰρ ἐπὶ φυτῶν καὶ ζώων, λογικῶν τε καὶ ἀλόγων · σοφία δὲ καὶ λόγος μερικώτεραι · ἐπὶ μόνων γὰρ λογικῶν ὁρῶνται ταῦτα.

And that the one is. He says that the appellation of the good is receptive of complete providence; whereas the rest are partial, such as life and wisdom and reason; for all beings indeed were produced into existence through the goodness of God, and are good, that is, very good; yet not all partake of life or reason or wisdom; wherefore he has placed such appellations in contradistinction to the complete one. And he calls more general those contemplated in more things, such as life; for it reaches to plants and animals, both rational and irrational; whereas wisdom and reason are more partial, for these are seen in rational beings alone.

§ III. Καὶ τῆς ζωῆς την σοφίαν. Ἀσαφέστερόν πως ἐγκειμένης τῆς ῥήσεως, οἶμαι τὸ λεγόμενον τοιοῦτόν τινα νοῦν ὑποφαίνειν · ὥς τινος ἐπαποροῦντος καὶ λέγοντος · Διὰ τί, τοῦ ὀνόματος αὐτοῦ τοῦ ὄντος ὑπερέχοντος τῆς ζωῆς τὴν προσηγορίαν, καὶ πάλιν τοῦ ὀνόματος τῆς ζωῆς ὑπεραίροντος τὴν σοφίαν, ἅτε καὶ τῆς τάξεως τοῦτο ἀπαιτούσης, ὡς καὶ αὐτὸς πρὸ βραχέως ἐδήλωσεν εἰπὼν, καὶ ὂν, καὶ ζωὴν, καὶ σοφίαν τὴν οὐσιοποιὸν, καὶ ζωοποιὸν, καὶ σοφοδότιν αἰτίαν τῶν οὐσίας, καὶ ζωῆς, καὶ νοῦ, καὶ λόγου μετειληφότων, καὶ αἰσθήσεως, οὐκέτι τὴν τάξιν ταύτην ὁρῶμεν ἐν τοῖς οὖσι ; δέον γὰρ κατὰ τοὺς εἰρημένους ὑπὸ σοῦ βαθμοὺς, τὰ ὄντα πλέον τῶν ζώντων, καὶ τῶν αἰσθανομένων, καὶ τῶν νοερῶν, καὶ λογικῶν, τουτέστι τοῦ νοῦ καὶ λόγου μετειληφότων, πλησιάζειν Θεῷ · οὐκέτι μὲν οὕτως, ἐξ ἐναντίου δέ ἐστιν, οἷον οὐρανοῦ, καὶ ἄστρων, καὶ γῆς, καὶ ὕδατος, καὶ ἀέρος, καὶ τῶν ἐξ αὐτῶν πλησιαίτερα περὶ τὴν πρόνοιαν τοῦ Θεοῦ τὰ ζῶντα, εἰ καὶ τὴν φυτικὴν ζῶσι ζωὴν, οἷα τὰ φυτὰ καὶ τὰ τοιαῦτα, καὶ τῶν ζώντων πλησιαίτερα τὰ αἰσθητικὰ, τουτέστι τὰ ἄλογα · τῶν γὰρ φυτῶν καὶ βοτανῶν τιμιώτερα ἐν ζωῇ τὰ ἄλογα, καθ' ὃ κἂν μόνον αἰσθάνωνται, τῶν φυτῶν μὴ αἰσθανομένων · τῶν δὲ αἰσθητικῶν ἐγγύτερα τῷ Θεῷ τὰ λογικά · τῶν δὲ λογικῶν οἱ νόες, τουτέστιν αἱ ὑπὲρ κόσμιοι δυνάμεις, ὡς ἡμῶν τῶν λογικῶν ἀνώτεραι, κατὰ τὸ ἄϋλον καὶ νοερὸν ἐγγίζουσαι μᾶλλον ἡμῶν

Section 3. And wisdom than life. Since the wording lies somewhat obscurely, I think what is said indicates some such sense as this, as though someone were raising a difficulty and saying: Why, when the name of the existent itself surpasses the appellation of life, and again the name of life excels wisdom, inasmuch as the order itself demands this, as he himself shortly before showed by calling both existent, and life, and wisdom the essence-making, and life-making, and wisdom-giving cause of the things that have partaken of essence, and life, and mind, and reason, and sense, do we no longer see this order in the things that are? For whereas according to the degrees stated by you the things that merely exist ought to draw nearer to God than the things that live, and those that perceive, and those that are intellectual and rational, that is, that have partaken of mind and reason, it is no longer so, but is the reverse: for instance, nearer regarding the providence of God than heaven, and stars, and earth, and water, and air, and the things made from them, are the things that live, even if they live the vegetative life, such as plants and the like; and nearer than the things that merely live are the sensitive, that is, the irrational animals; for more honourable in life than plants and herbs are the irrational animals, in so far as they at least perceive, whereas plants do not perceive; and nearer to God than the sensitive are the rational; and than the rational, the minds, that is, the supramundane powers, as being higher than us rational beings, drawing nearer than we do according to what is immaterial and intellectual

Editors' notes and page, col. 312

Page

running head: PERA S. DIONYSII AREOPAGITÆ. 312
marginal letters: A Καὶ αἰσθήσεως μετειληφότων.; B Καὶ τὴν μὲν; C τοιοῦτόν τινα νοῦν; D καὶ τῶν ἐξ
old-edition numerals: (none)
other: (none)

PG 4:313

τῷ Θεῷ · καίτοι ἔδει τὸ ἐναντίον τὰ ὄντα καὶ μειζόνων δωρεῶν ἀπολαύοντα τοῦ Θεοῦ ὑπὲρ τὰ ἄλλα εἶναι, οἷον τὸν οὐρανὸν, τὰ ἄστρα καὶ τὰ τοιαῦτα. Καὶ αὕτη μὲν ἡ ἐπαπόρησις · λοιπὸν οὖν ἀποκρίνεται ὁ θεῖος Διονύσιος ἐκ τοῦ νοῦ, καὶ τοῦ λόγου, καὶ τῆς αἰσθήσεως καθ' ὑπόβασιν καὶ τὰς προτιμήσεις τάττων · οὕτως εὑρήσεις μετὰ μίαν σελίδα.

to God; and yet on the contrary the things that exist and enjoy greater gifts from God ought to be above the others, such as heaven, the stars, and the like. And this indeed is the difficulty; thereafter, then, the divine Dionysius answers by arranging the preferences also from mind, and reason, and sense by way of descent; thus you will find after one page.

Καίτοι ἔδει τὰ τῶν μειζόνων. Μείζονας δωρεάς φησι τὰς ἐπὶ πλεόνων θεωρουμένας, οἷον τὸ ὂν καὶ τὴν ζωήν · ἀλλὰ τὰ τούτων μόνον μετέχοντα οὐκ ἐν πρώτοις καὶ κρείττοσιν, ἀλλ' ἐν τοῖς ἥττοσιν ὁρῶνται, ἐπειδὴ τὰ μὲν ὑπερέχοντα, καὶ τὰς τῶν ὑφειμένων ἔχουσιν ἰδιότητας τοῦ εἶναι, τοῦ ζῆν, καὶ κατὰ τοῦτο κρείττονα, εἰ καὶ διὰ μερικωτέρων ἐπωνυμιῶν σημαίνοντα · τὰ δὲ τῶν ὁλικωτέρων οὐ μετέχουσι τῆς τῶν κρειττόνων ἰδιότητος, τουτέστι σοφίας, καὶ λόγου καὶ νοερότητος · καὶ κατὰ τοῦτο ἥττονα, ὡς ἡττόνων, ἤγουν ὀλιγωτέρων δωρεῶν μετέχοντα, ὥσπερ οὖν τὰ ἕτερα, ὡς πλειόνων, καὶ κρείττονα καὶ Θεῷ πλησιαίτερα.

And yet the things of the greater ought. By greater gifts he means those contemplated in more things, such as the existent and life; yet the things that partake of these alone are seen not among the first and better, but among the lesser, since the surpassing things have also the properties of the subordinate things, of being and of living, and in this respect are better, even if signified through more partial appellations; whereas the things of the more general gifts do not partake of the property of the better things, that is, of wisdom, and reason, and intellectuality; and in this respect they are lesser, as partaking of lesser, that is, fewer gifts, just as the others, therefore, as partaking of more, are both better and nearer to God.

Καὶ ζῶσιν ὑπὲρ τὰ ἄλλα. Ὅτι τὰ ὑπερκείμενα καὶ μᾶλλον Θεῷ πλησιάζοντα λέγεται πλέον ζῆν τῶν ὑποβεβηκότων, οἷον οἱ θεῖοι νόες ὑπὲρ ἡμᾶς ζῶσιν, ὡς μᾶλλον Θεῷ πλησιάζοντες. Πάλιν ἡμεῖς ὡς λογικοὶ, τῶν ἀλόγων πλέον λεγόμεθα ζῆν· πάλιν τὰ ἄλογα, ὡς αἴσθησιν ἔχοντα, πλέον ζῆ τῶν φυτῶν, ὡς αἴσθησιν μὴ ἐχόντων, ἀλλὰ μόνην τὴν φυτικὴν ζωήν.

And live above the others. That the things that lie above and draw nearer to God are said to live more than the subordinate things, as for instance the divine minds live above us, as drawing nearer to God. Again, we as rational are said to live more than the irrational animals; again, the irrational animals, as having sense, live more than the plants, as not having sense, but only the vegetative life.

§ IV. Ὁ ὢν ὅλου τοῦ εἶναι. Τὸ ὂν, ἐπὶ τοῦ Θεοῦ λεγόμενον, ὅλου συλλήβδην τοῦ εἶναι ὑπέρεστι· τοῦτο γάρ φησιν ὑπερούσιον, ἀντὶ τοῦ ὑπὲρ τὸ ἐν γενέσει ὄν · τὸ γὰρ ὂν οὐσία · ἀπὸ γὰρ τοῦ εἶναι τό ὄνομα παρῆκται τῆς οὐσίας. Ὁ οὖν Θεὸς, ὡς καὶ τοῦ εἶναι ὑπερκείμενος (τὸ γὰρ εἶναι ἐξ αἰτίας τινὸς δηλοῖ εἰς τὸ εἶναι ἀχθῆναι), ὢν ὑπερουσίως νοεῖται· διὸ καὶ αἰὼν λέγεται εἶναι τῶν παρηγμένων ὑπ' αὐτοῦ αἰώνων· ὅπερ γὰρ μήδε ἦν, μήτε ἔσται, ἀλλ' ἔστι μόνον, τοῦτο ἑστὼς ἔχον τὸ εἶναι, τὸ μὴ μεταβάλλειν εἰς τὸ ἔσται, μήτ' αὖ μεταβεβηκέναι ἀπὸ τοῦ [ἦν εἰς τὸ] ἔστι, τοῦτό ἐστιν αἰών · οὐ γὰρ μόνον τὰ ὄντα πάντα δεῖ παρεῖναι τῷ παντὶ καὶ ὅλῳ, ἀλλὰ καὶ τὸ μηδὲν τοῦ ποτε μὴ ὄντος · οὐδὲ γάρ τι προσγέγονεν αὐτῷ, μὴ ὂν πρότερον. Αὕτη οὖν ἡ διάθεσις καὶ φύσις καλοῖτο ἂν, καὶ εἴη αἰών · αἰὼν γὰρ ἀπὸ τοῦ ἀεὶ ὄντος εἴρηται. Εἴ τις οὖν οὕτω τὸν αἰῶνα λέγοι ζωὴν ἄπειρον, τῷ πᾶσαν ἤδη εἶναι, καὶ μηδὲν ἀναλίσκειν αὐτῆς τῷ παρεληλυθέναι, μηδ' αὖ μένειν, οὐκ ἂν εἴη πᾶσα · ἐγγὺς δὲ ἂυ εἴη τοῦ ὁρίζεσθαί τί αἰών. Ἐκεῖνο γοῦν ἐστιν ἄπειρον, τὸ μὴ ἐπιλεῖπον · καὶ τοῦτο κυρίως, ὅτι μηδὲν ἑαυτοῦ ἀναλίσκει · οὕτως οὖν ὁ Θεὸς καὶ αἰὼν, καὶ αἰῶνας ποιῶν. Αἰὼν τοίνυν ἐστὶν οὐ τὸ ὑποκείμενον, ἀλλὰ τὸ ἐξ αὐτοῦ τοῦ ὑποκειμένου ἐκλάμπον · τὰ οὖν νοητὰ καὶ τὰ μὴ ὁρώμενα κατὰ τὸν Ἀπόστολον αἰώνια· αἰώνιον δὲ οὐκ αὐτός ἐστιν ὁ αἰὼν, ἀλλὰ τὸ αἰῶνος μετέχον, τουτέστι τῆς ἀδιαστάτου καὶ ἀπείρου ζωῆς. Ὡς οὖν καὶ τῶν αἰῶνος, τουτέστι τοῦ ἀεὶ ὄντος μετεχόντων, καθ' ὁμοιότητα αἰώνων λεγομένων ποιητὴς ὁ Θεὸς, πεποιη-

Section 4. He Who is of the whole of being. The existent, when said of God, is above the whole of being taken altogether; for this he calls superessential, instead of above the existent in generation; for the existent is essence, since from being the name of essence has been derived. God, therefore, as lying even above being (for being signifies having been brought into being from some cause), is understood as existing superessentially; wherefore He is also said to be the eternity of the eternities produced by Him; for that which neither was, nor will be, but is only, having its being standing, not changing into will-be, nor again having passed from [was into] is, this is eternity; for not only must all the things that are be present to the all and whole, but also nothing of that which at some time is not; for neither has anything been added to Him which was not before. This disposition and nature, therefore, would be called and would be eternity; for eternity is named from always being. If anyone, then, should thus call eternity infinite life, by its being already whole, and expending nothing of itself by having passed away, nor again remaining over, it would not be whole; yet he would be near to defining what eternity is. That, at any rate, is infinite which does not fail; and this properly, because it expends nothing of itself; thus, therefore, God is both eternity and making eternities. Eternity, therefore, is not the subject, but that which shines forth from the subject itself; the intelligible things, therefore, and the things not seen, according to the Apostle (2 Cor. 4:18; Rom. 1:20), are eternal; and eternal is not eternity itself, but that which partakes of eternity, that is, of unextended and infinite life. As, therefore, God is the Maker also of the things that partake of eternity, that is, of that which always is, which are called eternities by likeness, having made

Editors' notes and page, col. 313

Footnotes

(y) ‹anchor: Apostolum aeterna› · call in col 314

Rom. I, 20.

Romans 1:20.

(printed under page 171)

Footnotes

(z) ‹anchor: et in annos› · call in col 315

Gen. I, 14.

Genesis 1:14.

(printed under page 172)

(a) ‹anchor: erat Verbum› · call in col 315

Joan. I, 1.

John 1:1.

[VARIAE LECTIONES ET CORRECTIONES.] (printed under page 172)

(18) ‹anchor: καὶ ταῦτα› · call in col 315 (printed in the Greek, col 316)

κατὰ ταῦτα.

[Read] κατὰ ταῦτα ("according to these things").

(printed under page 172)

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running head: 315 APPENDIX AD OPERA S. DIONY
marginal letters: A Quemadmodum igitur; B divinae bonitatis; C larativum est; D nino ad exsistentiam
old-edition numerals: 170 after mensuravimus
other: facing Latin version, not set

PG 4:316

κέναι τοὺς αἰῶνας λέγεται ἀντὶ τοῦ τὰ νοητὰ, αἰὼν αὐτῶν ὢν, καὶ συνοχεύς· οὕτω καὶ χρόνος ὁ ἄχρονος λέγεται, ἅτε καὶ χρόνων αἴτιος· ὅπερ γὰρ ἐν τοῖς νοητοῖς αἰὼν, τοῦτό ἐστιν ἐν τοῖς αἰσθητοῖς χρόνος. Ὥσπερ οὖν τὰ ὁρώμενα εἰκόνες εἰσὶ τῶν ἀοράτων καὶ νοητῶν, καὶ αἰῶνα λέγομεν τὴν ἀτρεμῆ ἐκείνην καὶ ὁμοῦ πᾶσαν ζωὴν, καὶ ἄπειρον ἤδη καὶ ἀκλινῆ πάντη, καὶ ἐν ἑνὶ, καὶ προεστῶσαν· οὕτω καὶ τὸν χρόνον, τότε μὲν ἐν τῷ ἀεὶ ὄντι ἀναπαύεσθαι, ἐκφανῆναι δὲ καθ' ὑπόβασιν, ὅτε καὶ ὕστερον φύσιν ὁρατὴν ἐχρῆν προελθεῖν. Τὴν οὖν εἰς τὰ αἰσθητὰ πρόοδον τῆς εἰς τὸ ταῦτα δημιουργεῖν ἀγαθότητος τοῦ Θεοῦ καλοῦμεν χρόνον· οὐ γαρ ἡ κίνησις τῶν εἰς μοίρας καὶ ὥρας καὶ νύκτας καὶ ἡμέρας διαστάσεων, τοῦτο χρόνος, ἀλλ' ὁμώνυμον τῷ χρόνῳ· ὥσπερ γὰρ τὸ μετροῦν καὶ μετρούμενον εἰώθαμεν ὁμωνύμως καλεῖν, οὕτω καὶ ἐνταῦθα· οἷον, ἐὰν τὸ ὑπὸ πήχεως μετρούμενον, εἴτε ἔδαφος, εἴτε τεῖχος, ἢ ἕτερον, πῆχυν λέγομεν. Αἱ γοῦν τῶν ἀστέρων φοραὶ, κατὰ τὸ εἰρημένον, Ἔστωσαν εἰς σημεῖα καὶ εἰς καιροὺς, καὶ εἰς ἐνιαυτοὺς, πρὸς διορισμὸν καὶ δήλωσιν ἡμῖν ἐναργῆ παρὰ Θεοῦ ἐγένοντο. Ὁ οὖν καὶ ταῦτα διατάξας, αὐτὸς ἂν εἴη ὑπεραιωνίως καὶ ἀχρόνως ταῦτα ὡς αἴτιος.

to have made the ages is said instead of the intelligible things, since He is their eternity and sustainer; so too He Who is timeless is called time, inasmuch as He is also the cause of times; for that which eternity is among intelligible things, this time is among sensible things. Just as, therefore, visible things are images of invisible and intelligible things, and we call eternity that unwavering and all-together life, already infinite and altogether uninclined, both in one and standing forth; so also time then rested in that which always is, and was manifested by way of descent when afterwards visible nature also had to come forth. The progression, therefore, into sensible things of the goodness of God for the framing of these things we call time; for the movement of the intervals into parts and hours and nights and days is not time itself, but homonymous with time; for just as we are accustomed to call that which measures and that which is measured homonymously, so also here; for instance, if we call that which is measured by a cubit, whether a floor, or a wall, or something else, a cubit. The revolutions of the stars, at any rate, according to what is said, Let them be for signs and for seasons, and for years (Gen. 1:14), came into being from God for a distinction and clear manifestation to us. He, therefore, Who also arranged these things, would Himself be these things super-eternally and timelessly as cause.

Καὶ οὔτε ἦν· Ὅτι οὔτε τὸ ἦν, οὔτε τὸ ἔστιν, οὔτε τὸ ἔσται κυρίως λέγεται ἐπὶ Θεοῦ· ὑπὲρ γὰρ ταῦτα ὁ Θεός. Λέγεται δὲ καὶ ταῦτα διὰ τὸ κατὰ πᾶσαν ἐπίνοιαν ὑπερουσίως αὐτὸν εἶναι.

And neither was: Because neither was, nor is, nor will be is properly said of God; for God is above these things. Yet these things also are said because according to every conception He superessentially is.

Οὔτε ἦν. Καλῶς εἶπεν, οὔτε ἦν· τὸ γὰρ ἦν δηλωτικόν ἐστι χρόνου. Ἔστι δὲ ὁ Θεὸς καὶ ὑπὲρ τὸ ἦν, τουτέστιν ὑπὲρ χρόνον. Ἐρεῖς οὖν· Καὶ πῶς κεῖται περὶ τοῦ Θεοῦ Λόγου· Ἐν ἀρχῇ ἦν ὁ Λόγος ; Ἰδοὺ γὰρ ἐνταῦθα κεῖται τὸ ἦν· πολλάκις λέγομεν, ὅτι ἀρχὴ καὶ αἰτία πάντων ὁ Πατήρ· διὰ τοῦτο οὖν, Ἐν ἀρχῇ ἦν, φησὶν, ὁ Λόγος, ἐπειδὴ ὁ Υἱὸς ἐν τῷ Πατρὶ ἐστι. Καλῶς οὖν εἶπεν· Ἐν ἀρχῇ ἦν ὁ Λόγος· τὸ δὲ ἔσται σαφές ἐστι. Τοῦτο γὰρ δηλοῖ, ὅτι νῦν οὐκ ἔστιν, ἀλλ' ἔσται ποτὲ, ὅπερ ἐπὶ Θεοῦ λέγειν ἀνόσιον καὶ ἀπρόσφορον.

Neither was. Well did he say, neither was; for was is indicative of time. Now God is also above was, that is to say, above time. You will say then: And how does it stand concerning God the Word: In the beginning was the Word (John 1:1)? For behold, here stands was; we often say that the Father is the beginning and cause of all things; on this account, therefore, he says, In the beginning was the Word, since the Son is in the Father. Well, therefore, did he say: In the beginning was the Word; and as for will be, it is clear. For this signifies that He now is not, but will be at some time, which to say of God is unholy and unfitting.

Μᾶλλον δὲ, οὔτε ἐστί. Προσυπακουστέον καὶ ταῦτα οἷς ἐπιλέγεται κυρίως τὸ ἐγένετο, καὶ τὰ σὺν αὐτῷ κείμενα· ἢ καὶ ἑτέρως νοητέον, ὡς ὑπὲρ πᾶσαν τοῦ εἶναι ἔννοιάν τε καὶ φαντασίαν ὑπάρχων. Διὰ δὲ τοῦ εἰπεῖν τὰ ὄντα τὸ ὅλως αὐτὰ πρὸς ὕπαρξιν ἀχθῆναι δηλοῖ. Τὸ δὲ καὶ αὐτὸ τὸ εἶναι τῶν ὄντων προσθεὶς, τὴν διαμονὴν αὐτῶν ἐσήμανε.

Or rather, neither is. One must understand in addition also those things of which came to be is properly predicated, and the terms that stand along with it; or else it must be understood in another way, as existing above every conception and imagination of being. And by saying the things that are he signifies their having been brought into existence at all. And by adding also the very being of the things that are, he indicated their permanence.

§ V. Καὶ ἔστιν αὐτὸ καθ' αὑτό. Ταῦτα οὐ δεῖ νομίζειν περὶ τοῦ τῶν ἁπάντων αἰτίου λέγεσθαι, ἀλλὰ περὶ τῶν ἐξ αὐτοῦ δημιουργικῶς ὑποστάντων νοητῶν τε καὶ νοερῶν, καὶ αἰσθητῶν, καὶ λοιπῶν· καθὰ γὰρ προειρήκαμεν, ὁ Θεὸς πρὸ τοῦ εἶναι· καὶ γάρ ἐστι

Section 5. And it is itself by itself. One must not suppose that these things are said concerning the Cause of all things, but concerning the intelligible and intellectual and sensible and remaining things that have creatively subsisted from Him; for just as we have said before, God is prior to being; for He is

Editors' notes and page, col. 316

Page

running head: PERA S. DIONYSII AREOPAGITAE. 316
marginal letters: A κέναι τοὺς; B καὶ ἐνταῦθα·; C λωτικόν ἐστι; D εἰπεῖν τὰ ὄντα
old-edition numerals: (none)
other: begins mid-word κέναι (from πεποιηκέναι); three full-width Latin lines after αἴτιος. cut off at left edge, not set

PG 4:317

προών· τὸ δὲ εἶναι οἷον ἔμφασιν ἔχει τινὰ προϋπόντος αἰτίου. Προὼν μὲν οὖν λέγεται ὁ Θεὸς, καὶ λοιπὸν λέγεται καὶ ὢν, ὡς ἁπάντων αἴτιος· εἶτα τὸ εἶναι τὰ πάντα ἐξ αὐτοῦ. Τὸ οὖν εἶναι κατ' ἐπίνοιαν ἐκ μετοχῆς ὑπέστη τοῦ προεἶναι αὐτοῦ, οὐχ ὡς μερισθέντος τοῦ Θεοῦ εἰς τὸ εἶναι καὶ προεἶναι, ἀλλὰ τὸ θέλημα αὐτοῦ τὸ παραγαγὸν εἰς τὸ εἶναι τὰ ὄντα, λέγεται εἶναι προϋποστὰν ἐν τῷ Θεῷ, καὶ τούτου τοῦ θείου θελήματος εἰς τὸ εἶναι κτίσιν προορισθέντος, εἰκότως πρὸ τῶν ἄλλων, ὧν μετέχει τὰ ὄντα τοῦ Θεοῦ, πρεσβυτέρα τις ἀρχὴ ἡ τοῦ εἶναι, ἐπινοεῖται αὐτὸς ὁ Θεός· πρῶτον γάρ ἐστί τι, καὶ τότε ἐστὶ καὶ ζωὴ, καὶ σοφία. Οἱ γοῦν ἀόρατοι καὶ ἀνώτατοι νόες πρῶτον τοῦ εἶναι μετέσχον, καὶ οὕτω ζωῆς καὶ σοφίας. Ὥσπερ γὰρ ἐφ' ἡμῶν πρώτη τις ὑπέστη ὕλη, ἀφ' ἧς ἐσμέν· οὕτω καὶ ἐπὶ τῶν ἀσωμάτων νοῶν, οἱονεὶ ὕλη, νοεῖται αὐτὸ τὸ ὂν ἑκάστου διὰ ζωῆς εἶδος, καὶ καθ' ὃ οὐσίωται εἰς ζωὴν καὶ σοφίαν καὶ ὁμοιότητα. Ὁμοιότητα δὲ καὶ ἄνω διεξήλθομεν καὶ ταὐτότητα, τὰς ἀναγωγοὺς ἐπὶ Θεὸν δυνάμεις, καθ' ἃς ὁμοιοῦνται αὐτῷ προσεχεῖς αὐτῷ οὖσαι, καὶ τούτων καθ' ὑπόβασιν μετέχουσι τὰ μετὰ ταῦτα πρῶτον καὶ αὐτὰ τοῦ εἶναι μετέχοντα. Ἀρχὰς δὲ τῶν ὄντων τὰς πρώτας ὑποστάσας ἐν τῇ κτίσει οὐσίας νόησον, ἀρχὰς λεγομένας, οὐχ' ὅτι ἐξ αὐτῶν τὰ ὄντα, ὡς ἀπὸ στοιχείων, ἀλλ' ὅτι, καθὰ εἴρηται, πρὸ τῶν μετ' αὐτὰς ἐδημιουργήθησαν· οἷον ἐπὶ μὲν τῶν νοητῶν ἀρχὴ κτίσεως θρόνοι, καὶ οὕτω τὰ ἑξῆς· ἐπὶ δὲ τῶν αἰσθητῶν ἀρχὴ κτίσεως οὐρανὸς καὶ γῆ· Ἐν ἀρχῇ γὰρ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν· τῶν γὰρ αἰσθητῶν πρωτόκτιστα ταῦτα. Εἶτα καὶ ἄλλως αἱ ἰδέαι καὶ τὰ παραδείγματα, ἅπερ εἰσὶ νοήσεις αὐτοτελεῖς ἀΐδιοι τοῦ ἀϊδίου Θεοῦ, καθὰ προέφημεν, ἐπινοοῦνται οἱονεὶ στοιχεῖα, καὶ ἀρχαὶ, καὶ ὕλη ἄϋλος καὶ ἀσώματος τῶν μετεχόντων καὶ αὐτῶν τῶν ἰδεῶν, οἷον τῶν παράχθεισῶν ἀσωμάτων τάξεων· ἡ γὰρ αὐτοζωὴ, καὶ αὐτοσοφία, καὶ σύτόταξις, καὶ τἆλλα τὰ ἐν Θεῷ παραδείγματά εἰσιν, ὧν μετέχουσιν αἱ δημιουργίαι, ὡς σημείου ἤτοι κέντρου αἱ κατ' εὐθεῖαν γραμμαὶ ἐπὶ τὸν κύκλον φερόμεναι.

pre-existing; whereas being has, as it were, a certain indication of a pre-existing cause. God, therefore, is called pre-existing, and next He is also called existing, as Cause of all things; then all things have their being from Him. Being, therefore, in conception subsisted by participation in His pre-existence, not as though God were divided into being and pre-existence, but His will that brought the things that are into being is said to have pre-subsisted in God, and since this divine will was predetermined for creation to be, reasonably before the other things in which the things that are participate from God, as an elder principle, that of being, God Himself is conceived; for first a thing is, and then it is also life and wisdom. The invisible and supreme minds, at any rate, first participated in being, and thus in life and wisdom. For just as in our case a certain first matter subsisted, out of which we are; so also in the case of the incorporeal minds, as a sort of matter, the very being of each is conceived through the form of life, and according to which it is substantiated into life and wisdom and likeness. And likeness and sameness we also went through above, the powers that lead upwards to God, according to which they are likened to Him while being near to Him, and in these by way of descent the things after them participate, themselves also first participating in being. And by principles of the things that are, understand the essences that first subsisted in creation, which are called principles, not because the things that are come from them as from elements, but because, just as has been said, they were created before the things after them; as, for instance, among intelligible things the principle of creation is the thrones, and so what follows; while among sensible things the principle of creation is heaven and earth: for In the beginning God made the heaven and the earth (Gen. 1:1); for of sensible things these are the first-created. Then in another way too, the ideas and the paradigms, which are self-complete eternal intellections of the eternal God, just as we said before, are conceived as it were as elements, and principles, and immaterial and incorporeal matter of the things that participate and of the ideas themselves, such as of the incorporeal orders that have been brought forth; for life-in-itself, and wisdom-in-itself, and order-in-itself, and the other things are paradigms in God, in which the creations participate, as straight lines borne towards the circle participate in the point or centre.

Πάντων οὖν εἰκότως. Ἑαυτῷ ταύτην τὴν προσηγορίαν ἔθετο ὁ Θεὸς, εἰπών· Ἐγώ εἰμι ὁ ὤν· διὸ πρὸ τῶν ἄλλων, ὅσα περὶ αὐτοῦ λέγεται, οἷον ζωῆς, καὶ σοφίας, καὶ τῶν τοιούτων, εἰκότως ἀναγορεύεται. Τῷ δὲ εἰπεῖν προεἶναι καὶ ὑπερεἶναι, τὸ ἄναρχον καὶ πάντη ἀκατανόητον τοῦ εἶναι τὸν Θεὸν ὑφηγήσατο, ὃς καὶ τῷ προορισμῷ τῆς οἰκείας ἀῤῥήτου γνώσεως προϋπεστήσατο τὸ ὅλως εἶναι τὰ πάντα· τούτῳ γὰρ ἀθρόῳ κατὰ πρώτην προσβολὴν ἐπιβάλλει ὁ νοῦς τῷ εἶναι· εἶθ' οὕτω τὸ ὁπωσοῦν εἶναι αὐτὰ θεωρεῖ. Τὸ οὖν ἁπλῶς εἶναι, οὐ τὸ πῶς εἶναι ἐδήλωσεν, εἰπὼν καθ' αὐτὸ τὸ εἶναι, ὥσπερ ἑξῆς τὴν αὐτοζωὴν, τὴν αὐτοομοιότητα, καὶ τὰ σὺν αὐτοῖς εἰπὼν, τὸ ὅλως εἶ-

Reasonably, therefore, of all. God set this appellation upon Himself when He said: I am He Who is (Exod. 3:14); wherefore before the other things, as many as are said concerning Him, such as life, and wisdom, and suchlike, He is reasonably proclaimed. And by saying to pre-exist and to super-exist, he indicated that God's being is without beginning and altogether incomprehensible, Who also by the predetermination of His own ineffable knowledge pre-established the existing of all things at all; for to this being, all together, the mind applies itself at first approach; then thus it contemplates their existing in whatever way. Therefore he signified simply being, not existing in a certain way, when he said being per se, just as next, when he said life-in-itself, likeness-in-itself, and the things along with them, he introduced existing as life at all,

Editors' notes and page, col. 317

Footnotes

(b) ‹anchor: sum qui est› · call in col 318

Exod. III, 14.

Exodus 3:14.

[CHECK: the call letter of this note is cut off at the left edge of the image (only ")" is visible). The Latin text prints "(b).(c)" after "Ego sum qui est"; only one note is visible, so "(b)" is a guess.] [VARIAE LECTIONES ET CORRECTIONES.] (printed under page 173)

(19) ‹anchor: τούτῳ γὰρ› · call in col 318 (printed in the Greek, col 317)

[…]οῦτο γὰρ ἀθρόως.

[Read] "[t]his, for all at once."

[CHECK: the start of this note (its numeral and first letter or letters) is cut off at the left edge of the image; probably "¹⁹ τοῦτο γὰρ ἀθρόως".] (printed under page 173)

Footnotes

[VARIAE LECTIONES ET CORRECTIONES.] (printed under page 174)

(20) ‹anchor: ἐν τῷ ἀμερεῖ› · call in col 319 (printed in the Greek, col 320)

Pachym. ἐν μέρει vitiose, quia agitur de puncto indivisibili.

Pachymeres reads ἐν μέρει ("in part"), wrongly, since the subject is the indivisible point.

(printed under page 174)

Page

running head: 319 APPENDIX AD OPERA S. DIONYS
marginal letters: A nem, st quae; B § VI. Estque; C bile, ubi enim; D tionem aliquid
old-edition numerals: 172 before Et si vis; 173 after ut seipsum
other: facing Latin version, not set

PG 4:320

ζωὴν, καὶ ἁπλῶς τὸ ζῆν, οὐχὶ δὲ τὴν τοιάνδε ζωὴν εἰσηγήσατο, καὶ τὰ ἄλλα δὲ ὁμοίως, τοῦτο πρῶτον κατηγοροῦνται τὸ εἶναι.

and simply living, and not such-and-such a life, and the other things similarly, they are first predicated of this being.

Καὶ εἰ βούλει τῶν ζώντων. Ὥσπερ λόγῳ τινὶ ἐπὶ τῶν ποιοτήτων οἱονεὶ προΰπεισιν αἱ αὐτοποιότητες· εἶτα συμβαίνουσαι ποιοῦσιν οὕτω· καὶ ταῦτα νόει, οἷον ἡ αὐτοσώματος λευκότης, ἐπιγενομένη σώματι, λευκαίνει τοῦτο· οὕτω καὶ τὰ εἰρημένα ὧδε νόησον ἀναλόγως, ὅτι προϋπὼν ὁ Θεὸς, ἤτοι ἡ ζωὴ, ξωοῖ πάντα τὰ αὐτοῦ μετέχοντα.

And if you will, of living things. Just as by a certain principle in the case of qualities the qualities-in-themselves as it were pre-exist, and then by accruing they qualify; so also understand these things, as for instance the bodily whiteness-in-itself, supervening upon a body, whitens this; so also understand the things said here analogously, that God pre-existing, that is to say life, quickens all the things that participate in Him.

Τὰς αὐτομετοχάς. Μετοχάς φησιν, ὧν τὰ ὄντα μετέχουσιν, οἷον αὐτὸ τὸ εἶναι ἢ ζωὴ, ἢ σοφία, ἢ τάξις, καὶ τὰ λοιπὰ, αἵτινες μετοχαὶ θεῖαι τυγχάνουσι δωρεαὶ, ἃς καὶ ἀρχὰς τῶν ὄντων ἐκάλεσε.

The participations-in-themselves. He calls participations those things in which the things that are participate, such as being itself, or life, or wisdom, or order, and the rest, which participations are divine gifts, which he also called principles of the things that are.

§ VI. Καὶ ἔστιν ἐξ αὐτῆς καὶ ἐν αὐτῇ. Οὕτω νοητέον· ἡ αὐτοϋπεραγαθότης, νοῦς οὖσα, καὶ ὅλη ἐνέργεια, εἰς ἑαυτὴν ἐστραμμένη, ἐνεργείᾳ ἐστὶν, οὐ δυνάμει, πρότερον οὖσα ἀφροσύνη, εἶτα νοῦς ἐνεργείᾳ γινομένη· ὅθεν καί ἐστι νοῦς μόνον καθαρὸς, οὐκ ἐπείσακτον ἔχων τὸ φρονεῖν, ἀλλὰ παρ' ἑαυτοῦ πάντως νοεῖ. Εἰ γὰρ ἡ μὲν οὐσία αὐτοῦ ἄλλη ἐστὶν, ἃ δὲ νοεῖ ἕτερα αὐτοῦ, αὐτὸς ἀνόητος ἔσται, ἤγουν ἡ οὐσία αὐτοῦ· εἴ τι δὲ ἔχει, παρ' ἑαυτοῦ ἔχει, οὐ παρ' ἄλλου· εἰ δὲ παρ' ἑαυτοῦ, καὶ ἐξ αὐτοῦ νοεῖ, αὐτός ἐστιν ἃ νοεῖ. Οὐκοῦν νοῦς ὢν, ὄντως νοεῖ τὰ ὄντα ὡς ὤν. Εἰ οὖν νοῶν ἑαυτὸν τὰ ὄντα νοεῖ, αὐτός ἐστι τὰ ὄντα· ἢ γὰρ ἑτέρωθι ὄντα αὐτὰ νοήσει, ἢ ἐν ἑαυτῷ, ὡς αὐτοῦ ὄντα· ἀλλαχοῦ μὲν ὄντα οὖν οὐ δυνατὸν νοῆσαι· ποῦ γὰρ ὄντα ἐν αἰσθητοῖς ; τὰ γὰρ αἰσθητὰ οὐκ εἰσὶν ὄντα, ἅτε τρεπτὰ ὄντα, καὶ γινόμενα, καὶ ἀπολλύμενα. Ἑαυτὸν οὖν ἄρα καὶ ἐν ἑαυτῷ νοεῖ. Ἐπειδὴ δὲ καὶ ποιητὴς τῶν ὄντων ἐστὶν ὁ Θεὸς, ἐν τῷ μήπω ὄντι νοήσει αὐτά· ἀλλ' αὐτὸς ἀρχέτυπός ἐστι τούτου τοῦ παντός· καὶ ἃ νοεῖ, οὐ τύπους λαμβάνων ἀφ' ἑτέρων, αὐτὸς ὢν τῶν ὄντων παράδειγμα· ὥστε οὔτε αὐτὸς ἐν τόπῳ, οὔτε τὰ ἐν αὐτῷ ὡς ἐν τόπῳ· ἀλλ' ἔχει αὐτὰ ὡς ἑαυτὸν ἔχων, καὶ ἐνὼν αὐτοῖς, πάντων μὲν ὁμοῦ ὄντων, καὶ ἐν ἀμερεῖ ὄντων ἐν αὐτῷ· διακεκριμένων δὲ, ἐν τῷ ἀμερεῖ ἀμερῶς. Αἱ τοίνυν νοήσεις αὐτοῦ εἰσι τὰ ὄντα· τὰ δὲ ὄντα εἰσὶ τὰ εἴδη. Νοήσεις δὲ οὐχ οὕτως ἀκουστέον, ὅτι, ἐπειδὴ τόδε ἐνόησεν, ἐγένετο τόδε, ἢ ἐστὶ τόδε· ταύτης γὰρ τῆς νοήσεως προηγεῖσθαι δεῖ νοούμενόν τι, ἵνα αὐτὸ νοήσας ποιήσῃ· ἀλλὰ νοεῖ τα ὄντα, ἅτε ἑαυτὸν νοῶν, καὶ τοῖς ἐνοῦσι συναπτόμενος· αὐτὴ γὰρ αὐτῷ ἡ νόησις γένεσίς ἐστι τοῖς οὖσι. Τὸ οὖν ἐνὸν ἐν αὐτοῖς, τοῦτό ἐστι τὸ εἶδος, καὶ τοῦτό ἐστιν ἡ ἰδέα· αὐτὸς δὲ, νοῦς ὢν ὅλος, ὅλος ἐστὶν ἐπιστήμη· τὰ δὲ ἐξ αὐτοῦ καὶ ἐν αὐτῷ νόες ἐοικότες θεωρήμασι τῆς ἐπιστήμης. Εἰσὶ δὲ ὁμοῦ καὶ διακεκριμένα ἐν αὐτῷ, ὡς καὶ ἐν ψυχῇ ὁμοῦ πολλαὶ ἐπιστῆμαι οὖσαι, ἀσύγχυτοι μένουσι, καὶ ἐνεργοῦσι ἔξω κατὰ μίαν, ὅταν δέῃ· καὶ πάσας ὁμοῦ τὰς δυνάμεις ἡ ψυχὴ ἐν ἑαυτῇ ἔχει, καθ' ἃς προνοεῖ τοῦ σώματος, καὶ ὅμως ἀσυγχύτως αὐτὰς

Section 6. And it is from it and in it. Thus must it be understood: super-goodness-in-itself, being mind and whole activity, turned towards itself, is in activity, not in potency, as though it were first mindlessness and then became mind in activity; whence also He is pure mind alone, having His thinking not as something brought in from without, but altogether thinks from Himself. For if His essence is one thing, and the things that He thinks are other than Himself, He Himself will be mindless, that is to say, His essence; and if He has anything, He has it from Himself, not from another; and if He thinks from Himself and out of Himself, He Himself is the things that He thinks. Therefore, being mind, He truly thinks the things that are, as being. If, therefore, in thinking Himself He thinks the things that are, He Himself is the things that are; for either He will think them as existing elsewhere, or in Himself, as being His; now it is impossible to think them as existing elsewhere; for where do they exist among sensible things? For sensible things are not things that are, inasmuch as they are changeable, and coming to be, and perishing. Himself, therefore, accordingly, and in Himself He thinks. And since God is also Maker of the things that are, He will think them in that which is not yet; rather, He Himself is the archetype of this universe; and what He thinks, He thinks not by receiving impressions from others, since He Himself is the paradigm of the things that are; so that neither is He Himself in a place, nor are the things in Him as in a place; but He has them as having Himself, and being in them, all things being both together and in the indivisible in Him, and yet distinguished indivisibly in the indivisible. His intellections, therefore, are the things that are; and the things that are are the forms. Yet intellections must not be heard in this way, that since He thought this, this came to be, or this is; for something thought must precede this intellection, in order that having thought it He may make it; rather, He thinks the things that are, inasmuch as He thinks Himself, and is conjoined with the things within; for with Him the intellection itself is generation for the things that are. That which is within them, therefore, this is the form, and this is the idea; and He Himself, being wholly mind, is wholly knowledge; while the minds from Him and in Him are like theorems of knowledge. And they are both together and distinguished in Him, just as in a soul too, though there are many sciences together, they remain unconfused, and operate outwardly one by one when needed; and the soul has all the faculties together in itself, according to which it provides for the body, and yet unconfusedly

Editors' notes and page, col. 320

Footnotes

(20) ‹anchor: ἐν τῷ ἀμερεῖ› · call in col 320

Pachym. ἐν μέρει vitiose, quia agitur de puncto indivisibili.

Pachymeres has ἐν μέρει ("in part"), wrongly, since the subject is the indivisible point.

(printed under page 174)

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running head: ERA S. DIONYSII AREOPAGITAE. 320
marginal letters: A ναι ζωὴν,; B § VI. Καὶ ἔστιν; C οὐκ εἰσὶν ὄντα,; D καὶ τοῖς ἐνοῦσι
old-edition numerals: (none)
other: the word εἶ-|ναι is split across the break from col 317 (cols 318/319 are facing Latin); the tail ναι is not restored here, and col 317 must end with the whole word εἶναι (it still reads εἶ-; its English already carries the word) (Q1c)
other: misprint kept as printed: ξωοῖ (for ζωοῖ), para 'Καὶ εἰ βούλει' (Q1c)
other: misprint kept as printed: τα (unaccented, for τὰ) in ἀλλὰ νοεῖ τα ὄντα, para '§ VI.' (Q2a)

PG 4:321

κατὰ καιρὸν προβάλλει, τὴν μὲν φυσικὴν ἐνεργοῦσα περὶ τὸ σῶμα δύναμιν, καθ' ἣν τρέφει τοῦτο, καὶ αὔξει, καὶ πρὸς γένναν ἐπιτήδειον ποιεῖ· τὴν δὲ αἰσθητικὴν ἐνεργεῖ δύναμιν περὶ φλέβας καὶ ἀρτηρίας, καὶ τὴν σάρκα, καὶ τὰ νεῦρα· καθ' ἣν δύναμιν τῶν αἰσθητῶν ἀντιλαμβανόμεθα· τὴν δὲ δοξαστικὴν, καθ' ἣν κρίνει τὰ αἰσθητά· καὶ τὴν φανταστικὴν, καθ' ἣν φαντάζεται τὰ αἰσθητά· ἀναζωγραφικὴν δὲ, καθ' ἣν ἀναπλάττει· καὶ μνημονευτικὴν, καθ' ἣν μέμνηται ; ὀρεκτικὴν δὲ, καθ' ἣν ὀρέγεται, καὶ κινεῖ τὸ ζῶνν κατὰ τόπον· καὶ εἰκαστικὴν, καὶ θύμοειδῆ, καὶ ἐπιθυμητικήν. Ταύτας γὰρ ἔχει δυνάμεις σώματι χρωμένη ἐν τῷ ἀλόγῳ αὐτῆς μέρει. Μετὰ δὲ θάνατον ὁ νοῦς μόνος ἔσται ἐνεργῶν, τοῦτων ἀργουσῶν.

puts them forth in due season, exercising the natural faculty about the body, according to which it nourishes this, and increases it, and makes it fit for begetting; and it exercises the sensitive faculty about veins and arteries, and the flesh, and the sinews, according to which faculty we perceive sensible things; and the opinative, according to which it judges sensible things; and the imaginative, according to which it imagines sensible things; and the pictorial, according to which it reshapes them; and the mnemonic, according to which it remembers; and the appetitive, according to which it desires, and moves the animal according to place; and the conjectural, and the spirited, and the concupiscent. For these faculties it has while using a body in its irrational part. But after death the mind alone will be active, while these are idle.

Καὶ τὰ ὁπωσοῦν τῷ εἶναι. Ἐκ τῆς τοῦ Θεοῦ ὑπεραγαθότητος φησιν, ἥτις ἐστὶν αὐτὸ τὸ εἶναι αὐτοῦ τοῦ Θεοῦ, ἡ ὕπαρξις τῶν ὄντων, καὶ ἡ τούτων διαμονή. Ἑνιαίως φησὶν, ἤγουν κατὰ ἁπλῆν τινα καὶ περιεκτικὴν τῶν ὅλων αἰτίαν, καὶ ἄσχετον· οὐδενὶ γὰρ λόγῳ, ἢ νοήματι, καὶ πράγματι ἔχει τὸ θεῖον τὴν πρὸς τά ὄντα σχέσιν τε καὶ κοινωνίαν· ἀλλ' ἔστι πάντη καὶ κατὰ πάντα ὑπερηρμένον, μόνῳ τῷ συνέχειν καὶ προνοεῖσθαι τούτων ἐφαπτόμενον, ὡς ἄν τις εἴποι. Τὰ δὲ ἑξῆς ὑποδείγματα πιστωτικὰ τοῦ λόγου τοῦ εἶναι πάντα ἐκ Θεοῦ, ὡς αἰτίου τῆς τούτων ὑπάρξεως, ἄλλο παρὰ ταῦτα ὕπάρχοντος, καὶ ἐν ἑαυτῷ συνεστάναι ἄλλῳ παρὰ ταῦτα ὑπάρχοντι.

And the things that in whatever way are in being. From the super-goodness of God, he says, which is the very being of God Himself, comes the existence of the things that are, and their permanence. Unitarily, he says, that is to say, according to a certain simple and comprehensive and unrelated cause of all things; for by no principle, or thought, and thing does the Divine have relation and communion towards the things that are; rather, it is altogether and in all respects exalted above them, touching upon them, as one might say, solely by sustaining and providing for them. And the examples that follow are confirmatory of the statement that all things have their being from God, as Cause of their existence, existing as other than these things, and consist in Himself, existing as other than these things.

Καὶ ἔχει πάντα ἀριθμόν. Ὁ γὰρ ἀριθμὸς ἐκ πολλῶν μονάδων συντιθεμένων εἰς μέγεθος παραύξει· ἡ οὖν μονὰς, ὡς αἰτία ἀριθμῶν, ἑνοειδῶς τοὺς πάντας περιείληφεν ἀριθμούς· οὕτω καὶ τὸ κέντρον, ἤτοι σημεῖον, τὰς ἐπὶ τὸν κύκλον εὐθείας περιέχει.

And has every number. For number, composed of many monads, increases into magnitude; the monad, therefore, as cause of numbers, has unitarily encompassed all numbers; so also the centre, that is to say, the point, contains the straight lines towards the circle.

Καὶ ἐν κέντρῳ. Ταῦτα βεβαιωτικὰ τοῦ λόγου ὑποδείγματα. Σημείωσαι ὡς καὶ ἀπὸ τῶν γραμμικῶν τὰ περὶ Θεοῦ σαφηνίζει, κέντρῳ αὐτὸν παρεικάζων.

And in a centre. These are examples confirmatory of the statement. Note how from geometrical figures too he clarifies the things concerning God, likening Him to a centre.

Ἑνοειδῶς ἡνωμένας. Τὸ ἑνοειδῶς ἐνταῦθα τέθεικεν ἀντὶ τοῦ ἁπλῶς καὶ ὁμοίως· οὐ γὰρ ἑτεροίως.

Unitarily united. Here he has placed unitarily instead of simply and similarly; for not otherwise.

Ἀλλὰ καὶ ἐν τῇ ὅλῃ τῶν ὅλων. Πρόδηλον ὅτι ἐν τῷ ὅλῳ τὰ μέρη· οὐκοῦν οἱ ἐν τοῖς καθ' ἕκαστον τῶν ὄντων φυσικῶς θεωρούμενοι τῶν ἐνυπαρχουσῶν αὐτοῖς δυνάμεων ἢ κινήσεων λόγοι ἐν τῇ καθόλου λαμβανομένῃ φύσει θεωροῦνται, φησίν· οἷον οἱ τῆς ἔξω φιλοσοφίας πάντα τὰ καθ' ἑαυτῶν ὑπάρχοντα καὶ ἐν ἄλλοις θεωρούμενα, ἃ ἔμψυχά τε καὶ ἄψυχά φαμεν· ταῦτα πάντα ὑπὸ μίαν κατηγοριαν ἤγαγον, εἰπόνυες οὐσίαν, ἐν τῷ τοιαύτῃ φωνῇ περιλτμβάνονται καὶ τὰ τῆς καθ' ἕκαστον οὐσίας ἰδιώματα, καὶ οἱ λόγοι ἀσύγχυτοι μένοντες· ἕτερος γὰρ τῶν ἐμψύχων, καὶ ἄλλος τῶν ἀψύχων ὁ λόγος· ὡσαύτως καὶ τῶν αἰσθητικῶν, τουτέστι λογικῶν τε καὶ ἀλόγων, καίτοι κατὰ τὸν τῆς οὐσίας, ἤτοι τοῦ ἁπλῶς εἶναι συνηνωμένοι λόγον. Τὸ δὲ ἐν ψυχῇ μονοειδῶς εἴρηκε, σημαίνων μίαδ εἶναι τὴν ἐκ ψυχῆς ἐνδιδομένην ὅλῳ τῷ

But also in the whole nature of all things. It is evident that the parts are in the whole; therefore the principles of the faculties or movements inherent in them, which are naturally contemplated in each of the things that are, are contemplated in nature taken universally, he says; just as those of the outer philosophy brought all the things that exist by themselves and are contemplated in others, which we call animate and inanimate—all these they brought under one category, calling it essence; in such a term are encompassed both the properties of each essence and the principles remaining unconfused; for one is the principle of animate things, and another that of inanimate things; likewise also of sensitive things, that is to say, both rational and irrational, although united according to the principle of essence, that is, of simply being. And he said uniformly in a soul, signifying that the vital faculty imparted from the soul to the whole

Editors' notes and page, col. 321

Footnotes

(d) ‹anchor: aeterna sunt› · call in col 323

II Cor. IV, 18.

2 Corinthians 4:18.

[VARIAE LECTIONES ET CORRECTIONES.] (printed under page 176)

(21) ‹anchor: not visible on the page foot› · call in col 323 (printed in the Greek, col 324)

τὸ δὲ ἐναντία.

[Read] τὸ δὲ ἐναντία ("but the opposite").

(printed under page 176)

Page

running head: 323 APPENDIX AD OPERA S. DIONY
marginal letters: A facultatem, varie; B etiam Deum omnium; C tis motum quidem; D talia sunt :
old-edition numerals: 175 after divinis
other: facing Latin version, not set

PG 4:324

σώματι ζωτικὴν δύναμιον, ποικίλως ἐνεργοῦσαν ἐν τοῖς μέλεσιν.

body is one, operating variously in the members.

§ VII. Ἀρχὴ γάρ ἐστι τῶν ὄντων. Εἰ αἴτιόν ἐστι τὸ δι' ὃ γίνεται τὸ γινόμενον, εἰκότως ἐν τῷ πάντων αἰτίῳ πάντα προϋφέστηκεν, ὡς ἐν ἰδέᾳ καὶ παραδείγματι, καθὰ προέφημεν ὁμοῦ καὶ ἑνοειδῶς, καὶ τὰ ἐναντία, ὡς ἐν τῷ Θεῷ εἴρηται ἐπιθεωρούμενα. Πῶς δὲ καὶ ἡνωμένως, καὶ ἐναντία, οὕτω νοήσεις· τὸ κοσμηθὲν ἔχει τὸ εἶδος μεμερισμένον, ὡς ἐν τῷ κόσμῳ, ἀλλαχοῦ τὰ ἄστρα, καὶ ἀλλαχοῦ τὸν ἄνθρωπον· καὶ αὖθις ἄλλῃ τὸ πῦρ, καὶ ἄλλῃ τὸ ὕδωρ. Ἐναντία γὰρ ὄντα, ἐὰν ὁμοῦ γένωνται, συμφθείρονται· ἐν δὲ ταῖς νοήσεσι τοῦ Θεοῦ καὶ πάντα ὁμοῦ ἦσαν ὄντα καὶ ἀσυγχύτως, καὶ οὐκ ἐν τόπῳ· οὐ γὰρ σώματά εἰσιν, οὔτε ἐν σώματι, ἀλλ' ἐν ἀϊδίοις νοήσεσιν, αἵτινές εἰσι παραδείγματα· ὅθεν καὶ πάντων ἀρχὴ ὁ Θεός· ἀρχὴ γάρ ἐστι πᾶν τὸ προϋφεστὼς τοῦ γινομένου· καὶ πρὸς τοῖς ἄλλοις, καὶ τάξις ἐστὶ τῶν ὡς τεταγμένων· τάξις δέ ἐστιν ἐργασία ὁμοιότητος πρὸς ἄλληλα πάντων τῶν ὄντων, καὶ συμμετρία γινομένη αἰτία κοινωνίας τῶν πρὸς ἄλληλα παντὸς τοῦ ὄντος, ἀλλὰ καὶ πᾶσα στάσις, καὶ πᾶσα κίνησις ἐστι τῶν ὄντων ὁ Θεός. Διαφόρως δὲ ταύτας νοητέον· καὶ ἐπὶ μὲν τῶν νοητῶν καὶ τῶν νοερῶν, ἡ φύσις, ἀρχὴ οὖσα κινήσεως καὶ στάσεως, ἤτοι ἠρεμίας. ταὐτὸν γάρ ἐστι, ἐγέργειαν δηλοῖ· ἥ τε γὰρ κίνησις ἡ εἰς διακονίας θείας καὶ διδασκαλίας τῶν ὑποβεβηκότων ἐνέργειά ἐστι ζωτικὴ, ἥ τε ἠρεμία καὶ στάσις αἰώνιος οὖσα καὶ ἄτρεπτος, τὰ οἰκεῖα ἐνεργεῖν δηλοῖ τοὺς νόας, καὶ τῶν θείων ἐμφορεῖσθαι. Ἐπὶ δὲ τῶν αἰσθητῶν ἡ φύσις ἀρχὴ οὖσα κινήσεως καὶ στάσεως, ἤτοι ἠρεμίας. τὴν μὲν κίνησιν δηλοῖ εἰς τὸ εἶναι παραγωγήν· τὴν δὲ στάσιν, ἤτοι ἠρεμίαν, τὴν διὰ τῆς φθορᾶς τοῦ εἶναι ἢ παῦσιν ἢ μεταβολὴν. Λέγεται δὲ ταῦτα εἶναι ὁ Θεὸς, ὡς αἴτιος αὐτὸς υπάρχων ὑπερουσίως. Κίνησις δὲ ἐπὶ Θεοῦ ἡ εἰς τὰ ἐξ αὐτοῦ καὶ δι' αὐτοῦ ἐν ἀγαθότητι προνοητικὴ πρόοδος· στάσις δὲ τὸ ἀεὶ ὡσαύτως ἔχειν, καὶ ἀνεκφοιτήτως ἑαυτοῦ τὴν ἀνεπίγνωστον ἠρεμίαν καὶ ἀτρεμῆ ἀοχλησίαν κεκτῆσθαι. Σημειωτέον δὲ, ὅτι τὰς νοητὰς δυνάμεις αἰωνίας ἐκάλεσεν, ὡς αἰῶνος μετεχούσας. Ἡ δὲ τοῦτο λέγουσα Γραφή ἐστι· Τὰ γὰρ βλεπόμενα πρόσκαιρα· τὰ δὲ μὴ βλεπόμενα αἰώνια. Τὰ δ' ἐν ἑτέροις ὑπάρχοντά εἰσιν οἷον ἁγιασμὸς, ἀθανασία, εὐζωΐα· ταῦτα γὰρ ἐν νοηταῖς καὶ νοεραῖς οὐσίαις τοιαῦτά εἰσι κατ' ἐπίνοιαν δὲ λέγονται ἐν τοῖς νοητοῖς καὶ ἡμῖν, ὡς θεοὶ καὶ κύριοι καὶ δυνατοὶ ἰσχύϊ ἄγγελοι κατὰ μέθεξιν καὶ ἄνθρωποι.

Section 7. For He is the principle of the things that are. If a cause is that through which that which comes to be comes to be, reasonably in the Cause of all things all things have pre-subsisted, as in an idea and paradigm, just as we said before, together and unitarily, even the contraries, as has been said, being contemplated in God. And how both unitedly and contraries, you will understand thus: that which has been adorned has its form divided, as in the world, in one place the stars, and in another place man; and again in one place fire, and in another place water. For being contraries, if they come to be together, they are destroyed together; whereas in the intellections of God all things were existing both together and unconfusedly, and not in a place; for they are not bodies, nor in a body, but in eternal intellections, which are paradigms; whence also God is the principle of all things; for everything that pre-subsists before that which comes to be is a principle; and in addition to the other things, He is also the order of the things that are as ordered; and order is the working of likeness of all the things that are towards one another, and symmetry becoming the cause of communion of the things towards one another of all that is; moreover, God is also every stability and every movement of the things that are. Yet these must be understood differently: in the case of the intelligible and the intellectual things, nature, being the principle of movement and stability, that is to say, rest—for it is the same thing—signifies activity; for both the movement unto divine ministries and instructions of the subordinate ones is a vital activity, and the rest and stability, being eternal and unchangeable, signifies that the minds perform their own proper works and are filled with divine things. Whereas in the case of sensible things, nature, being the principle of movement and stability, that is to say, rest, signifies as movement the bringing forth into being, and as stability, that is to say, rest, either the cessation or the change from being through corruption. And God is said to be these things, as Himself superessentially existing as cause. And movement in the case of God is the providential progression in goodness unto the things that are from Him and through Him; while stability is the being always in the same way, and possessing without going forth from Himself His unknowable rest and unwavering untroubledness. And it must be noted that he called the intelligible powers eternal, as participating in eternity. And the Scripture that says this is: For the things that are seen are temporal; but the things that are not seen are eternal (2 Cor. 4:18). And the things that exist in others are such as sanctification, immortality, happy life; for these in intelligible and intellectual essences are such, while in conception they are spoken of among intelligible things and us, as angels are gods and lords and mighty in strength by participation, and men too.

Πᾶς ὅρος, καὶ τὰ ἄλλα· Ὅσα τῷ εἶναι ὄντα εὶσι, ταῦτά φησιν ἐν ἑτέροις θεωρούμενα ὑπάρχειν, καὶ οὔ καθ' ἑαυτά· αἱ γὰρ οὐσίαι (ταῦτα γὰρ ἐκάλεσεν ὄντα), τῶν καθ' ἑαυτά εἰσιν, ἅστινας χαρακτηρίζουσιν, ἀθανασία, σοφία, τάξις, ἁρμονία, καὶ τὰ σὺν

Every definition, and the other things: As many things as by being are things that are, these he says exist as contemplated in others, and not by themselves; for the essences (for these he called things that are) belong to the things that are by themselves, which immortality, wisdom, order, harmony, and the things along with

Editors' notes and page, col. 324

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running head: ERA S. DIONYSII AREOPAGITAE. 324
marginal letters: A σώματι ζωτικὴν; B σιν, αἵτινές εἰσι; C σεως, ἤτοι ἠρεμίας.; D τοῖς καὶ ἡμῖν,
old-edition numerals: (none)
other: (none)

PG 4:325

αὐτοῖς, ἅπερ ἐν ἑτέροις ὑπάρχειν λέγονται· ὥσπερ καὶ τὰ κατ' αἴσθησιν περὶ τὰ σώματα ὁρώμενα· οἷον χρῶμα, σχῆμα, πηλικότης, καὶ τὰ ὅμοια, ἅπερ σωμάτων ἐκτὸς συνίστασθαι ἀδύνατον. Διεῖλε δὲ αὐτὰ ὁ Πατὴρ τῶν κατ' ἐπίνοιαν· ταῦτα δὲ εἶναί φαμεν τὰ τῇ νοήσει καταλαμβανόμενα, οἷον νόημα, λόγον, αἴσθησιν, καὶ τὰ τοιαῦτα· ἅτινα τῇ ἐπινοίᾳ μόνῃ οἱονεὶ τῇ ἐπενθυμήσει γνωρίζομεν· ἢ καὶ κατ' ἐπίνοιαν λέγει τὰ νοητὰ, καὶ αἰσθήσει ὑποπίπτοντα μηδαμῶς.

them characterize, which are said to exist in others; just as also the things according to sense that are seen about bodies, such as colour, figure, quantity, and the like, which cannot consist outside of bodies. And the Father distinguished them from the things in conception; and these we say are the things apprehended by intellection, such as thought, speech, sensation, and suchlike, which we recognize by conception alone, as it were by reflection; or else he calls in conception the things that are intelligible and in no way fall under sense.

§ VIII. Αἱ νοηταὶ κάὶ νοεραί. Σημείωσαι δὲ, ὅτι τὸ νοηταὶ ὡς πρὸς ἡμᾶς· τὸ δὲ νοεραὶ ὡς πρὸς τὸν Θεὸν νοεῖται.

Section 8. The intelligible and intellectual. Note that intelligible is understood in relation to us, whereas intellectual is understood in relation to God.

Καὶ τὸ εἶναι. Καὶ τὸ θεοειδῶς εἶναι.

And being. And existing in a godlike way.

Καὶ τὰ ἄλλα πάντα. Ὅτι αὐτὸς αἴτιος τοῦ εἶναι τὰ πάντα, καὶ πρὸ τοῦ εἶναι, ἅτε καὶ ἰδέα, ἤτοι παράδειγμα ὢν τοῦ εἶναι, ὡς ἐντεῦθεν δηλοῦται· τὸ γὰρ αὐτὸ εἶναι, οὐκ αὐτό ἐστιν ὁ Θεὸς, διὰ τὸ εἶναι τὸν Θεὸν, ἀλλὰ διὰ τὸν Θεὸν, καὶ τὸ εἶναι ἐστὶ, καὶ λέγεται· διὸ ἐν τῷ Θεῷ ἐστι τὸ εἶναι, ὡς ἰδέα· οὐ μὴν ὁ Θεὸς, ἐν τῷ εἶναι ἐστι· πρὸ γὰρ τοῦ εἶναι ἦν· ὅμως διὰ τὸ πάντων αἴτιος εἶναι, καὶ παραγωγεὺς δείκνυται, καὶ ἔξω πάντων ἐστὶν, ὡς αἴτιος πάντων, καὶ τοῖς τῶν πάντων γνωρίσμασι προσαγορεύεται, ὡς τὰ πάντα παραγαγών.

And all the other things. That He Himself is Cause of the being of all things, and prior to being, inasmuch as He is also the idea, that is to say, the paradigm of being, as is shown from this: for being itself is not God Himself, because God is, but because of God being both is and is spoken of; wherefore being is in God as an idea, yet God is not in being; for He was prior to being; nevertheless, because He is Cause of all things, He is also shown to be producer, and is outside of all things as Cause of all things, and is addressed by the tokens of all things as having brought forth all things.

Καὶ αὐτοῦ ἐστι τὸ εἶναι. Αὐτοῦ μὲν, ὡς ἐξ αὐτοῦ ἐστι τὸ εἶναι· ἐν αὐτῷ δὲ τῷ συντηρεῖσθαι παρ' αὐτοῦ· οὐκ αὐτὸς δὲ τοῦ εἶναι, οὐδὲ ἐν τῷ εἶναι συνεχόμενος· ὑπὲρ γὰρ τὸ εἶναι ὁ ὑπερούσιος.

And being is His. His indeed, inasmuch as being is from Him; and in Him, by being preserved by Him; yet He Himself is not of being, nor contained in being; for He Who is superessential is above being.

Καὶ οὐκ αὐτὸς ἐν τῷ εἶναι. Προσυπακουστέον ἐν ἀμφοτέροις τὸ αἴτιον, τουτέστι τὸ εἶναι αὐτὸν ἔχει αἴτιον, καὶ οὐχὶ αὐτὸς, ὡς ἐκ προηγουμένης αἰτίας ἔχει τὸ εἶναι.

And not He Himself in being. One must understand in addition in both clauses the cause, that is to say, being has Him as cause, and He Himself does not have being as from a preceding cause.

Κατὰ πᾶσαν τῶν ὄντων ἐπίνοιαν. Ἡ τῶν ὄντων θεωρία, ἣν ἐνταῦθα ἐπίνοιαν ἐκάλεσε, πολλή τις οὖσα καὶ ποικίλη πάσῃ ἐπιβολῇ τοῦ νοῦ, προϋπαντῶσαν εὑρίσκει τοῦ αἰτίου τὴν ἔννοιαν, ἤγουν τοῦ δημιουργοῦ· τὸ οὖν πολλαπλασιάζεσθαι δηλοῖ, τὸ ἐν τοῖς πολλοῖς τὸν αὐτὸν αἴτιον θεωρεῖσθαι.

According to every conception of the things that are. The contemplation of the things that are, which he here called conception, being manifold and varied in every application of the mind, finds the notion of the Cause, that is to say, of the Maker, meeting it beforehand; being multiplied, therefore, signifies that the same Cause is contemplated in the many things.

Καὶ τὸ ἐστὶ, καὶ τὸ ἔσται. Ἅπερ ἐν τῷ πρὸ αὐτοῦ ἀπέφησε, νῦν ἐπειπὼν τῷ Θεῷ ἀναγκαίως ἑαυτὸν ἑρμηνεύων κατὰ τὴν τοῦ αἰτίου ἔννοιαν ταῦτα νοεῖν ὑποβάλλει. Τὸ μὲν οὖν ἐγένετο, καὶ γίνεται καὶ γενήσεται, ἐπὶ μὲν τῶν κτισμάτων κυρίως κατηγορεῖται· τὰ μὲν γὰρ ἅπαξ ἐγένετο, οἷον οὐρανὸς, ἄγγελοι, ἥλιος καὶ τὰ τοιαῦτα, ἐφ' ὧν χώραν οὐκ ἔχει τὸ γίνεται, γενήσεται· τὸ δὲ παρὰ τοῦ Δαυὶδ λεχθὲν, Ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, ἢ κατὰ τὸ συντηρεῖσθαι ληπτέον, καθὰ εἴρηται, Ὁ Πατήρ μου ἕως ἄρτι ἐργάζεται· ἢ κατὰ τὴν συνήθειαν τῆς Γραφῆς, ἐνηλλαγμένως τὴν σημασίαν τὴν χρονικὴν πολλάκις προαγούσης, καὶ ἀντὶ παρῳχηκότος μέλλοντι κεχρημένης, καὶ τὸ ἔμπαλιν. Ἐπὶ τούτων μὲν οὖν

Both is, and will be. The things that he denied in what preceded this, now attributing to God, necessarily interpreting himself, he suggests understanding these things according to the notion of Cause. Came to be, therefore, and comes to be, and will come to be are properly predicated in the case of creatures; for some things came to be once for all, such as heaven, angels, sun, and suchlike, in the case of which comes to be and will come to be have no place; and that which was spoken by David, Who makes His angels spirits (Ps. 103:4), must either be taken with respect to their being preserved, just as it is said, My Father works until now (John 5:17); or according to the custom of Scripture, which often brings forward the temporal signification interchangeably, and uses the future instead of the past, and conversely. In the case of these things, therefore,

Editors' notes and page, col. 325

Footnotes

(e) ‹anchor: suos spiritus› · call in col 326

Psal. CIII, 4.

Psalm 103(104):4.

(printed under page 177)

(f) ‹anchor: modo operatur› · call in col 326

Joan. V, 17.

John 5:17.

[VARIAE LECTIONES ET CORRECTIONES.] (printed under page 177)

(22) ‹anchor: ἐκ προηγουμένης› · call in col 326 (printed in the Greek, col 325)

προβεβλημένης.

[Read] προβεβλημένης ("put forward") [for προηγουμένης].

(printed under page 177)

(23) ‹anchor: τὸ γίνεται› · call in col 326 (printed in the Greek, col 325)

γίνεσθαι.

[Read] γίνεσθαι ("to come to be") [for γίνεται].

(printed under page 177)

Footnotes

(g) ‹anchor: neque decorem› · call in col 327

Isa. LIII, 2.

Isaiah 53:2.

[VARIAE LECTIONES ET CORRECTIONES.] (printed under page 178)

(24) ‹anchor: not visible on the page foot› · call in col 327 (printed in the Greek, col 328)

εἴρηται.

[Read] εἴρηται ("it has been said").

(printed under page 178)

(25) ‹anchor: τι τῶν ὄντων› · call in col 327 (printed in the Greek, col 328)

νοητων.

[Read] νοητῶν ("of the intelligibles") [for ὄντων]; printed without accent.

(printed under page 178)

Page

running head: 327 APPENDIX AD OPERA S. DIONY
marginal letters: A cem succedunt,; B est illorum omnium; C Deus exsistit ;; D supra pulchritudinem.
old-edition numerals: 177 before quia erat,
other: facing Latin version, not set

PG 4:328

κυρίως τὸ ἐγένετο· γίνεται δὲ καὶ τὰ ἐν γενέσει καὶ φθορᾷ πάντα καὶ ὅσα κατὰ ἀντιπεριχώρησιν· οἷον ἡ νὺξ, ἡ ἡμέρα, θέρος, καὶ ἔαρ, καὶ τὰ τοιαῦτα· γενήσεται δὲ μόνον, ἅτινα οὔπω γεγόνασιν ὅλως, προσδοκῶνται δὲ, οἷον ἡ τοῦ παντὸς μεταστοιχείωσις, καὶ τὰ σὺν αὐτῇ. Ὡς τούτων οὖν ἁπάντων αἴτιος ὁ Θεὸς ὑμνεῖται· οὐ γὰρ εἶπε, Ταῦτα ἐπ' αὐτοῦ κατηγορεῖται, ἀλλὰ κυρίως ὑμνεῖται. Τὸ δὲ ἦν καὶ τὰ σὺν αὐτῷ κατὰ πᾶσαν ἐπίνοιαν οὐκ ἄλλῳ τινὶ ἢ τῷ Θεῷ ἁρμόσει, διὰ τὸ πάσης ἀρχῆς ἀνώτερον ἐπ' αὐτοῦ θεωρεῖσθαι τὸ ἦν. Τὸ δὲ ἔστι καὶ τὸ ἔσται ὡς πάντη τὸ ἀναλλοίωτον, καὶ κατὰ πάντα ἀμετάβλητον ἔχοντος· διὸ καὶ ὑπερούσιος λέγεται. [Διὸ καὶ πάντα αὐτοῦ καὶ ἅμα κατηγορεῖται. Κατὰ τὴν τοῦ αἰτίου ἔννοιαν πάντα αὐτοῦ φησι τοῦ Θεοῦ λέγεσθαι, ἢ ἐπ' αὐτοῦ νοεῖσθαι. Τὸ γὰρ κατηγορεῖσθαι κατὰ φιλοσόφους τοῦτο δηλοῖ. Αὐτὸς δὲ οὐδὲν τῶν πάντων ἐστὶν, ὧν ἐστιν αἴτιος, διὰ τὸ εἶναι καὶ ὑπερεἶναι· διὸ καὶ αἱ ἀποφάσεις τοῦτο δηλοῦσιν, οἷον τὸ ἄμορφος τὸ ἀκαλλὴς καὶ τὰ ὅμοια· τὸ δὲ πάνσχημος καὶ πανείδεος τὸ παντὸς εἴδους καὶ σχήματος αἴτιον αὐτὸν ὑπάρχειν δηλοῖ. Καθὸ καὶ τὰ ἑξῆς νοητέον.] Εἰς τό αὐτό. Πῶς ἀνωτέρω εἰπὼν, οὔτε ἦν, οὔτε ἐστὶν, οὔτε ἔγένετο οὔτε γίνεται, οὔτε γενήσεται, ἐνταῦθά φησιν, ἐπ' αὐτοῦ καὶ τὸ ἐστὶ, καὶ τὸ ἔσται, καὶ τὸ ἐγένετο, καὶ τὸ γίνεται, καὶ γενήσεται, κυρίως ὑμνεῖται ; ἆρα ἐναντίως ἑαυτῷ λέγει ὁ ἅγιος Διονύσιος; μὴ γένοιτο. Ἄνω μὲν γὰρ αὐτὸν δημιουργὸν εἶπε πάσης ὑπάρξεως, ὑποστάσεως, οὐσίας, φύσεως καὶ τοῦ χρόνου· εἰκότως οὖν ἐπὶ αὐτοῦ τὸ ἦν ἔταξε, καὶ τὰ ἕτερα, ἵνα νοήσῃς, ὅτι οὔτε ἀπὸ χρόνου, οὔτε ἐν χρόνῳ, οὔτε μετὰ χρόνον ἤρξατο ὁ Θεὸς, ἀλλ' ὅτι καὶ αὐτοῦ τοῦ εἶναι ἀνώτερός ἐστι· Ἐν αὐτῷ, γὰρ εἶπε· τὸ εἶναι· ἐνταῦθα δὲ, ἐπειδὴ κατὰ πᾶσαν ἐπίνοιαν εἶπεν αὐτὸν πολλαπλασιάζεσθαι, δικαίως εἶπεν, ἐπ' αὐτοῦ καὶ τὸ ἦν, καὶ τὸ ἔσται, καὶ τὰ ἑξῆς· ἵνα οἷον καιρὸν, ἢ χρόνον ἐπινοήσῃς, ἐκεῖ τὸν Θεὸν εὑρήσεις καὶ ὑπὲρ τὰ ὄντα, καὶ προόντα, καὶ αὐτῶν τῶν ὄντων αἴτιον καὶ δημιουργὸν, καὶ οὐδὲν ἐξ αὐτῶν ὄντα, ὥσπερ λέγομεν, ὅτι οὐδὲν τῶν ὄντων ἐστὶ, καὶ ἐν τοῖς πᾶσίν ἐστιν.

came to be properly applies; and comes to be applies to all the things in generation and corruption and as many as are by mutual succession, such as night, day, summer, and spring, and suchlike; while will come to be applies only to those things which have not yet come to be at all, but are expected, such as the trans-elementation of the universe, and the things along with it. As Cause of all these things, therefore, God is praised; for he did not say, These things are predicated of Him, but are properly praised. And was and the terms along with it according to every conception will fit no one else than God, because in His case was is contemplated as higher than every beginning. And is and will be, as possessing altogether unalterability and in all respects unchangeability; wherefore He is also called superessential. [Wherefore also all things are predicated of Him and at once. According to the notion of Cause he says that all things are spoken of God Himself, or are conceived in His case. For to be predicated signifies this according to philosophers. Yet He Himself is none of all the things of which He is Cause, because of His being and super-being; wherefore the negations also signify this, such as formless, unbeauteous, and the like; while all-shaped and all-formed signifies that He exists as Cause of every form and shape. In accordance with which what follows must also be understood.] On the same. How, after saying above, neither was, nor is, nor came to be, nor comes to be, nor will come to be, does he say here that in His case both is, and will be, and came to be, and comes to be, and will come to be are properly praised? Does Saint Dionysius speak contrarily to himself? Far from it. For above indeed he called Him Maker of every existence, subsistence, essence, nature, and of time; reasonably, therefore, in His case he placed in order was and the rest, that you might understand that neither from time, nor in time, nor after time did God begin, but that He is higher even than being itself; for In Him, he said, is being; whereas here, since he said that according to every conception He is multiplied, he justly said that in His case apply both was, and will be, and what follows; so that whatever season or time you may conceive, there you will find God both above the things that are, and pre-existing, and Cause and Maker of the very things that are, and being nothing of them, just as we say that He is none of the things that are, and is in all things.

Καὶ οὐδέν ἐστι τῶν πάντων. Πρὸς τὸ πάνσχημος τὸ ἄμορφος, διὰ τὸ ὑπὲρ ἀσωματίαν, καὶ ὑπὲρ ἀϋλίαν [εἶναι], οὐ μεμορφωμένον πρός τι τῶν ὄντων· πρὸς δὲ τὸ πανείδεὸς τὸ ἀκαλλής. Ἀκαλλῆ δὲ λέγει, ὡς καὶ τοῦ κάλλους ἐξ αὐτοῦ γεγονότος, αὐτοῦ δὲ καὶ ὑπὲρ κάλλος ὄντος. Αἱ δὲ χρήσεις· Καὶ εἴδομεν αὐτὸν, καὶ οὐκ εἶχεν εἶδος, οὐδὲ κάλλος, καὶ τὰ ἑξῆς.

And is nothing of all things. Formless corresponds to all-shaped, because He [is] above incorporeality and above immateriality, not formed in relation to any of the things that are; while unbeauteous corresponds to all-formed. And he calls Him unbeauteous inasmuch as beauty too has come to be from Him, while He Himself is also above beauty. And the passages of Scripture are: And we saw Him, and He had no form, nor beauty (Isa. 53:2), and what follows.

Εἰ γὰρ ὁ καθ' ἡμᾶς ἥλιος. Κάτω ἐν τῷ τέλει τοῦ ἑξῆς λόγου, ἤτοι τοῦ ἕκτου κεφαλαίου, ὅπου τὸ σημεῖον δείκνυσιν, ὅτι οὐδὲν ἀφ' ἑαυτοῦ ποιεῖ ὁ ἥλιος, ἀλλ' ἐκ τῆς πάντων αἰτίας καὶ ἀρχῆς, ἥτις ἐστὶν ὁ

For if our sun. Below at the end of the following discourse, that is to say, of the sixth chapter, where the sign stands, he shows that the sun does nothing of itself, but from the Cause and Principle of all things, which is

Editors' notes and page, col. 328

Page

running head: ERA S. DIONYSII AREOPAGITAE. 328
marginal letters: A κυρίως τὸ ἐγένετο·; B σθαι. Τὸ γὰρ; C τὰ χρόνον ἤρξατο; D εἴδομεν αὐτὸν,
old-edition numerals: (none)
other: (none)

PG 4:329

Θεός. Καλῶς δὲ ἀπέδειξεν ἐκ τοῦ ἡλίου τὸ περὶ Θεοῦ νοούμενον· ὥσπερ γὰρ αὐτὸς εἷς ὢν ὁ ἥλιος, πάντα τὰ αἰσθητὰ ζωογονεῖ, και τρέφει, καὶ αὔξε, καὶ ἐναλλάττει, τουτέστιν ἀπὸ μικρῶν μεγάλα ποιεῖ, ἢ καὶ ἀπὸ σπόρου τὸ ἐξ αὐτοῦ φυόμενον βλαστὸν ἢ δένδρον, καὶ ἐν πᾶσι τοῖς ὁρωμένοις ἐστὶ, μηδὲν ἐξ αὐτῶν ὑπάρχων· οὕτω καὶ ὁ Θεὸς καὶ αὐτοῦ τοῦ ἡλίου, καὶ πάντων τῶν αἰσθητῶν καὶ τῶν νοητῶν, καὶ τῶν νοερῶν, ὧν αἴτιος, οὐδὲν ἐκ τῶν ὄντων ἐστὶ, καὶ ἐν τοῖς πᾶσιν ἐστίν· αὐτοῦ γὰρ τὰ πάντα μετέχει· διὸ καὶ ἡ Γραφὴ δικαιοσύνης Ἥλιον αὐτὸν ὀνομάζει.

God. And well did he demonstrate from the sun what is conceived concerning God: for just as the sun itself, being one, quickens all sensible things, and nourishes, and increases, and changes them, that is to say, from small makes great, or even from a seed makes the shoot or tree that grows out of it, and is in all visible things while being nothing of them; so also God, Who is Cause both of the sun itself and of all sensible and intelligible and intellectual things, is nothing of the things that are, and is in all things; for all things participate in Him; wherefore Scripture also names Him Sun of righteousness (Mal. 4:2).

Παραδείγματα. Τὰ παραδείγματα, ἅτινα καὶ ἰδέας καλοῦσιν, ἤδη μὲν καὶ ἀνωτέρω ἐδηλώσαμεν, ὅπως ὁρίζονται, ὅτι ποίησιν αὐτοτελῆ ἀΐδιον τοῦ ἀϊδίου Θεοῦ την ἰδίαν, ἤτοι τὸ παράδειγμα φησί· καὶ ἐνταῦθα μέντοι σαφηνίζει ὁ μέγας Διονύσιος τὴν Γραφὴν, προορισμοὺς καλῶν τὰς ἰδέας, αἰνιττόμενος τὸν θεῖον Παῦλον, ὃς ἐν τῇ πρὸς Ῥωμαίους φησίν· Οὓς δὲ προώρισε, τούτους καὶ ἐκάλεσε· καὶ ἑτέρωθι· Προορίσας ἡμᾶς ἐν τῷ θελήματι αὐτοῦ· θέλημα γὰρ καὶ προορισμὸν τὰ παραδείγματα καὶ τὰς ἰδέας λέγει. Παράγει μέντοι καὶ τὸν μακάριογ Κλήμεντα [τὸν Ῥώμης ἐπίσκοπον], οὗ μέμνηται ὁ Ἀπόστολος, εἰπόντα, ἐν τοῖς οὖσιν εἶναι παραδείγματα ἀρχηγικώτερα, οἷον τῶν πρός τι. Σαφέστερον δὲ οὕτως ἔσται τὸ λεγόμενον· ἔστι τις δόξα γραμμῇ ἀπεικάζουσα τὰ πάντα· καὶ τῆς γραμμῆς τὸ μὲν ἄνω μέρος τοῖς νοητοῖς ἀπαδιδοῦσα· τὸ δὲ κάτω τοῖς αἰσθητοῖς. Καὶ τούτων, τοῖς μὲν ἀρχηγικωτέροις, ἅπερ εἰσὶ τὰ ἰδίως νοητὰ, τὸ πρῶτον καὶ ἀνώτερον μέρος. Τοῖς δὲ ἐκ τῶν νοητῶν, τὸ μετ' ἐκεῖνο· εἶθ' οὕτω καθ' ὑπόβασιν τῆς γραμμῆς, τὰ ἄλλα· δεῖξαι γὰρ θέλει ἡ τοιαύτη δόξα, μὴ τῆς ἀξίας τῆς αὐτῆς εἶναι τὰ πάντα, ἀλλ' ἐξ ἀλλήλων ἔνια γενόμενα, οἷον τὰ ὑφειμένα εἴδη, τῶν καθολικῶν ἐν δημιουργίᾳ καὶ ἀρχῶν, ἃς καθολικὰς ἀρχὰς ἀρχηγικώτερα φησί. Τὸν οὖν ἱερὸν Κλήμεντά φησι λέγειν, εἶναι καὶ ἐν τοῖς ποιήμασι παραδείγματα γενικώτερα, ἤτοι ἰδέας τῶν πρός τι, ἀντὶ τοῦ τῶν ὑποβεβηκότων εἰδῶν τῶν πρός τι τῶν ὑπερβεβηκότων ὑπόδειγμα ὑποστάντων, οἷον τὸ ἔνυλον πῦρ πρὸς τὸ αἰθέριον· ἀλλ' οὐ ταῦτα κυρίως ἰδέας φησὶν ὁ μέγας Διονύσιος, ἀλλὰ τὰς νοήσεις τοῦ Θεοῦ· κἂν γὰρ λέγηται παραδείγματα ἐν κτίσει, ἀλλ' οὐ προσκυνητὰ, ὥς φησι Μωϋσῆς· ποῦ δὲ ταῦτα εἶπεν ὁ ἅγιος Κλήμης, οὐκ ἐδήλωσε.

Paradigms. The paradigms, which they also call ideas, we have already explained above as well how they are defined, that he calls the idea, that is to say, the paradigm, a self-complete eternal production of the eternal God; and here, however, the great Dionysius clarifies Scripture, calling the ideas predeterminations, hinting at the divine Paul, who in the Epistle to the Romans says: And whom He predetermined, these He also called (Rom. 8:30); and elsewhere: Having predetermined us in His will (Eph. 1:5); for he calls the paradigms and the ideas will and predetermination. Moreover, he also adduces the blessed Clement [the Bishop of Rome], whom the Apostle mentions, as having said that among the things that are there are more principal paradigms, as of things in relation to something. And what is said will be clearer thus: there is a certain opinion that likens all things to a line, assigning the upper part of the line to intelligible things, and the lower to sensible things; and of these, to the more principal ones, which are the properly intelligible things, the first and higher part; and to those from the intelligible things, the part after that; then thus by way of descent of the line, the rest; for such an opinion wishes to show that not all things are of the same dignity, but that some come to be from one another, as for instance the subordinate species from the universal principles in creation, which universal principles it calls more principal. He says, therefore, that the sacred Clement says that even among creatures there are more generic paradigms, that is to say, ideas of things in relation to something, instead of the subordinate species subsisting as a pattern in relation to something of the superior ones, such as material fire in relation to the ethereal; yet the great Dionysius says that these are not properly ideas, but the intellections of God; for even if they are called paradigms in creation, yet they are not to be worshipped, as Moses says; but where Saint Clement said these things, he did not indicate.

Παραδείγματα δέ φαμεν εἶναι. Πλάτων μὲν τὰς ἰδέας καὶ τὰ παραδείγματα ταπεινῶς καὶ ἀναξίως Θεοῦ ἐξείληφεν· ὁ δὲ Πατὴρ τῇ μὲν λέξει ἐχρήσατο, τὴν δὲ ἔννοιαν εὐσεβῶς ἐξηγήσατο. Ἀφοριστικὰ δὲ ἔφη τὰ θεῖα θελήματα καὶ ποιητικὰ, τὸ μὲν, ὅτι μόνῳ τῷ βούλεσθαι τὰ πάντα ὑφίστησι καὶ ποιεῖ· τὸ δὲ, καὶ διὰ τὸ ἑτεροειδῆ καὶ διάφορα τὰ ὄντα γε-

And we say that paradigms are. Plato indeed took the ideas and the paradigms lowly and unworthily of God; whereas the Father used the term, but piously expounded the meaning. And he called the divine wills determinative and productive, the one because by willing alone He gives subsistence to and makes all things, and the other also because the things that are come to be of different kinds and diverse.

Editors' notes and page, col. 329

Footnotes

(h) ‹anchor: not visible on the page foot› · call in col 330

Mal. IV, 2.

Malachi 4:2.

(printed under page 179)

(i) ‹anchor: not visible on the page foot› · call in col 330

Rom. VIII, 30.

Romans 8:30.

(printed under page 179)

(k) ‹anchor: not visible on the page foot› · call in col 330

Ephes. I, 5.

Ephesians 1:5.

[VARIAE LECTIONES ET CORRECTIONES.] (printed under page 179)

(26) ‹anchor: ἀρχηγικώτερα› · call in col 329 (in the Greek; the note is printed at the foot of page 179, listed here with the page)

ἀρχικώτερα.

[Read] ἀρχικώτερα ("more principal") [for ἀρχηγικώτερα].

[Signature line at the page foot, not a note: "PATROL. GR. IV." and gathering number "11".] (printed under page 179)

Footnotes

(l) ‹anchor: operibus suis› · call in col 331

Psal. CIII, 31.

Psalm 103(104):31.

[VARIAE LECTIONES ET CORRECTIONES.] (printed under page 180)

(27) ‹anchor: not visible on the page foot› · call in col 331 (printed in the Greek, col 332)

ἀρχτικόν.

[Read] ἀρχτικόν [as printed; apparently for ἀρκτικόν, "initiating"].

(printed under page 180)

(28) ‹anchor: not visible on the page foot› · call in col 331 (printed in the Greek, col 332)

ἑαυτῶν.

[Read] ἑαυτῶν ("of themselves").

(printed under page 180)

Page

running head: 331 APPENDIX AD OPERA S. DIONY
marginal letters: A rentes producuntur.; B evadunt, talis; C cepit.; D et neque divisus
old-edition numerals: 180 before Quemadmodum etiam
other: facing Latin version, not set

PG 4:332

νέσθαι. Σημείωσαι οὖν, ὅτι παραδείγματα καλεῖ τοὺς ἐν τῷ Θεῷ τῶν ὄντων οὐσιοποιοὺς καὶ ἑνιαίως προϋφεστῶτας λόγους, ἤτοι προορισμούς.

Note, therefore, that he calls paradigms the essence-making and unitarily pre-subsisting principles of the things that are in God, that is to say, predeterminations.

Πρόεισι μὲν, οὐ διὰ κυρίων. Μᾶλλον ὁ μακάριος Κλήμης δόξῃ τινὶ κατηκολούθησε λεγούσῃ, καὶ ἐν τῇ γενέσει τῶν ὄντων αἰσθητῶν εἶναι ἀρχικάς τινας αἰτίας, οἷον τὰς τῶν νοητῶν, ἤτοι ἀσωμάτων ἀγγέλων ἐνεργείας ἤτοι εἰς οὐσίαν παραγωγὰς, αἰτίας ἀρχικὰς ἔχειν τὰς ἰδέας ἤτοι νοήσεις τοῦ Θεοῦ· περὶ ἃς ἰδέας παραδειγματικὰς οὔσας, τὰ νοητὰ εἶναι ὡς ἐνεργείας ἀρχικὰς [και εὐδαιμονικὰς] καὶ ἡγεμονικάς· ἐπὶ δὲ τῶν αἰσθητῶν, αἴτιον ἀρχικὸν, καὶ εὐδαιμονικὸν, καὶ δημιουργικὸν, τὸ εἶδος, τὸ ἐπὶ τῇ ὕλῃ ἡ εἰρημένη φησὶ δόξα· τὸν γὰρ λόγον τῆς ἐν γενέσει φύσεως, καθ' ἣν εἰδοποιήθη τὰ αἰσθητὰ, τοιοῦτον εἶδός φησιν ἀρκτέον. Ἔοικεν οὖν τάχα τοῦτο εἰρηκέναι ὁ μακάριος Κλήμης· οὐκ ἔστι δὲ κυρίως ταῦτα εἰπεῖν παραδείγματα, ἤτοι ἰδέας ἀρκτικὰς, ἤγουν ἀρχικὰ αἴτια· οὐ γὰρ ἐξ αὐτῶν ταῦτα, ἀλλ' ἐκ τῶν Θεοῦ νοήσεων, ὃς μόνος προσκυνητός.

He proceeds indeed, not through proper terms. Rather, the blessed Clement followed a certain opinion which says that even in the generation of sensible things that are, there are certain principal causes, such as that the activities, or bringings forth into essence, of the intelligible, that is to say, incorporeal angels have as principal causes the ideas or intellections of God; about which ideas, being paradigmatic, the intelligible things are as principal [and beatific] and leading activities; while in the case of sensible things, the aforesaid opinion says that the principal and beatific and creative cause is the form that is upon matter; for by reason of nature in generation, according to which sensible things were formed, it says that such a form must be held as principle. Perhaps, therefore, the blessed Clement seems to have said this; yet one cannot properly call these things paradigms, that is to say, originative ideas, or principal causes; for not from them are these things, but from the intellections of God, Who alone is to be worshipped.

Προόδου καὶ ἀγαθότητος. Πρόοδόν φησι τὸ μὴ μόνον αὐτὴν περὶ τὴν αὐτῆς ἀσχολεῖσθαι θεωρίαν, ἀλλὰ χυθῆναι, καὶ ὁδεῦσαι, καὶ τὰ ὄντα ὑποστήσασθαι.

Of progression and goodness. He calls progression its not only being occupied with the contemplation of itself, but being poured forth, and advancing, and giving subsistence to the things that are.

Πάντα μὲν ἐν ἑαυτῇ. Ὅτι ἐπὶ πᾶσι τοῖς οὖσιν ἀγάλλεσθαί φησι τὸν Θεὸν, κατὰ τὸ ψαλμικόν· Εὐφρανθήσεται Κύριος ἐπὶ τοῖς ἔργοις αὐτοῦ· καὶ ἐν Παροιμίαις· Ἐγὼ ἤμην ᾗ προσέχαιρε. Τὸ δὲ προέχει ἐνταῦθα ἀντὶ τοῦ προώρισε καὶ προειληφε κεῖται.

All things indeed in itself. Because he says that God exults over all the things that are, according to the saying of the Psalm: The Lord shall rejoice in His works (Ps. 103:31); and in Proverbs: I was she in whom He delighted (Prov. 8:30). And has beforehand here stands instead of predetermined and has anticipated.

Πᾶσαν διπλόην. Ἐπειδή τινες τὰς ἰδέας καὶ τὰ παραδείγματα ἐνυπόστατα ἔφησαν, τούτους ἐπιῤῥαπίζει νῦν Ἕλληνας ὄντας, καί φησιν· Εἰ γὰρ μὴ ἁπλῶς καὶ ἑνιαίως εἶεν αἱ ἰδέαι, νοήσεις ὑπερηπλωμέναι οὖσαι τοῦ ὑπερηπλωμένου καὶ ὑπερηνωμένου Θεοῦ, σύνθετος ἂν εἴη ὁ Θεὸς ἐκ παραδείγματος καὶ ἑαυτοῦ, ὅπερ διπλόην ὠνόμασε. Τὸ δὲ ἀγαλλομένη συμφωνεῖ τῷ Δαβίδ· Εὐφρανθήσεται Κύριος, καὶ τὰ ἑξῆς.

All duplicity. Since some said that the ideas and the paradigms are hypostatic, he now rebukes these, being Greeks, and says: For unless the ideas were simply and unitarily, being super-expanded intellections of the super-expanded and super-united God, God would be composite out of paradigm and Himself, which he named duplicity. And exulting agrees with David: The Lord shall rejoice, and what follows.

Καθάπερ καὶ φωνὴ μία. Σημείωσαι τὸ τῆς φωνῆς, ὅτι ἀσώματος καὶ μία οὖσα ὑπὸ πολλῶν ὁμοίως ἀκούεται, καὶ οὔτε δαπανᾶται ἐκ τοῦ πλήθους. Οὕτω καὶ ὁ Θεὸς ὑπὸ πάντων ἐπίσης μετέχεται· τοῦτο γάρ ἐστι τὸ ἑνικῶς. Κατὰ ἀναλογίαν δὲ τῆς πίστεως, καὶ οὔτε μεριζόμενος δαπανᾶται.

Just as also one voice. Note the point concerning the voice, that being incorporeal and one, it is heard by many alike, and is not expended by the multitude. So also God is participated in equally by all; for this is unitarily. And according to the proportion of faith, neither is He expended while being divided.

Ὡς τοῦ ἕνεκα. Ἄνω ἐν τῷ πρὸ τούτου κεφαλαίῳ εἴπομεν, τελείως ὁρίσαντες τελικὸν, αἴτιον εἶναι τὸ οὗ ἕνεκα τὸ γινόμενον.

As that for the sake of which. Above in the chapter before this we said, having completely defined the final cause, that it is that for the sake of which that which comes to be is.

Καὶ πέρας πάντων. Τῷ πέρατι πάντως ἡ ἀπειρία ἀντεπινοεῖται. Ὁ δὲ Θεὸς πέρας πάντων οὐδὲν γὰρ ἐκβαίνει τὴν αὐτοὺ πρόνοιαν καὶ δυνα-

And limit of all things. To limit, infinity is altogether conceived in opposition. Now God is the limit of all things; for nothing goes beyond His providence and

Editors' notes and page, col. 332

Page

running head: PERA S. DIONYSII AREOPAGITAE. 332
marginal letters: A νέσθαι. Σημείωσαι; B τοιοῦτον εἶδός; C κεῖται.; D καὶ οὔτε μεριζόμενος
old-edition numerals: (none)
other: begins mid-word νέσθαι (from γενέσθαι); ends mid-word δυνα- (δυναστείαν)

PG 4:333

στείαν· καὶ ἀπειρία δὲ, ἐπεὶ κατὰ τὴν θείαν Γραφήν· Καὶ τῆς συνέσεως αὐτοῦ οὐκ ἔστιν ἀριθμός· καὶ πάλιν· Καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται πέρας. Ὡς οὖν ἀπερίληπτος καὶ ἄπειρος· ταῦτα γὰρ ὑπερεξόχως ἔχει ὁ Θεὸς καὶ πάντα ὑπερβεβηκὼς καὶ πέρας πάντὸς πέρατος ὤν· εἰς αὐτὸν γὰρ τὰ πάντα περατοῦνται, καὶ ἀπειρία ἐστι πασης ἀπειρίας. Κἂν οὖν ἀπειρία λέγηται καὶ ἡ ὕλη, ὡς ἀεὶ μετασχηματιζομένη, καὶ ἄλλοτε εἰς ἄλλα εἴδη μεταβάλλουσα, ἀλλ' οὖν πεπέρασται ἐν τῷ Θεῷ, εἰ καὶ ἄστατός ἐστι καὶ ἀόριστος ὑπὸ Θεοῦ μέταγομένη εἰς εἰδοποιίας. Καὶ εἰκότως ὁ Θεὸς πέρας ἐστὶ τῆς τοιαύτης ἀπειρίας καὶ ἄπειρος τοῖς πέρασι τῶν ὄντων, ὡς καὶ τὴν ὕλην ἐξ οὐκ ὄντων παραγαγών· φησὶ γὰρ ἡ Γραφή· Ἐξ αὐτοῦ καὶ δι' αὐτοῦ καὶ εἰς αὐτὸν τὰ πάντα.

dominion; and He is also infinity, since according to divine Scripture: And of His understanding there is no number (Ps. 146:5); and again: And of His kingdom there shall be no end (Luke 1:33). As incomprehensible, therefore, and infinite; for God has these things supereminently, both transcending all things and being the limit of every limit; for in Him all things are limited, and He is the infinity of all infinity. Even if, therefore, matter too is called infinity, as always being reshaped, and changing at one time into one form and at another into another, yet it is limited in God, even though it is unstable and indefinite, being led over by God into the receiving of forms. And reasonably God is the limit of such infinity and infinite to the limits of the things that are, as having brought forth matter too out of non-existence; for Scripture says: Of Him and through Him and unto Him are all things (Rom. 11:36).

Ἐν ἑνὶ γὰρ, ὡς πολλάκις. Ἀντίκειται τὸ πέρας τῇ ἀπειρίᾳ κατὰ ἀπόφασιν καὶ κατάφασιν, ὡς τὸ θνητὸν καὶ τὸ ἀθάνατον. Καλῶς δὲ τὸ ὡς ἀντικειμένων· οὔ γὰρ κυρίως ταῦτα ἀλλήλοις ἀντίκειται, οἱονεὶ κατὰ τὴν ἕξιν ἢ στέρησιν, ἀλλ' ὡς εἴρηται κατὰ ἀπόφασιν καὶ κατάφασιν.

For in one, as often. Limit is opposed to infinity by negation and affirmation, like the mortal and the immortal. And well did he say as opposed; for these things are not properly opposed to one another, as it were according to habit or privation, but, as has been said, by negation and affirmation.

Παρὼν τοῖς πᾶσι. Πανταχοῦ γὰρ παρὼν, καὶ τοῖς καθ' ἓν ἕκαστον καὶ τοῖς πᾶσιν ὁμοῦ πάρεστι καῖ ὁμοίως. Καὶ ἑστὼς δὲ λέγεται ὁ Θεὸς, τῷ κατὰ μηδὲν ὅλως ἐν αὐτῷ μεταβολὴν θεωρεῖσθαι· κινούμενος δὲ, τῷ συνέχειν τὰ ὄντα καὶ συντηρεῖν. καὶ ταῦτα δὲ ὑπὲρ πᾶσαν ἐπίνοιαν· διὸ καὶ ἐπήγαγε τὸ οὔτε ἑστὼς, οὔτε κινούμενος.

Present to all things. For being everywhere present, He is present both to each single thing and to all things together and alike. And God is called standing, in that in no respect at all is change contemplated in Him; and moving, in that He sustains and preserves the things that are, and these things too above every conception; wherefore he also added neither standing, nor moving.

Καὶ ἑστὼς καὶ κινούμενος. Δοκεῖ πῶς ἐναντίον εἶναι τὸ εἰρημένον, τὸ ἑστὼς καὶ κινούμενος, καὶ, οὔτε ἑστὼς, οὔτε κινούμενος· πῶς γὰρ τὸ αὐτὸ πρᾶγμα καὶ ἵσταται καὶ κινεῖται, ἢ οὔτε ἵσταται οὔτε κινεῖται ; πρῶτον μὲν οὐ δεῖ ἐκ τῶν αἰσθητῶν κατανοεῖν τὰ θεῖα, ἢ τὰς εἰκόνας ἐντεῦθεν λαμβάνειν· ἵνα δὲ μὴ δοξαιμεν λύσεως ἀπορεῖν, στασιν εἴπομεν ἐν τοῖς ἔμπροσθεν τὴν γένεσιν, κίνησιν δὲ τὴν ἀλλοίωσιν ἤτοι μεταβολήν. Ἔστιν οὖν ὁ Θεὸς πάντων γένεσις· ἀεὶ γὰρ ταῦτα εἰς τὸ εἶναι παράγει· ὥστε ἕστηκεν ὁ Θεός· κινεῖται δὲ πάλιν, διότι πάντα μετασχηματίζει καὶ ἀλλοιοῖ πρὸς τὸ κρεῖττον· δι' αὐτοῦ γὰρ καλλίους γίγομεθα· ὅθεν καὶ περὶ αὐτοῦ πρὸ μικροῦ φησιν ὁ θεῖος Διονύσιος, πάντων ἀρχὴ καὶ τελευτὴ τῶν ὄντων· τὸ γὰρ οὔτε ἑστὼς, οὔτε κινούμενος, τὸ πρὸς αὐτοῦ ἐξηγεῖται τὸ μένων ἐφ' ἑαυτοῦ. καὶ ἐπὶ πάντα προϊών· μεταδίδωσι γὰρ πᾶσι τοῖς οὖσι τῆς οἰκείας ὁλότητος, καὶ ἄτρεπτος καὶ ἀναλλοίωτος αὐτός ἐστι κατὰ τὸ εἰρημένον· Σὺ δὲ ὁ αὐτὸς εἶ. Οὐκοῦν καὶ πρόεισι καὶ ἐφ' ἑαυτοῦ μένει ὁ Θεός.

Both standing and moving. What is said seems in a way to be contrary, standing and moving, and neither standing nor moving; for how does the same thing both stand and move, or neither stand nor move? First, indeed, one must not understand divine things from sensible things, or take images from them; but that we may not seem to be at a loss for a solution, in what precedes we called generation stability, and alteration or change movement. God is, therefore, the generation of all things; for He always brings them forth into being; so that God stands; and again He moves, because He reshapes and alters all things for the better; for through Him we become fairer; whence also concerning Him a little before the divine Dionysius says, Principle and end of all the things that are; for what precedes it, remaining in Himself, and advancing to all things, explains neither standing, nor moving; for He imparts to all the things that are of His own wholeness, and He Himself is unchangeable and unalterable according to what is said: But Thou art the same (Ps. 101:28). Therefore God both proceeds and remains in Himself.

Οὔτε ἔν τινι τῶν ὄντων. — Οὐκ ἔν τινι εἶπεν· ἐν πᾶσι γὰρ, καὶ διὰ τὸ ἐν πᾶσιν ἄσχετον· αἰωνίως γὰρ ὄντα, τὰς ὑπερκοσμίους φησὶν οὐσίας, διὰ τὸ πρὸ

Neither in any of the things that are. — He said not in any; for He is in all things, and because of His being unrelated in all things; for by things existing eternally he means the supercosmic essences, because before

Editors' notes and page, col. 333

Footnotes

(m) ‹anchor: not visible on the page foot› · call in col 334

Psal. CXLVI, 5.

Psalm 146(147):5.

(printed under page 181)

(n) ‹anchor: not visible on the page foot› · call in col 334

Luc. I, 33.

Luke 1:33.

(printed under page 181)

(o) ‹anchor: not visible on the page foot› · call in col 334

Rom. XI, 36.

Romans 11:36.

(printed under page 181)

(p) ‹anchor: idem ipse es› · call in col 334

Psal. CI, 28.

Psalm 101(102):28.

[VARIAE LECTIONES ET CORRECTIONES.] (printed under page 181)

(29) ‹anchor: καθ' ἓν ἕκαστον› · call in col 334 (printed in the Greek, col 333)

φησὶ παρὼν καθ' ἕκαστον.

[Read] φησὶ παρὼν καθ' ἕκαστον ("he says, being present to each").

(printed under page 181)

(30) ‹anchor: καὶ συντηρεῖν› · call in col 334 (printed in the Greek, col 333)

συγκρατεῖν.

[Read] συγκρατεῖν ("to hold together") [for συντηρεῖν].

(printed under page 181)

(31) ‹anchor: ὑπὲρ πᾶσαν ἐπίνοιαν› · call in col 334 (printed in the Greek, col 333)

ἔννοιαν.

[Read] ἔννοιαν ("thought") [for ἐπίνοιαν].

(printed under page 181)

Footnotes

(q) ‹anchor: faciem terrae› · call in col 335

Psal. CIII, 29, 30.

Psalm 103(104):29–30.

[VARIAE LECTIONES ET CORRECTIONES.] (printed under page 182)

(32) ‹anchor: not visible on the page foot› · call in col 335 (printed in the Greek, col 336)

εἴπομεν καί.

[Read] εἴπομεν καί ("we said, and").

[CHECK: the Greek column shows a call ³³ after "τὸ πνεῦμά σου" but no visible ³²; the anchor of ³² is above the page foot or not shown.] (printed under page 182)

(33) ‹anchor: τὸ πνεῦμά σου› · call in col 335 (printed in the Greek, col 336)

αὐτῶν.

[Read] αὐτῶν ("their") [for σου].

(printed under page 182)

(34) ‹anchor: αὐτοὺς Θεοῦ› · call in col 335 (printed in the Greek, col 336)

παρὰ τοῦ κτίσαντος αὐτὴν Θεοῦ,

[Read] παρὰ τοῦ κτίσαντος αὐτὴν Θεοῦ ("from God who created it").

(printed under page 182)

(35) ‹anchor: μετοχὴν τῆς ζωῆς› · call in col 335 (printed in the Greek, col 336)

τοῦ ζῆν.

[Read] τοῦ ζῆν ("of living") [for τῆς ζωῆς].

(printed under page 182)

Page

running head: 335 APPENDIX AD OPERA S. DIONYS
marginal letters: A telligit essentias,; B aeternitates : ita; C Porro vitae brutorum; D ultro defecerunt,
old-edition numerals: 182 after animarum
other: facing Latin version, not set

PG 4:336

τῆς τοῦ χρόνου φύσεως γενέσθαι αὐτάς· χρόνος γὰρ ἀπὸ τῆς τοῦ οὐρανοῦ καὶ γῆς ποιήσεως ἀριθμεῖται.

the nature of time they came into being; for time is reckoned from the making of the heaven and earth.

Ἢ τῶν χρονικῶς. Εἴρηται καὶ ἀνωτέρω, αἰώνιον λέγεσθαι κυρίως οὐκ αὐτὸν τὸν αἰῶνα, ἀλλὰ τὸ αἰῶνος μετέχον. Τὸ δὲ προσήκει τι νόησον κατ' οὐσιαν. Σημείωσαι δὲ, ὅτι εἰσί τινα τῶν ὄντων αἰώνια, οἷον ἄγγελοι· καὶ ὅτι οὐ τὸ αἰώνιον, ἤδη καὶ ἄναρχον. Ἐν δὲ τῷ ἐφεξῆς κεφαλαίῳ εὐθὺς ἐν ἀρχῇ, τῇ τοῦ αἰωνίου φωνῇ καὶ ἐπὶ τοῦ Θεοῦ κέχρηται.

Or of the things that temporally. It has been said above as well that eternal is properly called not eternity itself, but that which participates in eternity. And understand something belongs according to essence. And note that some of the things that are are eternal, such as angels; and that what is eternal is not thereby also without beginning. And in the next chapter, immediately at the beginning, he uses the term eternal in the case of God as well.

Καὶ τὰ τῶν ὄντων μέτρα. Μέτρα τῶν ὄντων εἰσὶν οἱ αἰῶνες τῶν νοητῶν, καὶ ὁ χρόνος τῶν αἰσθητῶν· τὰ γὰρ νοητὰ, ὡς ὑπὸ μέτρου μετρεῖται τοῦ αἰῶνος, εἰ καὶ ὁπιωνύμως τῷ μετροῦντι αἰῶνι καὶ τὰ μετρούμενα λέγονται· αἰῶνες γὰρ λέγονται καὶ οἱ ἄγγελοι. οὕτω καὶ ἐπὶ τῶν αἰσθητῶν· τὰ γὰρ μετρούμενα τῷ χρόνῳ ὁμωνύμως χρόνοι λέγονται, ὡς καὶ ἡ κίνησις τῶν ἄστρων, καὶ τοῦ ἡλίου, καὶ οἱ βίοι· μετρούμενοι γὰρ ὑπὸ χρόνου, χρόνοι λέγονται.

And the measures of the things that are. The measures of the things that are are the eternities of intelligible things, and the time of sensible things; for intelligible things are measured by eternity as by a measure, even though the things measured are also called homonymously with the eternity that measures; for the angels too are called eternities; so also in the case of sensible things: for the things measured by time are called times homonymously, like the movement of the stars, and of the sun, and lives; for being measured by time, they are called times.

ΕΙΣ ΤΟ ΚΕΦΑΛ. ςʹ.

On Chapter 6.

§ I. Καὶ συνοχικῆς αἰτίας. Συνοχικὴν ὠνόμασεν, ὡς τὴν ζωὴν τῶν ἐν τοῖς οὖσιν οὐ μόνον δημιουργήσασαν, ἀλλὰ καὶ εἰς τὸ διαμένειν συνέχουσαν.

Section 1. And from the sustaining cause. He named it sustaining, as having not only framed the life of the things among those that are, but also sustaining it so that it endures.

Ἐξ αὐτῆς καὶ αἱ ψυχαί. Μετὰ τὴν τῶν ἀγγέλων ζωὴν. ἀκολούθως τάττει τὴν τῶν ἡμετέρων ψυχῶν, ἅτε καὶ λογικῶν οὐσῶν ἀθανασίαν· μετὰ δὲ τὰς λογικὰς ψυχὰς, ἐπάγει λοιπὸν τὴν ζωὴν τῆς αἰσθητικῆς ψυχῆς, καὶ τῆς θρεπτικῆς, ἤτοι φυτικῆς, ἤτοι τῶν ἀλόγων, καὶ τῶν φυτῶν, ἃς καὶ κατ' ἔσχατον ἀπήχημά φησιν, ὅπερ ἄνω πολλάκις ἡρμηνεύσαμεν. Αἱ δὲ ζωαὶ τῶν ἀλόγων καὶ τῶν φυτῶν οὐκ εἰσὶ θεῖαι, ἀλλὰ τοῦ ἐνύλου πυρός τε καὶ πνεύματος. Περὶ τούτων οὖν μόνων τῶν ἐσχάτων, ὡς εἴρηται, ζωῶν φησι τό τοῦ Δαβὶδ εἰρῆσθαι· Ἀντανελεῖς τὸ πνεῦμά σου, καὶ ἐκλείψουσι, καὶ εἰς τὸν χοῦν αὐτῶν ἐπιστρέψουσιν. Ἐξαποστελεῖς τὸ πνεῦμά σου, καὶ κτισθήσονται, καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς· ἐπὶ γὰρ αἰσθητικῆς μόνης ψυχῆς καὶ τῆς φυτικῆς ζωῆς ταῦτα δέχεται τὰ θεῖα λόγια ὁ μέγας Διονύσιος· περὶ γὰρ τῆς τῶν νοητῶν ζωῆς ἢ τῆς καθ' ἡμᾶς οὐ νοεῖ ταῦτα· τὴν γὰρ ζωὴν ταύτην οὐσιωδῶς δημιουργήσας εἰς ἀθανασίαν ὁ Θεὸς, τοῖς νοητοῖς καὶ ταῖς ψυγαῖς ἡμῶν οὐκ ἂν ἀφέλοι αὐτῶν τὸ ζῆν· ἐπεὶ οὐδὲ οὐσίαι ἔσονται, ἀλλὰ καὶ περὶ ζώων ἀπὸ γῆς ἀνανεουμένων φησὶν ὁ Δαβὶδ, οὐ μὴν περὶ τούτων· καὶ περὶ τῆς ζωῆς δὲ τῶν ἑκουσίως ἀποβάντων δαιμόνων, ἐπάγει, ὅτι καὶ αὐτὴ διαμένει ἀνώλεθρος, τοῦ κτίσαντος αὐτοὺς Θεοῦ τοῦτο βουλομένου, κἂν αὐτοὶ ἀπέστησαν τοῦ Θεοῦ· Ἀμεταμέλητα γὰρ χαρίσματα τοῦ Θεοῦ, τοῦ ἐξ ἀρχῆς ποιήσαν⟨τ⟩ος αὐτοὺς ἀθανάτους· ἔσχατον δὲ ἀπήχημα λέγει τὴν ἀμυδροτέραν μετοχὴν τῆς ζωῆς, καὶ οἷον εἰπεῖν, ὀλίγως μετέχουσαν ζωτικῆς δυνάμεως.

From it also the souls. After the life of the angels, he consequently places the immortality of our souls, inasmuch as they too are rational; and after rational souls, he next adduces the life of the sensitive soul, and of the nutritive, that is to say, vegetative, namely of irrational animals and of plants, which he also says exist according to a last echo, which we have often expounded above. Now the lives of irrational animals and of plants are not divine, but of material fire and spirit. Concerning these last lives alone, therefore, as has been said, he says that the saying of David was spoken: Thou shalt take away Thy spirit, and they shall fail, and unto their dust shall they return. Thou shalt send forth Thy spirit, and they shall be created, and Thou shalt renew the face of the earth (Ps. 103:29–30); for the great Dionysius takes these divine oracles of the sensitive soul alone and the vegetative life; for he does not understand them of the life of intelligible beings or of ours; for since God essentially framed this life for immortality, He would not take away their living from intelligible beings and our souls, since they would not even be essences; rather, David speaks concerning animals renewed from the earth, not concerning these; and concerning the life of the demons who voluntarily fell away, he adds that it too endures indestructible, since God Who created them wills this, even though they themselves revolted from God: For the gifts of God are without repentance (Rom. 11:29), Who from the beginning made them immortal; and he calls a last echo the dimmer participation in life, and, so to speak, participating slightly in vital faculty.

Editors' notes and page, col. 336

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running head: ERA S. DIONYSII AREOPAGITAE. 336
marginal letters: A τῆς τοῦ χρόνου; B μενα λέγονται·; C ἀπήχημά φησιν,; D ζώων ἀπὸ γῆς
old-edition numerals: (none)
other: ποιήσαν⟨τ⟩ος damaged τ

PG 4:337

Ἧς ἄνταναιρουμένης. Τὸ μὲν ψαλμικὸν ῥητὸν περὶ ἀνθρώπων, καὶ τῆς τελευταίας καὶ κοινῆς ἀναστάσεως λέγει, ἣν μικρῷ πρόσθεν τρανότερον τίθησιν ὁ Πατήρ· ἐνταῦθα δὲ τὸ ῥητὸν παρήγαγε, τὸν λόγον ποιούμενος περὶ πάντων τῶν ὁπωσοῦν ζῆν ἐχόντων, δεικνὺς μὴ ἄλλως ταῦτα ἢ ἐκ Θεοῦ τὸ ζῆν θεωρεῖσθαι ἐν αὐτοῖς. Τὸ δὲ ἀνταναιρεῖσθαι ἀντὶ τοῦ κεχωρίσθαι τέθεικεν, ὥσπερ καὶ τὸ ἐπιστρεφόμενα ἀντὶ τοῦ μετέχοντα Ἀσθενεῖν δὲ ταῦτα πρὸς τὸ μετέχειν [τῆς ζωῆς ταύτης] φησὶ, διὰ τὸ μὴ οἴκοθεν καὶ παρ' ἑαυτῶν ἔχειν τὴν ζωὴν, ἀλλ' ἐπακτὴν ἐκ Θεοῦ· τὰ γὰρ ὅσον ἐφ' ἑαυτῶν, οὐκ ἐν τῷ ζῆν θεωρούμενα, τῇ δὲ πρὸς τὸν Θεὸν ἀναθέσει τοῦτο ἔχοντα, τρόπον τινὰ ἀναζῆ, καὶ ὡς αὐτός φησι, πάλιν ζῶα γίνεται.

Which being taken away. The saying of the Psalm indeed speaks concerning men, and the final and common resurrection, which the Father sets forth more clearly a little before; but here he adduced the saying while making his discourse concerning all the things that in whatever way have living, showing that not otherwise than from God is living contemplated in them. And he placed to be taken away instead of to be separated, just as also returning instead of participating. And he says that these things are weak as regards participating [in this life], because they do not have life from within and from themselves, but brought in from God; for the things that, so far as depends on themselves, are not contemplated in living, yet have this by reference to God, in a certain way live again, and, as he himself says, become living things again.

§ II. Τὴν ὡς συμμίκτοις. Θαυμασίως πάντα τὰ δόγματα μετὰ ὀρθότητος διδάσκει. Τὸν γὰρ περὶ τῆς ἀναστάσεως τρόπον νῦν παραδιδοὺς, θνητοὺς μὲν ἡμᾶς ἀποφαίνει, ἅτε ἐξ ἀθανάτου ψυχῆς καὶ [θνητοῦ] σώματος ὄντας θνητοὺς, τὴν δὲ ζωὴν οὐσιώδη τῆς ψυχῆς ἐλάττονά φησι τῶν ἀγγελικῶν οὐσιῶν, παρ' ὅσον αὐτὴν καὶ ἀγγελοειδῆ ζωὴν, οὐ μὴν ἀγγελικὴν ὀνομάζει, οὐχ ὡς αὐτοαγγελικὴν, ἀλλὰ παρεμφερῆ· καὶ ἡμᾶς μὲν μερικῶς φησιν εἶναι τὰς λογικὰς ψυχάς· ὅλους δὲ ἡμᾶς τοὺς ἐκ ψυχῆς καὶ σώματος ὄντας· ἀπαθανατίζεσθαι δέ φησι τὰ σώματα ἡμῶν ἐν τῇ ἀναστάσει, φάσκων τὸ περὶ ἀναστάσεως δόγμα ἄπιστον δοκεῖν τῇ παλαιότητι, ἀντὶ τοῦ τῇ ἀνοήτῳ δόξῃ τῶν Ἑλλήνων, διὰ τὸ παρὰ φύσιν εἶναι τῆς ὕλης τὸ ἀπαθανατίζεσθαι. Παλαιότης δὲ λέγεται ἡ ἀνοησία· εἰ δὲ καὶ ὑπὲρ φύσιν τὸ πρᾶγμα τῆς ἀναστάσεως, οἷον πρὸς τὸν παρόντα βίον τὸν διὰ τροφῆς καὶ ἐκκρίσεως καὶ νόσων διεξαγόμενον, ἀλλὰ πρὸς τὸν Θεὸν, οὐδὲν παρὰ φύσιν οὐδὲ ὑπὲρ φύσιν, ἐπειδὴ αὐτός ἐστιν ὁ πάσης ζωῆς αἴτιος.

Section 2. That as to compounded beings. Wondrously does he teach all the doctrines with rectitude. For in now handing down the manner of the resurrection, he declares us to be mortal, inasmuch as we are mortal out of an immortal soul and a [mortal] body, and he says that the essential life of the soul is lesser than the angelic essences, inasmuch as he names it an angel-like life, yet not angelic, not as angelic-in-itself, but resembling it; and he says that we partially are the rational souls, while we as wholes are those consisting of soul and body; and he says that our bodies are rendered immortal in the resurrection, stating that the doctrine concerning resurrection seems incredible to antiquity, instead of to the foolish opinion of the Greeks, because for matter to be rendered immortal is contrary to nature. And folly is called antiquity; and even if the matter of the resurrection is above nature, as in relation to the present life conducted through nourishment and excretion and diseases, yet in relation to God nothing is contrary to nature nor above nature, since He Himself is the Cause of all life.

Φημὶ καὶ τὰ συζυγῆ σώματα. Ὅτι καὶ τὰ σώματα ἡμῶν ἀθανασίας μετέχειν ὁ θεῖος βούλεται λόγος, κατὰ τὸν Ἀπόστολον· Δεῖ γὰρ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν.

I mean also the conjoined bodies. Because the divine word wills that our bodies too participate in immortality, according to the Apostle: For this mortal must put on immortality (1 Cor. 15:53).

Ὑπὲρ φύσιν. Τοῦτό φησι διά τὸ μόνῳ Θεῷ κατὰ φύσιν εἶναι τὸ ζωοῦν.

Above nature. He says this because to quicken belongs by nature to God alone.

Σίμωνος ἀντιῤῥητικοὶ λόγοι. Σίμωνός φησιν ἀντιῤῥητικοὺς εἶναι λόγους κατὰ τοῦ δόγματος ἡμῶν τοῦ λέγοντος, τὸ σῶμα ἡμῶν ἀνίστασθαι καὶ ἀθανατίζεσθαι, ὡς παρὰ φύσιν ὄντος τοῦ πράγματος. Οἱ δὲ εἰρηκότες κατὰ Σίμωνος καὶ περὶ τούτων αὐτὸν ἐλέγχουσιν Εἰρηναῖος καὶ Ὠριγένης καὶ Ἱππόλυτος καὶ Ἐπιφάνιος. Ὁ δὲ μέγας Διονύσιος θείως ἐκλύει τὸ λεγόμενον παρὰ Σίμωνος, παρὰ φύσιν εἶναι τὴν ἀνάστασιν τῶν σωμάτων· τῷ γὰρ Θεῷ οὐδενὸς ὄντος ἐναντίου, πῶς ἔσται τι παρὰ φύσιν ; Τὸ δὲ οἴεσθαί τινα ἐκ φανερῶν καὶ αἰσθητῶν τούτων τὰς ἀποδείξεις πορίζεσθαι κατὰ τῆς ἀκαταλήπτου καὶ πᾶσιν ἀφανοῦς αἰτίας τῶν πάντων, τουτέστι κατὰ τοῦ Θεοῦ,

The refutative discourses of Simon. He says that there are refutative discourses of Simon against our doctrine which says that our body rises and is rendered immortal, as though the thing were contrary to nature. And those who have spoken against Simon also refute him concerning these things: Irenaeus and Origen and Hippolytus and Epiphanius. And the great Dionysius divinely dissolves what is said by Simon, that the resurrection of bodies is contrary to nature; for since nothing is contrary to God, how will anything be contrary to nature? And for anyone to suppose that from these manifest and sensible things demonstrations are procured against the incomprehensible and to all invisible Cause of all things, that is to say, against God,

Editors' notes and page, col. 337

Footnotes

(r) ‹anchor: induere immortalitatem› · call in col 338

I Cor. XV, 53.

1 Corinthians 15:53.

[VARIAE LECTIONES ET CORRECTIONES.] (printed under page 183)

(36) ‹anchor: not visible on the page foot› · call in col 338 (printed in the Greek, col 337)

τούτοις.

[Read] τούτοις ("to these").

(printed under page 183)

(37) ‹anchor: not visible on the page foot› · call in col 338 (printed in the Greek, col 337)

παλίνζωα.

[Read] παλίνζωα ("living again").

(printed under page 183)

(38) ‹anchor: not visible on the page foot› · call in col 338 (printed in the Greek, col 337)

λόγον.

[Read] λόγον ("account, word").

(printed under page 183)

(39) ‹anchor: not visible on the page foot› · call in col 338 (printed in the Greek, col 337)

μικτούς.

[Read] μικτούς ("mixed").

(printed under page 183)

(40) ‹anchor: ζωῆς αἴτιος› · call in col 338 (printed in the Greek, col 337)

καὶ ἐξ αὐτοῦ ἐστι πᾶσα ζωή.

[Read] "and from him is all life."

(printed under page 183)

Footnotes

[VARIAE LECTIONES ET CORRECTIONES.] (printed under page 184)

(41) ‹anchor: θεολόγοις ἀντιπαθῶς› · call in col 339 (printed in the Greek, col 340)

ἀντὶ πάθους.

[Read] ἀντὶ πάθους ("in place of a passion") [for ἀντιπαθῶς].

(printed under page 184)

Page

running head: 339 APPENDIX AD OPERA S. DIONY
marginal letters: A tra Deum, hoc; B intelligibiles facultates,; C dicere Deum superare; D venitur Deus postea
old-edition numerals: 184 after sensitivam,; 185 after theologis
other: facing Latin version, not set

PG 4:340

τοῦτό ἐστι ἀληθῶς παρὰ φύσιν· τὰ γὰρ δοξαστὰ καὶ νοητὰ πῶς ἀνατρέψει τὸ ὑπὲρ πᾶσαν αἴσθησιν καὶ νόησιν ;

this is truly contrary to nature; for how will things of opinion and things of thought overturn that which is above all sensation and intellection?

Τῷ προφανεῖ τῆς αἰσθήσεως. Οὐ χρὴ, φησὶ, διὰ τὰ τῇ αἰσθήσει ληπτὰ ἀπιστεῖν τοῖς περὶ Θεοῦ λόγοις, ὅς ἐστιν ἡ πάντων ἀφανὴς αἰτία. Κυρίως γὰρ τοῦτό ἐστι παρὰ φύσιν εἰπεῖν, τὸ ἀθετεῖν τὰ ὑπὲρ αἴσθησιν, διὰ τὸ τῶν αἰσθητῶν προφανές.

By the manifestness of sense. One must not, he says, on account of the things apprehendable by sense disbelieve the words concerning God, Who is the invisible Cause of all things. For properly this may be called contrary to nature, to set aside the things above sense on account of the manifestness of sensible things.

§ III. Εἴτε λογικὴν, εἴτε αἰσθητικὴν, εἴτε θρεπτικήν. Σημείωσαι, πῶς διαιρεῖ τὰ περὶ ζωῆς μεθεκτῆς· ζωῆς γὰρ ἀρχήν φησιν, οἷον τὴν ἡμετέραν ψυχὴν, καὶ τὴν αἰσθητικὴν δέ· αὗται γὰρ ἀρχαί εἰσι ζωῆς τοῖς δι' αὐτῶν ἀρχομένοις εἰς ζωὴν κινεῖσθαι σώμασι· ζωῆς δὲ οὐσίαι αἱ νοηταὶ δυνάμεις καὶ αἱ ἡμέτεραι ψυχαί· τὴν γὰρ οὐσίαν ζωὴν οὖσαν ἔχουσιν, οἷον ὕλην τινὰ καὶ ὑποκείμενον, καὶ αὐτοεῖδος, ὅ ἐστι ζωῆς ὑπάρχουσαν· διὸ καὶ ζωοῦσι τὰ σώματα, ὡς ἔφην, αἱ ψυχαί. Ὁ οὖν Θεὸς, ὡς αἴτιος καὶ συμπληρωτικὸς τῆς ζωῆς ἡμῶν, ὡς συνοχεὺς καὶ διαιρετικὸς, ὡς τὰς διαφορὰς πάσης ζωῆς διατάξας, νοητῶν, λογικῶν, αἰσθητικῶν, αὐξητικῶν ἀρχὴ πάντων ἐστίν· ὥστε ἐπειδὴ ἄνω εἶπε καὶ τὸν ἥλιον ζωὴν διδόναι, καὶ τρέφειν πάντα, μὴ νοήσῃς, ὅτι ἀφ' ἑαυτοῦ τοῦτο ἔχει, ἀλλ' ἐκ τῆς πάντων ἀρχῆς καὶ αἰτίας.

§ III. Whether rational, or sensitive, or nutritive. Note how he divides the things concerning participated life: for he calls a principle of life, for instance, our soul, and the sensitive too; for these are principles of life for the bodies that through them begin to be moved unto life; while the intelligible powers and our souls are essences of life; for they have their essence being life, as a certain matter and substrate, and the form-in-itself, which is of life; wherefore the souls also quicken the bodies, as I said. God, therefore, as Cause and completer of our life, as sustainer and divider, as having arranged the differences of all life, of intelligible, rational, sensitive, and augmentative beings, is the Principle of all; so that since he said above that the sun too gives life and nourishes all things, do not suppose that it has this of itself, but from the Principle and Cause of all things.

ΕΙΣ ΤΟ ΚΕΦΑΛ. Ζʹ.

On Chapter 7.

§ I. Ὑπὲρ πᾶσαν σοφίαν. Εἰσί τινες τῶν ἀκαίρων φιλοσόφων λέγοντες, ὅτι ἐὰν βούλησθε τὸν Θεὸν λέγειν ὑπὲρ πᾶσαν σοφίαν καὶ σύνεσιν, ποιεῖτε αὐτὸν ἄσοφον καὶ ἀσύνετον. Πρὸς οὓς λεκτέον· Ὁ Θεὸς ἡμῶν ὑπὲρ πάντα τὰ νοούμενα καὶ ὄντα ἐστίν. Εἴτε οὖν σοφία, εἴτε σύνεσις, εἴτε ζωὴ, εἴτε ὑπόστασις, εἴτε ὕπαρξις, εἴτε οὐσία νοεῖται παρ' ἡμῶν, ὑπὲρ ταῦτα πάντα ἐστὶν, οὐχ ὡς μὴ μετέχων αὐτῶν (τοῦτο γὰρ ἀνόητον· ὁ γὰρ αἴτιος τῶν γινομένων πῶς οὐ μετέχει τῶν ἐξ αὐτοῦ ;) ἀλλ' ὡς τῶν πάντων ἐξ αὐτοῦ προελθόντων, καὶ τῆς αὐτοῦ μετεχόντων ὁλότητος· πᾶν γὰρ τὸ μετεχόμενον ἀρχαιότερόν ἐστι τῶν ἐξ αὐτοῦ. Διὸ καὶ ὢν, καὶ αἰὼν κυρίως, καὶ χρόνος ὀνομάζεται, ὡς καὶ τοὺς αἰῶνας καὶ τοὺς χρόνους ποιήσας· οὕτως οὖν καὶ ἐπὶ τῆς σοφίας καὶ τῆς ζωῆς λεκτέον, ὅτι καὶ αὐτῶν ἐστι δημιουργός· εἰ γὰρ ταῦτα ἄλλως ἔχειν εἴπωμεν, εὑρίσκεται ὁ Θεὸς ὕστερον σοφισθεὶς ἢ συνετισθεὶς, ὅπερ τῆς αὐτῶν ἐστι τόλμης, οὐχ ἡμέτερον· μὴ γένοιτο !

§ I. Above all wisdom. There are some of the unseasonable philosophers who say: If you wish to say that God is above all wisdom and understanding, you make Him unwise and unintelligent. To whom one must say: Our God is above all the things that are thought and that are. Whether, therefore, wisdom, or understanding, or life, or subsistence, or existence, or essence is conceived by us, He is above all these things, not as not participating in them (for this is foolish; for how does the Cause of the things that come to be not participate in the things that are from Him?), but as all things having come forth from Him, and participating in His wholeness; for everything that is participated in is more ancient than the things that are from it. Wherefore He is properly named both He Who is, and eternity, and time, as having made both the eternities and the times; so, therefore, it must be said in the case of wisdom and of life too, that He is Maker of them also; for if we should say that these things are otherwise, God is found to have been made wise or intelligent afterwards, which belongs to their rashness, not ours; far from it!

Καὶ τοῦ καθηγεμόνος ἥλιος. Σημείωσαι ὅτι ἥλιον ἑαυτοῦ καὶ τοῦ ἁγίου Ἱεροθέου τὸν ἀπόστολον Παῦλόν φησι. Σημείωσαι δὲ, πῶς ἔλαβεν ὁ Πατὴρ τὸ ῥητὸν τοῦ Ἀποστόλου· ὁ γὰρ Χρυσόστομος καὶ οἱ λοιποὶ τῶν Πατέρων περὶ τοῦ σταυροῦ αὐτὸ ἔλαβον.

And the sun of our master. Note that he calls the Apostle Paul the sun of himself and of Saint Hierotheus. And note how the Father took the saying of the Apostle; for Chrysostom and the rest of the Fathers took it concerning the cross.

Καὶ σύνηθές ἐστι τοῖς θεολόγοις. Τὸ εἰρημένον ἔθος εἶναι τοῖς θεολόγοις ἀντιπαθῶς ἐπὶ Θεοῦ τὰς

And it is customary for the theologians. What is said, that it is customary for the theologians in an opposite sense in the case of God

Editors' notes and page, col. 340

Footnotes

- 41 (VARIAE LECTIONES ET CORRECTIONES; called in the Greek at ἀντιπαθῶς, set under the Latin column) ἀντὶ πάθους.

41 [Read] ἀντὶ πάθους ("instead of suffering").

Page

running head: PERA S. DIONYSII AREOPAGITAE. 340
marginal letters: A τοῦτό ἐστι; B ἡμέτεραι ψυχαί·; C λέγειν ὑπὲρ; D φισθεὶς ἢ
old-edition numerals: (none)
other: (none)

PG 4:341

στερήσεις ἐκφέρειν, οὕτως ἂν νοήσαιμεν· βουλόμενοι γὰρ ἐκεῖνοι τὸ φῶς τὸ θεῖον ὅσον οἷόν τε παριστᾷν, ὅτι ἀπροσπέλαστον καὶ ἀκατόπτευτον, ᾧ μὴ δύναται προσβαλεῖν μηδὲν, μήτε ἄϋλον, μήτε αἰσθητὸν, σκότος ὠνόμασαν, ὡς τὸ, Ἔθετο σκότος ἀποκρυφὴν αὐτοῦ, ὅπερ ὁ θεῖος Ἀπόστολός φησι, Φῶς οἰκῶν ἀπρόσιτον· ᾧ γὰρ μηδὲν πρόσεισιν ὅμοιόν ἐστι τῷ μὴ ὁρῶντι ὑπεροχικῶς σκότῳ. Πάλιν εἴρηται . Ἐθαυμαστώθη ἡ γνῶσίς σου ἐξ ἐμοῦ, λίαν ἐκραταιώθη, οὐ δύνωμαι πρὸς αὐτήν. Ὥσπερ οὖν ἡ ἀκατάληπτος και ἀπερινόητος ἀκράτως τοῦ Θεοῦ γνῶσις ἀγνωσίᾳ παρεικάζεται τῇ ὑπερούσῃ πᾶσαν ἐν κτιστοῖς γνῶσιν· ἡ γὰρ περὶ Θεὸν ἀγνωσία τῶν περὶ τὰ θεῖα σοφῶν οὐκ ἔστιν ἀμαθία, ἀλλὰ γνῶσις, σιγῇ γινώσκουσα, ὅτι ἐστὶν ἄγνωστος ὁ Θεός· οὕτως οὖν καὶ κένωσιν καλοῦσι τοῦ Θεοῦ Λόγου τὴν ἐνανθρώπησιν, καίτοι πλήρη τυγχάνουσαν, μᾶλλον δὲ ὑπερπλήρη σοφίας καὶ δυνάμεως καὶ σωτηρίας· ἀλλὰ καὶ ἀσθένειαν Θεοῦ τὸ διὰ σταυροῦ τρόπαιον ὀνομάζουσιν, οἷον ἐπειδὴ θανάτῳ αἱ πονηραὶ καὶ ἀόρατοι δυνάμεις τοῦ διαβόλου κατελύθησαν, καὶ ἀντὶ θανάτου ἀναστασις νεκρῶν καὶ βασιλεία οὐρανῶν ἀντεισήχθη· τοῦτον οὖν τὸν τρόπον καὶ μωρία Θεοῦ. ἡ πᾶσαν σοφίαν καὶ ἐπιστήμην ὑπεραίρουσα τῶν ἀνθρώπων, σύνεσις τοῦ Θεοῦ, Νοήσαι δὲ ἄν τις τὸ λεγόμενον, ἐννοῶν τοὺς ἀπὸ τῶν αἱρέσεων, μεθ' ὧν καὶ τοὺς Ἕλληνας, οἳ συλλογισμοῖς αἰσθητοῖς ἀποδεικνύναι φαντάζονται Θεοῦ σάρκωσιν ἀδύνατον εἶναι μέχρι θανάτου οἰκονομηθεῖσαν. Πρὸς οὓς ἐννοῶν ὁ θειότατος Ππῦλος ἰλιγγιάσας ἀνέκραγεν· Ὢ βάθος πλούτου καὶ σοφίας Θεοῦ, ὡς ἀνεξερεύνητα τὰ κρίματα αὐτοῦ. Τὸ οὖν ὑπεραῖρον πάσῆς κτιστῆς σοφίας μέθοδον ἴσον ἂν εἴη τοῖς οὐ θεοδιδάκτοις μωρίας λόγοις ; Λόγοις γὰρ οὐκ ἂν ἐξομαλισθείη ἢ δι' αἰσθητῶν ἀποδείξεων τὸ μυστήριον, πίστεως οὐ προηγουμένης.

to bring forward privations, we would understand thus: for since they wished to present the divine light so far as possible, because it is unapproachable and unseen, which nothing can strike upon, neither immaterial nor sensible, they named it darkness, as in He made darkness His hiding-place (Ps. 17:12), which the divine Apostle calls Dwelling in light unapproachable (1 Tim. 6:16); for that which nothing approaches is supereminently like darkness to him who does not see. Again it is said: Thy knowledge has been made wonderful from me, it has been made very strong, I cannot attain to it (Ps. 138:6). Just as, therefore, the incomprehensible and unmitigatedly inconceivable knowledge of God is likened to ignorance, which surpasses all knowledge among creatures—for the ignorance concerning God of those wise in divine things is not unlearnedness, but knowledge, knowing in silence that God is unknowable—so, therefore, they also call the incarnation of God the Word an emptying, although it is full, or rather over-full of wisdom and power and salvation; and they also name the trophy through the cross the weakness of God, as for instance since by death the evil and invisible powers of the devil were dissolved, and instead of death the resurrection of the dead and the kingdom of the heavens were introduced in its stead; in this way, therefore, the foolishness of God too, the understanding of God that surpasses all wisdom and knowledge of men. And one might understand what is said by considering those from the heresies, and with them the Greeks, who by sensible syllogisms imagine that they demonstrate that an incarnation of God dispensed even unto death is impossible. Considering whom, the most divine Paul, grown dizzy, cried out: O depth of the riches and wisdom of God, how unsearchable are His judgements! (Rom. 11:33). Would, therefore, that which surpasses the method of all created wisdom be equal to words of foolishness not taught by God? For the mystery could not be smoothed out by words or through sensible demonstrations, if faith does not precede.

Ἀντιπεπονθότως ἐπὶ Θεοῦ. Ἀντιπεπονθότως, τουτέστιν ἀντιπεριτροπὴν τοῦ λόγου πάσχοντος· διὰ γὰρ τῶν εὰς στερήσεις δηλουσῶν ἀποφάσεων, ἡ περὶ Θεοῦ ὑπεροχὴ δηλοῦται, ὅπερ ἐν ἑτέρῳ δύναμιν ὑπεροχικῆς ἀποφάσεως εἴρηκε.

Reciprocally in the case of God. Reciprocally, that is to say, the expression undergoing a reversal into the opposite; for through the negations that signify privations, the supereminence concerning God is signified, which in another place he has called the power of supereminent negation.

Τὸ φαινόμενον ἐν αὐτῇ παράλογον. Καὶ γὰρ τὸ κατὰ τὸν σταυρὸν πάθος, καὶ τὸ λέγειν Θεὸν παθόντα σαρκὶ, καὶ παράλογον δοκεῖ, καὶ ἄτοπον, ὅπερ τὴν ὄντως ἐδήλου ἀλήθειαν, [Σημείωσαι] πῶς νοεῖ ὁ Πατὴρ τὸ τοῦ Ἀποστόλου ῥητόν· ὁ γὰρ Χρυσόστομος καὶ οἱ λόιποὶ τῶν Πατέρων περὶ τοῦ σταυροῦ τοῦτο ἐξέλαβον.]

That which appears contrary to reason in it. For indeed the passion according to the cross, and saying that God suffered in the flesh, seems both contrary to reason and absurd, which declared the true reality. [Note] how the Father understands the saying of the Apostle; for Chrysostom and the rest of the Fathers took this concerning the cross.]

Ἐνειλούμενοι. Ἐν ἄλλοῖς ἐνιλλόμενοι, τούτέστιν ἐπιστρεφόμενοι, ἐγκαλινδούμενοι. Δείκνυσι δὲ διὰ τούτων, ὅτι οὐ δεῖ τὰ θεῖα τοῖς ἀνθρωπίνοις παραβάλλειν.

Wrapped up in. In other copies, entangled in, that is to say, turning about in, rolling around in. And he shows through these things that one must not compare divine things to human things.

Editors' notes and page, col. 341

Footnotes

(r*) ‹anchor: not visible on the page foot› · call in col 342 Psal. XVII, 12.

Psalm 17(18):12.

(printed under page 185)

(s) ‹anchor: not visible on the page foot› · call in col 342

I Tim. VI, 16.

1 Timothy 6:16.

(s*) ‹anchor: judicia ejus› · call in col 342 Rom. XI, 33).

Romans 11:33. [The closing parenthesis is printed as such.]

[VARIAE LECTIONES ET CORRECTIONES.] (printed under page 185)

(42) ‹anchor: ἐπιστρεφόμενοι› · call in col 342 (printed in the Greek, col 341)

ἐνστρεφόμενοι.

[Read] ἐνστρεφόμενοι ("turning about within") [for ἐπιστρεφόμενοι].

(printed under page 185)

Footnotes

(t) ‹anchor: stia, credetis› · call in col 343

Joan. III, 12.

John 3:12.

(printed under page 186)

(u) ‹anchor: sunt spiritus› · call in col 343

I Cor. II, 14.

1 Corinthians 2:14.

[VARIAE LECTIONES ET CORRECTIONES.] (printed under page 186)

(43) ‹anchor: ἐν ἄλλοις› · call in col 343 (printed in the Greek, col 344)

ὅτι καὶ ἐν ἀγγέλοις.

[Read] ὅτι καὶ ἐν ἀγγέλοις ("that also in angels") [for ἐν ἄλλοις].

(printed under page 186)

(44) ‹anchor: αἱ ἄνω› · call in col 343 (printed in the Greek, col 344)

ἀνωτάτω.

[Read] ἀνωτάτω ("highest") [for ἄνω].

(printed under page 186)

Page

running head: 343 APPENDIX AD OPERA S. DIONY
marginal letters: A Vim quidem habere.; B Hanc ergo rationis; C vobis et non; D gere quantum licet
old-edition numerals: 187 after rationis
other: facing Latin version, not set

PG 4:344

Τὴν μὲν ἔχειν δύναμιν. Καὶ ἀνωτέρω εἴπομεν, ὅτι, ὁ νοῦς νοεῖν βουλόμενος, κάτεισιν ἑαυτοῦ εἰς τὰς νοήσεις καταβαίνων· αἱ γὰρ νοήσεις κατώτεραί εἰσι τοῦ νοοῦντος, ὡς νοούμεναι καὶ καταλαμβανόμεναι, καὶ σκεδασμὸς εἰκότως καὶ μερισμὸς τῆς ἑνότητος τοῦ νοῦ αὐτοῦ· ὁ μὲν γὰρ νοῦς ἁπλοῦς καὶ ἀμερής· αἱ δὲ νοήσεις παμπληθεῖς καὶ σκεδασταὶ, καὶ οἷον εἴδη τοῦ νοῦ· διὰ τοῦτο τὰ νοερὰ, τουτέστι τὰ νοοῦντα, ἐλάττονά εἰσι τῶν νοητῶν, ἀντὶ τοῦ, τῶν νοουμένων. Ἕνωσιν δέ φησι τοῦ νοῦ, καθὼς ἐν τοῖς ἑξῆς σαφέστῖρον λέγει, δι' ἧς πρὸς τὰ ἐπέκεινα ἑαυτοῦ ἀνατείνεται, ἤγουν τῇ περὶ Θεοῦ προσβάλλει θεωρίᾳ, τῷ πάντων ἐκστῆναι τῶν αἰσθητῶν καὶ τῶν νοητῶν, ἔτι δὲ καὶ τῆς οἰκείας κινήσεως, εἶθ' οὕτω τῆς θείας γνώσεως δέξασθαι τὴν ἀκτῖνα.

That it indeed has the faculty. We also said above that the mind, when it wishes to think, comes down from itself, descending into intellections; for the intellections are lower than that which thinks, as being thought and apprehended, and reasonably a scattering and division of the unity of the mind itself; for the mind is simple and without parts, whereas the intellections are very many and scatterable, and as it were forms of the mind; on this account the intellectual things, that is to say, the things that think, are lesser than the intelligible things, instead of the things that are thought. And he calls union of the mind, just as he says more clearly in what follows, that through which it is stretched upwards towards the things beyond itself, that is to say, applies itself to the contemplation concerning God, by standing out of all sensible and intelligible things, and furthermore of its own movement as well, and then thus receiving the ray of divine knowledge.

Ταύτην οὖν τὴν ἄλογον. Ἐνταῦθα μάλιστα τρανοῖ, πῶς μωρία τοῦ Θεοῦ, τὸ ὑπέρσοφον τῆς περὶ Θεοῦ ἀκαταληψίας μέγεθος· φησὶ γὰρ ὅτι τῷ αἰσθητῷ περικεκλεισμένοι, τὸ περὶ ἀϋλίας καὶ ὑπερουσιότητος φέρε εἰπεῖν τοῦ Θεοῦ κατεξεταζοντες δόγμα, πλανώμεθα, ἐκ τῶν αἰσθητῶν ἐκεῖνα σταθμώμενοι· οἷον τὸ περὶ Τριάδος τῆς μόνης προσκυνητῆς διεξιόντες κήρυγμα, καὶ τρισυπόστατον ἀμέριστον καὶ ἀδιαίρετον ἀκούοντές τινες θεολογίαν, εὐθὺς ἰλιγγιῶσιν, εἰς τὰ σώματα προσέχοντες, καὶ τόπου δεόμενα, καὶ διαστημάτων, λέγοντες, Πῶς οἷόν τε τρεῖς ὑποστάσεις ὑφ' ἑαυτῶν εἶναι, καὶ ἀδιαιρέτους εἶναι ; καὶ γὰρ ἀγνοοῦσι μωραίνειν ἐν τοῖς αἰσθητοῖς, ἵνα τὰ θεῖα σοφισθῶσι, καὶ τοιαῦτα ἕτερα μυρία, πρὸς οὓς ὁ Κύριος ἀποτείνεται· Εἰ τὰ ἐπίγεια εἶπον ὑμῖν καὶ οὐ πιστεύετε, πῶς, ἐὰν εἴπω ὑμῖν τὰ ἐπουράνια, πιστεύσετε ; καὶ ὁ θεῖος Παῦλος λέγει, ὅτι ὁ ψυχικὸς ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος· μωρία γὰρ αὐτῷ ἐστιν. Ὥστε οὖν ἡ παρὰ ἀνθρώποις μωρία τοῦ Θεοῦ τὰ πνευματικά εἰσιν, ἅτινα μεταδιωκτέον· μωρὰν γὰρ σοφίαν εἶπε, τῷ μηδεμίαν αὐτῇ δύνασθαι προσβάλλειν σοφίαν· ὥσπερ οὖν καὶ ἄλογον καὶ ἄνουν, ὡς μὴ ἔχουσαν λόγον ἢ νοῦν ἑρμηνευτικὸν, ἤγουν καταληπτικὸν αὐτῆς.

This irrational, therefore. Here especially he makes clear how the super-wise greatness of the incomprehensibility concerning God is the foolishness of God: for he says that, enclosed in what is sensible, when we examine the doctrine concerning, say, the immateriality and superessentiality of God, we go astray in weighing those things from sensible things; as for instance when some go through the proclamation concerning the alone-worshipful Trinity, and hear a theology of three hypostases, undivided and unparted, they immediately grow dizzy, attending to bodies, which stand in need of place and intervals, saying: How is it possible for three hypostases to exist by themselves, and to be undivided? For indeed they do not know how to become fools in sensible things so that they may become wise in divine things, and ten thousand other such things; towards whom the Lord directs His words: If I have told you earthly things and you do not believe, how, if I tell you heavenly things, will you believe? (John 3:12); and the divine Paul says that the natural man does not receive the things of the Spirit; for they are foolishness to him (1 Cor. 2:14). So that, therefore, the foolishness of God among men is the spiritual things, which must be pursued; for he called wisdom foolish, in that no wisdom is able to strike upon it; just as, therefore, also irrational and mindless, as having no reason or mind that interprets, that is to say, apprehends it.

§ II. Ἐξ αὐτῆς αἱ νοηταί. Σημείωσαι, ὡς καὶ ἐν ἄλλοις νοηταί εἰσι καὶ νοεραὶ δυνάμεις· καὶ εἰκότως ἐν αὐτοῖς εἰσιν οἱ αὐτοὶ καὶ νοητοὶ καὶ νοεροὶ, ὥσπερ αἱ ἄνω τάξεις· νοηταὶ μὲν καθ' ὃ ἐκ τῶν ὑποβεβηκότων νοοῦνται· νοεραὶ δὲ, καθ' ὃ καὶ ἀνώταταί εἰσι, καὶ τὸν ὑπὲρ πάντα Θεὸν νοεῖν, ὅσον ἐφικτὸν, ἀνατείνονται, ἄνωθεν μὲν τρεφόμεναι τῇ νοήσει, τρέφουσαι δὲ τοὺς ὑφειμένως νοοῦντας. Αἱ γὰρ ἡμέτερα, ψυχαὶ νοεραὶ μόνον· νοοῦσαι γὰρ ἐπιστητῶς, ὅσον οἷόν τε, τὰ ὑπερβεβηκότα, οὐκέτι ἔχουσι νοερόν τι μετὰ ταύτας, ἵνα καὶ νοηθῶσιν· ἡ ἄλογος γὰρ καὶ ἄνους ψυχὴ μεθ' ἡμᾶς· αἱ δὲ νοήσεις τῶν θείων νοῶν οὐκ ἐν διανοήσεσι ταῖς καθ' ἡμᾶς, εἰς

Section 2. From it the intelligible. Note how in others too there are intelligible and intellectual powers; and reasonably among them the same ones are both intelligible and intellectual, like the orders above: intelligible insofar as they are thought by the subordinate ones, and intellectual insofar as they are also supreme, and stretch upwards to think God Who is above all things, so far as is attainable, being nourished from above by intellection, and nourishing those who think in a subordinate way. For our souls are intellectual only; for while thinking scientifically, so far as possible, the superior things, they no longer have anything intellectual after them, so that they too might be thought; for the irrational and mindless soul is after us; whereas the intellections of the divine minds are not in discursive thoughts like ours, into

Editors' notes and page, col. 344

Page

running head: PERA S. DIONYSII AREOPAGITAE. 344
marginal letters: A Τὴν μὲν ἔχειν; B Ταύτην οὖν τὴν; C πιστεύετε, πῶς,; D ταταί εἰσι, καὶ
old-edition numerals: (none)
other: (none)

PG 4:345

ἃς διανοήσεις κάτεισιν ἡμῶν ὁ νοῦς ἐκ τῶν μεριστῶν, τουτέστι τῶν αἰσθητῶν καὶ διεξοδικῶν λόγων, ἀντὶ τοῦ τῶν εἰδῶν καὶ τοῦ πλήθους, ὅπερ ἐστὶ τῶν ὑλικῶν συλλέγουσαι τὰς νοήσεις ἀΰλως, πάντα ἐν τῷ ἁπλῷ θεωροῦσαι.

which discursive thoughts our mind descends out of divisible things, that is to say, sensible and discursive reasons, instead of the forms and the multitude, which is of material things, collecting the intellections immaterially, contemplating all things in the simple.

Νοηταί. Τὸ νοηταὶ νόησον ὡς πρὸς ἡμᾶς· τὸ δὲ νοεραὶ ὡς πρὸς τὸν Θεόν.

Intelligible. Understand intelligible as in relation to us, and intellectual as in relation to God.

Ἢ ἀπὸ μεριστῶν. Ἡμεῖς ἐν μεριστοῖς τοῖς αἰσθητηρίοις· ἀλλο γὰρ ἀκοὴ, καὶ ἕτερον ὄψις, καὶ τὰ ἄλλα ὁμοίως· καὶ ἀπὸ μεριστῶν τῶν κατὰ ταῦτα αἰσθητῶν τὴν τῶν ὄντων γνῶσιν ἀναλαμβάνομεν, ἢ ἐν μεριστοῖς μὲν τοῖς κατὰ μέρος νοήμασι, ἀπὸ μεριστῶν δὲ τῶν μαθήσεων, ἤτοι τῶν νοουμένων· ἔσθ' ὅτε δὲ καὶ διὰ λόγων τῶν διεξοδικῶν τουτέστί σαφῆ καὶ διηπλωμένην τὴν ἐξήγησιν ποιουμένων. Αἱ δὲ νοεραὶ φύσεις, ἄκοινωνήτως εἰς τὰ τοιαῦτα πάντα ἔχουσαι, ἑνιαίᾳ καὶ ἁπλῇ νοήσει τῆς ἀληθείας τὴν γνῶσιν ἐλλάμπονται.

Or from divisible things. We are in divisible organs of sense—for hearing is one thing, and sight another, and the rest similarly—and from the divisible sensible things corresponding to these we take up the knowledge of the things that are, or in divisible partial thoughts, and from divisible learnings, that is to say, things thought; and sometimes also through discursive reasons, that is to say, those making the explanation clear and unfolded. Whereas the intellectual natures, holding themselves without communion towards all such things, are illuminated with the knowledge of the truth by a unitary and simple intellection.

Καὶ ἔστιν αὐταῖς. Τοῖς ἀγγέλοις νοερὰν εἶναί φησι δύναμιν καὶ ἐνέργειαν ἐκ τῆς ὑπερφυοῦς σοφίας τοῦ Θεοῦ γενομένην· ἐξ αὐτοῦ γὰρ οἱ θεῖοι ἄγγελοι κατὰ μετοχὴ τὴν δύναμιν τῆς νοερᾶς ἐνεργείας ἔχουσι, καθ' ἣν νοοῦσιν ἑαυτοὺς καὶ τὰ ὄντα, καὶ τὰς ἰδέας ἐποπτικῶς νοοῦντες, ἃς νοήσεις ὠνόμασε τοῦ Θεοῦ εἶναι. Ἐπείσακτον οὖν ἔχουσιν ἐξ αἰτίου τοῦ Θεοῦ τὴν νοερὰν ταύτην ἐνέργειαν, καὶ νοοῦσι τὰ ὄντα λίαν ὑπεραναβεβηκότως τῶν ψυχῶν, εἴγε αἱ μὲν ψυχαὶ ἐκ τῶν ὄντων αὐτῶν νοοῦσι τὰ ὄντα, καὶ τοῖς εἴδεσιν ἐπιβάλλουσιν, ὅπερ διεξοδικώτερόν ἐστι νοεῖν, καὶ κύκλῳ περιεῖναι τὰ πάντα. Οἵ γε μὴν ἄγγελοι κατὰ τὴν ἐνοῦσαν αὐτοῖς θεοείδειαν, ἑνιαίως τὰ πλήθη τῆς κτίσεως νοοῦσι, καὶ οὐ μερίζονται εἰς τὸν σκεδασμὸν τῆς ποικιλίας τῶν ὄντων, ἤτοι εἰς τά αἰσθητὰ, ὡς [αἱ] λογικαὶ ψυχαί· ἐκείνου δὲ ποσῶς ἀξιοῦνται αἱ ψυχαὶ, εις μίμησιν ἀγγέλων, ὅτε, τὴν νόησιν τῶν πολλῶν εἰς ἓν συνελίττουσαι ἔχουσιν ὁμοῦ πάντα ἐν αὐταῖς ἀσυγχύτως διακεκριμένα· καὶ ἔξωθεν μέντοι αἱ ψυχαὶ ἐπείσακτον ἔχουσι τὸν νοεῖν, τῶν ἀγγέλων ἐξ ἑαυτῶν καὶ ἐν ἑαυτοῖς νοούντων, ἅτε καὶ θεοειδῶν ὄντων. Καὶ ταῦτα μὲν περὶ τῶν νοητῶν· περὶ δὲ Θεοῦ ὅπως νοεῖ, ἔχεις καὶ ὧδε καὶ ἄνω ἐν πέμπτῳ κεφαλαίῳ ἐγγὺς τοῦ τέλους· ὃ δὲ εἴπομεν περὶ ψυχῶν, ὅτι ἀγγελοειδῶς εἰς ἓν τὰ πολλὰ συνελίξασαι νοοῦσι, μάλιστα ἐν τῇ ἀναστάσει τελείως ἕξουσιν, ὅτε αὖθις ἐν τοῖς ἑαυτῶν σώμασι γενόμεναι, τὴν τῶν ὄντων γνῶσιν τελείαν ἀπολήψονται. Ταῦτα δὲ ἡ τῶν δικαίων ἀνάστασις τελείως ἕξει, κατὰ τὸ εἰρημένον· Καὶ οὕτως πάντοτε σὺν Κυρίῳ ἐσόμεθα· καὶ πάλιν· Νῦν ὡς ἐν κατόπτρῳ καὶ αἰνίγματι βλέπομεν, τότε δὲ πρόσωπον πρὸς πρόσωπον τὴν τῶν ὄντων γνῶσιν δηλονότι παιδευθησόμεθα.

And there is in them. He says that the angels have an intellectual faculty and activity that has come to be from the supernatural wisdom of God; for from Him the divine angels by participation have the faculty of intellectual activity, according to which they think themselves and the things that are, intuitively thinking the ideas as well, which he named intellections of God. They have this intellectual activity, therefore, as something brought in from God as Cause, and they think the things that are in a manner far transcending souls, seeing that souls think the things that are from the things that are themselves, and apply themselves to the forms, which is to think more discursively and to go around all things in a circle. The angels, however, according to the godlikeness inherent in them, think the multitudes of creation unitarily, and are not divided into the scattering of the variety of the things that are, that is to say, into sensible things, like rational souls; yet souls are deemed worthy of that to some extent, in imitation of angels, when, rolling together the intellection of the many things into one, they have all things together in themselves unconfusedly distinguished; and yet from without do souls have thinking as something brought in, whereas the angels think out of themselves and in themselves, inasmuch as they are godlike. And so much concerning the intelligible beings; and concerning God, how He thinks, you have both here and above in the fifth chapter near the end; and what we said concerning souls, that in an angel-like way having rolled together the many things into one they think, they will possess completely above all in the resurrection, when, having come to be again in their own bodies, they will receive back the complete knowledge of the things that are. And the resurrection of the righteous will possess these things completely, according to what is said: And so shall we ever be with the Lord (1 Thess. 4:17); and again: Now we see as in a mirror and in a riddle, but then face to face (1 Cor. 13:12); namely, we shall be taught the knowledge of the things that are.

Editors' notes and page, col. 345

Footnotes

(v) ‹anchor: semper erimus› · call in col 346

I Thess. IV, 16.

1 Thessalonians 4:16. [The verse quoted is 4:17 in modern numbering.]

(printed under page 187)

(x) ‹anchor: faciem ad faciem› · call in col 346

I Cor. XIII, 12.

1 Corinthians 13:12.

[VARIAE LECTIONES ET CORRECTIONES.] (printed under page 187)

(45) ‹anchor: περιεῖναι τὰ πάντα› · call in col 346 (printed in the Greek, col 345)

πρὸς πάντα τὰ τοιαῦτα.

[Read] πρὸς πάντα τὰ τοιαῦτα ("towards all such things").

(printed under page 187)

(46) ‹anchor: not visible on the page foot› · call in col 346 (printed in the Greek, col 345)

ἐπιλαμβάνονται.

[Read] ἐπιλαμβάνονται ("they lay hold of").

(printed under page 187)

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οὐ γὰρ πάντα τὰ τοῦ Θεοῦ ἐγκαταλείψει τῆς κτιστῆς ὑπάρχει φύσεως, ἀλλὰ καὶ ὑπὲρ ταύτην τὴν ἀγγελικὴν ὑπάρχει γνῶσίν τε καὶ νόησιν. Τοῖς ἀγγέλοις.

[Read] "For not all the things of God lie within the scope [?] of created nature, but they are also above this angelic knowledge and understanding. To the angels." [ἐγκαταλείψει is printed as such and the construction is unclear; the English is tentative.]

(printed under page 187)

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ὄντα.

[Read] ὄντα ("beings, things that are").

(printed under page 187)

Footnotes

[VARIAE LECTIONES ET CORRECTIONES.] (printed under page 188)

(49) ‹anchor: not visible on the page foot› · call in col 347 (printed in the Greek, col 348)

καταλάμπεται

[Read] καταλάμπεται ("is illumined").

(printed under page 188)

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ἐφίεται μὲν ἐξ ἀλογίας γενέσθαι ἰσόθεος ὁ δαιμ.

[Read] "the demon desires, out of irrationality, to become equal to God."

(printed under page 188)

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ἀλογίσαντες δὲ ἑαυτοὺς καὶ μὴ μείναντες ὅπερ.

[Read] "but having reasoned themselves out of reason and not remaining what [they were]." [The phrase ends abruptly with ὅπερ, as printed.]

(printed under page 188)

(52) ‹anchor: παρήγαγεν ὑπόδειγμα› · call in col 347 (printed in the Greek, col 348)

παράδειγμα·

[Read] παράδειγμα ("example, pattern") [for ὑπόδειγμα].

(printed under page 188)

(53) ‹anchor: εἶτα πυθοίμεθα› · call in col 347 (printed in the Greek, col 348)

πυθώμεθα.

[Read] πυθώμεθα ("let us ask") [for πυθοίμεθα].

(printed under page 188)

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A Diffuse autem et; B autem aversos neque; C sunt discens, et; D Et essentiam præhabet.
old-edition numerals: 189 before Per excessum.
other: facing Latin version, not set

PG 4:348

Διεξοδικῶς δὲ καὶ κύκλῳ. Εἴρηται τί τὸ διεξοδικῶς νοεῖται. Διεξοδικῶς τοίνυν καὶ κύκλῳ, τουτέστιν οὐκ ἀθρόᾳ τοῦ νοῦ ἐπιβολῇ ἡ ἀνθρωπίνη ψυχὴ τὴν θείαν κατακαλύπτεται γνῶσιν, ἀλλὰ τὴν ἀληθῆ τῶν ὄντων κατανόησιν ἐκ τοῦ κατὰ μέρος δεχομένη, καθ' ὃ καὶ τῆς ἀγγελικῆς ἀπολείπεται θεοπτίας, περὶ τὸ ἓν αἴτιον τὴν τῶν ποικίλως θεωρουμένων συνάγει ἔννοιαν, καὶ τῶν ἰσαγγέλων ἀξιοῦται νοήσεων.

Diffusely and in a circle. It has been stated what is meant by diffusely. Diffusely, therefore, and in a circle, that is to say, not by a concentrated application of the mind is the human soul veiled in divine knowledge, but receiving the true comprehension of beings piece by piece, wherein it also falls short of the angelic vision of God, it gathers together its conception of the things variously contemplated around the one cause, and is accounted worthy of intellections equal to those of the angels.

Τυχεῖν οὗ ἐφίεται. Ἐφίεται μὲν ἐξ ἀλογίας τὸ ἰσόθεον ὁ δαιμόνιος νοῦς, οὐκ οἶδε δ' ὅπως τούτου τυχεῖν ἔνεστιν, οὐ φύσει παθὼν τὴν ἄγνοιαν, ἀλλ' ἑκουσίως τὸ παρὰ φύσιν αἱρούμενος. Σημείωσαι δὲ ὅτι οἱ δαίμονες καθ' ὃ νοῦν ἔχουσιν, ἐκ τοῦ ἀγαθοῦ τοῦτον κέκτηνται· ἀλογίσαντες δὲ καὶ μὴ βουληθέντες μεῖναι ὅπερ ἦσαν, ἔκπτωσιν σοφίας ὑπέμειναν.

To attain that which it desires. Out of unreason, indeed, the demonic mind desires equality with God, yet knows not how it is possible to attain this, having suffered ignorance not by nature, but voluntarily choosing that which is contrary to nature. And note that in so far as the demons have a mind, they have acquired this from the Good; but having acted without reason and not having willed to remain what they were, they underwent a falling away from wisdom.

Καθ' ὑπεροχήν. Περὶ τοῦ, ὅτι τὰ κατὰ στέρησιν λεγόμενα ἐπὶ τοῦ Θεοῦ, καὶ τὰ ἐναντία, ὑπεροχικῶς νοοῦνται.

By way of transcendence. Concerning the fact that the things said of God by way of privation, and their contraries, are understood in a transcendent manner.

Καὶ πάντα τἆλλα ἔνδοθεν . Μηδεὶς ἐκ τούτων πρὸς ἀτόπους ἀπαγέσθω ἐννοίας, ὥστε λέγειν καὶ τῶ κακῶν ἐν ἑαυτῶ κατ' αἰτίαν προέχειν τὸν Θεὸν, ἤγουν αἴτιον αὐτῶν ἐκ τούτου εἶναι συνάγεσθαι· οὐ γὰρ περὶ τούτων ἐστὶν ὁ λόγος τῷ Πατρί· ἤδη γὰρ ἔδειξε μήτε ὂν, μήτε ἐν τοῖς οὖσι τὸ κακὸν, ἀλλὰ περὶ τῶν ἐν οὐσίᾳ ὄντων, οἷον ἀγγέλων καὶ τῶν λοιπῶν κτισμάτων, καθὼς καὶ προεῖπεν, ὧν τὴν γνῶσιν οὐκ ἐκ τοῦ μανθάνειν αὐτὰ, ὁποῖά τινά εἰσιν, ἔχει· τοῦτο γὰρ ἐδήλωσεν εἰπών· Οὐκ ἐκ τῶν ὄντων τὰ ὄντα μανθάνων, καὶ τὸ, οὐ κατ' ἰδέαν ἑκάστοις ἐπιβάλλων, ἀλλ' ὡς ποιητὴς τούτων τὴν εἴδησιν τῶν οἰκείων ἔργων προέχει, εἰδὼς ὅπως αὐτὰ, καὶ ἐφ' οἷς παράξει πρὸς γένεσιν, ὧν ἡ παρατροπὴ καὶ ἔλλειψις, ἤγουν ἡ ἀποτυχία καὶ ἀδυναμία τὸ κακὸν εἰσάγει, τῇ στερήσει τοῦ κατὰ φύσιν τὸ παρὰ φύσιν ποιοῦσα· πρὸς τοῦτο γὰρ τὸ τοῦ φωτὸς παρήγαγεν ὑπόδειγμα· τῇ γὰρ τούτου στερήσει τὸ σκότος παρυφίσταται, καὶ αἰτίαν ἔχει τὴν ἀπουσίαν τῆς τοῦ φωτὸς φύσεως, ὥσπερ καὶ τῶν στερήσεων αἱ ἕξεις ἀρχηγικώτεραι τυγχάνουσι, καὶ ὡς ἄν τις εἴποι, αἰτίαι. Ἐνταῦθα οὖν ὁ Πατὴρ περὶ τῶν ὑπὸ Θεοῦ εἰς γένεσιν ἀχθέντων, καὶ τῆς ἑκάστου τούτων φύσεως τὸν λόγον ποιεῖται, ἃ καὶ προϋφεστάναι ἐν τῷ Θεῷ κατὰ πρόγνωσιν καὶ τὸ προωρίσθαι εἴρηκε.

And all the other things from within. Let no one be led away by these words into absurd conceptions, so as to say that God also pre-contains evils in Himself by way of cause, or that it is inferred from this that He is their cause; for the Father's discourse is not about these, since he has already shown that evil is neither a being nor among beings, but about the things that exist in essence, such as angels and the rest of the creatures, even as he also said before, the knowledge of which He possesses not from learning them as to what sort of things they are; for he declared this when he said: Not learning beings from beings, and the phrase, not applying Himself to each according to its idea, but as Maker of these He pre-contains the knowledge of His own works, knowing how and for what ends He will bring them forth into generation, the perversion and deficiency of which—that is, their failure and weakness—introduces evil, producing that which is contrary to nature by the privation of that which is according to nature; for to this end he adduced the example of light; for by the privation of this does darkness subsist alongside, and has as its cause the absence of the nature of light, just as states are more primary than privations, and, as one might say, causes. Here, therefore, the Father makes his discourse concerning the things brought into generation by God and the nature of each of these, which things he has also said pre-exist in God according to foreknowledge and predestination.

Καὶ οὐσίαν προέχει. Ὅτι ἡ γνῶσις τὴν οὐσίαν προέχει καὶ προσυνείληφεν.

And pre-contains essence. That knowledge pre-contains and has comprehended essence beforehand.

Ὥσπερ καὶ τὸ φῶς. Ἄπτωτον τὸ τῆς παραβολῆς· ὥσπερ γὰρ εἴ τις ὑπόθοιτο τὸ φῶς τοῦτο τὸ ὁρατὸν ἔννουν εἶναι καὶ λογικόν· εἶτα πυθοίμεθα αὐτοῦ, εἰ γινώσκει τὸ σκότος, τὸ δὲ εἴποι γινώσκειν, καὶ πρὶν γένηται ἂν τὸ σκότος· γινώσκειν δὲ οὐ κατά τινα πεῖραν, (πῶς γὰρ ἴδοι σκότος τὸ φῶς ; εἰ γὰρ φῶς, οὐκ ἔσται σκότος·) ἀλλὰ γινώσκειν εἴποι τὸ

Even as also the light. Unfailing is the point of the comparison: for just as if someone were to suppose this visible light to be endowed with mind and reason, and then we were to inquire of it whether it knows the darkness, and it were to say that it knows it even before darkness could come to be, yet knows it not according to any experience (for how could light behold darkness? for if there is light, there will not be darkness), but were to say that it knows the

Editors' notes and page, col. 348

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A Διεξοδικῶς δὲ καὶ; B ὅπερ ἦσαν, ἔκπτωσιν; C τὰ ὄντα μανθάνων,; D Καὶ οὐσίαν προέχει.
old-edition numerals: (none)
other: (none)

PG 4:349

φῶς καθ' ὃ φῶς ἐστι· διὸ καὶ οἶδεν, ὅτι, ἐὰν συστείλῃ τὸ οἰκεῖον φῶς, οὐδεὶς ὄψεται· οὕτω καὶ ὁ Θεὸς κατ' αἰτίαν ἐν ἑαυτῷ τὴν πάντων εἴδησιν ἔχει, οὐ τῇ πείρᾳ ταύτην ἐπικτησάμενος, ἐπεὶ οὕτως εὑρίσκεται μεταγενέστερος ὁ Θεὸς τῆς γνώσεως, ἢ κατά τινα χρόνον μὴ γινώσκων. Σημείωσαι δὲ τὸ σκότος εἶναι τὸ αἰτιατὸν, ἐξ ἐλλείψεως τοῦ φωτὸς παρυφιστάμενον . ὅπερ ἐστὶ κατὰ Μανιχαίων.

light in so far as it is light, wherefore it also knows that if it withdraws its own light no one will see; so also God by way of cause has within Himself the knowledge of all things, not having acquired this by experience, since thus God would be found posterior to knowledge, or during some time not knowing. And note that darkness is the effect, subsisting alongside out of the deficiency of light; which is against the Manichaeans.

Τοῦ σκοτους, Ὅτι τὸ σκότος οὐχ ἑτέρωθεν, ἀλλ' ἀπὸ τοῦ φωτὸς γνωρίζεται.

Of darkness. That darkness is recognized not from elsewhere, but from the light.

Καὶ οὐκ ἐκ τῶν ὄντων. Ὅρα πῶς φησι τὸν Θεὸν εἰδέναι τὰ ὄντα, οὐκ ἐκ τῆς πάντων γνώσεως, ἀλλ' ἐκ τῆς ἰδίας, ὥσπερ τὸ φῶς οἶδε τὰ τοῦ σκότους, οὐδὲν τοῦ σκότους ἔχων ἐν ἑαυτῷ. Ταῦτα δὲ πολλαχῶς ἐν τῷ πέμπτῳ κεφαλαίῳ εἴρηται· πῶς ὁ Θεὸς ἑαυτὸν γινώσκων, ἤτοι νοῶν, νοεῖ καὶ γινώσκει τὰ ὄντα παραδειγματικῶς.

And not from beings. See how he says that God knows beings not from the knowledge of all things, but from His own knowledge, just as the light knows the things of darkness while having nothing of darkness in itself. And these things have been said in many ways in the fifth chapter: how God, knowing or understanding Himself, understands and knows beings paradigmatically.

Οὐκ ἄρα ὁ Θεός. Ἐν οὐδεμιᾳ γὰρ διπλόῃ τὸ θεῖον, πάντῃ ἁπλοῦν ὂν, καὶ ὑπὲρ πᾶν ἁπλοῦν.

Therefore God does not. For the divine is in no duality whatsoever, being altogether simple, and simple beyond all things.

Καὶ γὰρ καὶ τοὺς ἀγγέλους. Τὸ τοὺς ἀγγέλους εἰδέναι τὰ ἐπὶ γῆς οὐ δι' αἰσθήσεως προσβάλλοντας τοῖς αἰσθητοῖς, ὡς ἡμεῖς, ἀλλὰ διὰ δυνάμεως ἐπαναβεβηκυίας ἐπιβάλλω νοεισθαι , ἐκ διαφόρων λογίων, οἷον ὡς ἐν τῷ Τωβίᾳ, ὅπου εἴρηται, ὅτι ὁ θεῖος Ῥαφαὴλ ὁ ἄγγελος εἶπε τῷ υἱῷ τοῦ Τωβίου λαβεῖν τὴν χολὴν τοῦ ἀνελθόντος ἰχθύος, ὡς ἀφαιροῦσαν λευκώματα ὀφθαλμῶν γινόμενα ἀπὸ ἀφοδευμάτων στρουθίων· οὐ γὰρ ἄν τις ὑπονοήσειεν, ὅτι παθὼν ἔμαθε τὴν ἰατρείαν· ἀλλὰ καὶ ὁ ἐν τοῖς Κριταῖς ἄγγελος ἐπὶ τοῦ Γεδεὼν εἰς τὴν θυσίαν ἐκβαλὼν ἐκ τῆς πέτρας πῦρ, οὐκ αἰσθήσει οἶδεν, ὅτι τὸ πῦρ καυστικὸν, ὡς ἡμεῖς, ἀλλ' ἀνωτέρῳ προσφόρῳ· οὕτω καὶ τὰ λοιπά. Εἰ δέ τις εἴποι, Καὶ πῶς τοῦ αἰωνίου πυρὸς αἰσθήσεται ὁ διάβολος, καὶ οἱ ἄγγελοι αὐτοῦ ; ἐν τῷ προσφόρῳ τοπῳ λεχθήσεται. Ἀλλὰ καὶ ἐν τῷ Δανιὴλ, ἐν τῳ κεφαλαίῳ τοῦ Βαλθάσαρ, οἶδεν ὁ γράφων γράμματα μὴ μαθών. Σημείωσαι δὲ ὅτι οὐ κατ' αἴσθησιν τοῖς ἀγγέλοις ἡ γνῶσις τῶν αἰσθητῶν· οὐδὲ γὰρ τοῖς καθ' ἡμᾶς αἰσθητηρίοις κέχρηνται, ἀλλὰ νοῦ δυνάμει καὶ φύσει.

For indeed the angels also. That the angels know the things upon earth not by applying themselves to sensible things through sense-perception, as we do, but through a transcendent power, I conjecture to be understood from various oracles, such as in Tobit, where it is said that the divine angel Raphael told the son of Tobit to take the gall of the fish that had come up, as removing white films of the eyes caused by the droppings of sparrows; for no one would suppose that he learned the cure by having suffered it; and moreover the angel in Judges in the time of Gideon, bringing forth fire out of the rock upon the sacrifice, knows that fire is able to burn not by sense-perception, as we do, but in a higher fitting manner; and so with the rest. And if someone should say, How then will the devil and his angels feel the eternal fire? it will be stated in the fitting place. Moreover in Daniel also, in the chapter concerning Belshazzar, he who writes knows letters without having learned them. Note, therefore, that the angels' knowledge of sensible things is not according to sense-perception; for they do not use organs of sense like ours, but by the power and nature of mind.

§ III. Ἐπὶ δὲ τούτοις ζητῆσαι χρή. Συζητεῖ πῶς Θεὸν γινώσκομεν· καί φησιν ὀρθῶς, ὅτι Θεοῦ μὲν φύσις, ὅ τί ποτέ ἐστιν, οὔτε τινὶ πώποτε τῶν ἐν δημιουργίᾳ ἐγνώσθη, οὔτε ἐπιστητῶς, οὔτε ἐποπτικῶς· τούτοις γὰρ ἐπιβάλλομεν τοῖς ἀσωμάτοις· ἀλλὰ γινώσκεται ὁ Θεὸς ἐκ τῆς τῶν κτισμάτων διατάξεως· εἰ γὰρ, κατὰ τὸν θεῖον Ἀπόστολον, ἡ τῶν δημιουργημάτων καλλονὴ, [τὸν] γενεσιουργὸν, τουτέστι τὸν τῶν ἐν γενέσει ποιητὴν μηνύει, εἰκότως ἡ τῶν ὄντων διάταξις

§ III. Beside these things we must inquire. He inquires together how we know God; and he says rightly that the nature of God, whatever it may be, has never been known to anyone among things in creation, neither scientifically nor intuitively—for by these means do we apply ourselves to incorporeal things—but God is known from the ordering of creatures; for if, according to the divine Apostle, the beauty of created things declares the Author of generation, that is, the Maker of the things in generation, reasonably is the ordering of beings

Editors' notes and page, col. 349

Footnotes

[VARIAE LECTIONES ET CORRECTIONES.] (printed under page 189)

Footnotes

(54) ‹anchor: not visible on the page foot› · call in col 350 (printed in the Greek, col 349)

σημείωσαι ὡς αἰτία τοῦ σκότους ἐστὶ τὸ φῶς· ἐξ ἐλλείψεως γὰρ αὐτοῦ φαίνεται· καὶ ὅτι τὸ σκότος οὐχ ἑτέρωθεν.

[Read] "Note that light is the cause of darkness, for darkness appears from its absence; and that darkness comes from nowhere else."

(printed under page 189)

(55) ‹anchor: τοὺς ἀγγέλους› · call in col 350 (printed in the Greek, col 349)

ὅτι οἱ ἄγγελοι ἴσασι τὰ ἐπὶ γῆς, οὐ κατ' αἴσθησιν, ἀλλὰ κατὰ τὴν τοῦ θεοειδοῦς αὐτῶν νοῦ δύναμιν· ὅτι οὐ κατ' αἴσθησιν τοῖς ἀγγέλοις ἡ γνῶσις τῶν αἰσθητῶν· οὐ γὰρ τοῖς καθ' ἡμᾶς αἰσθητηρίοις κέχρηνται· ἀλλὰ δυνάμει νοῦ καὶ φύσει. Quoniam angeli terrena cognoscunt non sensu, sed deiformis ipsorum mentis facultate; non enim ex sensatione aliqua oritur in angelis rerum sensilium cognitio: quandoquidem non ut nos sensuum organis utuntur, sed virtute mentis et natura.

[Read] "That the angels know the things on earth not by sense but by the power of their godlike mind; that the angels' knowledge of sensible things is not by sense, for they do not use sense organs like ours, but the power and nature of mind." [The Latin repeats this:] Since the angels know earthly things not by sense but by the power of their godlike mind; for the angels' knowledge of sensible things does not arise from any sensation, since they do not use sense organs as we do, but the power and nature of mind.

(printed under page 189)

(56) ‹anchor: ἐπιβάλλω νοεῖσθαι› · call in col 350 (printed in the Greek, col 349)

ἐπιβάλλοντας δηλοῦσθαι.

[Read] ἐπιβάλλοντας δηλοῦσθαι ("is shown to apply [their minds]"). [The last letter of δηλοῦσθαι is damaged in print.]

(printed under page 189)

(57) ‹anchor: ἀνωτέρῳ προσφόρῳ› · call in col 350 (printed in the Greek, col 349)

τρόπῳ.

[Read] τρόπῳ ("way, manner"), i.e. "in a higher, fitting manner".

(58–59) ‹anchor: τῶν ἐν γενέσει› · call in col 350 (printed in the Greek, col 349) τῆς γενέσεως.

[Read] τῆς γενέσεως ("of coming-to-be") [for τῶν ἐν γενέσει].

(printed under page 189)

Footnotes

(y) ‹anchor: Epistola ad Ephesios› · call in col 351

Cap. III, v. 11.

Chapter 3, verse 11.

(printed under page 190)

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A rerum est cognitio; B Deus.; C que resumens conjunxit; D Deum etiam per
old-edition numerals: 191 after cognitio; 192 after habere
other: facing Latin version, not set

PG 4:352

γνῶσις ἐστὶ τοῦ διατάξαντος· τὰ γὰρ ὄντα, τουτέστι τὰ εἴδη, καὶ αἱ καθ' ἕκαστον κτίσεις, οἷον αἱ ἀγγελικαὶ τάξεις, καὶ τὰ αἰσθητὰ πάντα, εἰκόνες εἰσὶ καὶ ὁμοιώματα τῶν θείων ἰδεῶν, ἤτοι παραδείγματα τῶν ἐν τῷ, ἅτινα παραδείγματα, αἱ ἀΐδιοι νοήσεις εἰσὶ τοῦ Θεοῦ, δι' ἃς καὶ καθ' ἃς ἅπαντα ἦν ἐν αὐτῷ, οὐχ ἕτερα ὄντα αὐτοῦ, καὶ παραχθέντα γέγονεν, ὡς καὶ ἐν τῇ Ἀποκαλύψει ὁ θειότατος Ἰωάννης φησί τινα τῶν πρεσβυτάτων ἀγγέλων εἰπεῖν αὐτῷ, ὅτι τὰ πάντα ἦσαν καὶ γεγόνασι, τὰς ἰδέας λέγων, ὅτι ἦσαν· καὶ τὰς εἰκόνας καὶ τὰ ὁμοιώματα τῶν ἰδεῶν ἤτοι παραδειγμάτων, τὰ γεγονότα πάντα. Τῶν γὰρ νοητῶν τὰ νοερὰ εἰκόνες, καὶ τῶν ὑπερβεβηκότων τὰ ὑποβεβηκότα. Κατὰ ἀφαίρεσιν οὖν τούτων πάντων (ἀφήρηται γὰρ τῶν ὄντων ὁ Θεὸς, οὐδὲν ὢν τῶν ὑπ' αὐτοῦ κτισθέντων, ἀλλ' ἀφάτως ὑπερέχων πάντων) ὑπεροχικῶς γινώσκεται ὁ Θεός.

knowledge of Him Who ordered them; for beings, that is, the species and the particular creatures, such as the angelic orders and all sensible things, are images and likenesses of the divine ideas, or paradigms of the things in [God], which paradigms are the eternal intellections of God, through which and according to which all things were in Him, not being other than He, and having been brought forth came into being, even as in the Apocalypse also the most divine John says that one of the eldest angels said to him that all things were and came into being, meaning the ideas when he says that they were, and all the things that came into being as the images and the likenesses of the ideas or paradigms. For intellectual things are images of intelligible things, and subordinate things of transcendent things. By the removal, therefore, of all these things (for God is removed from beings, being nothing of the things created by Him, but ineffably transcending all things), God is known by way of transcendence.

Ἐκ τῆς αὐτοῦ φύσεως. Σημείωσαι ἀναγκαῖον πρόχειρον εἰς εὐσεβείας ἀπολογίαν.

From His nature. Note a necessary point ready to hand for a defence of piety.

[α] Καὶ εἰκόνας τινάς. Ἐνταῦθα θεῖα παραδείγματα τοὺς προορισμοὺς ἐκληπτέον, ὧν εἰκόνες τὰ τῆς κτίσεως ἀποτελέσματα. Τοὺς δὲ προορισμοὺς προθέσεις ἐκάλεσεν ὁ Ἀπόστολος, ὡς ἐν τῇ πρὸς Ἐφεσίους εἰπών. Κατὰ πρόθεσιν τῶν αἰώνων. Ἐν πᾶσι δὲ τοῖς κτίσμασι δηλαδὴ [ὁ Θεὸς] γινώσκεται, ὡς ὁ τεχνίτης ἐν τοῖς τεχνητοῖς. Πάντῃ δὲ κεχώρισται τὸ κατ' οὐσίαν τῶν πάντων· κἀντεῦθεν ἄγνωστος ὢν τοῖς τεχνητοῖς, ἐκ τῆς [τοιαύτης] ἀγνωσίας γινώσκεται, ὥσπερ οὖν καὶ διὰ τῆς τῶν κτισμάτων ἐπιστημονικῆς κατανοήσεώς τε καὶ γνώσεως, Ταῦτα οὖν ἐπαναλαμβάνων συνῆψε τὰ ἑπόμενα εἰς τὸ αὐτό. [β'] Ἐπειδὴ καὶ αἱ ἰδέαι τῶν ζώων ἐν τῷ Θεῷ καὶ πάντων τῶν κατὰ φύσιν εἰσὶ καθόλου, ἀλλ' οὐχ ὡς τῶν καθ' ἕκαστα εἴδωλα καὶ ὁμοιώματά εἰσι τῶν ἐκεῖ τὰ ἐνταῦθα· πάντα γὰρ τὰ ὧδε εἴδωλα τῶν ἐκεῖ· ἡ γὰρ ψυχὴ καὶ αὕτη εἰκὼν καὶ ὁμοίωμα τῆς ἰδέας.

[1] And certain images. Here by divine paradigms must be understood the predestinations, of which the products of creation are images. And the Apostle called the predestinations purposes, as when he said in the Epistle to the Ephesians: According to the purpose of the ages (Eph. 3:11). And in all creatures, manifestly, [God] is known, as the craftsman in his handiworks. Yet He is altogether separated in essence from all things; and hence, being unknown to His handiworks, He is known from [such] unknowing, just as indeed through the scientific comprehension and knowledge of creatures. Resuming these things, therefore, he joined what follows to the same effect. [2] Since the ideas of living creatures and of all things according to nature are in God universally, yet not as of particulars, the things here are images and likenesses of the things there; for all the things here are images of the things there; for the soul itself is also an image and likeness of the idea.

[γ] Καὶ διὰ γνώσεως ὁ Θεός. Πῶς διὰ τῶν ἐναντίων γινώσκεται ὁ Θεὸς, καὶ διὰ τῶν θέσεων, καὶ τῶν ἀφαιρέσεων, δηλοῖ ἐπεξιὼν αὐτά· εἰ γὰρ καὶ ἄνω ἐν τῷ πρώτῳ κεφαλαίῳ εἶπε, μηδὲν εἶναι τῆς οὐσίας τοῦ Θεοῦ παραστατικὸν, μὴ νόησιν, μὴ ἐπαφὴν, μὴ φαντασίαν, μὴ δόξαν, μηδ' ὅσα ἔφη ἐκεῖ καὶ ἐνταῦθα, ἅτινα καὶ ἡρμηνεύσαμεν ἐν ἐκείνοις· νῦν λέγει καὶ διὰ τῶν ἐκεῖ ἀπηγορευμένων γινώσκεσθαι τὸν Θεόν· οὐ μὴν τὴν οὐσίαν αὐτοῦ· καὶ πάλιν μηδὲν αὐτὸν ἔχειν τούτων εἰς κατάληψιν. Ὡς μὲν οὖν αἴτιος ἁπάντων, γινώσκεται ἐκ τῶν ἐξ αὐτοῦ· ὡς δὲ μηδὲν ὢν τῶν ἐξ αὐτοῦ, μένει ἀγνοούμενος ὑπὸ πάντων· πῶς δὲ καὶ διὰ τῆς ἀγνωσίας γινώσκεται, καὶ ἐνταῦθά φησι, καὶ ἀνωτέρω εἴρηται ἐν κεφαλαίῳ δευτέρῳ.

[3] And through knowledge God. How God is known through contraries, and through affirmations and removals, he declares by going through them; for even though above in the first chapter he said that nothing is capaz of presenting the essence of God, neither intellection, nor contact, nor imagination, nor opinion, nor all the things that he mentioned there and here, which we also interpreted in those places; now he says that God is known even through the things forbidden there—though not indeed His essence—and again that He has none of these things for comprehension. As Cause of all things, therefore, He is known from the things that are from Him; but as being nothing of the things that are from Him, He remains unknown by all; and how He is also known through unknowing, he says both here, and it has been stated above in the second chapter.

Καὶ οὔτε νοεῖται. Διὰ γὰρ τῶν δεδημιουργημένων νοοῦμεν, ἐφαπτόμεθα τῆς ἐπιστήμης, ἔχομέν ὅτι

And neither is He understood. For through the things that have been created we understand, we touch upon science, we hold that

Editors' notes and page, col. 352

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A γνῶσις ἐστὶ τοῦ; B ὑπεροχικῶς γινώσκεται ὁ; C τε καὶ γνώσεως,; D οὐ μὴν τὴν
old-edition numerals: (none)
other: τῶν ἐν τῷ, printed so (Θεῷ omitted after τῷ)

PG 4:353

Θεὸς ἔστι. Τίς δὲ, ἢ ποταπὸς, ἢ πηλίκος αὐτὸς ὁ Θεὸς, οὔτε νοοῦμεν, οὔτε ὀνομάζομεν, οὔτε νῷ ἢ αἰσθήσει καταλαμβάνομεν. Ὅμοιον γὰρ τούτῳ ἐστὶ καὶ τό· Ἐν πᾶσίν ἐστιν ὁ Θεὸς, καὶ ἐν οὐδενὶ τῶν πάντων ἐστί.

God is. But who, or of what sort, or how great God Himself is, we neither understand, nor name, nor comprehend by mind or sense-perception. For similar to this is also the saying: God is in all things, and is in none of all things.

Κατα τὴν ὑπὲρ νοῦν ἕνωσιν. Σημείωσαι, ὅτι κατὰ τὰ προπαρατεθειμένα τὴν ἕνωσιν ἔλαβε τῆς ὑπὲρ νοῦν τοῦ Θεοῦ θεωρίας.

According to the union above mind. Note that in accordance with what was set forth before, he took the union of the contemplation of God that is above mind.

Αὕτη γάρ ἐστι κατὰ τὸ Λόγιον. Τοῦτο καὶ ἐκ τῆς Σοφίας Σολομῶντός ἐστιν, ἔνθα λέγεται τεχνῖτις ἡ σοφία τῶν πάντων· καὶ ἐκ τῶν Παροιμιῶν, ἔνθα εἴρηται ἐκ τῆς Σοφίας· Ἐγὼ ἤμην ἁρμόζουσα παρ' αὐτῷ· καὶ ὁ Δαβίδ· Πάντα ἐν σοφίᾳ ἐποίησας.

For this is according to the Oracle. This is both from the Wisdom of Solomon (Wisd. 7:21), where wisdom is called the artificer of all things; and from Proverbs, where it is said by Wisdom: I was beside Him, fitting all things together (Prov. 8:30); and David: In wisdom hast Thou made all things (Ps. 103:24).

Λόγος δὲ ὁ Θεός. Περὶ τοῦ Θεοῦ Λόγου, καὶ διὰ τί λέγεται λόγος, τί δηλούσης τῆς τοιαύτης ὀνομασίας, καὶ μίαν αἰτίαν ἐνταῦθά φησι, καθ' ἣν ὀνομάζεται λόγος, διὰ τὸ τὰς τῶν ὄντων πάντων αἰτίας ἐν ἑαυτῷ ἔχειν· οἱ γὰρ λόγοι φύσεως ἁπάσης ἐν αὐτῷ εἰσιν, ὡς αἰτίῳ πάσης δημιουργίας· δι' αὐτοῦ γὰρ τὰ πάντα· αἵ τε γὰρ ἰδέαι, καὶ τὰ παραδείγματα ἐν αὐτῷ, οὐχ ἕτερα ἐν ἑτέρῳ, ἀλλὰ νοήσεις ἀΐδιοι οὖσαι, καὶ λόγοι ποιοῦντες τὰ πάντα, τουτέστι φύσις· καὶ ἡ φύσις γὰρ λόγος, αἰτίαν ἔχων καὶ φύσιν , ὡς οὐκ εἰκῆ καὶ μάτην αἱ φύσεις τῶν ὄντων εἰσί. Λέγει δὲ αὐτὸν Λόγον, καὶ ὡς διὰ πάντων χωροῦντα ἀκωλύτως, καὶ πάντα περιιόντα, καὶ μέχρι τῶν ἐσχάτων, ὡς ἐν τῇ πρὸς Ἑβραίους· Ζῶν γὰρ ὁ λόγος καὶ ἐνεργὴς, καὶ τὰ ἑξῆς.

And God is Word. Concerning God the Word, and why He is called Word, what such an appellation signifies, and here he states one cause according to which He is named Word, because He has the causes of all beings within Himself; for the principles of every nature are in Him as the Cause of all creation; for through Him are all things; for both the ideas and the paradigms are in Him, not other things in another, but being eternal intellections and principles making all things, that is, nature; for nature also is a principle having a cause and nature, inasmuch as the natures of beings are not at random and in vain. And he calls Him Word also as passing through all things without hindrance, and encompassing all things even unto the last, as in the Epistle to the Hebrews: For the word is living and active (Heb. 4:12), and so forth.

Οὗτος ὁ Λόγος ἐστίν. Ὅτι ὁ Θεὸς Λόγος, ἡ αὐτὸ καὶ τῷ ὄντι οὖσα ἀλήθεια, εἰκότως ἐστὶ καὶ ἁπλῆ τῶν ὄντων γνῶσις. Τί δέ ἐστι γνῶσις, εὐθὺς ἐπισυνάπτει διδάσκων.

This is the Word. That God the Word, the very Truth that truly is, is reasonably also the simple knowledge of beings. And what knowledge is, he immediately subjoins, teaching it.

Εἰ γὰρ ἡ γνῶσις ἑνωτική. Τὰ περὶ τῆς ἀληθοῦς γνώσεως σαφηνίζων, αὐτὸς ὁ Θεὸς Λόγος Χριστὸς Ἰησοῦς, περὶ οὗ ὁ λόγος· καὶ ὅτι ἡ γνῶσις ἀληθῶς ἑνωτική ἐστι τῶν ἐγνωκότων καὶ τῶν ἐγνωσμένων, φησί· Κἀγὼ γινώσκω τὰ ἐμὰ πρόβατα, καὶ γινώσκομαι ὑπὸ τῶν ἐμῶν· καθὼς γινώσκει με ὁ Πατὴρ, κἀγὼ γινώσκω τὸν Πατέρα. Ὥσπερ γὰρ ἡ γνῶσις γνοῦσα ἐκεῖνο ὃ γνῶναι ἠθέλησεν, ἑνοῦται τῷ γνωσθέντι, οὐκέτι ἀμφιβολίαν ἔχουσα περὶ αὐτοῦ, οὐδὲ διὰ τὴν ἀμφιβολίαν σχιζομένη εις ἑτέρας ἐννοίας καὶ ἀστατοῦσα, καὶ ἄγνοια διὰ τοῦτο γενομένη, διὰ τὸ μὴ πεισθῆναι ὅτι ἔγνω· οὕτως οἱ πιστοὶ τῇ γνώσει ἑνωθέντες τῷ γνωσθέντι Χριστῷ, ὅς ἐστιν ὁ Θεὸς Λόγος, καὶ τὴν πίστιν εἰς αὐτὸν ἐρείσαντες, μονιμωτάτην καὶ ἀσάλευτον τῶν ἐγνωσμένων τὴν πίστιν ἔχοντες, ὅτι Θεὸν ἔγνωσαν, καὶ ὑπὸ Θεοῦ ἐγνώσθησαν, ἐξεστήκασι μὲν τῆς ἀγνοίας, ἣν εἴπομεν διαιρεῖν, καὶ σχίζειν καὶ διασαλεύειν εἰς ἄλλοτε ἄλλας ἀμφιβολίας, ὡς μὴ γνοῦσαν ὃ δεῖ γνῶναι ἐφεστήκασι δὲ τῇ βεβαιότητι, τῇ πίστει πληροφορηθέντες, ὅτι ἔγνωσαν καὶ ἡνώθησαν διὰ τοῦτο τῷ γνωσθέντι. Ὁ μὲν οὖν ἐν τῷ σκοπῷ τῆς ἀγνοίας κατὰ τὸν Ἀπό-

For if knowledge is unitive. Clarifying the things concerning true knowledge, God the Word Himself, Christ Jesus, concerning Whom is the discourse, and that knowledge is truly unitive of those who know and of the things known, says: And I know My sheep, and am known by Mine, even as the Father knows Me, and I know the Father (John 10:14–15). For just as knowledge, having known that which it willed to know, is united to what is known, no longer having doubt concerning it, nor through doubt being split into different conceptions and being unstable, and on this account becoming ignorance because of not being persuaded that it has known; so the faithful, united by knowledge to Christ Who is known, Who is God the Word, and having grounded their faith in Him, holding most steadfast and unshakeable their faith in the things known, because they have known God and have been known by God, have departed indeed from ignorance, which we said divides and splits and shakes into one doubt after another, as not having known what ought to be known, and have stood fast in certainty, fully assured by faith that they have known and on this account have been united to Him Who is known. He, therefore, who in the darkness of ignorance, according to the Apo-

Editors' notes and page, col. 353

Footnotes

(z) ‹anchor: not visible in the foot image› · call in col 354

Cap. VII, v. 21.

Chapter 7, verse 21.

(printed under page 191)

(a) ‹anchor: not visible in the foot image› · call in col 354

Cap. VIII, v. 30.

Chapter 8, verse 30.

(printed under page 191)

(b) ‹anchor: not visible in the foot image› · call in col 354

Psal. CIII, 24.

Psalm 103 (104):24.

(printed under page 191)

Cap. IV, v. 12.

Chapter 4, verse 12.

(printed under page 191)

(d) ‹anchor: cognosco Patrem› · call in col 354

Joan. X, 14-15.

John 10:14-15.

VARIAE LECTIONES ET CORRECTIONES.

Variant readings and corrections.

60 ‹anchor: not visible in the foot image› · call in col 353 (Greek only) σοφίαν.

[reads] "wisdom".

61 ‹anchor: καὶ τῷ ὄντι› · call in col 353 (Greek only) ἡ τῷ ὄντι.

[reads] "which really [is]" (ἡ for καί).

62 ‹anchor: καὶ ἁπλῆ› · call in col 353 (Greek only) ἀπλανής.

[reads] "unerring" (for "simple").

63 ‹anchor: διὰ τοῦτο› · call in col 353 (Greek only) τούτων.

[reads] "of these" (for "this").

(printed under page 191)

Footnotes

(e) ‹anchor: not visible in the foot image› · call in col 355

Ephes. IV, 14.

Ephesians 4:14.

(printed under page 192)

(f) ‹anchor: not visible in the foot image› · call in col 355

Act. XXVI, 24.

Acts 26:24.

(printed under page 192)

(g) ‹anchor: Rex gloriae› · call in col 355

Psal. XXIII, 10.

Psalm 23 (24):10.

(g*) ‹anchor: qui me confortat (printed "(g)" at the call)› · call in col 355 Philipp. IV, 13.

Philippians 4:13.

VARIAE LECTIONES ET CORRECTIONES.

Variant readings and corrections.

64 ‹anchor: not visible in the foot image› · call in col 356 (Greek only) ἀγνωσίᾳ.

[reads] "by unknowing".

65 ‹anchor: τοῦ ὄντος ἀληθῶς› · call in col 356 (Greek only) ἀληθοῦς κηρύγματος.

[reads] "of the true preaching".

66 ‹anchor: ἔχουσαν γνῶσιν› · call in col 356 (Greek only) Ὁ Θεὸς Λόγος λέγεται, ὅτι νοῦ καὶ σοφίας χορηγὸς καὶ ὡς πάντων ἔχων τὰς αἰτίας, καὶ ὡς διὰ πάντων χωρῶν, καὶ ὡς πάσης ἁπλότητος ἁπλούστερος. Deus Verbum dicitur, quoniam mentis et sapientiae largitor est, et quia omnes continet causas, et quia omnia pervadit, et quia omni simplicitate simplicior est.

[Added:] God is called Word because he is the giver of mind and wisdom, and because he holds the causes of all things, and because he passes through all things, and because he is simpler than all simplicity. [Latin, the same:] God is called Word because he is the bestower of mind and wisdom, and because he contains all causes, and because he pervades all things, and because he is simpler than every simplicity.

(printed under page 192)

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A fertur omni vento; B cognitioni vero viventes; C nobiscum, defensor noster; D quia obscure et
old-edition numerals: 194 before IN CAP. VIII.
other: facing Latin version, not set

PG 4:356

στολον, ὢν, ὑπὸ τῆς πλάνης αὐτῆς σαλευόμενος, περιφέρεται παντὶ ἀνέμῳ τῆς κυβείας τῶν ἀνθρώπων, ὥσπερ οἱ ἐν πελάγει κλυδωνιζόμενοι (καὶ ταῦτα γάρ φησιν ὁ Ἀπόστολος), καὶ νομίζει τοὺς γνωστικοὺς μαίνεσθαι, ὡς καὶ ὁ Φῆστος ἔφη τῷ Παύλῳ κηρύττοντι τὴν θείαν γνῶσιν· Μαίνῃ, Παῦλε. Ὁ γνωστικὸς καὶ τῷ ὄντι Χριστιανος, ἅτε τῇ ἀληθείᾳ γνοὺς Χριστὸν, καί δι' αὐτοῦ τὴν θεογνωσίαν κτησάμενος, τὴν ἑνιαίαν λέγω τῆς ἀληθείας γνῶσιν (ἑνιαία δέ ἐστιν ἡ ἁπλῆ καὶ ἀσύνθετος γνῶσις), ἐξέστηκε μὲν τοῦ κόσμου, μὴ ὢν ἐν τῇ κοσμικῇ τῶν ἀπίστων γνώμῃ καὶ πλάνῃ· ἑαυτὸν δὲ γινώσκει νήφοντα καὶ ἀπηλλαγμένον τῆς πολυπλανοῦς ἀπιστίας· διὸ καὶ καθ' ἑκάστην ἡμέραν ἀποθνήσκουσιν ὑπὲρ τῆς ἀληθείας, οὐ μόνον μέχρι θανάτου κινδυνεύοντες ἑκάστοτε διὰ τὴν ἀλήθειαν, ἀλλὰ καὶ τῇ ἀγνοίᾳ τελευτῶντες πάντοτε, τῇ δὲ γνώσει ζῶντες, καὶ Χριστιανοὶ μαρτυρούμενοι.

stle, is shaken by error itself, is carried about by every wind of the sleight of men, like those tossed by waves on the sea (for the Apostle says these things also (Eph. 4:14)), and supposes those who have knowledge to be mad, even as Festus also said to Paul when he was proclaiming the divine knowledge: Thou art mad, Paul (Acts 26:24). He who has knowledge and is truly a Christian, inasmuch as he has in truth known Christ and through Him acquired the knowledge of God—I mean the unitary knowledge of the truth (and unitary is the simple and uncompounded knowledge)—has departed from the world, not being in the worldly opinion and error of unbelievers, and knows himself to be sober and freed from manifoldly wandering unbelief; wherefore also they die daily for the sake of the truth, not only hazarding their lives unto death on every occasion for the truth's sake, but also dying always to ignorance while living to knowledge, and being borne witness to as Christians.

Διαιρέσεως αἰτία. Διαίρεσιν ἐνταῦθα τὸ τῆς γνώμης ἀνίδρυτον καὶ εἰς πολλὰ μεριζόμενον ἔφη.

Cause of division. Here he called division the instability of opinion and its being partitioned into many things.

Ἑστίας. Μονῆς, οἰκήσεως.

Of hearth. Of abode, of dwelling.

Τῇ ἑνιαίᾳ τῶν Χριστιανῶν. Ἑνιαίαν τὴν καθ' ἡμᾶς πίστιν ὠνόμασεν, ὡς ἁπλῆν τε καὶ ἀπλανῆ τὴν τοῦ ὄντος ἀληθῶς ἔχουσαν γνῶσιν.

In the unitary [faith] of the Christians. He named the faith among us unitary, as simple and unerring, possessing the knowledge of Him Who truly is.

ΕΙΣ ΤΟ ΚΕΦΑΛ. Ηʹ.

On Chapter VIII.

§ I. Καὶ ὡς δύναμιν. Κατὰ τί λέγεται δύναμις ὁ Θεός.

§ I. And as power. In what respect God is called power.

Καὶ τὴν κυρείαν. Ὡς τὸ, Κύριος τῶν δυνάμεων αὐτός ἐστιν ὁ Βασιλεὺς τῆς δόξης. [Πάλιν· Κύριος τῶν δυνάμεων μεθ' ἡμῶν, ἀντιλήπτωρ ἡμῶν ὁ Θεὸς Ἰακώβ.]

And lordship. As the saying: The Lord of hosts, He is the King of glory (Ps. 23:10). [Again: The Lord of hosts is with us, the God of Jacob is our helper (Ps. 45:8).]

Δυνάμεων ἀφορίζουσα. Ἀφορίζουσα, τουτέστιν ἀποδιαστέλλουσα καὶ χωρίζουσα.

Separating from powers. Separating, that is to say, distinguishing and dividing.

§ II. Κατὰ δύναμιν ἄκλιτον. Ἄκλιτον ἔφη, τουτέστι τῆς οἰκείας ἀκρότητος μη ὑποκατιοῦσαν· οὐ γὰρ κλινόμενος εἰς δύναμιν δημιουργεῖ, ἀλλ' ἀκίνητος καὶ ἄκαμπτος ὑπάρχων τῆς ἰδίας ἰσχύος παράγει τὰ ὄντα. Τάχα δὲ λεκτέον ἄκλειτον καὶ τὸ οἷον μὴ κλειόμενον· διὸ ἐπάγει καὶ ἀπεριόριστον· οὐ γὰρ κλείεται, ὡς ἀδυναμοῦσα ἔν τινι· ἀλλ' ἀεὶ ἀνέῳγεν ἐν δυνάμει τοῦ πάντα ποιεῖν ἡ τοῦ Θεοῦ δύναμις.

§ II. According to unbending power. He said unbending, that is to say, not descending from its own summit; for He does not create by bending into power, but existing immovable and unbending in His own strength He brings beings forth. And perhaps it should also be read unclosed, as it were not closed; wherefore he also adds unlimited; for the power of God is not closed, as though lacking power in anything, but is ever open in the power to do all things.

Καὶ τὴν ἀσθένειαν δυναμοῖ. Ἀσθένειαν καλεῖ τὰ ὑλικὰ ταῦτα καὶ περίγεια σώματα, ἅτινα καὶ ἔσχατα ἀπηχήματά φησι, καθὰ πολλάκις ἀνωτέρω ἔφημεν, διὰ τὸ ἀμυδρῶς καὶ κατὰ τὴν οἰκείαν ἐπιτηδειότητα μετέχειν τῆς δυνάμεως τοῦ Θεοῦ. Καὶ περὶ μὲν τῶν καθ' ἡμᾶς σωμάτων εἴρηται· Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με Χριστῷ· θεωρητέον δὲ τοῦτο καὶ ἐν τοῖς λοιποῖς ζώοις, ὡς ἐπὶ τῶν ἐμπίδων, καὶ τῶν μυιῶν, καὶ τῶν τοιούτων, ὁπόσον ἰσχύουσιν ἐν τοῖς οἰκείοις κέντροις, τὰ οὕτως ἀσθενῆ καὶ ἐξουθενημένα ζῶα, ἐνδυναμω-

And strengthens weakness. He calls weakness these material and earthly bodies, which he also calls last echoes, as we have often said above, because they partake dimly and according to their own fitness in the power of God. And concerning the bodies among us it has been said: I can do all things in Christ Who strengthens me (Phil. 4:13); and this must be observed in the rest of living creatures also, as in the case of gnats, and of flies, and of such creatures, how much strength they have in their own stings, creatures so weak and despised, being strength-

Editors' notes and page, col. 356

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A στολον, ὢν, ὑπὸ; B τελευτῶντες πάντοτε, τῇ; C ὁ Θεὸς Ἰακώβ.]; D τὸ ἀμυδρῶς καὶ
old-edition numerals: (none)
other: begins with broken word στολον (from 353); ends with broken word ἐνδυναμω- (continued in 357)

PG 4:357

θέντα παρὰ τοῦ ποιήσαντος Θεοῦ· ὅθεν καὶ ἐν Ἰωὴλ τῷ θείῳ προφήτῃ φησὶν ὁ Θεὸς περὶ ἀκρίδος, καὶ βρούχου, καὶ κάμπης· Ἡ δύναμίς μου ἡ μεγάλη· καὶ πῶς ἄχρι τούτων τὸ ἀπειροδύναμον τοῦ Θεοῦ φθάνει, φησὶν εἰκόνας θαυμαστὰς καὶ ἀληθεστάτας. Ἀλλὰ καὶ ἐν τοῖς ἀψύχοις τὸ αὐτὸ εὑρήσεις, ἐν πόαις καὶ βοτάναις, καὶ μετάλλοις θεωρῶν δυνάμεις βλαπτικας καὶ ὠφελίμους· καὶ εὔθρυπτα τὰ πλείω, καὶ ἄλλα ἰσχυρὰ, καὶ ἀνένδοτα, ὡς τὸν ἀδάμαντα. Ἄλλως. Ἀσθένειαν δυναμουμένην ἐν τούτοις τὰ ἀσθενέστατα τῶν ζώων φησὶ, ταύτην ἔχοντα τοῦ ὄντως εἶναι τὴν δύναμιν, ἢ ἀσθένειαν οἰητέον τὴν ἄψυχον καὶ πάντη ἀκίνητον φύσιν, ἥτις τὴν οὐσιώδη, τουτέστι τὴν τοῦ ὅλως εἶναι δύναμιν, εἴληφεν ἐκ Θεοῦ.

ened by God Who made them; whence also in Joel the divine prophet God says concerning the locust, and the wingless locust, and the palmerworm: My great power (Joel 2:25); and how the infinite power of God reaches even unto these things, he states as wonderful and most true images. Moreover in inanimate things also you will find the same thing, observing in grasses and herbs and metals harmful and beneficial powers; and most of them easily broken, and others strong and unyielding, like adamant. Otherwise: By weakness strengthened in these things he means the weakest of living creatures, having this power of truly being; or by weakness must be supposed the inanimate and altogether immovable nature, which has received from God the essential power, that is to say, the power of existing at all.

§ III. Καὶ αὐτὸ δὲ, εἰ θέμις . Τουτέστιν, οὐκ ἦν δυνατὸν εἶναί τι ὅλως, μὴ τοῦτο τῆς θείας δυνάμεως ὑποστησαμένης.

§ III. And even itself, if it be lawful to say so. That is to say, it were not possible for anything to exist at all, had not the divine power given it subsistence.

Δύναμιν οἷς τὸ εἶναι ἔχει. Τὴν δύναμιν οὐ μόνον τὴν εἰς τὸ συνεστάναι ἰσχὺν νοεῖ, ἀλλὰ καὶ τὴν ἐπιτηδειότητα εἰς τὸ τοιῶσδε εἶναι δύναμιν σημαίνει. Διάδοσιν δὲ καλεῖ δυνάμεως τὴν εἰς τὰ ἔξω περὶ τὰ ὄντα πρόοδον τῆς προνοίας τοῦ Θεοῦ καὶ ἀγαθότητος, εἰς τὸ εἶναι τὰ ὄντα καὶ παραχθῆναι. Καὶ πρώτην μὲν δύναμίν φησι τὴν τῶν ὄντων· ταῦτα δέ εἰσι τὰ νοητὰ, καὶ ἀσώματα ὄντα λεγόμενα, ὡς ἀθάνατα. τοῖς δέ γε νοητοῖς καὶ τὰ νοερὰ συγκατατακτέον, ὡς ψυχικὰς τὰς καὶ λογικὰς νῦν λεγομένας· ὁ γὰρ λόγος νοῦς ἐστι, καθ' ὃν ἡ ψυχὴ καθ' ὑπόβασιν μετὰ τοὺς ἀγγέλους νοερὰ λέγεται. Εἶτα καὶ ταύτης ὑφε⟨ι⟩μένη δύναμις ἡ αἰσθητικὴ, ἡ τῶν ἐμψύχων ἀλόγων· εἶτα ἡ ζωτικὴ, καὶ ἡ φυτικὴ, ἡ τῶν φυτῶν ἁπάντων καὶ βοτανῶν, καθ' ἣν φυτικὴν ζωὴν ἀνθοῦσι· μετὰ δὲ πάσας ἡ οὐσιώδης δύναμις, τουτέστιν ἡ τῶν ἀψύχων, οἷον τῶν μεταλλικῶν, καὶ γεωδεστέρων, ἥτις δύναμις, ἡ συνιστῶσα, καὶ εἰς τὸ εἶναι διαρκεῖν ποιοῦσα, καὶ τὴν τῶν ποιοτήτων δύναμιν δίδωσι θερμῶν ἢ ψυχρῶν, ἢ τῶν ἑξῆς κράσεων· καὶ ἤτοι ὠφελεῖν, ἢ τοιῶσδε ὠφελεῖν. Καὶ τὰς ὀρεκτικὰς δὲ δυνάμεις, τοῦ θέλειν ἀεὶ [τὰ λογικὰ] δύνασθαι καὶ ἐπιθυμεῖν, ὁ χορηγῶν ἐστι Θεὸς, καὶ δυναμοῖ πρὸς φιλίαν τὰ ἡνωμένα, καὶ πρὸς κοινωνίαν, τουτέστι τὰ σπέρματα πάντων ἤτοι τὰ στοιχεῖα συμμέτρως πρὸς σύνοδον ὁδεύοντα, καὶ πρὸς ἄλληλα μιγνύμενα, καὶ πλησιάζοντα πράως, εἰς δύναμιν ἄγει τοῦ τὰ αἰσθητὰ ὅμοια γεννᾷν. Τῆς γοῦν ἑνώσεως ταύτης, καὶ τοῦ μίγματος τῶν ἡνωμένων εἰς φιλίαν, ὡς ἔφημεν, στοιχείων τρεπομένου εἰς διαφορὰν καὶ χωρισμὸν, διακρινόμενα τὰ μέρη χωρίζεται εἰς γενέσεις καὶ ζώων, καὶ φυτῶν, καὶ τῶν ἑξῆς· καὶ λαμβάνει θεόθεν ἡ διάκρισις αὕτη, ἤτοι ὁ χωρισμὸς δύναμιν εἰς τὸ εἶναι καὶ παραγωγὴν τοῦ εἶναι τὰ κατ' εἶδος γινόμενα. Τὰς οὖν συγκρίσεις καὶ διακρίσεις ἑνώσεις καὶ φιλίας ἔφη, καὶ ἀσύγχυτα καὶ ἀσύμφυρτα τὰ εἴδη διάκρισιν ὠνόμασε. [Σημείωσαι, ὡς καὶ αὐτὴν τὴν ἔφεσιν ἐκ Θεοῦ ἔχουσιν αἱ ἀγγελικαὶ δυνάμεις.]

Power whereby they have being. By power he understands not only the strength to subsist, but he also signifies as power the fitness to exist in such and such a manner. And he calls distribution of power the outward procession of the providence and goodness of God around beings, so that beings may exist and be brought forth. And the first power he calls that of beings; and these are the intelligible and incorporeal things, called beings as immortal. And with the intelligible things must also be ranged together the intellectual, such as the souls now called both psychical and rational; for reason is mind, according to which the soul in subordination after the angels is called intellectual. Then, subordinate to this also, is the sensitive power, that of animate irrational creatures; then the vital and vegetative power, that of all plants and herbs, according to which they flourish with vegetative life; and after all of them the essential power, that is to say, that of inanimate things, such as metallic and more earthy things, which power, holding them together and making them endure in being, also gives the power of warm or cold qualities, or of the remaining temperaments, and either to benefit, or to benefit in such and such a way. And the appetitive powers also, whereby [rational beings] are ever able to will and desire, God is He Who bestows, and He strengthens united things towards friendship and towards communion, that is to say, He leads the seeds of all things, or the elements, proceeding in due measure towards union, and mingled with one another, and approaching gently, into the power of generating sensible things like themselves. When, therefore, this union and the mixture of the elements united into friendship, as we said, is turned into difference and separation, the parts being distinguished are separated into generations both of animals, and of plants, and of the rest; and this distinction, or separation, receives from God power unto being and the bringing forth into being of the things that come to be according to species. Combinations and distinctions, therefore, he called unions and friendships, and the unconfused and unmingled species he named distinction. [Note that the angelic powers also have their very desire from God.]

Καὶ τὸ εἶναι ταῦτα. Ἡ τῶν ὄντων φύσις τὸ εἶναι

And that these things are. The nature of beings [seeks] being

Editors' notes and page, col. 357

Footnotes

(h) ‹anchor: not visible in the foot image› · call in col 358

Cap. I, 2-4.

Chapter 1, [verses] 2-4.

VARIAE LECTIONES ET CORRECTIONES.

Variant readings and corrections.

67 ‹anchor: τοῖς δέ γε νοητοῖς› · call in col 357 (Greek only) νοεροῖς·

[reads] "intellective" (for "intelligible").

(printed under page 193)

Footnotes

(i) ‹anchor: not visible in the foot image› · call in col 359

Hebr. I, 14.

Hebrews 1:14.

(printed under page 194)

(j) ‹anchor: Super aquas fundasti› · call in col 359

Psal. XXIII, 2.

Psalm 23 (24):2.

(printed under page 194)

(k) ‹anchor: Dii estis› · call in col 359

Psal. LXXXI, 6.

Psalm 81 (82):6.

(printed under page 194)

(l) ‹anchor: apostolorum meminerunt› · call in col 359

Act. XIII, 8.

Acts 13:8.

VARIAE LECTIONES ET CORRECTIONES.

Variant readings and corrections.

68 ‹anchor: not visible in the foot image› · call in col 360 (Greek only) νομίσῃς.

[reads] "you may think".

69 ‹anchor: μὴ θεότητα› · call in col 360 (Greek only) τῇ θεότητι.

[reads] "in the Godhead" (dative for accusative).

(printed under page 194)

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A gendo, sed necessitate; B sed immutabilitatem intellige; C de quatuor elementis,; D runt (l). Multos
old-edition numerals: 196 before Εὐθημοσύνας; 197 after cum
other: facing Latin version, not set

PG 4:360

ἐπιζητεῖ οὐ προαιρετικῶς, ἀλλὰ τῷ ἀναγκαίῳ τε καὶ χρησίμῳ τῆς ὑπάρξεως· καὶ τοῦτο οὖν φησι τὸ οὕτως εἶναι, καὶ τὴν δύναμιν τοῦ ἐπιζητεῖσθαι, ὡς ἀναγκαῖον τὸ εἶναι παρὰ τῆς θείας καὶ ἀπειροδυνάμου οὐσίας.

not by free choice, but by the necessity and usefulness of existence; and this, therefore, he calls being thus, and the power of its being sought as necessary to be, from the divine and infinitely powerful essence.

Καὶ εὐθημοσύνας. Εὐθημοσύνας φησὶ τὰς εὖ ἐχούσας θέσεις καὶ τάξεις εὐθέτους καὶ εὐσχήμους δημιουργίας· ἀγγελικῶν δὲ ἑνάδων τῶν ἁπλοτήτων φησίν· ἢ ἑνάδας καλεῖ τὰς τῶν οὐσιῶν αὐτῶν ἁπλότητας, καὶ ἀσωματίας καὶ ἀϋλίας. Σημείωσαι δὲ, ὅτι τοὺς ἀστέρας διαιωνίζειν λέγει.

And good orderings. By good orderings he means well-disposed positions and well-ordered ranks and comely creations; and by angelic unities he means simplicities; or he calls unities the simplicities of their essences, and their incorporeality and immateriality. And note that he says the stars endure through the ages.

Καὶ τάξεις ἀναλλοιώτους. Ἀναλλοιώτους τὰς οὐρανίας οὐσίας, μὴ κατὰ τὸ ἀϊδίως εἶναι νοήσης . αὐτοὶ γὰρ κατὰ τὸ γεγραμμένον λειτουργικὰ πνεύματά εἰσιν· ἀλλὰ περὶ τὴν φυλακὴν τῶν ἐξ ἀρχῆς αὐταῖς ὑπὸ Θεοῦ τεταγμένων ὅρων τὸ ἀναλλοίωτον νόησον. Προόδους δὲ τοῦ χρόνου τὸ μῆκος τούτου, καὶ τὴν ἐπὶ τὸ προσω φορὰν λέγει· διάκρισιν δὲ, τὴν διὰ τῆς ἐναλλαγῆς τῶν καιρῶν ἤτοι ὡρῶν σημείωσιν πρὸς τὰ αὐτὰ πάλιν ἀποκαθισταμένην· διὸ καὶ συνελίξεις ἐκάλεσε τοῦ χρόνου τὴν κίνησιν· ἢ προόδους χρονικάς φησι τὰς τῶν πλανήτων ἄστρων κινήσεις, ἐπί τινα ἀριθμὸν χρόνου διερπούσας τὰ ιβ τῶν λεγομένων οἴκων διαστήματα· ἀποκαταστάσεις δὲ τὰς ἀπὸ σημείου τινὸς ἐπὶ τὸ αὐτὸ σημεῖον ἐπαναδρομάς· οἷον ὁ ἥλιος δι' ἐνιαυτοῦ περιπολεῖ τοὺς ιβʹ οἴκους ἀπὸ τοῦ λεγομένου κριοῦ ἐπὶ τὸν αὐτὸν κριὸν διερχόμενος, ἡ σελήνη διὰ μηνὸς, καὶ οἱ ἑξῆς εʹ οὕτως· ἐκ γὰρ τούτων οἱ χρόνοι μετροῦνται.

And unchangeable orders. Understand the heavenly essences to be unchangeable not with respect to existing eternally—for according to what is written they are ministering spirits (Heb. 1:14)—but understand unchangeableness with respect to the keeping of the bounds appointed to them from the beginning by God. And by processions of time he means its length and its onward motion; and by distinction, the marking out through the alternation of seasons or hours, restored again to the same points; wherefore he also called the motion of time rollings-together; or by temporal processions he means the motions of the wandering stars, creeping for a certain number of time through the 12 intervals of the so-called houses; and by restorations, the returns from a certain point back to the same point: for instance, the sun in the course of a year revolves through the 12 houses, passing from the so-called Ram back to the same Ram, the moon in the course of a month, and the remaining 5 in like manner; for from these the times are measured.

Καὶ τὰς τοῦ πυρὸς δυνάμεις. Τοῦ αἰθερίου δηλονότι. Φησὶ δὲ περὶ τῶν τεσσάρων στοιχείων, καὶ ὅτι ἡ γῆ ἐπ' οὐδενὸς τεθεμελίωται· ἡ δὲ Γραφή φησιν, Ἐπὶ ὑδάτων ἐθεμελίωσας.

And the powers of fire. That is to say, of the ethereal fire. And he speaks concerning the four elements, and that the earth is founded upon nothing; whereas Scripture says: Thou hast founded it upon the waters (Ps. 23:2).

Τὰς οὐσιώδεις. Ἴσως οὐσιώδη λέγονται καὶ τὰ πάντα ἄψυχα καὶ ἀναίσθητα, δηλονότι ἀπὸ τοῦ εἶναι οὕτω λεγόμενα.

The essential. Perhaps all inanimate and insensate things are also called essential, manifestly being so called from existing.

Καὶ τὴν θέωσιν. Ἐκθεοῦνται οἱ δίκαιοι καὶ οἱ ἄγγελοι, κατὰ τό· Ἐγὼ εἶπα· Θεοί ἐστε.

And deification. The righteous and the angels are deified, according to the saying: I said, You are gods (Ps. 81:6).

Παντελῶς θέσις· Θέσιν καλεῖ τὴν εἰς τὸ εἶναι παραγωγὴν, ἀντὶ τοῦ, Ὁ μὴ μετέχει δυνάμεως, οὐδὲ ἐν δημιουργίᾳ ἐστί.

Altogether position. He calls position the bringing forth into being, as if to say: That which does not partake of power is not even in creation.

§ VI. Καίτοι φησὶν Ἐλύμας ὁ μάγος. Δείκνυται ἐντεῦθεν τοῦ ἁγίου τούτου ἀνδρὸς ἡ ἀρχαιότης· ἃ γὰρ εἶπεν Ἐλύμας ὁ μάγος, ὃς καὶ ἀντέστη τῷ ἁγίῳ Παύλῳ ἐν Κύπρῳ, γινώσκει· οὗ αἱ Πράξεις τῶν ἁγίων ἀποστόλων μέμνηνται. Ὅμως πολλοὺς ὁμοίους τῷ Ἐλύμᾳ ἡ Ἀραβία ἔχει, οἵ φασι πρὸς ἡμᾶς λέγοντας, Ἰησοῦν Χριστὸν τὸν Θεὸν Λόγον σαρκὶ παθεῖν ὑπὲρ ἡμῶν, ἀλλὰ μὴ θεότητα , ὅτι. Εἰ μὴ δέχεσθε αὐτὸν θεότητι παθεῖν ὡς ἠθέλησεν, ἀδύναμον ποιεῖτε τὸν Θεὸν, φάσκοντες μὴ δύνασθαι θεότητι παθεῖν εἰ ἐθέλοι· πρὸς οὓς λεκτέον, ὅτι αὐτὸ οὐκ ἠβουλήθη ὁ Θεὸς, ἔχων εἰς τί πάθοι, τὸ παρὰ φυσιν

§ VI. And yet Elymas the sorcerer says. Hereby is shown the antiquity of this holy man; for he knows the things that Elymas the sorcerer said, who also withstood Saint Paul in Cyprus, of whom the Acts of the holy Apostles make mention (Acts 13:8). Nevertheless Arabia has many like Elymas, who say against us when we affirm that Jesus Christ, God the Word, suffered in the flesh on our behalf, but not in deity: If you do not accept that He suffered in deity as He willed, you make God powerless, alleging that He could not suffer in deity if He willed; against whom it must be said that God did not will this, having that wherein He might suffer, that which is contrary to nature,

Editors' notes and page, col. 360

Footnotes

- 68 (VARIAE LECTIONES ET CORRECTIONES; called in the Greek at νοήσης, set under the Latin column) νομίσης.

68 [Read] νομίσης ("suppose").

- 69 (VARIAE LECTIONES ET CORRECTIONES; called in the Greek at θεότητα, set under the Latin column) τῇ θεότητι.

69 [Read] τῇ θεότητι ("in the deity").

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A ἐπιζητεῖ οὐ προαιρετικῶς,; B αὐταῖς ὑπὸ Θεοῦ; C λονότι. Φησὶ δὲ; D τῶν ἁγίων ἀποστόλων
old-edition numerals: (none)
other: (none)

PG 4:361

γενέσθαι, ἵνα ἡ θεότης πάθοι ἡ κατὰ φυσιν ἀπαθής. Ὅρα πῶς ἑρμηνεύει τὸ ἀποστολικὸν ῥητὸν, Οὐ δύναται ὁ Θεὸς ἑαυτὸν ἀρνήσασθαι.

that the deity, which by nature is impassible, should suffer. See how he interprets the apostolic saying: God cannot deny Himself (2 Tim. 2:13).

Ἡ γὰρ ἑαυτοῦ ἄρνησις. Ὅπερ ἔφην, Ἐλύμας ὁ μάγος σκώψας τὸν θεῖον Παῦλον εἰπόντα, μὴ δύνασθαι ἀρνήσασθαι ἑαυτὸν τὸν Θεὸν, καὶ τό γε ἐπὶ Παύλῳ ἀδύνατον δείκνυσθαι τὸν Θεὸν, δυνάμενον ἃ βούλεται, τουτέστιν ἀρνήσασθαι ἑαυτὸν, φιλοσοφώτατα λύει ὁ μέγας Διονύσιος. Φησὶ γὰρ, ὅτι ὁ Θεὸς ἀλήθειά ἐστιν· ἡ δὲ ἀλήθεια ὄν ἐστι· τὸ δὲ ψεῦδος, ὡς ἀνυπόστατον, οὐδὲ ὄν ἐστιν· ἐὰν οὖν ἀρνήσηται ἑαυτὸν ὁ Θεὸς, ἡ ἀλήθεια, ψευσαμένη, μὴ ὂν γίνεται· καὶ πῶς οἷόν τε τοῦτο συμβῆναι ; τὸ οὖν μὴ δύνασθαι, ἐπὶ Θεοῦ ταττόμενον, ἀφάτου δυνάμεώς ἐστι σημεῖον. Ὅμοιον γάρ ἐστιν εἰπεῖν, ὅτι δύναται ὁ Θεὸς ἑαυτὸν ποιῆσαι μὴ εἶναι Θεὸν, ἀλλὰ χωρῆσαι εἰς ἀνυπαρξίαν, ὃ μετὰ τοῦ ἀδυνάτου καὶ τὸ βλάσφημον ἔχει· πῶς τοίνυν λεχθήσεται, ὁ ὢν ἔσται μὴ ὤν ; Οὐ δύναται τοίνυν ὁ Θεὸς, τουτέστιν ἀναχώρητόν ἐστι μὴ εἶναι αὐτὸν, ἤγουν ἀνένδεκτον μὴ εἶναι αὐτόν· οὐκοῦν καὶ τὸ μὴ δύνασθαι τὸν Θεὸν, τουτέστι τὸ ἀδύνατον εἶναι τὸν Θεὸν, οὐ δυνατὸν γενέσθαι· ὥσπερ γὰρ τὸ φῶς, καθ' ὃ φῶς, οὐ δύναται σκότος γενέσθαι, οὕτω καὶ ταῦτα ἀδύνατα τῷ Θεῷ διὰ τὴν ἀνυπέρβλητον ἀλήθειαν. Οὕτως οὖν οὐκ οἶδεν ὁ Θεὸς κατὰ στέρησιν τὸ μὴ εἰδέναι, οἷον οὐ πεπείραται ὁ Θεός· ὅ ἐστιν, οὐκ οἶδε τί ἐστιν αὐτὸ τὸ μὴ εἰδέναι, ἤτοι ἀγνοεῖν τι. Κατὰ στέρησιν δὲ οὐκ οἶδε τὸ ἀγνοεῖν· στέρησις γάρ ἐστιν ἡ ἄγνοια, οὐχ ὑπόστασις, ἀλλ' ἔξωθεν τῆς οὐσίας, περὶ ἣν συμβαίνει ἡ στέρησις· ἔλλειψις γάρ ἐστι τοῦ ὀφειλοντος παρεῖναι. Οὐκοῦν ἐστέρηται ὁ Θεὸς τοῦ ἀγνοεῖν, καὶ οὐδέποτε οἶδε τὸ μὴ εἰδέναι· εἰ γὰρ μὴ κατὰ στέρησιν εἴποιμεν μὴ εἰδέναι τὸν Θεὸν τὴν ἄγνοιαν, εὑρίσκεται τῆς οὐσίας αὐτοῦ τὸ μὴ εἰδέναι· καὶ ἦν ἂν οὐσιώδης αὐτοῦ ἡ ἄγνοια, καὶ εὑρίσκεται ὁ Θεὸς σκότος· ἡ γὰρ ἄγνοια σκότος ἐστίν· οὕτως ὑψηλῶς νοήσεις καὶ τὸ, Ἀδύνατον ψεύσασθαι Θεόν· καὶ τὸ, Οὐ δύναται ποιεῖν ὁ Υἱὸς οὐδὲν ἀφ' ἑαυτοῦ, ἐὰν μή τι βλέπῃ τὸν Πατέρα ποιοῦντα· ὅπερ ὅμοιόν ἐστι τῷ εἰπεῖν· Ἀμήχανόν ἐστιν ἕτερα βουλομένου τοῦ Πατρὸς, ἕτερα βουληθῆναι τὸν Υἱόν. Ἓν γὰρ θέλημα τῆς μόνης προσκυνητῆς Τριάδος κατὰ τὴν θεότητα· οὐδὲ γὰρ ἀγνοοῦμεν, ὅτιπερ ὁ Υἱὸς τοῦ Θεοῦ, καὶ Θεὸς, ὁ εἷς τῆς πανυμνήτου καὶ παναχράντου Τριάδος γενόμενος ἄνθρωπος, προσέλαβεν ἀνθρώπινον θέλημα φυσικὸν καὶ ἀναμάρτητον.

For the denial of Himself. As I said, when Elymas the sorcerer mocked the divine Paul for saying that God cannot deny Himself, and that according to Paul God is shown to be powerless if He cannot do what He wills, that is, deny Himself, the great Dionysius solves it most philosophically. For he says that God is truth; and truth is being; whereas falsehood, as non-subsistent, is not even being; if, therefore, God should deny Himself, truth, having played false, becomes non-being; and how is it possible for this to come to pass? Not being able, therefore, when predicated of God, is a sign of ineffable power. For it is like saying that God is able to make Himself not be God, and to pass into non-existence, which along with impossibility has also blasphemy; how then shall it be said that He Who is will be non-existent? God, therefore, cannot, that is to say, it is inadmissible for Him not to be, or impossible for Him not to be; therefore also for God not to be able, that is, for God to be powerless, cannot come to be; for just as light, in so far as it is light, cannot become darkness, so also these things are impossible for God on account of His unsurpassed truth. Thus, therefore, God knows not by way of privation the not-knowing, just as God has had no experience of it; which is, He knows not what not-knowing itself is, or being ignorant of anything. And by way of privation He knows not being ignorant; for ignorance is a privation, not a subsistence, but outside the essence around which the privation occurs; for it is a deficiency of that which ought to be present. Therefore God is deprived of being ignorant, and never knows not-knowing; for if we should not say that by way of privation God knows not ignorance, not-knowing is found to belong to His essence; and ignorance would be essential to Him, and God is found to be darkness; for ignorance is darkness; in this lofty way you will understand also the saying, It is impossible for God to lie (Heb. 6:18); and the saying, The Son can do nothing of Himself, unless He sees the Father doing something (John 5:19); which is like saying: It is impossible, when the Father wills one thing, for the Son to will another. For there is one will of the only adorable Trinity according to deity; for neither are we ignorant that the Son of God, and God, One of the all-hymned and all-immaculate Trinity, having become man, assumed a natural and sinless human will.

Καὶ τὸ μὴ εἶναι οὐκ ἔστιν . Ἀπόφασις κατὰ ἀποφάσεως τιθεμένη κατάφασιν ποιεῖ . Ὁ οὖν λέγων, ὅτι τὸ μὴ εἶναι οὐκ ἔστιν ἐν Θεῷ, τὸ εἶναι αὐτὸν συνάγει. Οὕτως οὖν φησιν, οὐ δύναται μὴ δύνασθαι, ὡσαύτως καὶ τὸ μὴ εἰδέναι οὐκ οἶδεν, ἐξ ὧν συνάγεται τὸ πάντως αὐτὸν εἰδέναι καὶ δύνασθαι · καλῶς δὲ προσέθηκεν ἐνταῦθα τὸ κατὰ στέρησιν· οὐ γὰρ ὑπεροχικῶς ταῦτα λέγονται, ἀλλὰ στερητικῶς, τὸ, οὐ δύναται καὶ οὐκ οἶδε.

And not-being is not. A negation placed over against a negation makes an affirmation. He, therefore, who says that not-being is not in God, concludes that He is. Thus, therefore, he says, He cannot not be able, and in like manner He knows not not-knowing, from which it is concluded that He altogether knows and is able; and finely did he add here the phrase by way of privation; for these expressions, He cannot and He knows not, are said not by way of transcendence, but privatively.

§ VIII. Δικαιοσύνη δὲ ὑμνεῖται. Κατὰ τί δικαιο-

§ VIII. And He is hymned as Justice. In what respect Justice

Editors' notes and page, col. 361

Footnotes

(m) ‹anchor: not visible in the foot image; call letter cut at the image edge, (m) inferred from the sequence› · call in col 362

I Tim. II, 13.

1 Timothy 2:13.

(printed under page 195)

Footnotes

(n) ‹anchor: not visible in the foot image› · call in col 363

Psal. LXXIV, 6.

Psalm 74 (75):6.

(printed under page 196)

(o) ‹anchor: injuriam accipitis› · call in col 363

I Cor. VI, 7.

1 Corinthians 6:7.

(printed under page 196)

(p) ‹anchor: tribulatio an angustia› · call in col 363

Rom. VIII, 35.

Romans 8:35.

VARIAE LECTIONES ET CORRECTIONES.

Variant readings and corrections.

70 ‹anchor: Αὐτοκινήτοις Αὐτεξουσίοις› · call in col 364 (Greek only) Ἐν ἑτέρῳ εὗρον· τοῖς ἑτεροκινήτοις τὴν αὐτοκίνητον ἀνάγκην. In alio codice inveni. τοῖς ἑτεροκινήτοις αὐτοκίνητον ἀνάγκην, id est, aliunde motis a se ipsa motam necessitatem.

In another [copy] I found: "to things moved by another, the self-moved necessity." [Latin:] In another codex I found τοῖς ἑτεροκινήτοις αὐτοκίνητον ἀνάγκην, that is, "to things moved from elsewhere, a necessity moved of itself."

(printed under page 196)

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A sit justitia. Definitio; B dem statu, id; C Quæ se ipsis; D enim cupidi non
old-edition numerals: 199 before § IX.
other: facing Latin version, not set

PG 4:364

σύνη ἐστὶν ὁ Θεός. Ὅρος δὲ δικαιοσύνης ἐστὶν, ἀρετὴ διανεμητικὴ τοῦ κατ' ἀξίαν, ἢ ἰδιοπραγίαν τῶν τῆς ψυχῆς μερῶν· ἢ μεσότης πλεονεξίας καὶ μειονεξίας· ἢ ἕξις ἀπονεμητικὴ ἰσότητος· ἢ ἕξις τοῦ κοινῇ συμφέροντος ἐστοχασμένη· ἢ ἐπιστήμη ἀπονεμητέων, καὶ μὴ, καὶ οὐδετέρων.

is God. And the definition of justice is: a virtue distributive of that which is according to worth, or the performance of their own proper work by the parts of the soul; or a mean between excess and deficiency; or a state distributive of equality; or a state aiming at the common advantage; or a science of things to be distributed, and not to be distributed, and neither.

Διαλοιδοροῦνται . Περὶ τῶν λαλούντων κατὰ τοῦ Θεοῦ ἀδικίαν, ὥς φησιν ὁ ψαλμῳδός. Ἐνταῦθα εὐκαίρως εἶπεν, ἀλλόκοτα τὰ αὐτῶν δεικνὺς ῥήματα· αὐτοκίνητοι γὰρ ὄντες, τουτέστιν αὐτεξούσιοι , καὶ τῶν ἰδίων ὁρμῶν ἄρχοντες, διὰ τί, φασὶν, αὐτεξούσιοι γεγόναμεν· καὶ οὐ μᾶλλον καὶ ἄκοντες κωλυόμεθα ἁμαρτάνειν, ἀγνοοῦντες ὅτι λίθοι ἑτεροκίνητοι βούλονται εἶναι, καὶ γήϊνα σώματα ἔχοντες, διὰ τί μὴ ἐν ταυτότητι, φασὶ, μένομεν, τουτέστιν ἄτρεπτοι, ἀθάνατοι ὄντες, καὶ χρώμενοι τοῖς ὑλικοῖς καὶ προσκαίροις ; Ὅπερ ἀγνοούντων ἐστὶ φύσιν αἰσθητῶν, καὶ νοητῶν, καὶ πολλὴν ἀλογίαν νοσούντων· τὸ γὰρ σῶμα ἡμῶν ὑλικὸν καὶ πρόσκαιρον καὶ τρεπτὸν ὑπάρχον, εἰκότως ἐδέετο τῶν ὁμοίων , προσκαίρων φημὶ καὶ ὑλικῶν· ἡ δὲ ψυχὴ ἄϋλος καὶ ἀθάνατος κτισθεῖσα, εἰκότως τὸ αὐτεξούσιον ἔχει διὰ τὴν πρὸς τὸν δημιουργὸν ὁμοιότητα· ἅπερ μὴ νοῦντες ἐν ἑκατέρῳ οἱ λοίδοροι μέμφονται τὴν θείαν πρόνοιαν, τοσαύτην ὁρῶντες εὐταξίαν· τοῦτο γὰρ δηλοῖ τὸ, καὶ ὅλως τὰ ἄλλων ἄλλοις ἀποδιδόασιν.

They rail. Concerning those who speak iniquity against God, as the Psalmist says (Ps. 74:6). Here he spoke seasonably, showing their words to be monstrous; for being self-moved, that is, endowed with free will and ruling over their own impulses, Why, they say, have we been made endowed with free will, and are not rather prevented even against our will from sinning?—being ignorant that they wish to be stones moved from without; and having earthly bodies, Why, they say, do we not remain in sameness, that is, unchangeable, being immortal, while using material and temporal things? Which is the mark of men ignorant of the nature of sensible and intelligible things, and labouring under great unreason; for since our body is material and temporal and changeable, it reasonably stood in need of like things—temporal, I mean, and material; whereas the soul, having been created immaterial and immortal, reasonably possesses free will on account of its likeness to the Creator; which things not understanding, the railers blame divine providence in both respects, though beholding so great a good order; for this is what is declared by the words: and in general they assign the things of some to others.

Αὐτοκινήτοις Αὐτεξουσίοις .

To the self-moved: To those endowed with free will.

§ IX. Ἀλλ' ⟨εἴ⟩ποι ἄν τις. Πρὸς τοὺς λέγοντας πῶς οὐκ ἄδικος ὁ Θεὸς ὁ συγχωρῶν τοὺς δικαίους ὑπὸ τῶν φαύλων κατοῦσθαι ;

§ IX. But someone might say. Against those who say: How is God not unjust when He permits the righteous to be ill-treated by the wicked?

Ἄλλως. Ἐνταῦθα ζητεῖ κεφάλαιον προτεθὲν ἡμῖν ὑπὸ ἑτέρου· φησὶ γάρ. Εἴποι ἄν τις, καὶ τὰ λοιπὰ, λυόμενος εὐσεβῶς καὶ θεοφιλῶς· λέγει γὰρ δι' ἣν αἰτίαν συγχωρεῖ ὁ Θεὸς δίκαιος ὢν, ἀδικεῖσθαι τοὺς ὁσίους ἄνδρας ὑπὸ ἀδίκων καὶ πλεονεκτῶν· (πολλοὺς γὰρ ὁρῶμεν δικαίους ζημίας ὑπομένοντας, ἢ ἐν χρήμασιν, ἢ ἐν πράγμασι παρὰ τῶν ἀδίκων καὶ πλεονεκτῶν·) καὶ ἀπολογεῖται δεξιῶς· λέγει γὰρ, ὅτι οἱ ὅσιοι οὐκ ὀφείλουσι τοῖς γηΐνοις καὶ προσκαίροις προσπάσχειν, ἐπεὶ οὐκ ἔτι ὅσιοι· προτιμᾷν γὰρ ὀφείλουσι τὰ ὄντως ἐραστὰ καὶ θεῖα· χρημάτων γὰρ ἐφιέμενοι, οὐκ ἔτι ὅσιοι. Καὶ λέλυται ἡ ἐρώτησις· τοῦτο γὰρ ὁ θεῖος Παῦλός φησι, Διὰ τί γὰρ μὴ μᾶλλον ἀδικεῖσθε , λέγων μὴ περὶ τὰ κοσμικὰ ἐπτοῆσθαι· καὶ πάλιν τὸν θεῖον ἔρωτα εἰσηγούμενος, περὶ ὃν οὔτε ἀδικία, οὔτε πλεονεξία δύναται γενέσθαι , φησί· Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ, θλίψις ἢ στενοχωρία ; καὶ τὰ ἑξῆς . Προσύλους δέ φησι τοὺς ἐμπαθεῖς, καὶ

Otherwise: Here he investigates a point proposed to us by another; for he says, Someone might say, and the rest, solving it piously and devoutly; for he states for what reason God, being just, permits holy men to be wronged by the unjust and covetous (for we see many righteous men suffering loss either in goods or in affairs at the hands of the unjust and covetous), and he defends it skilfully; for he says that holy men ought not to be attached to earthly and temporal things, else they are no longer holy; for they ought to prefer the things that are truly lovely and divine; for if they desire riches, they are no longer holy. And the question has been solved; for the divine Paul says this: Why do you not rather suffer wrong? (1 Cor. 6:7), telling them not to be excited about worldly things; and again, introducing the divine love, around which neither injustice nor covetousness can arise, he says: Who shall separate us from the love of Christ? tribulation, or distress? (Rom. 8:35) and so forth. And he calls attached to matter those who are subject to passion, and

Editors' notes and page, col. 364

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A σύνη ἐστὶν ὁ; B μὴ ἐν ταυτότητι,; C Αὐτοκινήτοις Αὐτεξουσίοις .; D χρημάτων γὰρ ἐφιέμενοι,
old-edition numerals: (none)
other: begins with broken word σύνη (from 361); full-width Latin line from col 363 (; hoc enim declarat illud, et omnino quæ aliorum aliis) above C not set; ⟨εἴ⟩ποι blotted in § IX

PG 4:365

μόνοις τοῖς γηΐνοις προκειμένους· παρευδοκιμεῖσθαι δέ ἐστι τὸ ἡττόνως εὐδόκιμον φαίνεσθαι.

devoted to earthly things alone; and to be surpassed in repute is to appear less approved.

Ταῖς ἀγγελικαῖς ἀρεταῖς. Ὅτι καλῶς λέγεται καὶ ἐπ' ἀγγέλων ἀρετὴ, ὥσπερ καὶ ἐπὶ Θεοῦ, κατὰ τὸ, Ἐκάλυψεν οὐρανοὺς ἡ ἀρετη αὐτοῦ· καὶ ὅτι ἀδικεῖσθαι τοὺς περὶ τὰ ὑλικὰ πράγματα τῆς θείας ἐστὶ προνοίας συνεθιζούσης αὐτοὺς τῶν θειοτέρων ἐφίεσθαι.

By the angelic virtues. That virtue is rightly predicated of angels also, just as of God, according to the saying: His virtue covered the heavens (Hab. 3:3); and that for men to be wronged in material affairs belongs to divine providence, accustoming them to desire the more divine things.

Τῆς τῶν ὑλικῶν προσπαθείας. Ὅρα πῶς φησιν, ὅτι τὸ μὴ προσπάσχειν τοῖς ὑλικοῖς πράγμασιν ἀρῥενότητα δηλοῖ, τουτέστιν ἀνδρίαν· οἱ γὰρ δουλεύοντες κοσμικοῖς καὶ σωματικοῖς πάθεσι θηλυδρίαι εἰκότως προσαγορεύονται. Καὶ ὅτι ἡ θεία δικαιοσύνη οὐ βούλεται διὰ τούτων ἡμᾶς θέλγειν καὶ ἀπολλύειν, ἀλλὰ συνεθίζει πρὸς τὴν τούτων περιφρόνησιν, κατὰ τὸ εἰρημένον· Ὃν γὰρ ἀγαπᾷ Κύριος, παιδεύει· μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται. Τί οὖν ; οἱ τὸν πλοῦτον ἔχοντες, οὐκ ἀγαπῶνται ὑπὸ τοῦ Θεοῦ ; ἐρεῖς, ὅτι πρῶτον μὲν οὐχ ὁ πλοῦτος καθ' ἑαυτὸν κακὸς, ἀλλ' ἡ περὶ τοῦτον προσπάθεια, καὶ ἡ κακὴ χρῆσις· ἔπειτα οἶδεν ὁ Θεὸς τοὺς ἐν ἡμῖν ἀσθενεῖς, καὶ βουλόμενος αὐτοὺς περισῶσαι εἰς προτροπὴν, καὶ χρήματα ἴσως καὶ βίου περιφάνειαν δίδωσιν αὐτοῖς, οὐκ ἀγνοῶν ὅπερ εἰσί· πῶς γὰρ ὁ γινώσκων πάντα πρὶν γενέσεως αὐτῶν ; ἀλλ' ἵνα μηδεμίων ἔχωμεν ἀπολογίαν κατὰ τὸν Ἀπόστολον· Διὰ τοῦτο ἀναπολόγητος εἶ, ὦ ἄνθρωπε· καὶ πάλιν· Ἔχομεν Ἀρχιερέα μέγαν, δυνάμενον συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν.

Of attachment to material things. See how he says that not being attached to material affairs declares manliness, that is, courage; for those who are enslaved to worldly and bodily passions are reasonably called effeminate. And that divine justice does not will through these things to charm and destroy us, but accustoms us to the contempt of them, according to what has been said: For whom the Lord loves, He chastens, and scourges every son whom He receives (Heb. 12:6). What then? are those who have wealth not loved by God? You will say that, first, wealth is not evil in itself, but the attachment to it and the evil use of it; next, God knows those among us who are weak, and willing to preserve them by way of encouragement, He gives them perhaps both riches and splendour of life, not being ignorant of what they are—for how could He be, Who knows all things before their coming into being (Sus. 42)?—but so that we may have no excuse, according to the Apostle: Wherefore you are inexcusable, O man (Rom. 2:1); and again: We have a great High Priest, Who is able to sympathize with our weaknesses (Heb. 4:15).

Τὸ μὴ θέλγειν. Θέλγειν ἐστὶ τὸ δι' ἡδονῆς ἀπατᾷν· λέγεται δὲ καὶ τὸ ἁπλῶς ἡδύνειν.

Not to charm. To charm is to deceive through pleasure; and it is also used for simply giving pleasure.

Τῶν ἀρίστων. Τῶν ἐπιθυμητῶν.

Of the best things. Of the things to be desired.

Ἀμειλίκτῳ στάσει. Ἀμείλικτον στάσιν φησὶ τὴν ἀνένδοτον πρὸς τὸν γαργαλισμὸν τῶν γηΐνων ἔνστασιν, καὶ τὸ μὴ κάμπτεσθαι πρὸς τὰ ὑλικὰ διὰ τῶν πειρασμῶν.

By unrelenting standing. He calls unrelenting standing the unyielding resistance against the tickling of earthly things, and not being bent towards material things through temptations.

§ X. Τῆς ἐν τοῖς ὅλοις ἰδιοπραγίας. Ἰδιοπραγίαν ὠνόμασε τὴν ἑκάστου τῶν ὄντων κατὰ φύσιν ἰδιάζουσαν κίνησιν· οὐδὲ γὰρ τὰ ἀγγέλων ἀνθρώποις πράττειν δυνατὸν, ἢ τὰ πυρὸς ὕδατι, καὶ τὸ ἔμπαλιν.

§ X. Of the performance of its own proper work in the universe. He named performance of its own proper work the peculiar motion of each of the beings according to nature; for neither is it possible for men to do the things of angels, or for water to do the things of fire, and conversely.

Καὶ ὡς ἐκ τῶν χειρόνων. Τὰ χείρω ἐνταῦθα μὴ νοήσῃς πρὸς τὰ ποιήματα· οὐδὲν γὰρ ἐν αὐτοῖς κακόν· ἀλλὰ πρὸς τὴν ἁμαρτίαν, ἥτις ἐκ τῆς ἡμῶν προαιρέσεως κατὰ στέρησιν ἀγαθοῦ παρυπέστη. Ἀναρπάζει γὰρ ἡμᾶς ὁ Θεὸς ἐξ αὐτῆς ἑκόντας, εἰ προσδράμοιμεν αὐτῷ.

And as from the worse things. Do not understand the worse things here with reference to creatures—for there is nothing evil in them—but with reference to sin, which subsisted alongside out of our free choice by way of privation of the good. For God snatches us away from it when we are willing, if we run to Him.

Καὶ ἀῤῥεπῆ πρὸς τὰ χείρω. Ταῦτα περὶ τῶν αἰσθητῶν καὶ ὑπὸ τὴν κτίσιν ὄντων νόμιζε λέγειν αὐτὸν, ὅτι πάντα ἐν τῇ οἰκείᾳ εὐταξίᾳ διαφυλάττει· οὐδὲν γὰρ αὐτῶν μετετράπη, ἀλλ' οὕτως ὡς ἐκτίσθησαν, ἔμειναν· τοῦτο δηλοῖ τὸ ἀμετάβλητα. Ἀῤῥεπῆ δὲ πρὸς τὰ χείρω, ἢ ὅτι προαιρετὰς αὐτὰς πεποίηκεν, ἢ ὅτι οὐδὲν ἐξ αὐτῶν τῆς οἰκείας ἐξέστη καταστάσεως, ἢ πρὸς τὰ ὑποδεέστερα μετηνέχθη. Ὁ

And uninclined towards the worse. Suppose him to say these things concerning sensible things and things under creation, that He preserves all things in their own good order; for none of them has been altered, but just as they were created, so they have remained; this is what the word unchangeable declares. And uninclined towards the worse, either because He made them choiceworthy, or because none of them has departed from its own state or been carried over to inferior things. For

Editors' notes and page, col. 365

Footnotes

(q) ‹anchor: not visible in the foot image› · call in col 366

Herbr. XII, 6.

Hebrews 12:6. [The print reads "Herbr.", a misprint for "Hebr."]

(printed under page 197)

(r) ‹anchor: antequam fiant› · call in col 366

Dan. XIII, 42.

Daniel 13:42.

(printed under page 197)

(s) ‹anchor: o homo› · call in col 366

rom. II, 1.

Romans 2:1.

(printed under page 197)

(t) ‹anchor: infirmitatibus nostris› · call in col 366

Hebr. IV, 15.

Hebrews 4:15.

(printed under page 197)

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A terra, et quæ; B ciens.; C tiam. Nam singulis; D nem venire. Ut
old-edition numerals: 201 before A noxiis,
other: facing Latin version, not set

PG 4:368

γὰρ οὐρανὸς καὶ ἡ γῆ ἔμειναν, καὶ τὰ ἐν αὐτοῖς ὡσαύτως ἔχοντα. Τὸ δὲ τὴν ἀλλοτριοπραγίαν ἐξορίζειν, καὶ ἀμεταπτώτους φυλάττειν τὰς ἑκάστου ἰδιότητας, οὕτω νόησον, ὅτι τὰ στοιχεῖα ἐναντία μένουσιν ἀλλήλοις, οἷον τὸ θερμὸν καὶ ψυχρὸν, καὶ ὑγρὸν καὶ ξηρὸν, καὶ ἕκαστον αὐτῶν ἐν τῇ ἰδίᾳ ὁλότητι ἐναπομένει, καὶ οὐ μεθίσταται πρὸς τὸ ἐναντίον· οὐδέποτε γὰρ τὸ πῦρ ὕδωρ γίνεται, οὐδὲ τὸ ὕδωρ πῦρ. Εἰ δὲ καὶ συνέλθοιεν κατὰ τὴν τοῦ δημιουργοῦ κέλευσιν, μένει ἕκαστον αὐτῶν, σῶζον τὴν οἰκείαν ἰδιότητα.

heaven and earth have remained, and the things in them holding in like manner. And as for banishing meddling in another's work and keeping the properties of each unfallen, understand it thus: that the elements remain contrary to one another, such as the hot and cold, and wet and dry, and each of them abides in its own wholeness and does not pass over into its contrary; for never does fire become water, nor water fire. And even if they should come together at the command of the Creator, each of them remains, preserving its own property.

Καὶ τὰς ἀναλογίας. Ἀναλογίας φησὶ τὰς ἁρμοδιότητας ἑκάστης φύσεως καὶ συμμετρίας.

And the proportions. By proportions he means the fitnesses and symmetries of each nature.

Οὐκ ἀπὸ σκοποῦ. Τουτέστιν οὐκ ἔξω τοῦ σκοποῦ τῆς Γραφῆς.

Not wide of the mark. That is to say, not outside the aim of Scripture.

Ὑπερείδουσα. Ὑποστηρίζουσα.

Underpropping. Supporting.

Τῶν λελωβημένων. Βεβλαμμένων, τῶν λώβην καὶ ἀχρείωσιν προξενούντων.

Of the maimed. Of the harmed, of the things that occasion maiming and uselessness.

Καὶ πᾶσα ἀνισότης. Οὐχ ἁπλῶς φησι τὴν ἀνισότητα ἐξορίζειν, ἀλλ' ἐν τοῖς καθ' ἕκαστον, τουτέστι τὸ μὴ ἴσως καὶ ὁμοίως ἕκαστον τῶν γεγονότων ἐν ταυτότητι τῇ κατὰ φύσιν διαμένειν· διὸ καὶ τὸ κατὰ στέρησιν προσέθηκεν, ἐπεὶ κατὰ τὸ ἀδιάφορα εἶναι τὰ ὄντα καὶ ἄνισα ἡ ἀνισότης οὐκ ἐκβάλλεται.

And all inequality. He does not say that He banishes inequality simply, but in particulars, that is, each of the things that have come to be not remaining equally and similarly in the sameness that is according to nature; wherefore he also added the phrase by way of privation, since inequality is not cast out with respect to beings being different and unequal.

Τῆς ἐν αὐτοῖς ἑκάστοις ἰσότητος. Δύο τρόπους καθ' οὓς ἀνισότης λέγεται εἰδὼς, τοὺς δύο τρανοῖ, καί φησιν, ὅτι δικαιοσύνη κατὰ τοῦτο λέγεται ὁ Θεὸς, καθ' ὃ καὶ τὴν ἰσότητα πάντων ἐπιμετρεῖ, καὶ τὴν ἀνισότητα πάντων ἐξορίζει. Ἀνισότητα δὲ νῦν φησι τὴν κατὰ στέρησιν τῆς ἰσότητος συμβαίνουσαν, τουτέστι τὴν πλεονεξίαν· τὸ γὰρ ἴσως νέμειν ἑκάστοις τὰ κατ' ἀξίαν, τοῦτο συγκρατεῖ πάντα καὶ σώζει. Ταῦτα φήσας, ἐπιφέρει καὶ τὸν ἕτερον τρόπον, καθ' ὃν ἀνισότης λέγεται. Καὶ γὰρ οἶδέ τινας, τὰ μὲν νοητὰ καὶ ἀσώματα εἴδη, καὶ τὰς πρώτας τῶν ὄντων ἀρχὰς, φημὶ δὴ τὴν ἀθάνατον δημιουργίαν, τὰς ἑνάδας, τουτέστι τὰς ἁπλᾶς οὐσίας, ἰσότητα καὶ ταυτότητα ὀνομάσαντας· τὰ δὲ αἰσθητὰ, ἃ καὶ μεριστά εἰσι, καὶ ἐν μεταβολῇ, καὶ διαφορᾷ, καὶ ἄλλοτε ἄλλως ἔχοντα, ἀνισότητα καὶ ἑτερότητα καλέσαντας. Λέγει οὖν, ὅτι, κἂν ταύτην τὴν ἀνισότητα νοήσῃ τις, τὴν τῶν αἰσθητῶν εἰς εἴδη διαφορὰν, δι' ἧς αἱ τῶν ζώων, καὶ τῶν φυτῶν, καὶ τῶν ἑξῆς γενέσεις ὑφίστανται, ἀλλὰ καὶ ταύτης τῆς ἀνισότητος ὁ Θεὸς φύλαξ καὶ φρουρός ἐστι, μὴ ἐῶν τὰ ἐναντία εἰς ἓν συμμιχθῆναι, καὶ συνδραμόντα διὰ τῆς φυράσεως εἰς φθορὰν ἐλθεῖν. Ὡς γὰρ παρήγαγε πάντα, οὕτω συντηρεῖ αὐτὰ, καὶ εἰσὶν ὡς ἐξ ἀρχῆς ἐγένοντο.

Of the equality in each of them. Knowing two ways according to which inequality is spoken of, he makes both clear, and says that God is called justice in this respect, in so far as He both measures out equality to all things and banishes inequality from all things. And here he calls inequality that which occurs by way of privation of equality, that is to say, covetousness; for distributing equally to each what is according to worth—this holds all things together and preserves them. Having said these things, he adduces also the other way according to which inequality is spoken of. For indeed he knows that some have named the intelligible and incorporeal forms, and the first principles of beings—I mean the immortal creation, the unities, that is, the simple essences—equality and sameness; and have called sensible things, which are also divisible, and in change, and difference, and holding differently at different times, inequality and otherness. He says, therefore, that even if someone should understand this inequality—the difference of sensible things into species, through which the generations of animals, and of plants, and of the rest subsist—yet of this inequality also God is Guardian and Preserver, not permitting contraries to be mingled together into one, and by running together through confusion to come into corruption. For just as He brought all things forth, so He preserves them together, and they are as they came to be from the beginning.

Τὴν γὰρ ἀνισότητα. Σημείωσαι, ὅτι τὴν ἀνισότητά φησι καὶ τὴν ἐν τῷ ὅλῳ πρὸς ὅλα διαφορὰν τῶν ὅλων, καὶ ὅτι τὴν τοιαύτην ἀνισότητα ἡ τοῦ Θεοῦ δικαιοσύνη φρουρεῖ. Σημείωσαι δὲ, ὅτι ἐστι καὶ φυσικὴ ἀνισότης.

For inequality. Note that he also calls inequality the difference of wholes towards wholes in the universe, and that the justice of God guards such inequality. And note that there is also a natural inequality.

ΕΙΣ ΤΟ ΚΕΦΑΛ. Θʹ.

On Chapter IX.

§ I. Τούτων τῶν θεωνυμικῶν. Σοφώτατά φησι θεω-

§ I. Of these divine-naming. Most wisely he calls divine-

Editors' notes and page, col. 368

Footnotes

VARIAE LECTIONES ET CORECTIONES.

Variant readings and corrections. [The print reads "CORECTIONES".]

71 ‹anchor: εἰς ἓν συμμιχθῆναι› · call in col 368 (Greek only) συναχθέντα.

[reads] "brought together".

72 ‹anchor: διὰ τῆς φυράσεως› · call in col 368 (Greek only) φύσεως.

[reads] "of nature" (for "of the mixing").

(printed under page 198)

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A γὰρ οὐρανὸς καὶ; B Ὑπερείδουσα. Ὑποστηρίζουσα.; C έστι τὴν πλεονεξίαν·; D ρὰν ἐλθεῖν. Ὡς
old-edition numerals: (none)
other: ends with broken word θεω- (continued in 369)

PG 4:369

νυμικῶν ἀγαλμάτων, ἐξ Ἑλλήνων ἐπὶ τὸ ἀληθὲς μετάγων· ἐκεῖνοι γὰρ οἱά τινας ἀνδριάντας ἐποίουν, μήτε χεῖρας μήτε πόδας ἔχοντας, οὓς Ἑρμᾶς ἐκάλουν· ἐποίουν δὲ αὐτοὺς διακένους θύρας ἔχοντας, καθάπερ τοιχοπυργίσκους. Ἔσωθεν οὖν αὐτῶν ἐτίθεσαν ἀγάλματα, ὧν ἔσεβον θεῶν, ἔξωθεν δὲ ἀπέκλειον τοὺς Ἑρμᾶς· ἐφαίνοντο οὖν οἱ Ἑρμαῖ εὐτελεῖς, ἔσωθεν δὲ τούτων θεῶν αὐτῶν καλλωπισμοὺς εἶχον. Οὕτως οὖν κἀνταῦθα νοήσεις, τὰ μὲν περὶ τοῦ ὄντος καὶ ἀληθινοῦ Θεοῦ μόνου ἐν τῇ Γραφῇ ὀνόματα ἀνάξια εἶναι περὶ Θεοῦ λεγόμενα, ὡς τὸ μικρὸν, καὶ τὸ καθῆσθαι, καὶ τὰ ἑξῆς· ἀναπτυσσόμενα δὲ τὰ ὀνόματα, καὶ ἀξίως Θεοῦ ἑρμηνευόμενα, ἔχουσιν ἔσωθεν τὰ ἀγάλματα καὶ τοὺς θείους τύπους τῆς περὶ Θεοῦ δόξης.

naming statues, transferring [the expression] from the Greeks to the truth; for they used to make certain statues having neither hands nor feet, which they called Hermae; and they made them hollow, having doors, like wall-cupboards. Inside them, therefore, they placed statues of the gods they worshipped, and on the outside they closed up the Hermae; thus the Hermae appeared paltry, while inside these they held the ornaments of their gods. So, therefore, you will understand here also that the names in Scripture concerning the only true God Who is, are unworthy when said concerning God, such as the small, and sitting, and so forth; yet when the names are unfolded and worthily interpreted of God, they have within them the statues and the divine figures of the glory concerning God.

Μέγας οὖν ὁ Θεὸς ἐν τοῖς Λογίοις ὑμνεῖται. Οὐ πρὸς ἀντιπαράθεσιν ὁ Θεὸς μέγας φησὶν ἑτέρου ὥσπερ βοῦς μείζων προβάτου, ἢ κύαμος κέγχρου· ἀλλὰ διὰ τὸ ἀπαράθετον καὶ ὄντως ἀκατάληπτον τῆς θείας μεγαλειότητος· τοῦτο γὰρ ἐσήμανε τὸ ἰδίως, ἤγουν ἰδιότητα εἰπών.

Great, therefore, is God hymned in the Oracles. God is not called great, he says, by comparison with another, just as an ox is greater than a sheep, or a bean than a millet-seed; but on account of the incomparable and truly incomprehensible character of the divine majesty; for this he signified by the word properly, meaning, that is to say, a proper quality.

§ II. Μέγας μὲν οὖν ὁ Θεὸς ὀνομάζεται. Εἰ καὶ ἑρμηνεύει τῶν ἐπὶ Θεοῦ κατηγορουμένων τὰς προσηγορίας, ἀλλ' ἀνάγκη Γραφικαῖς μαρτυρίαις ταύτας τρανῶσαι. Μέγας μὲν οὖν εἴρηται, ἔνθα γέγραπται . Μέγας ὁ Κύριος ἡμῶν , καὶ μεγάλη ἡ ἰσχὺς αὐτοῦ, καὶ ὅσα τοιαῦτα ἐν τῇ Γραφῇ· τὸ δὲ εἶναι καὶ μικρὸς, δηλοῦται ἐν τῇ τρίτῃ τῶν Βασιλειῶν, ἔνθα φησὶ πρὸς Ἠλίαν τὸν προφήτην· Ἰδοὺ φωνὴ αὔρας λεπτῆς, καὶ ἐκεῖ Κύριος · δηλοῖ γὰρ ὡς περιεχόμενον αὐτὸν ὑπὸ τῆς αὔρας, ὅ ἐστι [λεπτότητος καὶ] σμικρότητος· τὸ δὲ αὐτὸς, ἔχεις ἐνταῦθα, καὶ ἐν τῷ, Ἐγώ εἰμι, καὶ οὐκ ἠλλοίωμαι. Τὸ δὲ ἕτερον, ὅτε τῷ Ἰεζεκιὴλ ὤφθη ὡς ἄνθρωπος ἐν πυρὸς καὶ ἠλέκτρου, καὶ ἑτέρωθι· Οἱ ὀφθαλμοὶ αὐτοῦ ὡς λαμπάδες, καὶ τὰ λοιπά· ὡς εἶδος χαλκοῦ καὶ κλιβάνου, ὅπερ φησὶν Ἰωάννης ἐν Ἀποκαλύψει· καὶ ὅμοιος, ὅτε καθ' ὁμοιότητα αὐτοῦ λέγει δημιουργεῖν τὸν ἄνθρωπον. Ἀνόμοιος δὲ, ἐν Ἠσαΐᾳ, ὅταν λέγῃ· Τίνι με ὡμοιώσατε, λέγει Κύριος, ἅτε οὐδὲν ἔχων ὅμοιον . Καὶ ἑστὼς καὶ ἀκίνητος ἐν τῷ λέγειν Μωϋσεῖ περὶ τῆς πέτρας, Ὤδε ἐγὼ ἕστηκα πρὸ τοῦ σε εἶναι ἐκεῖ, καὶ τὰ ὅμοια. Καθήμενος δὲ ἔνθα ὁ Βαροὺχ φησι· Σὺ καθήμενος εἰς τὸν αἰῶνα, καὶ ἡμεῖς ἀπολλύμενοι εἰς τὸν αἰῶνα· καὶ πάλιν. Ὁ καθήμενος ἐπὶ τῶν χερουβίμ. Κινούμενος δὲ, ὡς ὅταν λέγῃ· Καὶ ἐπέβη ἐπὶ χερουβὶμ, καὶ ἐπετάσθη· καὶ πάλιν · Δεῦτε καταβάντες , συγχέωμεν τὰς γλώσσας αὐτῶν· καὶ, Ἔκλινεν οὐρανοὺς καὶ κατέβη. Καὶ ταῦτα μὲν νῦν· ἐν δὲ ταῖς κατὰ μέρος ἐξηγήσεσι, τὰ δέοντα σαφηνισθήσεται.

§ II. God, then, is named Great. Even though he interprets the appellations of the things predicated of God, yet it is necessary to make them clear by scriptural testimonies. He is called Great, then, where it is written: Great is our Lord, and great is His power (Ps. 146:5), and all such passages in Scripture; and that He is also small is declared in the third Book of Kings, where it says to Elijah the prophet: Behold, a voice of a gentle breeze, and the Lord is there (3 Kgs. 19:12); for it declares Him as it were contained by the breeze, which belongs to [tenuity and] smallness; and that He is the same, you have here, and in the saying: I am, and I have not changed (Mal. 3:6). And another, when He appeared to Ezekiel as a man in fire and amber (Ezek. 1:26–27), and elsewhere: His eyes as lamps (Dan. 10:6), and the rest; as the appearance of brass and a furnace, which John says in the Apocalypse (Rev. 1:15); and like, when He speaks of creating man according to His likeness (Gen. 1:26). And unlike, in Isaiah, when He says: To whom have you likened Me, says the Lord (Isa. 40:25), inasmuch as He has nothing like Him. And standing and immovable in saying to Moses concerning the rock: Here I stand before you were there (Exod. 17:6), and the like. And sitting where Baruch says: Thou sittest for ever, and we perish for ever (Bar. 3:3); and again: He Who sits upon the cherubim (Ps. 98:1). And moved, as when it says: And He mounted upon cherubim, and flew (Ps. 17:11); and again: Come, let Us go down and confound their tongues (Gen. 11:7); and: He bowed the heavens and came down (Ps. 17:10). And so much for the present; in the particular explanations, what is needful will be made clear.

Τὸ μέγεθος τοῦτο καὶ ἄπειρόν ἐστιν. Ἐπειδὴ παντέλειον πέρας ἔχει ὁ Θεὸς, καὶ ὑπερτέλειος ὢν, καὶ ὑπεράπειρός ἐστιν, ὡς τὸ, Καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται πέρας· ἀλλὰ καὶ ὑπὲρ πάντα ἐστὶν ἀριθμόν· εἰ γὰρ καὶ λέγοιπο ὁ Θεὸς εἷς καὶ ἓν, ἀλλ' οὖν

This greatness is also infinite. Since God has an all-perfect limit, being both more than perfect, He is also more than infinite, as the saying: And of His kingdom there shall be no end (Luke 1:33); moreover He is also above every number; for even though God be called One and One, yet

Editors' notes and page, col. 369

Footnotes

(u) ‹anchor: Magna virtus ejus; call letter cut at the image edge, (u) taken from the call in the text› · call in col 370

Psal. CXLVI, 5.

Psalm 146 (147):5.

(v-x) ‹anchor: tertio Regum› · call in col 370 Cap. XIX, v, 12.

Chapter 19, verse 12.

(printed under page 199)

(y) ‹anchor: et non mutor› · call in col 370

Mal. III, 6.

Malachi 3:6.

(printed under page 199)

(z) ‹anchor: igne electro› · call in col 370

Ezech. I. 26, 27.

Ezekiel 1:26-27.

(printed under page 199)

(a) ‹anchor: tanquam lampades› · call in col 370

Dan. X, 6.

Daniel 10:6.

(printed under page 199)

(b) ‹anchor: in Apocalypsi› · call in col 370

Cap. [… cut at the image edge …] 2.

Chapter [… cut at the image edge …] 2. [The chapter and verse are cut at the left edge of the image; only the final "2." is visible.]

(printed under page 199)

Cap XL, v, 25.

Chapter 40, verse 25.

(printed under page 199)

(d) ‹anchor: Baruch dicit› · call in col 370

Cap. III, v, 3.

Chapter 3, verse 3.

(printed under page 199)

(e) ‹anchor: super cherubim› · call in col 370

Psal. XCVIII, 1.

Psalm 98 (99):1.

(printed under page 199)

(f) ‹anchor: et volavit› · call in col 370

Psal XVII, 11.

Psalm 17 (18):11.

(printed under page 199)

(g) ‹anchor: linguas eorum› · call in col 370

Gen. XI, 7.

Genesis 11:7.

(printed under page 199)

(h) ‹anchor: et descendit› · call in col 370

II [… cut at the image edge …] XXII, 10.

2 [Kings, i.e. 2 Samuel, probably; the book name is cut at the image edge] 22:10.

(printed under page 199)

(i) ‹anchor: non erit finis› · call in col 370

Luc. I, 33.

Luke 1:33.

(printed under page 199)

Footnotes

(k) ‹anchor: not visible in the foot image› · call in col 371

Psal. CXLI, 5.

Psalm 141 (142):5.

(printed under page 200)

(l) ‹anchor: meas de longe› · call in col 371

Psal. CXXXVIII, 3,

Psalm 138 (139):3.

VARIAE LECTIONES ET CORRECTIONES.

Variant readings and corrections.

73 ‹anchor: not visible in the foot image› · call in col 372 (Greek only) συνθέσεως.

[reads] "of composition".

73* ‹anchor: γεννησόμενον δέ› · call in col 372 (Greek only) μήπω γεννώμενον, γεννηθησόμενον δέ.

[reads] "not yet being begotten, but going to be begotten".

74 ‹anchor: ἀγέννητον ἐπὶ Θεοῦ› · call in col 372 (Greek only) ἤγουν κατὰ μηδὲν τούτων ἐπὶ Θεοῦ. Id est secundum nihil horum.

That is, in none of these senses, of God. [Latin:] That is, according to none of these.

75 ‹anchor: γέννηται› · call in col 372 (Greek only) ἀγέννητον ἀκούων ἐπὶ Θεοῦ βλασφήμως ἐπινοήσῃς, ὡς μήπω γενόμενον, ἢ ὡς οὐ τελειωθέντα εἰς τὸ γεγεν. Ingenitum audiens impie illud intelligas de Deo, quasi nondum genitus esset, aut nondum perfecte genitus foret.

[Do not,] hearing "unbegotten" of God, blasphemously take it as of one not yet come to be, or as of one not brought to completion in being begotten [the Greek breaks off at "γεγεν.", as printed]. [Latin:] [Do not,] hearing "unbegotten", impiously understand it of God, as if he were not yet begotten, or not yet perfectly begotten.

(printed under page 200)

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A Deus dicatur unus; B tenus majus est.; C habemus, Deus sine; D similia, ingenitum est
old-edition numerals: 204 after vel ut
other: facing Latin version, not set

PG 4:372

ὑπὲρ τὸ ἕν ἐστι. Κυρίως μὲν γὰρ τὸ ἓν σχέσιν δηλοῖ πρὸς τοὺς ἐξ αὐτοῦ πολλοὺς ἀριθμοὺς, καὶ οἱονεὶ ἀρχὴ πλήθους ἀριθμῶν εἶναι δοκεῖ· ὅμως ἠξίωσεν ὁ Θεὸς καὶ τὸ ἓν ἐκ τῶν ἐξ αὐτοῦ δέξασθαι, ἐπειδὴ τὸ ἓν ἁπλοῦν ἐστι καὶ ἀμερὲς καθ' ἑαυτὸ, καὶ ἀσύνθετον, ἀλλὰ καὶ οὕτως ὑπερήνωται, ἀντὶ τοῦ, ὑπὲρ τὸ ἕν ἐστι· διὸ εἴρηται, Καὶ τῆς συνέσεως αὐτοῦ οὐκ ἔστιν ἀριθμός.

He is above the One. For properly the one declares a relation to the many numbers that proceed from it, and seems to be as it were a beginning of a multitude of numbers; nevertheless God deigned to accept even the One from the things that are from Him, since the one is simple and partless in itself, and uncompounded, yet even so He is super-united, that is to say, He is above the One; wherefore it has been said: And of His understanding there is no number (Ps. 146:5).

§ III. Οὕτως οὖν ἐπὶ Θεοῦ τὸ σμικρόν. Πάντα γὰρ τὰ ὄντα, καὶ τὰ λίαν μεγάλα, καὶ τὰ ἄγαν μικρὰ, μετέχουσι τῆς τοῦ μικροῦ μετουσίας· οὐδὲν γὰρ τῶν ὄντων διέφυγε τὸ σμικρὸν ἐν πᾶσιν ἀναφαινόμενον· ἢ ὅτι ἐκ μικροῦ πρὸς τὸ μεῖζον πρόεισι τὰ ἐν αὐξήσει, τοῦτό φησιν ὁ Πατήρ· ἢ ὅτι ἐν τῷ μείζονι τὸ μικρὸν ἐνθεωρεῖται καὶ οὐκ ἐν τῷ μικρῷ τὸ μεῖζον κατ' αὐτὸ τὸ μεῖζον εἶναι.

§ III. Thus, therefore, in respect of God is the small. For all beings, both those that are exceedingly great and those that are very small, partake of the participation of the small; for none of beings has escaped the small appearing in all things; either because things in growth proceed from small to greater, the Father says this; or because the small is contemplated in the greater, and not the greater in the small, in so far as it is greater.

Καὶ διικνούμενον. Τὸ ὑπεροξύτερον τῆς τοῦ Θεοῦ καὶ ἐπὶ τὰ ἀσώματα χωρήσεως ἐντεῦθεν δηλοῦται· τὸ γὰρ διικνεῖσθαι ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος οὕτω γὰρ ἔχειν δοκεῖ· τοῦτο ἀποφαίνει, ὅτι καὶ αὐτὸ τὸ ἀσώματον τῆς ψυχῆς ἑνοειδὲς ὑπὸ τοῦ Θεοῦ διαιρεῖσθαι δύναται. Διὸ καὶ τὰς ἐννοίας ὁ Θεὸς νοεῖ, ἃς ὁ νοῦς κινούμενος καὶ ἐνεργῶν νοεῖ, καὶ τῆς τοσαύτης ἀσωματίας καὶ ἀδιαιρεσίας· (τί γὰρ μεταξὺ νοῦ καὶ νοήσεως ;) ὁ Θεὸς μέσος χωρεῖ, ὡς καὶ εἴρηται· Σὺ συνῆκας τοὺς διαλογισμούς μου ἀπὸ μακρόθεν· ἀλλὰ καὶ μεταξὺ τῆς ψυχῆς καὶ τοῦ πνεύματος, τουτέστιν ἐν ᾧ τὰς αἰσθήσεις ἐπεστηριγμένας ἔχομεν , δι' οὗ καὶ τοῖς αἰσθητοῖς ἡ ψυχὴ προσβάλλει, καὶ τὸ διανοητικὸν τῶν σκέψεων ἔχομεν, ἀκωλύτως χωρεῖ ὁ Θεός. Τοῦτο δὲ τὸ πνεῦμα δύναμιν καὶ οἱονεὶ δευτέραν ψυχὴν αἰσθητικὴν τῆς ψυχῆς οἱ παρ' Ἕλλησι σοφοὶ καλοῦσιν· ἡ οὖν αἰσθητικὴ αὕτη ψυχή ἐστιν ἡ μέχρι μυελῶν, καὶ φλεβῶν, καὶ ἀρτηριῶν, καὶ ὀστέων, καὶ ὅλου τοῦ σώματος διήκουσα.

And penetrating. The super-sharpness of God's passing even unto incorporeal things is hereby declared; for penetrating even unto the division of soul and spirit (Heb. 4:12)—for so it seems to stand—shows this, that even the incorporeal uniform nature itself of the soul can be divided by God. Wherefore God also understands the conceptions which the mind, being moved and active, understands, and through so great an incorporeality and indivisibility (for what is there between mind and intellection?) God passes in the midst, even as it has been said: Thou hast understood my thoughts from afar (Ps. 138:3); and moreover between the soul and the spirit, that is, that wherein we have our senses fixed, through which also the soul applies itself to sensible things and we have the discursive faculty of reflections, God passes without hindrance. And this spirit the wise among the Greeks call a faculty and as it were a second sensitive soul of the soul; this sensitive soul, therefore, is that which reaches unto marrows, and veins, and arteries, and bones, and the whole body.

§ IV. Ἀμείωτον, ἀγέννητον. Σημείωσαι ποσαχῶς λαμβάνεται τοῦ ἀγεννήτου ἡ σημασία· ἢ τὸ μήπω γενόμενον, γεννησόμενον δὲ, ὡς ἡ Σάῤῥα εἶπε τὸ, Οὔπω μὲν ἐμοὶ γέγονεν· ἢ ὡς ἀτελείωτον, ὡς ὁ ἐν Χαλάνῃ πύργος· ἢ ὑπό του, ὡς τὸ, Παῦλος ἀπόστολος οὐκ ἐξ ἀνθρώπων· ἢ τόδε, ὡς Ἰοῦστος εἷς τῶν δώδεκα· ἢ μηδαμῆ μηδαμῶς ὂν, ὡς ὅσα τερατεύονται Ἕλληνες, Σκύλλαν, καὶ Χίμαιραν, καὶ τὰ ὅμοια. Ἰδικῶς οὖν καὶ ἀπολύτως τὸ ἀγέννητον ἐπὶ Θεοῦ. Εἰς τὸ αὐτό. Εἰπὼν ἀγέννητον τὸν Θεὸν, τὰς παλιμφήμους ἑρμηνείας τοῦ ὀνόματος ἀποκαθαίρει, καί φησιν . Ὅρα μὴ εἰς τὸ γεγεννῆσθαι δέξῃ τὴν λέξιν, ὡς τοῦ Θεοῦ ἔχοντος τὸν ὑπὲρ αὐτὸν, ἵνα ἐκ τοὺ πρὸ αὐτοῦ γέρνηται τόδε, οἷον δημιουργὸς, ἢ ἀγαθὸς, ἢ πνεῦμα, ἢ πῦρ, ἤ τι τοιοῦτον· ἀλλὰ μηδὲ

§ IV. Undiminished, unbegotten. Note in how many ways the signification of the unbegotten is taken: either that which has not yet come to be, but will be begotten, as Sarah said: It has not yet happened to me (Gen. 18:12); or as uncompleted, like the tower in Chalane (Gen. 11:8; Isa. 10:9); or by someone, like the saying: Paul an apostle not from men (Gal. 1:1); or this particular thing, as Justus one of the twelve (Acts 1:23); or that which in no way and nowhere is, like all the marvels the Greeks invent, Scylla, and Chimaera, and the like. Specially, therefore, and absolutely is the unbegotten predicated of God. On the same: Having called God unbegotten, he purges away the ill-omened interpretations of the name, and says: See that you do not take the word with reference to having been begotten, as though God had someone above Him, so that from someone before Him He should become this or that, such as Creator, or good, or spirit, or fire, or anything of the sort; nor yet

Editors' notes and page, col. 372

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marginal letters: A ὑπὲρ τὸ ἕν; B κατ' αὐτὸ τὸ; C ἀκωλύτως χωρεῖ ὁ; D ὅμοια. Ἰδικῶς οὖν
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ἀγέννητον ὑπολάβῃς τὸν αὐτὸν, μηδὲ ὄντα παντελῶς, μήτε ἐν γενέσει, μήτε ἕτερόν τι. Πῶς οὖν δεῖ τὸ ἀγέννητον ἀκούειν, φησὶν ἐφεξῆς. Ταῦτα δὲ κατὰ Ἀρειανῶν καὶ Εὐνομιανῶν ποιεῖ, τῶν ἐκ γεννητοῦ καὶ ἀγεννήτου τὸν Θεὸν βλασφημησάντων.

suppose the Same to be unbegotten as not existing at all, neither in generation, nor anything else. How, therefore, one must understand the unbegotten, he states next. And these things make against the Arians and Eunomians, who blasphemed God from the begotten and unbegotten.

Ἀλλ' ὥσπερ παναγέννητον. Ἐπειδὴ, ὥς φησιν ὑπὲρ πᾶν ἀγέννητον ὄντα τὸν Θεὸν, ποιεῖ νομίζεσθαι, καὶ λέγειν αὐτὸν ἐκ τούτου εἶναί τινα μετὰ τὴν ἁγίαν Τριάδα ἀγέννητα ἐν τῇ κτίσει, φέρε σαφὲς ποιήσωμεν τὸ σημαινόμενον. Καὶ τέως δῆλός ἐστιν ἐξ ἀρχῆς ὁ θεῖος Διονύσιος, ἅτε μάλιστα τότε ἐν Ἐφέσῳ ἀκμαζόντων τῶν φιλοσόφων, ἔνθα καὶ ἡ Ἰωνικὴ φιλοσοφία συνειστήκει, τοῦ ἁγίου Τιμοθέου ἐπισκόπου ὄντος, σπουδάζων πάντα τὰ ἐκείνοις ἐσφαλμένως λεγόμενα, ἐπὶ τὴν ἀλήθειαν μεταγαγεῖν. Ἤδει οὖν εἶναι δόγμα τινῶν αὐτῶν λεγόντων τὰ νοητὰ πάντα καὶ ἀθάνατα, καὶ νοερὰ γεννητὰ πάντα καὶ ἀγέννητα· γεννητὰ μὲν, ὡς ἐξ αἰτίου τοῦ Θεοῦ ὑποστάντα κατὰ πρόοδον ἐλλάμψεως· ἀγέννητα δὲ, καθ' ὃ μὴ ἐν χρόνῳ, ἀλλ' αἰωνίως, τουτέστιν ἐν τοῖς αἰῶσι προῆλθον. Καὶ γὰρ ἔφημεν ἄνω τὰ αἰσθητὰ τὸν χρόνον ἔχειν· τὰ δὲ νοητὰ, τὸν αἰῶνα, ὅθεν καὶ αἰώνια λέγονται. Ὡς οὖν ἐκ προόδου λάμψαντα καὶ ἀγέννητα αὐτὰ εἶπον· πάλιν ᾔδει ἑτέρους καὶ τόνδε τοῦ ὁρατοῦ εἰπόντας κόσμον καὶ γεννητὸν καὶ ἀγέννητον· καὶ γεννητὸν μὲν, καθ' ὅσον εἰς τόνδε τὸ πᾶν· ἢ ἐξ ἑνὸς ἐπὶ πολλὰ ὁδεύει, ὅπερ ἐστὶ ἐπὶ τὰς γενέσεις τῶν κατ' εἶδος ζώων, καὶ φυτῶν, καὶ τῶν ἄλλων· ἢ ἐκ τῶν πολλῶν ἐπὶ τὸ ἓν, ἀντὶ τοῦ, ὅταν ἐπὶ φθορὰν ὁδεύῃ, εἰς τὴν ἐπὶ τὰ στοιχεῖα ἀνάλυσιν· ἀγέννητον δὲ αὖθις τὸν αὐτὸν λέγοντας κόσμον, ἤτοι ἀΐδιον, καθ' ὅσον τῶν κινήσεων τῶν ἐπὶ γένεσιν, καὶ τῶν ἀποκατάστασεων τῶν ἐπὶ φθορὰν, οὐδέποτε κατ' αὐτοὺς ἐφίσταται. Φησὶν οὖν ὁ μέγας Διονύσιος, ὅπως ποτ' ἂν λέγοιτο τὸ ἀγέννητον, εἴτε ὡς ἔφην, εἴτε ὡς οἱ Ἕλληνες, μὴ ἐπὶ τοῦ Θεοῦ τοῦτο δέξῃ, τὰ μὲν ἄλλα αἰτιατῶς λέγεται ἀγέννητα, ὁ Θεὸς δὲ ἀναιτίως καὶ ἀπολύτως· τίς γὰρ αἰτία Θεῷ πάντων ἁπαξαπλῶς ὑπερέχοντι ;

But as it were all-unbegotten. Since, as he says, God's being above every unbegotten thing causes it to be supposed that he says from this that there are certain unbegotten things in creation after the Holy Trinity, come let us make clear what is signified. And meanwhile the divine Dionysius is manifest from the beginning—inasmuch as at that time philosophers were flourishing especially in Ephesus, where also the Ionian philosophy had been established, while Saint Timothy was bishop—as being eager to transfer to the truth all the things erroneously said by them. He knew, therefore, that there was a dogma of certain of them who said that all intelligible and immortal and intellectual things are all begotten and unbegotten: begotten, indeed, as having subsisted from God as Cause according to a procession of illumination; and unbegotten, in so far as they proceeded not in time, but eternally, that is, in the ages. For indeed we said above that sensible things have time, whereas intelligible things have the age, whence also they are called eternal. As having shone forth by procession, therefore, they called them also unbegotten; again, he knew that others had called this world of the visible also both begotten and unbegotten: begotten, indeed, in so far as everything in it either proceeds from one to many, which is unto the generations of particular animals, and plants, and the rest, or from the many to the one, that is to say, when it proceeds to corruption, unto its resolution into the elements; and unbegotten, again, calling the same world, that is, eternal, in so far as according to them it never halts from the motions that tend to generation and the restorations that follow upon corruption. The great Dionysius says, therefore: In whatever way the unbegotten may ever be spoken of, whether as I have said or as the Greeks say, do not take this with respect to God; for other things are called unbegotten by way of effect, whereas God is so uncausedly and absolutely; for what cause is there for God, Who simply transcends all things?

Μονοειδῶς καὶ ταὐτοειδῶς. Μονοειδῶς μὲν ἔφη διὰ τὸ παντελῶς ἀπαραβλητον τῆς θείας φύσεως· ταὐτοειδῶς δὲ διὰ τὸ ἀναλλοίωτον καὶ ἀμετάβλητον ἀφοριζόμενον δὲ τὸ δεικνύμενον, ἀπὸ τοῦ ὁρίζειν· ἢ τὸ ἐξηρημένον καὶ κεχωρισμένον.

Uniformly and identically. He said uniformly on account of the altogether incomparable character of the divine nature; and identically on account of its unchangeable and immutable character. And marked off is that which is demonstrated, from the verb to define; or that which is exempted and separated.

Καὶ τὸ ταὐτόν. Τὸ ἀεὶ ταὐτὸν καὶ ὡσαύτως ἔχον ἐπὶ μόνης τῆς τῶν ὅλων ποιητικῆς ὁρᾶται αἰτίας, ἐξ ἧς καὶ τοῖς κτίσμασι τὸ ἐν ταυτότητι διαμένειν δεδώρηται, καὶ ἡ τῶν ἐναντίων, ἤγουν ἑτεροίως ἐχόντων πρὸς ἄλληλα σύνταξις. Ταὐτῶς οὖν ἅπαν, καὶ τὰ μὴ ἐν ταὐτότητι φύσεως, ἐν τῷ Θεῷ θεωρεῖται· πάντων γὰρ τῶν ὄντων ταὐτῶς, ἤγουν ὁμοίως, αἴτιος

And the Same. That which is ever the same and holds in like manner is seen only in the creative Cause of the universe, from which it has also been granted to creatures to abide in sameness, as well as the ordering together with one another of contraries, or things holding differently. Identically, therefore, everything—even the things that are not in sameness of nature—is contemplated in God; for of all beings identically, that is, similarly, the Cause [is God].

Κατὰ τὴν μίαν καὶ ἑνικήν. Τὸ ἀεὶ ὡσαύτως καὶ ἀναλλοιώτως ἔχειν, ὅπερ ἐστὶ ταὐτὸν, ὁ Θεός ἐστι· καὶ ὑφ' ἑτέρου μὲν αὐτὸς οὐ περατοῦται, οὐδ' ἐστί τι αὐτοῦ πέρας, εἰς αὐτὸν δὲ τὰ πάντα περατοῦται·

According to the one and unitary. To hold ever in like manner and unchangeably, which is the Same, is God; and He Himself is not bounded by another, nor is there any limit of Him, whereas all things are bounded in Him;

Editors' notes and page, col. 373

Footnotes

(m) ‹anchor: et quae altitudo› · call in col 375

Ephes· III, 18.

Ephesians 3:18.

NARIAE LECTIONES ET CORRECTIONES.

Variant readings and corrections. [The print reads "NARIAE", a misprint for "VARIAE".]

76 ‹anchor: δημιουργικὴν πρόνοιαν› · call in col 376 (Greek only) πρόοδον.

[reads] "procession" (for "providence").

77 ‹anchor: διαφόρως εἰρήκαμεν› · call in col 376 (Greek only) παρατεθείκαμεν.

[reads] "we have set out".

78 ‹anchor: καὶ ἄπειρον› · call in col 376 (Greek only) ἀπειρίαν.

[reads] "infinity" (for "the infinite").

(printed under page 202)

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running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A idem semper est; B tatem, quamvis etiam; C cit explicationem seu; D tatem vocabant providentiam
old-edition numerals: 206 after trajectionem
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PG 4:376

καὶ ἔστιν ὁ αὐτὸς ἀεὶ Θεὸς, ὡς μονὰς ὢν, καὶ τὸ ἀληθῶς ταὐτὸν, καὶ ὅρος ἑαυτοῦ, καὶ τῶν ἁπάντων ὅρος ἐκ πάντων ἀφωρισμένος, καὶ ὑπεραναβεβηκὼς μονοειδῶς καὶ ταὐτοειδῶς, τουτέστι κατὰ τὸ μονὰς εἶναι ἡ πάντων ἀμιγὴς καὶ ἁπλῆ καὶ κατὰ τὸ ταὐτὸν ἀντὶ τοῦ κατὰ τὸ ὡσαύτως ἔχειν· οὐδὲν γὰρ διαφέρει μονάδα εἰπεῖν ἢ μονοειδὲς, καὶ ταὐτὸν ἢ ταὐτοειδές· τὸ γὰρ αὐτὸ σημαίνει. Μεταδίδωσι καὶ τοῖς ἐξ αὐτοῦ κτίσμασι τοῦ ταὐτοῦ ὁ Θεὸς, ὅθεν τὰ πάντα κατὰ τὰ αὐτὰ καὶ ὡσαύτως, καθὼς καὶ ἐγένοντο, ἐν τῇ συμπνοίᾳ καὶ σωτηρίᾳ καὶ συμπαθείᾳ μένουσιν, ὡς δύνανται τούτου μετέχοντα. Οὕτω καὶ τὰς ἑτερότητας, τουτέστι τὰς ἐξ αὐτοῦ τῶν δημιουργημάτων διαφόρους προόδους, ἐν ἑαυτῷ σωζομένας ἔχει καὶ συντεταγμένας, ὅμως τῆς ταυτότητος ἑαυτοῦ ἐχόμενος, καὶ εἰς ἑτερότητα μὴ ἀλλοιούμενος, μήτε εἰς ἐναντιότητα, καίτοι καὶ ἐναντία ἐν τοῖς αἰσθητοῖς συνέχων.

and God is ever the Same, as being a Monad, and that which is truly the Same, and the Limit of Himself, and the Limit of all things, marked off from all things, and transcending uniformly and identically, that is to say, according to being the Monad unmixed with all things and simple, and according to the Same, that is, according to holding in like manner; for it makes no difference to say monad or uniform, and the same or identical, for it signifies the same thing. God also imparts the Same to the creatures that are from Him, whence all things remain in the same state and in like manner, even as they came into being, in concord and preservation and sympathy, partaking of this so far as they are able. Thus also He has the othernesses, that is, the diverse processions of creatures from Himself, preserved and ordered together in Himself, while yet cleaving to His own sameness, and neither being altered into otherness nor into contrariety, even though holding contraries together in sensible things.

§ V. Ἐπειδὴ πὰσι προνοητικῶς. Καθ' ὑπέρβατόν ἐστιν ἡ σύνταξις πρὸς τὸ οἰητέον ἔχουσα τὴν ἀπόδοσιν, ἵνα ᾖ τὸ τέλος οἰητέον, ἐπειδὴ πᾶσι προνοητικῶς πάρεστιν ὁ Θεὸς, καὶ τὰ ἑξῆς.

§ V. Since to all things providentially. The construction is by hyperbaton, having its apodosis with the word it must be supposed, so that the end is: it must be supposed, since God is providentially present to all things, and so forth.

Ὡς γὰρ εἰ τὴν ψυχὴν. Ὅρα πῶς ἔνεστι τὴν ψυχὴν σωματικῶς νοῆσαι, καὶ πῶς νοεῖ μέρη ψυχῆς εἶναι σωματικῶς· καλῶς γὰρ αὐτὴν διαπλάττει τῷ λόγῳ.

For just as if the soul. See how it is possible to understand the soul corporeally, and how he understands there to be parts of the soul corporeally; for finely does he mould it in discourse.

Τῇ ἀμερει. Ἀμερὴς ἡ ψυχὴ οὐχ ἁπλῶς, ἀλλ' ὡς πρὸς σῶμα ἀμερής· μέρη γὰρ αὐτῆς καὶ τὰς δυνάμεις φησὶν, ὧν εἰς εἰκόνα τὰ μέρη τοῦ σώματος ἔσθ' ὅτε παραλαμβάνεται.

To the partless. The soul is partless not simply, but partless as compared with a body; for he calls its faculties its parts, for an image of which the parts of the body are sometimes taken.

Ἀναπτύξεσιν. Ἀνάπτυξιν δὲ λέγει ἐξάπλωσιν ἤτοι σαφήνειαν τῆς ἐγκεκρυμμένης ἐν τῇ λέξει ἐννοίας· τὸ δν ἀνακαθαίρεσθαι, τὸ παντοίως τῶν σωματικῶν ἀπαλλάξαι τὸ θεωρούμενον.

By unfoldings. And he calls unfolding the spreading out or clear explanation of the meaning hidden in the expression; and being purged away, the freeing of that which is contemplated altogether from bodily things.

Τὰ τριττὰ τῶν σῶμάτων σχήματα. Τριττὰ σχήματα τῶν σωμάτων φησὶ τὸ τριχῆ διαστατὸν, ὡς εὐθὺς σαφηνίζει· καὶ καλῶς ἐντεῦθεν νοήσεις τὸ εἰρημένον τῷ Ἀποστολῳ, Ἵνα γνῶτε τί τὸ βάθος, καὶ τί τὸ ὕψος, καὶ τὰ ἑξῆς, ὅπερ τινὲς εἰς τὸν σωτήριον σταυρὸν ἐδέξαντο. Σημείωσαι δὲ τί μῆκος, καὶ βάθος, καὶ πλάτος ἐπὶ Θεοῦ.

The threefold figures of bodies. By threefold figures of bodies he means that which is extended in three dimensions, as he immediately makes clear; and finely from this will you understand what was said by the Apostle: That you may know what is the depth, and what is the height (Eph. 3:18), and so forth, which some have taken with reference to the saving Cross. And note what length, and depth, and breadth are in respect of God.

Νῦν δὲ αὐτὴν τὴν θείαν. Τὸ ἑνότητα, καὶ ταυτότητα, καὶ ἰσότητα, καὶ ὁμοιότητα, τὸ αἴτιον τῆς τῶν ὅλων συμπαθείας, καὶ προνοίας, καὶ σωτηρίας [αἴτιον] ἐκάλεσαν οἱ παλαιοὶ, ὅπερ καὶ ἓν ἔλεγον· ἑτερότητα δὲ καὶ ἀνομοιότητα τὴν εἰς τὰ μεριστὰ, καὶ μεταβλητὰ, καὶ αἰσθητὰ, καὶ τὴν εἰς τὰ ὄντα δὲ, ἤτοι νοητὰ δημιουργικὴν πρόνοιαν ἐκάλουν, ἀναλόγως τοῖς δηλουμένοις νοοῦντες [καὶ τὰ ὀνόματα], ὡς καὶ ἄνω διαφόρως εἰρήκαμεν . Ἄλλοι δὲ τὴν ταυτότητα καὶ ἑτερότητα, ἤτοι ταὐτὸν καὶ ἕτερον εἶδος καὶ στέρησιν εἶπον. Ἕτεροι δὲ, πέρας καὶ ἄπειρον . [Ὅτι συντάττειν ἐπαγγέλλεται Συμβολικὴν θεολογίαν.] Ἑνιαῖον δὲ πολλαπλασιασμον

And now the divine itself. Unity, and sameness, and equality, and likeness, the ancients called the cause of the sympathy of the universe, and of providence, and of preservation, which they also called the One; while otherness and unlikeness they called the creative providence reaching unto divisible, and changeable, and sensible things, and unto beings, that is, intelligible things, understanding [the names also] analogously to the things signified, as we have also stated above in various ways. And others called sameness and otherness, or the same and the other, form and privation. And others, limit and the unlimited. [Note that he promises to compose a Symbolic Theology.] And unitary multiplication

Editors' notes and page, col. 376

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φησι τὸ ἐν οἰκείᾳ ἁπλότητι μένοντα τὸν Θεὸν, τὰ ποικίλα καὶ παντοδαπῆ εἴδη τῆς κτίσεως παραγαγεῖν· πρόοδον γὰρ λέγει τὴν πρὸς τὸ κτίσαι τὰ ὄντα, οἷον κίνησιν καὶ ὁρμήν.

he calls God's bringing forth the varied and manifold species of creation while remaining in His own simplicity; for he calls procession the motion and impulse, as it were, towards creating beings.

§ VI. Ὅμοιον δὲ τὸν Θεόν. Ἐφ' ἡμῶν οὐκ ἔστιν εἰπεῖν ὅμοιον· τὸ γὰρ σῶμα ἡμῶν ἐξ ὁμοιομερῶν καὶ ἀνομοιομερῶν συνέστηκεν, ὡς καὶ Ἀριστοτέλης δείκνυσιν ἐν τῇ ἀρχῇ τῆς Περὶ ζώων γενέσεως πραγματείας . ὁ δὲ Θεὸς, ὅ ἐστιν, ὅλως ὁμοίως ἐστὶν, ἐπείτοι γε ἡ θεία Γραφὴ, ὡς ἀεὶ τὸν αὐτὸν ἀναλλοιώτως ὄντα ἀνόμοιον πᾶσί φησιν, ὡς τό· Τίς ἐν θεοῖς ὅμοιός σοι, Κύριε ; καὶ πάλιν· Τίνι με ὡμοιώσατε, λέγει Κύριος· καὶ αὖθις · Ἐγὼ ὁράσεις ἐπλήθυνα , καὶ χερσὶ τῶν προφητῶν ὡμοιώθην, τουτέστιν αὐτὸς ἐγὼ ἐμαυτῷ, ὡς Εἰρηνεῖος λέγει ἐν τοῖς Καθ' αἱρέσεων.

§ VI. And that God is like. In our case it is not possible to say like; for our body is composed of homogeneous and heterogeneous parts, as Aristotle also shows in the beginning of his treatise On the Generation of Animals. But God, in what He is, exists altogether similarly, since indeed divine Scripture, inasmuch as He is ever unchangeably the Same, calls Him unlike all things, as in the saying: Who among the gods is like unto Thee, O Lord? (Ps. 85:8); and again: To whom have you likened Me? says the Lord (Isa. 40:25); and again: I have multiplied visions, and by the hands of the prophets have I been likened (Hos. 12:10), that is to say, I Myself to Myself, as Irenaeus says in his books Against Heresies.

Τῇ κατὰ δύναμιν μιμήσει. Ἔστι μὲν τὴν μίμησιν λαβεῖν ἐν τούτοις ἐπὶ τῆς νοερᾶς καὶ λογικῆς φύσεως πρὸς τὸν Θεὸν ἐπιστρεφομένης, κατὰ τό · Γίνεσθε τέλειοι, καὶ γίνεσθε οἰκτίρμονες, ὡς ὁ Πατὴρ ὑμῶν ὁ οὐράνιος· ἅπερ ἐπὶ Θεοῦ μὲν κυρίως καὶ ὑπὲρ πάντα ὅρον και λόγον· ἐπὶ δὲ τῶν κτισμάτων κατὰ τὴν ἑκάστου δύναμιν ἀναλόγως τῇ φύσει. Ἔστι δὲ μίμησιν ἐν τούτοις νοῆσαι καὶ τὴν μετοχὴν τῶν ἐν Θεῷ θεωρουμένων ὑπερουσίως, ἣν τὰ πραχθέντα πρὸς γένεσιν εἴληφε, τοῦ εἶναι καὶ τῶν λοιπῶν μετέχοντα, ὧν διεξῆλθον ἐν τοῖς πρὸ τούτων. Τὸ δὲ εἰπεῖν ὅμοια Θεῷ κατὰ τὴν θείαν εἰκόνα, οὐκ ἀναιροῦντός ἐστι τὸ ἐπὶ τοῦ ἀνθρώπου τοῦτο εἰρῆσθαι, ἀλλὰ κατὰ τὸν τῆς μετοχῆς λόγον καὶ ἐπὶ τῶν λοιπῶν τὴν λέξιν παρῴδησε .

By imitation according to their power. It is possible, indeed, to take imitation in these words with respect to the intellectual and rational nature turning back towards God, according to the saying: Be perfect (Matt. 5:48), and be merciful, as your heavenly Father (Luke 6:36)—things which in respect of God are properly and above every limit and definition, while in respect of creatures they are according to the power of each, analogously to its nature. And it is also possible in these words to understand imitation as the participation in the things contemplated superessentially in God, which the things brought forth into generation have received, partaking of being and of the rest of the things that I went through in what precedes. And his saying like unto God according to the divine image does not belong to one who denies that this was said of man, but according to the principle of participation he adapted the expression to the rest of things also.

Καὶ κατὰ θείαν εἰκόνα. Πῶς τὸ κατ' εἰκόνα καὶ ὁμοίωσιν νοητέον, ἐνταῦθά φησιν· ὅτι οὐ κατ' εἶδος, ἀλλὰ κατὰ τὸ ἐπεστράφθαι , καὶ τὸν νοῦν ἀνατεταμένον ἔχειν πρὸς τὸν Θεὸν τὸν αἴτιον τοῦ εἶναι καὶ εὖ εἶναι· ὅπερ ἕτεροι τό αὐτεξούσιον ἐνόησαν, ἐπεὶ οὐ κατὰ τὴν οὐσίαν ὁ Θεὸς ὅμοιος τοῖς λογικοῖς· οὔτε γὰρ ἡμεῖς ὅμοιοι [ἐσμὲν] ταῖς εἰκόσιν ἡμῶν ταῖς ἐκ κηροῦ τυχὸν ἢ γαλκοῦ, ἅτινα ἑτερούσια ἡμῖν ἐστι καὶ ποσῶς ὅμοια· τὰ μὲν γὰρ ὁμοταγῆ, τουτέστι τὰ τῆς αὐτῆς τάξεως καὶ οὐσίας, ὡς τὰ χερουβὶμ καὶ σεραφὶμ καὶ λοιπαὶ τάξεις, ὁμοιοῦνται ἀλλήλοις κατὰ τὸ προηγούμενον εἶδος· ὅπερ εἶδος ἐπὶ τῶν νοητῶν ἐστιν, οἵα τις ὑποκειμένη ὕλη ἄϋλος ζωὴ οὖσα, καὶ αὐτὸ τὸ εἶδος ὅ ἐστιν ἕκαστον τῶν νοητῶν. Ὁ δὲ Θεὸς οὐχ οὕτω πρὸς τὰ ἐξ αὐτοῦ· οὐ γὰρ ὅμοιον τὸ αἴτιον τοῖς αἰτιατοῖς. Ὁ δὲ εἶπον ἐπὶ τῶν νοητῶν νόησον καὶ ἐπὶ τῶν νοερῶν ἡμῶν ψυχῶν.

And according to the divine image. How according to the image and likeness (Gen. 1:26) must be understood, he states here: namely, not according to form, but according to having turned back and having the mind uplifted towards God, the Cause of being and of well-being; which others have understood as free will, since God is not like rational beings according to essence; for neither are we like our images made perchance of wax or of brass, which are of a different essence from us and only in some degree like; for things of the same rank, that is, those of the same order and essence, such as the cherubim and seraphim and the remaining orders, are likened to one another according to their primary form; which form in intelligible beings is as it were a certain underlying matter that is immaterial life, and the very form which each of the intelligible beings is. But God does not stand thus towards the things that are from Him; for the Cause is not like the effects. And what I have said in the case of intelligible beings, understand also in the case of our intellectual souls.

Ἐπὶ μὲν γὰρ τῶν ὁμοταγῶν . Ὁμοταγῶν φησι τῶν ὁμοφυῶν, ἐξ ὧν ἡ ὁμοιότης ἀντιστρέφει οἷον

For in the case of things of the same rank. By things of the same rank he means things of the same nature, among which likeness is convertible, as for instance

Editors' notes and page, col. 377

Footnotes

(n) ‹anchor: not visible in the foot image› · call in col 378

Psal. LXXXV, 8.

Psalm 85 (86):8.

(printed under page 203)

(o) ‹anchor: not visible in the foot image› · call in col 378

Isa. XL, 25.

Isaiah 40:25.

(printed under page 203)

(p) ‹anchor: not visible in the foot image› · call in col 378

Osee XII, 10.

Hosea 12:10.

(printed under page 203)

(q) ‹anchor: [coe]lestis› · call in col 378

Luc. VI, 36.

Luke 6:36.

VARIAE LECTIONES ET CORRECTIONES.

Variant readings and corrections.

79 ‹anchor: not visible in the foot image› · call in col 377 (Greek only) εὐθὺς τῆς περὶ ζώων ἰδιότητος πραγματείας.

[reads] "immediately [after] the treatise on the property of living things".

80 ‹anchor: not visible in the foot image› · call in col 377 (Greek only) ὡς δημιουργόν.

[reads] "as creator".

81 ‹anchor: τὴν λέξιν παρῴδησε› · call in col 377 (Greek only) ἐπέθηκε.

[reads] "applied" (for "adapted").

82 ‹anchor: κατὰ τὸ ἐπεστράφθαι› · call in col 377 (Greek only) ἐπιστραφῆναι.

[reads] "to have been turned" (aorist for perfect).

(printed under page 203)

Footnotes

(r) ‹anchor: praeveni eos› · call in col 379

Psal. XVI, 13.

Psalm 16 (17):13.

VARIAE LECTIONES ET CORRECTIONES.

Variant readings and corrections.

83 ‹anchor: not visible in the foot image› · call in col 380 (Greek only) μεταχειρίζουσι.

[reads] "they handle".

84 ‹anchor: ἐν ἀνωνομάστῳ› · call in col 380 (Greek only) τῇ ἀνονομάστῳ.

[reads] "in the unnamed [kingdom]" (τῇ ἀνονομάστῳ for ἐν ἀνωνομάστῳ).

(printed under page 204)

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ.
marginal letters: A tudo convertitur ; velut; B si non similia; C enim est revera; D pro eodem accipit :
old-edition numerals: 208 after vocavit; 209 after incomprehensibiliter
other: facing Latin version, not set

PG 4:380

Πέτρος Παύλῳ ὅμοιος κατὰ τὴν φύσιν, καὶ ἀντιστρόφως Παῦλος Πέτρῳ ὅμοιος. Ἐπὶ δὲ τοῦ ἀνθρώπου καὶ τῆς τούτου εἰκόνος οὐχ ὁ αὐτὸς λόγος· οὐ γὰρ ὁ τῆς οὐσίας λόγος ὁ αὐτὸς ἐπ' ἀμφοῖν, ὅπερ ἐκάλεσε προηγούμενον ὁμοίου εἶδος. Ὁ δὲ ἄνθρωπος καὶ ἑτέρως λέγεται οὐχ ὅμοιος τῇ ἰδίᾳ εἰκόνι, ὅτι ἡ εἰκὼν μὲν πρὸς τὴν τοῦ ἀνθρώπου γέγονεν ὁμοιότητα, καὶ οὐχὶ ὁ ἄνθρωπος πρὸς τὴν ταύτης. Οὕτως οὖν καὶ ἐπὶ τοῦ αἰτίου, καὶ τῶν ἐξ αὐτοῦ, μὴ δεκτὸν εἶναι τὸ ἀντιστρέφειν· ἀντιστρέφειν δέ ἐστιν, ἃ καὶ τοῖς τὸν ἐναντίον χειρίζουσι λόγον ἐπίσης ἔστιν εἰπεῖν, οἷον εἰ ζῶον τὸ κατὰ γαστρὸς, καὶ τὸ ἐναντίον, εἰ οὐ ζῶον τὸ κατὰ γαστρός. Οὕτω φησὶν ὁ Κλήμης ἐν ἀρχῇ τοῦ πέμπτου Στρωματέων, ὥσπερ οὖν καὶ ἐνταῦθα. Εἰ οὖν ὅμοια τὰ ὁμοταγῆ, καὶ ἐκ τοῦ ἐναντίου, εἰ οὐχ ὅμοια τὰ ὁμοταγῆ.

Peter is like unto Paul according to nature, and conversely Paul is like unto Peter. But in the case of man and his image the account is not the same; for the account of the essence is not the same in both, which he called the primary form of the like. And man is also in another way said to be not like unto his own image, because the image has come to be after the likeness of the man, and not the man after the likeness of it. Thus therefore both in the case of the cause and of the things that are from it, conversion is not admissible; and to convert is to say those things which are equally possible for those who handle the opposite argument to say, as for instance if that which is in the womb is an animal, and the opposite, if that which is in the womb is not an animal. So says Clement at the beginning of the fifth book of the Stromateis, just as here also. If therefore things of the same rank are like, from the opposite also, if things of the same rank are not like.

Τῆς αὐτοομοιότητος. Ἔθος ἐστὶ τῷ μεγάλῳ Διονυσίῳ, τὸν Θεὸν λέγειν ἐπὶ τῶν αἰτιατῶν αὐτὸν εἶναι τὸ αὐτοὸν καὶ τοῦ αὐτοεἶναι ὑποστάτην· καὶ αὐτὸν εἶναι τὴν αὐτοζωὴν, καὶ τῆς αὐτοζωῆς ὑποστάτην· ὡς καὶ νῦν αὐτὸν εἶναι τὴν αὐτοομοιότητα, καὶ [τῆς] αὐτοομοιότητος ὑποστάτην. Φησὶ δὲ ταῦτα, οὐχ ὡς ἑτέραν μὲν φάσκων ζωὴν αὐτὸν τὸν Θεὸν, ἑτέραν δὲ παρῆχθαι ζωὴν οὐσιώδη, καὶ οἷον εἴ τινα ἐνυπόστατον παρὰ τὸν Θεὸν, ἧς μετέχει τὰ τῆς ζωῆς μετέχοντα, ἀλλ' ὡς αὐτὸς ἑαυτὸν ἑρμηνεύει ἐν τῷ ἑνδεκάτῳ κεφαλαίῳ, αὐτοζωὴ καὶ αὐτοδύναμις, καὶ αὐτοομοιότης, καὶ τὰ τοιαῦτα λέγεται ὁ Θεὸς, ὡς ἀρχικῶς τοῦτο ὢν, καὶ θεϊκῶς, καὶ αἰτιατικῶς· τούτων γὰρ αὐτὸς τῷ ὄντι πηγαῖός ἐστι· τῆς δὲ αὐτοζωῆς ἐστιν ὑποστάτης, καὶ αὐτοομοιότητος, καὶ τῶν τοιούτων, ὡς μεθεκτῶς αὐτοῖς τοῖς πρώτως ἐν τοῖς οὖσι τῆς δωρεᾶς ταύτης μετέχουσι χορηγῶν. Πάντα γὰρ οἰκείως ἑαυτοῖς μετέχει τῶν τοιούτων· αἱ μὲν πρῶται καὶ ἀνώταται τῶν νοητῶν κτίσεις ἀρχηγικῶς· τὰ δὲ ἑξῆς ὑποβατικῶς. Ὁμοιότητα δὲ καὶ ἄνω ἔφημεν τὴν τῶν ὅλων ἑνότητα, καθ' ἣν τὰ ὅλα τοῦ κατὰ τὸ ὡσαύτως ἔχοντος καὶ κατὰ τὰ αὐτὰ εἰς σύμπνοιαν μετέχει, κατὰ μετουσίαν τοῦ πρώτου αἰτίου. Ἐνδεχόμενον δὲ εἶπεν, οὐ γὰρ τελείως, οὐδὲ καθ' ὅλου ἡ μίμησις.

Of self-likeness. It is customary for the great Dionysius, in speaking of God with respect to caused things, to say that He Himself is self-being and the substantiator of self-being; and that He Himself is self-life, and the substantiator of self-life; as now also that He Himself is self-likeness, and the substantiator of self-likeness. And he says these things, not as asserting that God Himself is one life, and that another essential life has been produced, and as it were a certain hypostatic one beside God, of which the things that partake of life partake, but as he himself interprets himself in the eleventh chapter, God is called self-life and self-power, and self-likeness, and such like, as being this as principle, and divinely, and causally; for of these He Himself is in truth the fountain; and of self-life He is the substantiator, and of self-likeness, and of such like, as supplying it by participation to those very things which primarily among beings partake of this gift. For all things partake of such things suitably to themselves: the first and highest creations of intelligible beings primordially, and the things that follow subordinately. And likeness we also said above to be the unity of all things, according to which all things partake unto harmony of that which is in the same state and in the same way, by participation of the first cause. And he said, as far as possible, for the imitation is neither perfect nor complete.

§ VII. Τὸ ἀποδέον. Ἀπολεῖπον.

Section 7. That which falls short. Lacking.

§ VIII. Τί δὲ καὶ περὶ τῆς θείας στάσεως. Τὴν στάσιν καὶ τὴν καθέδραν τὸ αὐτὸ δέχεται· στάσιν γὰρ οὐ τὴν εἰς τὸ ὀρθὸν γενέσθαι ἀπὸ τοῦ συγκεκάμφθαι ἐν τῇ καθέδρᾳ ὑπόνοιάν φησιν, ἀλλὰ τὸ ἀκλόνητον καὶ ἀμετάτρεπτον τοῦ Θεοῦ βεβαίαν στάσιν ἐκάλεσεν· ὡς καὶ τὸ καθῆσθαι τὸ ἐν ἀνωνομάστῳ βασιλείᾳ, καὶ ἀναπαύσει διαρκῶς καὶ ἀκαταλήπτως ἔχειν. Καὶ μὴν ἐν τῇ Γραφῇ, ὡς ἀπὸ τοῦ καθῆσθαι ἀνιστάμενος εἴρηται, ὡς ἐν τῷ, Ἀνάστηθι, Κύριε,

Section 8. And what also concerning the divine standing. Standing and sitting he takes as the same thing; for by standing he does not mean the notion of coming to be upright from having been bent together in sitting, but he called the unshakeable and immutable character of God a firm standing; just as sitting also is to abide enduringly and incomprehensibly in an unnameable kingdom and rest. And indeed in Scripture He is spoken of as rising up from sitting, as in the passage, Arise, O Lord,

Editors' notes and page, col. 380

Footnotes

- 83 (VARIAE LECTIONES ET CORRECTIONES; called in the Greek at χειρίζουσι, set under the Latin column) μεταχειρίζουσι.

83 [Read] μεταχειρίζουσι ("handle").

- 84 (VARIAE LECTIONES ET CORRECTIONES; called in the Greek at ἀνωνομάστῳ, set under the Latin column) τῇ ἀνονομάστῳ.

84 [Read] τῇ ἀνονομάστῳ ("in the unnamed").

Page

running head: PERA S. DIONYSII AREOPAGITÆ. 380
marginal letters: A Πέτρος Παύλῳ ὅμοιος; B τίου, εἰ οὐχ; C ἐστιν ὑποστάτης, καὶ; D στάσιν καὶ τὴν
old-edition numerals: (none)
other: (none)

PG 4:381

πρόφθασον αὐτούς· καὶ πάλιν ὡς ἀπὸ στάσεως ἐπὶ τῷ καθῆσθαι μεταβαίνων, ἐν τῷ· Ὅτι ἐπιβήσῃ ἐπὶ τοὺς ἵππους σου, καί· Ἡ ἱππασία σου σωτηρία· καὶ αὖθις· Ἐπέβη χερουβὶμ καὶ ἐπετάσθη· μάλιστα δὲ τό· Ἐκάθισας ἐπὶ θρόνου, ὁ κρίνων δικαιοσύνην· καί· Ὁ Θεὸς κάθηται ἐπὶ θρόνου ἁγίου αὐτοῦ. Ταῦτα δὲ οὐ σαρκικῶς, ἀλλὰ θεοειδῶς.

forestall them; and again as passing from standing to sitting, in the passage: For Thou wilt mount upon Thy horses, and: Thy riding is salvation; and again: He mounted upon cherubim and flew; and especially the passage: Thou hast sat upon a throne, Thou Who judgest righteousness; and: God sits upon His holy throne. And these things are not carnally, but divinely.

§ IX. Καὶ ἐπὶ πάντα προϊόντα. Ἐπὶ πάντα προϊὼν καὶ κινούμενος λέγεται ὁ Θεὸς, ὡς ἐν τῷ Ἱερεμίᾳ· Ἐγὼ Θεὸς ἐγγίζων, καὶ οὐχὶ πόῤῥωθεν· καὶ πάλιν· Ὁ ἐπὶ πάντων καὶ διὰ πάντων· καὶ μάλιστα· Ἐὰν ἀναβῶ εἰς τὸν οὐρανὸν, σὺ ἐκεῖ, καὶ τὰ ἑξῆς. Ἐν δὲ ταῖς θεοφανείαις· Κλῖνον οὐρανούς σου, καὶ κατάβηθι· καὶ, Ἀνέβη ὁ Θεὸς ἐν ἀλαλαγμῷ.

Section 9. And proceeding unto all things. God is said to proceed and be moved unto all things, as in Jeremiah: I am a God drawing near, and not from afar; and again: Who is over all and through all; and especially: If I ascend into heaven, Thou art there, and what follows. And in the theophanies: Bow Thy heavens, and come down; and, God went up with a shout.

Οὐ κατὰ φορὰν ἢ ἀλλοίωσιν. Διδάσκων εὐσεβῶς νοεῖν τὰ περὶ Θεοῦ λεγόμενα, φησίν· Ἀκούων κινεῖσθαι τὸν Θεὸν, μηδέποτε νοήσης κίνησιν τὴν ἐπὶ τῶν κτιστῶν νοουμένων, καὶ μάλιστα τῶν αἰσθητῶν· τὰ γὰρ ὑλικὰ κινεῖται μὲν κατὰ φοράν· φορὰ δέ ἐστιν ἡ καθ' ὅλον τόπον ἐναλλαγὴ, καὶ μάλιστα ἡ μὴ δυναμένη ἐφ' ἑαυτῆς στῆναι, ὅταν ἐθέλῃ· κίνησις δέ ἐστιν ἡ κατὰ ἀλλοίωσιν· ἀλλοίωσις δέ ἐστιν, ὅταν, μένοντος τοῦ ὑποκειμένου αἰσθητοῦ ὄντος, μεταβάλλῃ ἐν τοῖς αὐτοῦ πάθεσιν ἐναντίοις οὖσιν, ἢ καὶ μεταξὺ ἐναντίων καὶ μή· οἷον τὸ σῶμα ὑγιαίνει, καὶ πάλιν κάμνει· τὸ σὐτὸ καὶ ὁ χαλκὸς, ποτὲ στρογγύλος, ποτὲ γωνοειδὴς, τουτέστιν εἰς γωνίας μετασχηματισθείς· ὅταν δὲ ὅλον μεταβάλλῃ, μὴ ὑπομένοντος αἰσθητοῦ τινος, ὡς ὑποκειμένου τοῦ αὐτοῦ, ἀλλ' οἷον ἐκ γῆς πάσης αἷμα, καὶ ἐξ ὕδατος ἀὴρ, ἢ ἐξ ἀέρος παντὸς ὕδωρ, ἢ ὡς ἡ ῥάβδος Μωϋσέως εἰς ὄφιν, ἢ τὸ ὕδωρ εἰς αἷμα, τοῦτο καὶ τροπὴ, καὶ γένεσις, καὶ φθορὰ, μετακινηθέντων τῶν προτέρων· ἀλλ' ἔστι καὶ κατὰ ἑτεροίωσιν κίνησις εἰς τὸ ἀνόμοιον, καὶ ἀπὸ χρώματος εἰς χρῶμα. Πάλιν τοπική τίς ἐστι κίνησις ἡ ἐκ τόπου εἰς τόπον μετάστασις· ἥτις κίνησις ἢ κατὰ τὴν εἰς ὀρθὴν πορείαν γίνεται, ἢ κατὰ κυκλοφορίαν· ὡς ὁ τροχὸς κινεῖται, κατά τινας δὲ καὶ ὁ οὐρανός· ἢ κατὰ τὴν μικτὴν ἐξ εὐθείας καὶ κυκλικῆς, ὡς ἡ ἑλικοειδὴς πορεία, οἵα ἐστὶν ἡ τῶν ὄφεων· ἔστι καὶ νοητὴ κίνησις, καθ' ἣν ὁ νοῦς ἐνεργῶν, ἢ καὶ οἱ θεῖοι νόες νοοῦσι τὰ ὄντα. Ἔστι καὶ ψυχικὴ κίνησις, καθ' ἣν εἰς νοήσεις κινεῖται, καὶ εἰς τὸ κινεῖν τὰς αἰσθήσεις. Ἔστι καὶ ἄλλη κίνησις φυσικὴ, ἡ εἰς αὔξησιν καὶ τροφὴν κινοῦσα τὰ ἐπιτήδεια Ὁ οὖν Θεὸς οὐ κατὰ μίαν τούτων κινεῖται· ἀλλὰ κίνησις τοῦ ἀκινήτου καὶ ἀεὶ ὡσαύτως ἔχοντος λέγεται ἡ εἰς τὸ γενέσθαι τὰ ὄντα βούλησις αὐτοῦ, καὶ πρόοδος τῆς εἰς πάντα προνοίας αὐτοῦ.

Not by locomotion or alteration. Teaching us to understand piously the things said concerning God, he says: When hearing that God is moved, never understand the motion that is understood in the case of created things, and especially sensible things; for material things are moved by locomotion; and locomotion is change with respect to an entire place, and especially that which is unable to stand still of itself when it wishes; and motion is that which is by alteration; and alteration is when, while the sensible subject remains in being, it changes in its affections which are contrary, or else between contraries and non-contraries; as for instance the body is healthy, and again is sick; the same also with bronze, sometimes round, sometimes angular, that is to say reshaped into angles; and when the whole changes, without anything sensible remaining behind as the same subject, but as when from all earth comes blood, and from water air, or from all air water, or as the rod of Moses into a serpent, or the water into blood, this is both turning, and generation, and corruption, the former things having been shifted away; and there is also motion by diversification into the unlike, and from colour to colour. Again, local motion is the removal from place to place; which motion takes place either according to straight progression, or according to circular motion, as the wheel is moved, and according to some the heaven also; or according to that which is mixed out of straight and circular, as the spiral progression, such as is that of serpents; there is also intelligible motion, according to which the mind operating, or else the divine minds understand the things that are. There is also psychical motion, according to which it is moved unto thoughts, and unto moving the senses. There is also another, natural motion, which moves suitable things unto growth and nourishment. God therefore is not moved according to any one of these; but the motion of Him Who is immovable and always in the same state is said to be His will that the things that are should come into being, and the procession of His providence unto all things.

Οὐ τὴν ἐξ ἀμφοῖν. Κίνησιν τὴν μεταβατικὴν λέγει, ἣν καὶ ἑλικοειδῆ ὀνομάζει· ἀσχέτῳ δὲ, τουτέστιν ἀπολύτῳ καὶ συναφεῖ.

Not that which is from both. He means transitive motion, which he also names spiral; and byunrelated, that is to say absolute and continuous.

Editors' notes and page, col. 381

Footnotes

(s) ‹anchor: not visible in the foot image› · call in col 382

Habac. III, 8.

Habakkuk 3:8.

(printed under page 205)

(t) ‹anchor: not visible in the foot image› · call in col 382

Ibid.

Same place.

(printed under page 205)

(u) ‹anchor: not visible in the foot image› · call in col 382

Psal. XVII, 11.

Psalm 17 (18):11.

(printed under page 205)

(v) ‹anchor: not visible in the foot image› · call in col 382

Psal. IX, 5.

Psalm 9:5.

(printed under page 205)

(x) ‹anchor: not visible in the foot image› · call in col 382

Psal. XLVI, 9.

Psalm 46 (47):9.

(printed under page 205)

(y) ‹anchor: not visible in the foot image› · call in col 382

Jer. XXIII, 23.

Jeremiah 23:23.

(printed under page 205)

(z) ‹anchor: not visible in the foot image› · call in col 382

Ephes. IV, 6.

Ephesians 4:6.

(printed under page 205)

(a) ‹anchor: not visible in the foot image› · call in col 382

Psal. CXXXVIII ; 8.

Psalm 138 (139):8.

(printed under page 205)

(b) ‹anchor: not visible in the foot image› · call in col 382

Psal. XVII, 10.

Psalm 17 (18):10.

(printed under page 205)

Psal. XLVI, 6.

Psalm 46 (47):6.

VARIAE LECTIONES ET CORRECTIONES.

Variant readings and corrections.

85 ‹anchor: not visible in the foot image› · call in col 381 (Greek only) θεϊκῶς.

[reads] "divinely".

86 ‹anchor: not visible in the foot image› · call in col 381 (Greek only) Σημείωσαι, ὅτι ταὐτὸν ἐπὶ Θεοῦ φησι στάσιν καὶ καθέδραν, πρὸς τὴν ἀκίνητον ταυτότητα ἑκάτερον δεξάμενος. Nota, idem dicere Dei stationem, et sedem: utrumque cnim pro immobili identitate usurpat.

Note that he says "standing" and "seat" mean the same of God, taking each of them of his unmoved sameness. [Latin, the same:] Note that he calls God's standing and his seat the same thing, for he uses each for the unmoved identity. [The print reads "cnim" for "enim".]

87 ‹anchor: not visible in the foot image› · call in col 381 (Greek only) κτισμάτων.

[reads] "of the creatures".

88 ‹anchor: not visible in the foot image› · call in col 381 (Greek only) κατὰ τὸν ὅλον.

[reads] "according to the whole".

89 ‹anchor: κατὰ κυκλοφορίαν› · call in col 381 (Greek only) τὴν κυκλοφοοικήν.

[reads] "the circular [motion]". [The print reads "κυκλοφοοικήν", evidently for κυκλοφορικήν.]

90 ‹anchor: καὶ πρόοδος› · call in col 381 (Greek only) πρόοδοι.

[reads] "processions" (plural).

(printed under page 205)

Page

running head: 383 APPENDIX AD OPERA S. DIONYS
marginal letters: A Quin etiam motus; B lorum in cœlis. Deus; C simplices et liberas; D tarii atque ex
old-edition numerals: 211 after argumentis
other: facing Latin version, not set

PG 4:384

Ἀλλὰ καὶ κινήσεις Θεοῦ. Ἀπαγορεύσας τὰ τῶν σωματικῶν κινήσεων ἐπὶ Θεοῦ, ὅπως χρὴ θεοπρεπῶς νοεῖν κίνησιν ἐπὶ Θεοῦ σαφηνίζει, τὰς αἰσθητὰς ἐν τῷ παντὶ κινήσεις ἀναγωγικῶς ἑρμηνεύων.

Moreover the motions of God. Having disallowed the properties of bodily motions in the case of God, he clarifies how one must understand motion in the case of God in a manner befitting God, interpreting anagogically the sensible motions in the universe.

Καὶ τὸ μὲν εὐθύ. Πῶς ἡ κατὰ κύκλον, καὶ ἡ κατ' εὐθεῖαν, καὶ ἡ ἑλικοειδὴς κίνησις ἐπὶ Θεοῦ νοεῖται, ἀνάγνωθι τὸ τέταρτον κεφάλαιον, μετ' ὀλίγα φύλλα τῆς ἀρχῆς τοῦ κεφαλαίου, καὶ μαθήσῃ, πῶς ἐπὶ ἀγγέλων, καὶ ψυχῶν, καὶ σωμάτων αἱ τοιαῦται νοοῦνται.

And the straight. How circular, and straight, and spiral motion are understood in the case of God, read the fourth chapter, a few leaves after the beginning of the chapter, and you will learn how such motions are understood in the case of angels, and souls, and bodies.

Τὰ μέσα καὶ ἄκρα. Ἀεὶ τὰ ὑπερβεβηκότα περιέχει τὰ ὑποβεβηκότα. Ἄκρα μὲν οὖν καλεῖ τὰς ἀνωτάτω δυνάμεις καὶ πελαζούσας Θεῷ· μέσα δὲ τὰς μετ' ἐκείνας μὲν, τῶν δὲ αἰσθητῶν ἁπάντων ὑπερκειμένας. Αἱ μὲν οὖν ἀνώταται περιέχουσι τὰς μέσας· αἱ δὲ μέσαι τὰ αἰσθητά· διὰ τοῦτο γὰρ καὶ τάξεις ἐν τοῖς οὐρανοῖς ἀγγέλων εἶπεν ἡ Γραφή. Ὁ μέντοι Θεὸς ἅπαντα περιέχει, ὡς ὁ κύκλος τὰ ἐντὸς αὐτοῦ πάντα, καὶ εἰς ἑαυτὸν ὡς πρὸς αἴτιον ἐπιστρέφει. Σημείωσαι δὲ, τί τὸ ταὐτὸν, καὶ δικαιοσύνη ἐπὶ τοῦ Θεοῦ, καὶ τὸ ἴσον.

The middle and extreme things. The superior things always encompass the subordinate things. Extreme things therefore he calls the highest powers and those drawing near to God; and middle things those that are after them, but situated above all sensible things. The highest therefore encompass the middle; and the middle encompass the sensible things; for on this account Scripture also spoke of ranks of angels in the heavens. God, however, encompasses all things, as the circle encompasses all the things within itself, and turns them back unto Himself as unto a cause. And note what sameness is, and justice in the case of God, and equality.

§ X. Ὁμοίαν χώρησιν. Ὁμοία χώρησις δι' ἀλλήλων καὶ ἐπὶ τῶν στοιχείων· ἡ γὰρ ἐπίσης κρᾶσις τούτων, καὶ τὸ μὴ ὑπερταλαντεύειν ἐν τοῖς συγκρίμασι τὰς γενέσεις τοῦ κόσμου ποιεῖ· εἰ γάρ τι τῶν στοιχείων πλεονάσειε, φθείρεται τὸ γινόμενον.

Section 10. Like passage. There is a like passage through one another in the case of the elements also; for the equal blending of these, and their not outweighing one another in compounds, produces the generations of the world; for if any of the elements should exceed, that which comes into being is destroyed.

Καὶ κατὰ τὸ πᾶσαν ἰσότητα νοητήν. Ἰστέον ὅτι νοητὸν μέν ἐστι τὸ τῇ αἰσθήσει οὐχ ὑποπίπτον, οὔτε τὸ νοερὸν ἔχον ἐν ἑαυτῷ, ὡς αἱ δυνάμεις τῆς ψυχῆς καὶ τῶν αἰσθήσεων· νοερὸν δὲ τὸ ἁπλᾶς καὶ ἀπολύτους ἔχον τὰς νοήσεις, ὡς ἄγγελοι· λογικὸν δὲ τὸ διὰ λόγου καὶ θεωρίας τὰς τῶν ὄντων γνώσεις δεχόμενον, ὡς ὁ ἀνθρώπινος νοῦς· αἰσθητὸν δὲ τὸ τῇ αἰσθήσει ὑποπίπτον, ὡς τὰ μέρη τῆς κτίσεως, ἅπερ διαιροῦνται εἰς οὐσιώδη καὶ φυσικὰ, τουτέστιν εἴς τε τὰ ἀκινήτως καὶ πάντη ἀναισθήτως ὄντα, καὶ εἰς τὰ τὴν ὁποιανοῦν ἔχοντα κίνησιν· τὴν γὰρ φύσιν ἀρχὴν κινήσεως καὶ ἠρεμίας ὁρίζονται. Θελητὴν δὲ ἰσότητα τὴν προαιρετικήν· οὐκ ἀγνοῶ μέντοι, ὡς καὶ καταχρηστικῶς καὶ ἐπὶ τῆς τοῦ ἀνθρώπου ψυχῆς νοερά τε καὶ λογική.

And according to all intelligible equality. It must be known that intelligible is that which does not fall under sense, nor has the intellectual in itself, as the faculties of the soul and of the senses; and intellectual is that which has simple and absolute intellections, as angels; and rational is that which through reason and contemplation receives the knowledge of the things that are, as the human mind; and sensible is that which falls under sense, as the parts of creation, which are divided into essential and natural, that is to say both into things that are immovably and altogether insensibly in being, and into things that have any motion whatsoever; for they define nature as a principle of motion and rest. And voluntary equality is that of deliberate choice; I am not unaware, however, that by catachresis both intellectual and rational are used in the case of the soul of man also.

Πάσης ἰσότητος ποιητικὴν δύναμιν. Ἔστιν ἰσότης ἡ ἐν ταῖς φύσεσιν ἐκ Θεοῦ τοῦ πάντων· ποιητοῦ διδομένη, καὶ ἔστιν ἰσότης θελητὴ, ἣν ἐθέλοντες καὶ ἐκ προαιρέσεως κατορθοῦσιν οἳ τὸ δίκαιον καὶ τὸ περὶ τὸν βίον ἰσονομικὸν μετίασι. Καὶ αὕτη οὖν ἡ ἰσότης ἐκ Θεοῦ συνέστη. Πᾶσαν γοῦν ἰσονομίαν καὶ δικαιοσύνην ὁ Θεὸς ἐν ἑαυτῷ ἁπλῶς καὶ ἀμερῶς, ὡς ἐν ἰδέαις καὶ παραδείγμασιν ἐν ταῖς ἀϊδίοις αὐτοῦ νοήσεσι προέχει, ἤτοι περιέχει κυρίως εἰπεῖν.

Productive power of all equality. There is an equality in natures given by God the Maker of all things, and there is a voluntary equality, which those who pursue justice and equitable dealing in life achieve willingly and from deliberate choice. And this equality also, therefore, has been constituted from God. All equitable dealing and justice, then, God possesses beforehand in Himself simply and indivisibly, as in ideas and paradigms in His eternal thoughts, or to speak properly, encompasses.

Editors' notes and page, col. 384

Footnotes

VARIAE LECTIONES ET CORRECTIONES.

Variant readings and corrections.

91 ‹anchor: not visible in the foot image› · call in col 384 (Greek only) ὑπαγορεύσας.

[reads] "having dictated".

92 ‹anchor: not visible in the foot image› · call in col 384 (Greek only) οὐρανίοις ἀγγέλοις.

[reads] "to the heavenly angels".

93 ‹anchor: ἐπὶ τῶν στοιχείων› · call in col 384 (Greek only) ὁμοίαν χώρησιν δι' ἀλλήλων τὴν τῶν στοιχείων φησίν.

[reads] "he calls 'like passage' the passing of the elements through one another".

94 ‹anchor: ἐν ἑαυτῷ› · call in col 384 (Greek only) μεθ' ἑαυτοῦ.

[reads] "with itself" (for "in itself").

95 ‹anchor: ἀνθρώπου ψυχῆς› · call in col 384 (Greek only) ἀνθρωπίνης ψυχῆς.

[reads] "of the human soul".

96 ‹anchor: τε καὶ λογική› · call in col 384 (Greek only) λογικά.

[reads] "rational" (neuter plural).

97 ‹anchor: διδομένη› · call in col 384 (Greek only) δεδομένη.

[reads] "given" (perfect for present).

98 ‹anchor: κατορθοῦσιν› · call in col 384 (Greek only) κατορθοῦμεν.

[reads] "we accomplish" (first person for third).

(printed under page 206)

Page

running head: ERA S. DIONYSII AREOPAGITÆ. 384
marginal letters: A Ἀλλὰ καὶ κινήσεις; B μέσας · αἱ δὲ; C ἀπολύτους ἔχον τὰς; D καὶ ἐκ προαιρέσεως
old-edition numerals: (none)
other: (none)

PG 4:385

ΕΙΣ ΤΟ ΚΕΦΑΛ. Γʹ.

On Chapter 10.

§ I. Ὡς παντοκράτορα καὶ ὡς παλαιόν. Πολιὸς μὲν ὤφθη ὁ Θεὸς τῷ Δανιὴλ, λευκὴν ἔχων τὴν κεφαλὴν, ὡς ἔριον, καθ' ὃ καὶ Παλαιὸς ἡμερῶν ὠνομάσθη· νεώτερος δὲ τοῦ πολιοῦ γέροντος, ὅταν ὡς ἀνὴρ ὤφθη τῷ Ἀβραὰμ μετὰ τῶν ἀγγέλων, καὶ νεανίσκος. Ἃ καὶ θεωρῶν ἀπέλυσεν ὧδε· πρεσβύτην μὲν, ὡς πάντων ἐκ Θεοῦ τε ὄντων καὶ μετ' αὐτόν· διὸ καὶ νεωτέρων αὐτοῦ· νέον δὲ, ὡς ἀεὶ ἐν ἀκμαίᾳ καὶ εὐσταθεῖ μακαριότητι ἀπαλαίωτον ὄντα. Εἰ δὲ καὶ εἴποις τὸ συναμφότερον, τουτέστι τὸ γηραλέον καὶ νέον ἅμα, ὡς ἀπ' ἀρχῆς αὐτὸν δηλοῦν ἐπὶ πάντα διήκοντα καὶ προϊόντα ἄχρι τέλους διαιωνίζειν, ὅπερ τέλος τῆς ἀρχῆς ἐστι νεώτερον, ἕξει, φησὶ, καὶ τοῦτο λόγον· εἶτα παράγει καὶ γνώμην Ἱεροθέου τοῦ θείου· περὶ τούτου γὰρ ἐπιβάλλω λέγειν αὐτὸν οἰκεῖον ἱεροτελεστὴν, ἅτε διδάσκαλον ἑαυτοῦ ἀποκαλοῦντα.

Section 1. As Almighty and as Ancient. God appeared hoary to Daniel, having His head white as wool, according to which He was also named Ancient of Days; and younger than the hoary old man, when He appeared as a man to Abraham with the angels, and a youth. Considering which things, he solved them thus: an elder, inasmuch as all things are both from God and after Him, wherefore all things are also younger than He; and young, as being always unageing in flourishing and steadfast blessedness. And even if you should say both together, that is to say aged and young at once, as showing that He from the beginning reaches unto all things and proceeding unto the end endures forever, which end is younger than the beginning, this too, he says, will hold reason; then he also adduces the opinion of the divine Hierotheus; for concerning him I conjecture that he calls him his own hierophant, inasmuch as he terms him his teacher.

§ II. Καὶ πολιὸς καὶ νέος. Πῶς ποτὲ μὲν πολιὸς, ποτὲ δὲ νέος ὁ Κύριος γράφεται, ὡς τό· Ἰησοῦς Χριστὸς χθὲς καὶ σήμερον ὁ αὐτὸς, καὶ εἰς τοὺς αἰῶνας· τὸ γοῦν σήμερον τοῦ χθὲς νεώτερον.

Section 2. Both hoary and young. How the Lord is written of sometimes as hoary, and sometimes as young, as in the passage: Jesus Christ yesterday and today the same, and unto the ages; today at any rate is younger than yesterday.

Ἐπείπερ ἡ μόνας. Ἐπειδήπερ ἡ ἀριθμητικὴ τὸ ἐν ἀριθμοῖς διαίρεσιν ἔχον πλῆθος εἰς πέρας ἀνήγαγε· μονάδα μὲν ἀρχὴν θεμένη τοῦ παντὸς ἀριθμοῦ δυάδα δὲ ἀρτίων, καὶ τῶν ἑξῆς εἰς μέγεθος προϊόντων ἀριθμῶν κατὰ παράθεσιν μονάδων, ἐπειδὴ τὸ πλῆθος, τουτέστιν ἡ κτίσις, ἐκ τοῦ Θεοῦ ἐστιν· ὁ δὲ ἀριθμὸς ἐπὶ τῷ πλήθει ἐστίν· εἰκότως τὸ κατ' ἀριθμὸν νεώτερον ὀνομάζεται· τὸ γὰρ πλῆθος, τὸ καὶ ἀριθμούμενον, μετὰ τὸν Θεὸν ἀφάτως καὶ ἐκ τοῦ Θεοῦ παρήχθη· ἀλλὰ καὶ τοῦ νεωτέρου τούτου ἀριθμοῦ τῆς κτίσεως ἀρχηγικώτερόν ἐστιν ἡ μονὰς, ὡς ἔφην, ἣ καὶ τῶν ἀριθμῶν αἰτία, καὶ ἔχουσα σχέσιν τινὰ πρὸς τὰ ἐξ αὐτῆς πολλά. Οὐκοῦν ὁ Θεὸς, ὡς καὶ τούτων αἴτιος, καὶ μονάδος λόγον ἐπέχων, νεώτερος κατὰ τὴν εἰρημένην θεωρίαν ἐκ τῶν ἐξ αὐτοῦ προσαγορεύεται. Εἰσὶ δὲ οἳ τὰ σώματα ἀριθμὸν ὠνόμαζον.

Since the monad. Inasmuch as arithmetic has brought the multitude that has division in numbers unto a limit, setting the monad as the beginning of all number, and the dyad of even numbers, and of the numbers proceeding in order unto magnitude by the addition of monads, since multitude, that is to say creation, is from God; and number is over multitude; reasonably is that which is according to number named younger; for multitude, which is also that which is numbered, was produced ineffably after God and from God; and even more primordial than this younger number of creation is the monad, as I said, which is also the cause of numbers, and has a certain relation towards the many things that are from it. Therefore God, as being the cause of these things also, and holding the relation of a monad, is called younger according to the aforesaid contemplation from the things that are from Him. And there are some who named bodies number.

§ III. Καὶ ἀπολύτως ἀγέννητα. Ἄνω μὲν ἐν τῷ πέμπτῳ κεφαλαίῳ περὶ αἰῶνος καὶ χρόνου πλατέως διελάβομεν νῦν δὲ τὰ ζητούμενα σαφηνιστέον· οὐ μόνον γὰρ ἡ Γραφὴ, φησὶν, αἰώνιον καλεῖ τὸν Θεὸν, ἐν τῷ λέγειν· Ὁ Θεὸς ὁ αἰώνιος, ὁ κατασκευάσας τὰ ἄκρα τῆς γῆς· τὸν γὰρ Θεὸν λέγει ἀπολύτως ἀγέννητον, ἅτε καὶ ἀναιτίως ὄντα τοῦτο, ἀλλὰ καὶ τὰ μετέχοντα ἀφθαρσίας καὶ ἀναλλοίωτα περὶ αὐτὴν τὴν οὐσίαν αἰώνια λέγει, εἴτε ἀγγέλους, εἴτε ἀνώτερον οὐρανὸν, ὡς τό· Ἔστησεν αὐτὰ εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος, καὶ τό· Τὰ μὴ βλεπόμενα, αἰώνια. Ἀναλλοίωτα δέ φησι μείναντα ὡς ἐγένοντο· καὶ πύλας αἰωνίας καλεῖ εἴτε οὐρανοὺς, εἴτε τοὺς ἐφεστηκότας τούτοις ἀγγέλους, οἷα πυλωρούς·

Section 3. And absolutely unbegotten. Above indeed in the fifth chapter we treated at large concerning eternity and time, and now the things inquired into must be clarified; for Scripture, he says, not only calls God eternal, in saying: The eternal God, Who fashioned the ends of the earth; for it calls God absolutely unbegotten, inasmuch as He is this without a cause, but it also calls eternal the things that partake of incorruption and are immutable as to their very essence, whether angels, or the higher heaven, as in the passage: He established them unto the age, and unto the age of the age, and the passage: The things that are not seen are eternal. And immutable he calls the things that have remained as they came into being; and eternal gates he calls either the heavens, or the angels set over them, as gatekeepers;

Editors' notes and page, col. 385

Footnotes

(d) ‹anchor: not visible in the foot image› · call in col 386

Hebr. XIII, 8.

Hebrews 13:8.

(printed under page 207)

(e) ‹anchor: in saeculum saeculi› · call in col 386

Psal. CXLVIII, 6.

Psalm 148:6.

(printed under page 207)

(f) ‹anchor: Quae non videntur, aeterna› · call in col 386

II Cor. IV, 18.

2 Corinthians 4:18.

VARIAE LECTIONES ET CORRECTIONES.

Variant readings and corrections.

99 ‹anchor: not visible in the foot image› · call in col 385 (Greek only) ἄχρι τέλους διαιωνίζοντα, καὶ ἐπὶ πάντα διήκειν καὶ προϊέναι, ὅπερ τέλος.

[reads] "lasting for ever to the end, and to pervade and go forth to all things, which is the end".

100 ‹anchor: οἱ τὰ σώματα› · call in col 385 (Greek only) ὀνόματα.

[reads] "names" (for "bodies").

1 ‹anchor: πλατέως διελάβομεν› · call in col 385 (Greek only) παρέθεμεν.

[reads] "we set out" (for "we treated").

(printed under page 207)

Footnotes

(g) ‹anchor: not visible in the foot image› · call in col 387

Psal. LXXVI, 6.

Psalm 76 (77):6.

(printed under page 208)

(h) ‹anchor: not visible in the foot image› · call in col 387

Matth. XXVIII, 20.

Matthew 28:20.

(printed under page 208)

(i) ‹anchor: not visible in the foot image› · call in col 387

Galat. I, 4.

Galatians 1:4.

(printed under page 208)

(k) ‹anchor: not visible in the foot image› · call in col 387

Joan. VI, 55.

John 6:55.

(printed under page 208)

(l) ‹anchor: not visible in the foot image› · call in col 387

II Cor. IV, 4.

2 Corinthians 4:4.

(printed under page 208)

(m) ‹anchor: not visible in the foot image› · call in col 387

Malach. III, 4

Malachi 3:4.

(printed under page 208)

(n) ‹anchor: not visible in the foot image (no call printed at "in aeternum" after "Erit tibi possessus" in the visible lines)› · call in col 387

Deut. XXIII, 3.

Deuteronomy 23:3.

(printed under page 208)

(o) ‹anchor: et vivet in finem› · call in col 387

Psal. XLVIII, 9.

Psalm 48 (49):9.

(printed under page 208)

(p) ‹anchor: Ante tempora secularia› · call in col 387

Tit. I, 2.

Titus 1:2.

(printed under page 208)

(q) ‹anchor: Temporibus aeternis taciti› · call in col 387

Rom. XVI, 25.

Romans 16:25.

VARIAE LECTIONES ET CORRECTIONES.

Variant readings and corrections.

2 ‹anchor: τὰς ἀσωματώδεις› · call in col 388 (Greek only) ἀσωμάτους.

[reads] "incorporeal" (ἀσωμάτους for ἀσωματώδεις).

(printed under page 208)

Page

running head: 387 APPENDIX AD OPERA S. DIONY
marginal letters: A tanquam portarum custodes ;; B sum, ingenitum ac; C Tametsi scimus ab; D philosophos græcos arcana
old-edition numerals: 213 after hoc enim est
other: facing Latin version, not set

PG 4:388

καὶ τὰ ἀρχαῖα δὲ αἰώνια καλεῖ, ὡς καὶ τό· Ἔτη αἰώνια ἐμνήσθην· καὶ τὸν καθ' ἡμᾶς χρόνον αἰῶνά φησιν, ὡς τό· Ἕως τῆς συντελείας τοῦ αἰῶνος· καὶ τό· Ὅπως ἐξέληται ἡμᾶς ἀπὸ τοῦ ἐνεστῶτος αἰῶνος πονηροῦ· καὶ ἀνάπαλιν, τὸν αἰῶνα χρόνον λέγει, ὡς τό· Ἐγώ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ· αἰὼν γὰρ, ἀλλ' οὐχ ἡμέρα, τὰ ἐν τῇ ἀναστάσει· καὶ πάλιν· Ἐν οἷς ὁ Θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσε τὰ νοήματα τῶν ἀπίστων· καὶ τὸν χρόνον δὲ αἰῶνά φησιν, ὡς τό· Αἱ ἡμέραι τοῦ αἰῶνος, καί· Μωαβίτης καὶ Ἀμανίτης οὐκ εἰσελεύσονται εἰς τὸν οἶκον Κυρίου ἕως δεκάτητ γενεᾶς εἰς τὸν αἰῶνα· τὰς γὰρ δέκα γενεὰς αἰῶνά φησιν. Ἄλλως· Οὐ χρὴ, φησὶν, ἔνθα ἡ Γραφὴ αἰώνιον λέγει, πάντως τὸ θεῖον νοεῖν· τοῦτο γάρ ἐστι τὸ πάντη καὶ ἀπολύτως, τουτέστι κατὰ πᾶσαν ἔννοιαν, ἀγέννητον καὶ ἀΐδιον· ἀλλὰ καὶ ἀγγέλους τῇ τοιαύτῃ λέξει σημαίνεσθαι, ὡς τὸ ἐν ταυτότητι διαμένειν ἔχοντας.

and ancient things also it calls eternal, as also the passage: I remembered the eternal years; and the time among us it calls an age, as the passage: Until the consummation of the age; and the passage: That He might deliver us from the present evil age; and conversely, it calls the age time, as the passage: I will raise him up at the last day; for the things in the resurrection are an age, and not a day; and again: In whom the god of this age has blinded the minds of the unbelieving; and time also it calls an age, as the passage: The days of the age, and: A Moabite and an Ammonite shall not enter into the house of the Lord even to the tenth generation unto the age; for the ten generations it calls an age. Otherwise: One must not, he says, where Scripture says eternal, by all means understand the divine; for this is that which is altogether and absolutely, that is to say according to every notion, unbegotten and everlasting; but that angels also are signified by such an expression, as having it to abide in sameness.

Αἰῶνος μεθέξειν. Ὅτι καὶ οὗτος ὁ Πατὴρ αἰῶνα λαμβάνει κατὰ τὸν θεολόγον Γρηγόριον, τοῦ διηνεκοῦς, ἤγουν τοῦ ἀεὶ εἶναι τὴν δήλωσιν.

To partake of eternity. That this Father also takes eternity, according to Gregory the Theologian, as the indication of the perpetual, that is to say of always being.

Καὶ ἔγχρονος αἰὼν δοξάζεται. Ἔγχρονος αἰὼν τὸ ἐν ψαλμοῖς· Ἐκοπίασεν εἰς τὸν αἰῶνα καὶ ζήσεται εἰς τέλος. Αἰώνιος δὲ χρόνος τὰ παρὰ τῷ Ἀποστόλῳ, οἷον τό· Πρὸ χρόνων αἰωνίων, καί· Χρόνοις αἰωνίοις σεσιγημένου· καὶ ἐν Μωσεῖ τό· Ἔσται σοι κατόχιμος εἰς τὸν αἰῶνα. Σημείωσαι δὲ, ὅτι ἄφθαρτος καὶ ἀεὶ ὡσαύτως ἔχων ὁ μέλλων αἰών.

Even a temporal eternity is glorified. A temporal eternity is that in the Psalms: He laboured unto the age and shall live unto the end. And eternal time is the expressions in the Apostle, such as the passage: Before eternal times, and: Kept silent in eternal times; and in Moses the passage: He shall be a bondman unto you unto the age. And note that the age to come is incorruptible and always in the same state.

Ἢ καὶ μᾶλλον ἴσμεν αὐτοῖς. Αὐτοῖς τοῖς ἁγίοις δηλονότι. Σημείωσαι δὲ, ὅτι τὰ νοητὰ, ὄντα καλεῖ, οἷς καὶ τὸν αἰῶνα συναριθμεῖ· τὰ δὲ αἰσθητὰ, γένεσιν λέγει, ὧν καὶ τὸν χρόνον εἶναι σημαίνει. Ταῦτα τελείως ἔχεις ἐν κεφαλαίῳ πέμπτῳ.

Or as may be better known to them. To the holy ones themselves, evidently. And note that intelligible things he calls beings, with which he also numbers eternity; whereas sensible things he calls generation, of which he signifies that time also is. These things you have completely in the fifth chapter.

Οὐχ ἁπλῶς συναΐδια Θεῷ. Σοφώτατα κατασφαλίζεται τὸν ἀκροατὴν εἰς εὐσέβειαν, φάσκων μὴ χρῆναι ὑπονοεῖν τὰ λεγόμενα αἰώνια, κατὰ τοῦτο καὶ συναΐδια εἶναι Θεῷ τῷ πρὸ αἰώνων. Καὶ ἤδη μὲν γὰρ ἄνω εἰρήκαμεν αἰώνιον λέγεσθαι κυρίως οὐκ αὐτὸν τὸν αἰῶνα, ἀλλὰ τὸ αἰῶνος μετέχον· οὐκοῦν τὰ νοητὰ κυρίως καὶ ὄντα ὡς ἀθάνατα γενόμενα, καὶ αἰώνια ὡς ἀτελεύτητα βουλήσει Θεοῦ διαμένοντα χρὴ λέγειν, ἅτε καὶ παραχθέντα ὑπὸ Θεοῦ, οὐ πρότερον ὄντα· κυριολεκτῶν δὲ μάλιστα, τὰ τῶν παρ' Ἕλλησι φιλοσόφων σεμνὰ μετάγει ἐπὶ τὴν εὐσέβειαν ἀσφαλῶς. Φησὶν οὖν, ὄντα μὲν εἶναι καὶ αἰώνια τὰς ἀσωματώδεις δυνάμεις ὑπὸ Θεοῦ δημιουργηθείσας, οὐ μὴν συναϊδίους Θεῷ, ὡς Ἕλληνες ληρῳδοῦσιν, Ἅμα Θεὸς, ἅμα πάντα, λέγοντες. Εἰσὶ δὲ καὶ τὰ γινόμενα ταῦτα, φησὶ, τὰ πρόσγεια σώματα, ἃ καὶ γένεσιν καὶ φθορὰν ὀνομάζουσιν, ὡς τῆς ὑποστάθμης ὄντα τῆς ὕλης, καὶ παχύτερα πάντα τὰ μετὰ σελήνην. Εἰσὶ

Not simply coeternal with God. Most wisely does he secure the hearer unto piety, declaring that one must not suppose that the things called eternal are on this account also coeternal with God Who is before the ages. For we have already said above that what is properly called eternal is not eternity itself, but that which partakes of eternity; therefore intelligible things and beings properly speaking must be called immortal as having come into being, and eternal as abiding endless by the will of God, inasmuch as they were produced by God when they did not previously exist; and speaking with the utmost propriety, he safely transfers the venerable terms of the philosophers among the Greeks unto piety. He says, therefore, that the incorporeal powers created by God are beings and eternal, yet not coeternal with God, as the Greeks prate, saying, Together God, together all things. And these things that come into being, he says, are also the earthly bodies, which they name both generation and corruption, as being of the sediment of matter, and all the grosser things after the moon. And there are

Editors' notes and page, col. 388

Page

running head: ERA S. DIONYSII AREOPAGITÆ. 388
marginal letters: A καὶ τὰ ἀρχαῖα; B λους τῇ τοιαύτῃ; C Ἢ καὶ μᾶλλον; D φιλοσόφων σεμνὰ μετάγει
old-edition numerals: (none)
other: (none)

PG 4:389

δὲ μέσα ὄντα, ἤτοι αἰωνίων καὶ γενομένων, ἤτοι παχυτέρων καὶ προσγείων σωμάτων, τῶν γινομένων τε καὶ ἀπογινομένων πυκνῶς εἰς γένεσιν καὶ φθορὰν, ἅτινα μέσα τούτων σώματα μέν εἰσι καὶ αὐτὰ, πλὴν καὶ αἰῶνος μετέχουσι, καὶ χρόνου ποσῶς· τὰ δὲ μέσα εἰσὶν, οὐρανὸς καὶ ἀστέρες πάντες· σώματα γὰρ καὶ ταῦτα, εἰ καὶ λεπτομερέστερα, καὶ τῆς ὕλης τὸ εἰλικρινέστατον, ὥς φησιν ὁ Ἀπόστολος, Σώματα ἐπουράνια καὶ σώματα ἐπίγεια· εἶτα σαφηνίζων, ποῖά εἰσιν, ἐπάγει· Ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων. Ὁ μὲν οὖν ἀνώτερος οὐρανὸς ἐν τοῖς αἰῶσι γέγονε καὶ ἡ γῆ· πρὸ γὰρ τοῦ κτισθέντος φωτὸς τοῦ καὶ ἡμέρας κληθέντος, ἐδημιουργήθησαν, ὥς φησι Μωϋσῆς· ἐν τοῖς χρονικοῖς διαστήμασι, τὸ στερέωμα καὶ οἱ ἀστέρες, πλὴν κἂν σώματα καὶ ἔγχρονα· εἰσὶ γὰρ καὶ ἁπτὰ καὶ ὁρατὰ, ὅμως αἰώνια ἔσονται, μεθέξοντα καὶ αὐτὰ τοῦ αἰῶνος, ὡς καὶ τὰ σώματα ἡμῶν μετασχηματιζόμενα εἰς ἀφθαρσίαν· ὡς καὶ ὁ Ἀπόστολος δηλοῖ, τὸ σχῆμα λέγων παράγειν τοῦ κόσμου τούτου, οὐ τὸν κόσμον· διὸ καὶ περὶ τῶν μέσων τούτων σωμάτων εἴρηται ἐν ψαλμοῖς· Ἔστησεν αὐτὰ εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος· πρόσταγμα ἔθετο, καὶ οὐ παρελεύσεται. Σημείωσαι οὖν ὅτι οἱ ἀστέρες, καὶ ὁ ἥλιος, καὶ ἡ σελήνη, καὶ ὁ οὐρανὸς, σώματα μέν εἰσι λεπτομερέστερα, ἀθάνατα δὲ Θεοῦ βουλήσει ἐγένοντο, ὡς καὶ τὰ σώματα ἡμῶν γίνονται μετὰ τὴν ἀνάστασιν. Ἄλλως· Μέσα ὄντων καὶ γινομένων ἀγγέλους ἔφη καὶ ψυχὰς, πὴ μὲν, αἰῶνος μετέχοντα, διὰ τὸ ἄφθαρτον καὶ ἀθάνατον, πὴ δε χρόνου, διὰ τὸ ἐν γενέσει ὁρᾶσθαι· διὸ ταῦτα ἔγχρονα καὶ αἰώνιά φησι· προεῖπε γὰρ τὰ μένοντα τῷ αἰῶνι δηλοῦσθαι, τουτέστιν ὅσα περὶ Θεοῦ λέγεται· τὰ δὲ ἐν γενέσει τῷ χρόνῳ· εἰ καὶ ἀκούοντας αἰώνια καὶ ἔγχρονα, οὐχ ἁπλῶς οὕτω ταῦτα λαμβάνειν χρὴ, ἀλλὰ κατὰ τοὺς συνεγνωσμένους αὐτοῖς τρόπους φησὶν, ἤγουν τοὺς σαφῶς πιστευομένους.

middle beings, between eternal things and things that have come into being, that is to say the grosser and earthly bodies, which come into being and pass away continually unto generation and corruption, which middle things between these are bodies themselves also, yet they partake both of eternity and of time in a certain measure; and the middle things are heaven and all the stars; for these also are bodies, even if of finer parts, and the purest part of matter, as the Apostle says, Heavenly bodies and earthly bodies; then clarifying what sort they are, he adds: Another is the glory of the sun, and another the glory of the moon, and another the glory of the stars. The higher heaven, therefore, came into being in the ages, and the earth; for before the created light which was also called day, they were created, as Moses says; in temporal intervals, the firmament and the stars, yet even though they are bodies and temporal, for they are both tangible and visible, nevertheless they shall be eternal, partaking themselves also of eternity, as our bodies also when transformed unto incorruption; as the Apostle also shows, saying that the fashion of this world passes away, not the world; wherefore concerning these middle bodies also it is said in the Psalms: He established them unto the age, and unto the age of the age; He set a decree, and it shall not pass away. Note therefore that the stars, and the sun, and the moon, and the heaven, are bodies of finer parts, and by the will of God became immortal, as our bodies also become after the resurrection. Otherwise: Middle between beings and things coming into being he called angels and souls, partly partaking of eternity, on account of their incorruptible and immortal character, and partly of time, on account of their being seen in generation; wherefore he calls these temporal and eternal; for he said before that the things that abide are signified by eternity, that is to say whatsoever is said concerning God; and the things in generation by time; even if when hearing eternal and temporal, one must not take these simply thus, but according to the modes acknowledged for them, he says, that is to say the modes clearly believed.

ΕΙΣ ΤΟ ΚΕΦΑΛ. ΙΑʹ.

On Chapter 11.

§ I. Ἀρχισυνάγωγον εἰρήνην. Σημείωσαι ὅτι τὸν Θεὸν ἐκάλεσεν ἀρχισυνάγωγον· τὸ δὲ μεριστὸν πλῆθος νόησον τὸ αἰσθητόν.

Section 1. Chief-assembling peace. Note that he called God chief-assembling; and by the divisible multitude understand the sensible.

Εἰς τὴν ὅλην ἑνότητα. Ὅλην ἑνότητα οἱ μὲν ἔλαβον τὴν ἁπλῆν καὶ ἀμερῆ τῶν ὄντων αἰτίαν, πρὸς ἣν τὰ πάντα ἐπέστραπται, ὡς ἐν αὐτῇ συνιστάμενα· οἱ δὲ τὴν τοῦ παντὸς ἁρμονίαν ἐξ ἑτεροφυῶν τῶν στοιχείων συγκεκραμένην· διὸ καὶ πόλεμον ἐμφύλιον ὠνόμασε τὴν τῶν ἐν αὐτοῖς ποιοτήτων ἐναντιότητα, θερμοῦ πρὸς ψυχρὸν, καὶ ὑγροῦ πρὸς ξηρὸν, καὶ τῶν ἄλλων ὁμοίως, ἅπερ εἰς ἑνὸς κόσμου συμπλήρωσιν ἥνωται.

Unto the total unity. Some took total unity as the simple and indivisible cause of the things that are, towards which all things are turned, as subsisting in it; and others as the harmony of the universe blended together out of elements of different natures; wherefore he also named civil war the contrariety of the qualities in them, of hot towards cold, and of wet towards dry, and of the others likewise, which are united unto the completion of one world.

Editors' notes and page, col. 389

Footnotes

(r) ‹anchor: not visible in the foot image› · call in col 390

I Cor. XV, 40.

1 Corinthians 15:40.

(printed under page 209)

(s) ‹anchor: not visible in the foot image› · call in col 390

Ibid., 41.

Same place, [verse] 41.

(printed under page 209)

(t) ‹anchor: mundi praeterire› · call in col 390

I Cor. VII, 31.

1 Corinthians 7:31.

(printed under page 209)

(u) ‹anchor: et non praeteribit› · call in col 390

Psal. CXLVIII, 6.

Psalm 148:6.

VARIAE LECTIONES ET CORRECTIONES.

Variant readings and corrections.

3 ‹anchor: not visible in the foot image› · call in col 389 (Greek only) ἀθανασίαν.

[reads] "immortality".

4 ‹anchor: ἥνωται› · call in col 389 (Greek only) καὶ ταῦτα γὰρ ἡ μετοχὴ τῆς θείας εἰρήνης πρὸς μίαν ἁρμονίαν συνάπτει. Ἢ πόλεμον νόησον τὸν φυσικῶς τοῖς ἀσωμάτοις πρὸς τὰ ὑλικὰ ἐγκείμενον· Ἡ γὰρ σάρξ, φησίν, ἐπιθυμεῖ κατὰ τοῦ πνεύματος, καὶ τὸ πνεῦμα κατὰ τῆς σαρκός· καὶ τὸν τοιοῦτον γὰρ πόλεμον ἡ θεία εἰρήνη πρὸς ἕνωσιν ἄνει. Πρεσβυτέ- (continues)

For these too the participation in the divine peace joins into one harmony. Or understand the war as the one naturally set in incorporeal things against material things: "For the flesh," he says, "lusts against the spirit, and the spirit against the flesh"; for such a war too the divine peace leads to union. [Begins a word "Presbyte-", running on to the next page.] (continues)

(printed under page 209)

Footnotes

(v) ‹anchor: et spiritus adversus carnem› · call in col 391

Galat. v, 17.

Galatians 5:17.

(printed under page 210)

(x) ‹anchor: ut laquitur Apostolus› · call in col 391

Coloss· i, 20.

Colossians 1:20.

VARIÆ LECTIONES ET CORRECTIONES.

(continued) ‹anchor: not on this page› · call in col 392

ρας, etc. Hæc enim etiam pacis divinæ participatio ad concordiam redigit, et simul conjungit. Vel per bellum hic intellige illud, quod rebus incorporeis ad materialia naturaliter inest. « Caro enim, inquit, concupiscit adversus spiritum, et spiritus adversus carnem : » quandoquidem et hujusmodi bellum pax divina ad unionem pacemque adducit.

(continued) …ρας, etc. For this participation in the divine peace also brings into concord and joins together. Or by "war" understand here that which by nature belongs to incorporeal things against material ones. "For the flesh," he says, "lusteth against the spirit, and the spirit against the flesh": since divine peace brings even war of this kind to union and peace.

⁵ ‹anchor: τῆς ἀληθείας φίλος› · call in col 392 φιλόσοφος.

philosophos ("lover of wisdom"), for φίλος ("friend").

(printed under page 210)

Page

running head: 391 APPENDIX AD OPERA S. DIONY
marginal letters: A Ad concordem unit; B tum traducit : multis; C dicentibus etiam infinita; D bello, pacem ac
old-edition numerals: 216 after coalescentium
other: facing Latin version, not set

PG 4:392

Ἑνούσης εἰς ἑνοειδῆ συνοικίαν. Μὴ νοήσῃς ὡς οἱ ἄθεοι Μανιχαῖοι, ὅτι στασιάζουσα πρὸς ἑαυτὴν ἡ ὕλη ἀπεκύησε τὰ δαιμόνια ταῦτα· ἀλλ' ὅτι φύσει τῷ ξηρῷ τὸ ὑγρὸν πολέμιον, καὶ τὸ ψυχρὸν τῷ θερμῷ· Θεὸς γὰρ καὶ τὰ οὕτως ἔχοντα συνάπτει πρὸς φιλίαν καὶ σύστασιν τοῦ παντός. Τὸ ἐμφύλιον οὖν ἔμφυτον νόησον.

Uniting unto a uniform dwelling together. Do not understand, like the godless Manichaeans, that matter rebelling against itself brought forth these demons; but that by nature the wet is hostile to the dry, and the cold to the hot; for God joins even things that are in this state unto friendship and the constitution of the universe. By civil, therefore, understand innate.

Αἱ γοῦν πρεσβύτεραι. Πρεσβυτέρας δυνάμεις οὐχ ἁπλῶς τὴν τῶν σεραφὶμ ταξιαρχίαν φησὶν, ἀλλὰ πρὸς τὸ συνάγειν, ἤγουν συνάπτειν, ταῖς θείαις ἐλλάμψεσι τὰς ὑφειμένας τὸ πρεσοεῖον ἔχουσαν· τὴν γὰρ πρώτην αὐταὶ δέχονται θεοφάνειαν· ἀμερῶς δὲ, τουτέστιν οὐκ ἐν μέρει τισὶν, ἀλλ' ἀθρόως τοῖς ὅλοις.

The senior ones, then. By senior powers he does not mean simply the taxiarchy of the seraphim, but as holding the primacy for gathering together, that is to say joining, the subordinate ones to the divine illuminations; for they themselves receive the first theophany; and indivisibly, that is to say not in part to some, but collectively to all.

Χυθῆναι πρὸς τὸ ἄπειρον. Μεγάλας πλάνας φιλοσόφων Ἑλλήνων διελέγχει νῦν, καὶ πρὸς τὴν εὐσέβειαν μετάγει· πολλῶν γὰρ ἐν ἐκείνοις στασιαζόντων, καὶ τῶν μὲν ἐξ ἐναντιώσεως καὶ πολέμου πάντα δι' ἔριδος καὶ μάχης λεγόντων γεννᾶσθαι· τῶν δὲ, ἐκ φιλίας καὶ συμφωνίας μόνον δημιουργεῖσθαι τὰ πάντα, Θεοῦ δὲ μὴ κατ' ἀξίαν δὴ φροντιζόντων, οὗτος, τὰς ἐκείνων ὀνοματοποιίας εἰς ὀρθότητα μεταφέρων, Θεὸν ἐφίστησι τοῦ παντὸς καὶ ποιητὴν καὶ συναγωγέα, ἐμφύλιον μὲν πόλεμον τοῦ παντὸς νοῶν τῶν ἀσωμάτων καὶ ἀΰλων καὶ νοητῶν πρὸς τὴν τῶν σωμάτων καὶ ὑλικῶν καὶ αἰσθητῶν φυσικὴν ἀσυμφωνίαν· ἀνόμοια γὰρ ταῦτα ταῖς οὐσίαις καὶ ἀσύμφωνα· Ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, καὶ τὸ πνεῦμα κατὰ τῆς σαρκός. Οὐ μόνον δὲ τοῦτο, ἀλλὰ καὶ τὰ αἰσθητὰ πάντα, ἤτοι σώματα, ἄπειρα λεγόντων ἐνίων καὶ εἰς ἀπειρίαν φθείρεσθαι, καὶ τὸ μίγμα τῶν ἁπάντων, ὅπερ φησὶν ἀπειρίαν, τρεπόμενον εἰς διαφορὰν, καὶ χωρισμὸν, καὶ μέρη, διακρίνεσθαι καὶ χωρίζεσθαι εἰς γενέσεις, καὶ ἐκ τούτου μᾶλλον αὐξανομένης τῆς διαστάσεως, καὶ μὴ μόνον τὰ μεμιγμένα τῶν ἀσυμφυῶν καὶ ἀλλοτρίων ἀποκαθαιρούσης, ἀλλὰ καὶ εἰς τομὴν καὶ θραῦσιν ἤδη τῶν συμφυῶν φερομένης, καὶ εἰς ἀνομοιότητα πᾶσαν καὶ διαφορὰν τὰ συγκρίματα ἀγούσης, λύεσθαι καὶ φθείρεσθαι πάντα, πλὴν τῶν ἁπλῶν, ἤτοι στοιχείων, καὶ τοῦτο πόλεμον λεγόντων, τὸ μὴ ἐῶν ἡνῶσθαι τὰ ὅλα· ὁ μέγας Διονύσιος, ἅτε τῆς ἀληθείας φίλος τυγχάνων, τὸν τοιοῦτον, ὡς ἔφην, φυσικὸν πόλεμον (τοῦτον γὰρ φυσικὸν καλεῖ, τὸν ἐμφύλιον, ὡς καὶ σύμφυλον τὸν ὁμοφυᾶ), λύειν φησὶ τὸν Θεὸν, ἀντὶ τοῦ ἐμφυλίου πολέμου, εἰρήνην καὶ ἁρμονίαν καὶ σύμπνοιαν τῷ παντὶ δωρούμενον, καὶ ἐν ἑαυτῷ συνέχοντα πάντα καὶ ἀποκαταλλάττοντα, ὥς φησιν ὁ Ἀπόστολος, καὶ ἀποκαταλλάξει τὰ ἐπουπάνια τοῖς ἐπιγείοις, δι' ὧν, τὰς μὲν ἐπιτεταγμένας τοῖς καθ' ἕκαστον δυνάμεις καὶ διακονικῶς διοικούσας τῇ ἀγαπη τῶν ὑποτεταγμένων ἑνοῖ· τὰ δὲ πάντα πρὸς ἑαυτὸν ἐπιστρέφει, πηδαλιουχῶν καὶ συνέχων τὰ πάντα.

To be poured out unto the infinite. Great errors of the philosophers of the Greeks he now refutes, and transfers unto piety; for since many among them were at variance, some saying that all things are generated out of contrariety and war through strife and battle, and others that all things are fashioned out of friendship and harmony alone, while not taking thought of God worthily, he, transferring their coinages of names unto rectitude, sets God over the universe as both Maker and Assembler, understanding by civil war of the universe the natural disharmony of incorporeal and immaterial and intelligible things towards bodily and material and sensible things; for these are unlike in their essences and discordant: For the flesh lusts against the spirit, and the spirit against the flesh. And not only this, but since some also say that all sensible things, that is to say bodies, are infinite and are destroyed into infinity, and that the mixture of all things, which he calls infinity, turning into difference, and separation, and parts, is distinguished and separated into generations, and from this, as the division increases still more, and not only purges away the mixed things from those that are incompatible and alien, but also advances even unto the cutting and breaking up of things naturally akin, and leads the compounds unto all unlikeness and difference, all things are dissolved and destroyed, except the simple things, that is to say the elements, and call this war, that which does not suffer the whole to be united; the great Dionysius, inasmuch as he is a lover of truth, says that God dissolves such a natural war as I spoke of (for this he calls natural, namely civil, just as he calls kindred that which is of the same nature), bestowing upon the universe peace and harmony and concord instead of civil war, and holding all things together in Himself and reconciling them, as the Apostle says, and He will reconcile the heavenly things with the earthly, through which He unites the powers set over each several thing and ministerially administering them by the love of the subordinate things; and turns all things back towards Himself, steering and holding all things together.

Editors' notes and page, col. 392

Page

running head: PERA S. DIONYSII AREOPAGITÆ. 392
marginal letters: A Ἑνούσης εἰς ἑνοειδῆ; B σέβειαν μετάγει · πολλῶν; C μίγμα τῶν ἁπάντων,; D μενον, καὶ ἐν
old-edition numerals: (none)
other: (none)

PG 4:393

Ἣν ὁ ἱερὸς Ἰοῦστος ἀφθεγξίαν καλεῖ. [Σημείωσαι] περὶ Ἰούστου, καὶ ὅτι τὴν τοῦ θείου εἰρήνην ἀφθεγξίαν καὶ ἀκινησίαν ὀνομάζει. Τούτου δὲ τοῦ ἁγίου Ἰούστου μέμνηνται αἱ Πράξεις τῶν ἁγίων ἀποστόλων, φάσκουσαι αὐτὸν καὶ Ἰωσῆν καλεῖσθαι. Μᾶλλον οὖν καὶ συνέγραψέ τι, ἢ καὶ ἀγράφοις διδασκαλίαις ἐχρήσατο. Καὶ τοῦτο οὖν παρατίθεται τοῦ ἁγίου Διονυσίου τὴν ἀρχαιότητα, καὶ ὅτι τοῖς ἀποστόλοις αὐτοῖς καὶ ἀποστολικοῖς ἀνδράσι συνήκμασε. Σημείωσαι δὲ ὅτι καὶ οἱ θεῖοι ἐκεῖνοι ἄνδρες φιλοσόφοις λέξεσιν ἐχρῶντο, ἀφθεγξίαν καὶ ἀκινησίαν τὴν τοῦ Θεοῦ εἰρήνην ὀνομάζοντες.

Which the sacred Justus calls speechlessness. Note concerning Justus, and that he calls the peace of the Divine by the names speechlessness and immobility. And of this holy Justus the Acts of the holy Apostles make mention, saying that he was also called Joses. Rather therefore he also wrote something, or else used unwritten teachings. And this too therefore establishes the antiquity of Saint Dionysius, and that he flourished together with the Apostles themselves and apostolic men. And note that those divine men also used philosophical expressions, naming the peace of God speechlessness and immobility.

Ἀπολείπει τὴν ἑαυτῆς ἕνωσιν. Ἕνωσιν ἐνταῦθα τὸ ἁπλοῦν καὶ ἑνιαῖον, ἤγουν ἀδιαίρετον φησίν.

Leaves its own union. By union here he means the simple and unitary, that is to say indivisible.

Ἔνδον ὅλη μένουσα. Τουτέστι τὴν ἑαυτοῦ κρυφιότητα παρεξιοῦσα καὶ ἀπολείπουσα.

Remaining wholly within. That is to say passing beyond and leaving its own hiddenness.

Τὰς νοητὰς αὐτῆς καὶ ῥητάς. Νοητὰς καὶ ῥητὰς μετουσίας φησὶν ὅσα διὰ τῶν εἰρημένων τῇ Γραφῇ ἐφεῖται νοεῖν ἡμᾶς.

Its intelligible and expressible things. By intelligible and expressible participations he means whatsoever things we are permitted to understand through the things spoken in Scripture.

§ II. Κατὰ τὴν ἀσύγχυτον αὐτῶν ἕνωσιν. Ὅτι καὶ τὰ εἰς σύνθεσιν ἰόντα ἕνωσιν καλεῖ, κἂν ᾖ ἀνόμοια· καὶ ποῖόν φησιν ὃν προέφη ἐμφύλιον πόλεμον.

Section 2. According to their unconfused union. That he calls union even the things that come into composition, even though they be unlike; and of what sort he says the civil war is which he spoke of before.

Ὅμως ἀκραιφνῆ. Εἰ καὶ τὰ στοιχεῖα, φησὶ, τὴν πρὸς ἄλληλα καὶ μίξιν καὶ συμπλοκὴν ἀδιαίρετον ἔχουσιν, ἀλλ' ὅμως αἱ τούτων ποιότητες τὴν ἀκρότητα αὐτῶν οὐ παραπολλύουσιν, οἷον τὸ θερμὸν, τὸ ξηρὸν, καὶ τὰ λοιπὰ ἐν τῇ τῶν ἑτεροειδῶν κράσει, τὴν ἐν τῷ παντὶ θεωρουμένην.

Yet pure. Even though the elements, he says, have their mixture and interweaving with one another indivisible, yet nevertheless their qualities do not lose their extremity, such as the hot, the dry, and the rest in the blending of things of different kinds, which is contemplated in the universe.

Πρὸς τὰ ἀντικείμενα κράσεως. Κρᾶσιν ἐνταῦθα νοητέον οὐ τὴν ὡς ἐπὶ τοῦ ὑγροῦ φύρασιν, καὶ τὴν ἀφανίζουσαν τὰ ὑποκείμενα, ἀλλὰ τὴν σύμπνοιαν καὶ ἀλληλουχίαν, τὴν ἐν ἁρμονίᾳ φυλάττουσαν τὰ ἐφεστῶτα καὶ τὰ ὑποτεταγμένα· νοητά φημι καὶ αἰσθητὰ, τουτέστι τὰ ἐν γενέσει, καὶ αὐτὰ δὲ τὰ ἐναντία, οἷον εἰρηνεύοντα πρὸς ἄλληλα, ὡς τὸ ὕδωρ καὶ τὴν γῆν, ᾧ περιβεβλημένη ἡ γῆ οὐ λύεται, καὶ ὁ οὐρανὸς ἐξ ὕδατος ὢν, καὶ ὁ αἰθὴρ οὐ λύων τὸν οὐρανόν· καὶ οὗτός ἐστιν ὁ ἐμφύλιος πόλεμος, ὃν οὐ μόνον ὁ δημιουργὸς σοφῶς ἐξεῦρεν, ἀλλὰ καὶ σοφωτέρως εἰς φιλίαν καὶ ἁρμονίαν ἄγει τὰ πάντα δι' αὐτῶν τῶν ἁπλῶν στοιχείων, κατὰ τὸ εἰρημένον, Θέρος καὶ ἔαρ σὺ ἐποίησας.

Of blending towards the opposites. By blending here one must understand not the mixing as in the case of liquid, and that which obliterates the subjects, but the concord and coherence which preserves in harmony the things set over and the things subordinated; intelligible things, I mean, and sensible, that is to say the things in generation, and the very opposites themselves, as it were making peace with one another, such as water and earth, encompassed by which the earth is not dissolved, and the heaven being from water, and the ether not dissolving the heaven; and this is the civil war, which the Creator not only wisely devised, but even more wisely leads all things unto friendship and harmony through the simple elements themselves, according to what is said, Summer and spring Thou hast made.

Καὶ ἀμιγῆ. Ἀμιγῆ καὶ συγκεκραμένα εἶπε κατὰ τὴν προτεθεῖσαν ἐκδοχήν.

And unmixed. Unmixed and blended together he said according to the interpretation set forth before.

Δι' ἣν οἱ θεῖοι νόες ἑνούμενοι. Εἴπομεν καὶ ἄνω τοὺς θείους νόας καὶ ἑαυτοὺς νοεῖν, καὶ τοὺς ἐπαναβεβηκότας, καὶ τὰ ὑποδεέστερα· καὶ μένειν μὲν ἐν ἑαυτοῖς, ὅταν τὰ ἑαυτῶν ἐνεργῶσι ταῖς ἑαυτῶν ἑνούμενοι νοήσεσιν· εἰς δὲ τᾶ ἔξω δοκεῖν προϊέναι, ὅταν δὲ τὰ ὑποβεβηκότα νοῶσι, καὶ τὰ ὑπερκείμενα· καὶ οὕτως ὡς ἐφικτὸν εἰς τὸ νοεῖν, καὶ τῶν πάντων αἴτιον ἐπανίωσιν. Οὕτω δὲ νοοῦντες οἱ θεῖοι νόες, ὁμολο-

Through which the divine minds being united. We also said above that the divine minds understand both themselves, and those that have transcended them, and the inferior things; and abide indeed in themselves, when they operate their own things being united to their own intellections; and seem to go forth unto the things outside, when they understand both the subordinate things and the things situated above; and thus as far as is attainable for understanding, return also unto the Cause of all things. And understanding thus, the divine minds avow-

Editors' notes and page, col. 393

Footnotes

(y) ‹anchor: Æstatem et ver tu plasmati› · call in col 394

Psal. LXXIII, 17.

Psalm 73(74):17.

VARIÆ LECTIONES ET CORRECTIONES. ⁶ ‹anchor: not visible in the page-foot image› · call in col 393 γρ. ἑαυτῆς.

Another reading: ἑαυτῆς ("of itself").

⁷ ‹anchor: τὰ ἐφεστῶτα› · call in col 393 γρ. ὑφεστῶτα.

Another reading: ὑφεστῶτα ("subsisting [things]"), for ἐφεστῶτα ("those set over").

(printed under page 211)

Footnotes

(z) ‹anchor: Hujus enim et genus sumus› · call in col 395

Act. XVII, 28.

Acts 17:28.

VARIÆ LECTIONES ET CORRECTIONES. ⁸ ‹anchor: τοῦ παντὸς γενάρχου› · call in col 396 (the call in the Greek looks like ⁷ in the image; uncertain at this resolution) γρ. ἐνάρχου.

Another reading: ἐνάρχου ("of the one in whom is the beginning"), for γενάρχου ("founder of the race").

(printed under page 212)

Page

running head: 395 APPENDIX AD OPERA S. DIONY
marginal letters: A objectis ; quod enim; B colligunt ; tum enim; C Et extremis. Ultimos; D tatem et essentiarum
old-edition numerals: 218 before Et extremas
other: facing Latin version, not set

PG 4:396

γουμένως ἑνουνται τοῖς νοουμένοις· τὸ γὰρ νοοῦν τῇ γνώσει ἑνοῦται τῷ γνωσθέντι καὶ νοηθέντι, ὡς καὶ ὁ ἀγνοῶν σκεδάννυται, μὴ καταλαβὼν ὃ ἠγνόησε. Νοῶν οὖν ὁ τοιοῦτος νοῦς εἰς ἑαυτὸν ἀνακάμπτει, οὐ σκεδαζόμενος ἔξω ἑαυτοῦ, ἀλλ' ἑνούμενος ἑαυτῷ, δι' ὧν εἰς ἑαυτὸν ἀνέστρεψεν. Ἄλλη δὲ παρὰ τοὺς ἁγίους νόας, ἥτις ψυχῆς ἐστι νοητικὴ ἕνωσις· οἱ μὲν γὰρ νοητοί· ἡ δὲ νοερὰ, πάντων ὑποβεβηκυῖα τῶν ἀγγέλων. Νοερὰ δὲ μόνον ἐστὶ, δι' ἃς εἰρήκαμεν ἀνωτέρω αἰτίας, ἔνθα καὶ πλατέως διεξήλθομεν περὶ τῶν ἐνταῦθα λεγομένων ἐν κεφαλαίῳ πρώτῳ.

edly are united to the things understood; for that which understands is united by knowledge to that which is known and understood, just as he who is ignorant is scattered, not having comprehended what he was ignorant of. Understanding, therefore, such a mind bends back unto itself, not being scattered outside itself, but being united to itself, through the things whereby it turned back unto itself. And different from the holy minds is that which is the intellective union of the soul; for they are intelligible; whereas it is intellectual, subordinate to all the angels. And it is intellectual only, for the reasons we have stated above, where we also went through at large concerning the things said here, in the first chapter.

Διὰ τῆς ἀΰλου καὶ ἀμεροῦς. Ὅτι καὶ ἐπὶ τῶν ἡμετέρων ψυχῶν ἐνδέχεται ἀμερῆ καὶ ἄϋλον εὑρεθῆναι νόησιν, ὅταν τοὺς παντοδαποὺς αὐτῶν λογισμοὺς πρὸς μίαν νοερὰν καθαρότητα συνάγωσι· τότε γὰρ καὶ ἐπὶ τὴν ὑπερνόησιν ἕνωσιν οἰκείως ἑαυταῖς ὁδῷ τινι καὶ τάξει προβαίνουσι.

Through the immaterial and indivisible. That in the case of our souls also it is possible for an indivisible and immaterial intellection to be found, when they gather together their manifold reasonings unto one intellectual purity; for then they also advance suitably to themselves by a certain way and order unto the union beyond intellection.

Συμφωνίᾳ παντελεῖ καὶ ὁμονοίᾳ. Παντελῆ εἰρήνην λέγει τὴν πάντων τελείαν τῶν ἀγαθῶν, τουτέστι τὸν Θεόν.

By all-perfect symphony and concord. All-perfect peace he calls that which is perfect of all good things, that is to say God.

Καὶ συνδέουσα τὰ ἄκρα. Ἄκρα φησὶ τὰς ἄνω δυνάμεις καὶ τὰς κάτω, καὶ μέσα, ὡς προέφημεν, τὰ ἐκ τῆς καθαρωτάτης ὕλης, οἷον οὐρανοὺς, καὶ ἀστέρας, καὶ τὰ ἕτερα ἄκρα τὰ ἐπίγεια καὶ γεώδη αὐτά· ἄκρα μὲν γὰρ ἀπὸ τῶν ἄνω ἐπὶ τὰ κάτω τὰ νοητά· πάλιν δὲ ἄκρα κάτωθεν ἐπὶ τὰ ἄνω τὰ γήϊνα ταῦτα, ἃ καὶ συνάπτονται τοῖς μέσοις. Ὁμόγνια δὲ τὰ συγγενῆ, καὶ ἐκ τοῦ πάντων αἰτίου προελθόντα.

And binding together the extremes. Extremes he calls the powers above and those below, and middle things, as we said before, those from the purest matter, such as heavens, and stars, and the other extremes, the earthly and terrene things themselves; for extremes from the things above unto the things below are the intelligible things; and again extremes from below unto the things above are these earthy things, which also are joined to the middle things. And kindred are the things akin, and having come forth from the Cause of all things.

Καὶ ταῖς ἐσχάταις. Ἐσχάτας τοῦ παντὸς ἀποπερατώσεις τὰς ἀψύχους οὐσίας φησὶ, τουτέστιν ἐν αἷς οὐδεμία κίνησις αὐξητικὴ, ἢ θρεπτικὴ, ἢ τῶν ἄλλων τις θεωρεῖται. Ὁμόγνια δὲ τὰ ἀδελφὰ καὶ ὁμόστοιχα. Διαφέρει δὲ ἑνότης ἑνώσεως· ἡ μὲν γὰρ τὸ ἰδιάζον καὶ ἀμιγὲς τῆς καθ' ἕκαστον δείκνυσι φύσεως· ἡ δὲ ἕνωσις τὴν πρὸς ἕτερα σύγκρασιν, ἢ ἁπλῶς μετουσίαν.

Even to the lowest. Lowest terminations of the universe he calls the inanimate essences, that is to say in which no motion of growth, or of nourishment, or any of the others is contemplated. And kindred are the brotherly and coordinate things. And unity differs from union: for the one shows the peculiar and unmixed character of each several nature; whereas union shows the blending with other things, or simply participation.

Ὅλη πρὸς ὕλην. Καὶ νῦν τὴν οἰκείαν ἀκρίβειαν φυλάττει· εἰπὼν γὰρ ὁμόγνια, τουτέστι συγγενῆ, καὶ τοῦ αὐτοῦ γένους, ἅτε παρὰ τοῦ παντὸς γενάρχου Θεοῦ προεληλυθότα, κατὰ τὸν χρησάμενον τῷ ῥήματι Ἀπόστολον· Τοῦ γὰρ καὶ γένος ἐσμέν· λέγει δὲ καὶ τὴν αἰτίαν, καθ' ἣν ὁμόγνια τὰ πάντα· καί φησιν, ὅτι τέως τὰ νοητὰ ταῖς ἑνότησι, τουτέστι κατὰ τὸ ἁπλοῦν καὶ ἀσύνθετον τῶν οὐσιῶν, καὶ κατὰ τὴν ἀθανασίαν, ἣν ταυτότητα λέγουσιν οἱ περὶ τούτων διαλεχθέντες, συγγενῆ ποιεῖ ὁ Θεὸς, καὶ ὁμόστοιχα. Ὥσπερ οὖν καὶ τὰ αἰσθητὰ ταῖς ἐκ τῶν διαφόρων στοιχείων ἑνώσεσιν, ἤτοι συγκρίμασι, καὶ ταῖς συναγωγαῖς τῶν τοιούτων μιγμάτων εἰς γένεσιν ἄγων τὰς ἀλληλουχίας, οἷόν τινας συγγενείας ἀποτελεῖ.

Whole to whole. Now also he preserves his own exactness; for having said kindred, that is to say akin, and of the same race, inasmuch as they have come forth from God the Progenitor of the universe, according to the Apostle who used the expression: For we are also His offspring; he also states the reason according to which all things are kindred; and he says that first of all God makes the intelligible things akin and coordinate by unities, that is to say according to the simple and uncompounded character of their essences, and according to immortality, which those who have discoursed concerning these things call sameness. Just as also in the case of sensible things, by the unions, that is to say compounds, out of the different elements, and by the gatherings together of such mixtures leading their coherences unto generation, He produces as it were certain kinships.

Editors' notes and page, col. 396

Page

running head: ERA S. DIONYSII AREOPAGITÆ. 396
marginal letters: A γουμένως ἑνουνται τοῖς; B πρὸς μίαν νοερὰν; C Καὶ ταῖς ἐσχάταις.; D ἁπλοῦν καὶ ἀσύνθετον
old-edition numerals: (none)
other: γουμένως continued from col. 393

PG 4:397

§ III. Πῶς δὲ, φαίη τις. Ἀντίθεσις πρὸς τοὺς λέγοντας μὴ ἐφίεσθαι πάντα εἰρήνης· καὶ τί ἐστιν ἑτερότης.

Section 3. And how, someone might say. An objection against those who say that not all things desire peace; and what otherness is.

Τῶν ὄντων ἰδιότητα. Σημείωσαι τί φησιν ἰδιότητα· ὅτι τὸ εἶναι ἕκαστον, ὡς ἔχει φύσεως, καὶ κατὰ τὸ αὐτὸ ὡς γέγονε. Ταῦτα κατὰ Ἀκεφάλων, τῶν καὶ ἀγνοούντων, τί ἐστιν ἰδιότης. Ἐπὶ πολὺ δὲ κατεξετάζει τὴν περὶ τῆς ἰδιότητος κυριολεξίαν, σαφηνίζων αὐτήν.

Property of the things that are. Note what he calls property: namely, for each thing to be as it is by nature, and in the same state as it came into being. These things are against the Acephali, who are even ignorant of what property is. And at great length he examines the proper sense concerning property, clarifying it.

Ἀλλὰ καὶ ταύτην εἰρήνης ἔφεσιν. Ἐντεῦθεν ἡ λύσις. Τῶν ἑαυτῶν δέ φησιν ἀντὶ τοῦ τῶν ἰδιωμάτων.

But even this a desire for peace. From here is the solution. And he says of their own things instead of their properties.

Ἀκινησίαν. Ἀκινησίαν φησὶ τὸ μὴ μεταπίπτειν τῆς οἰκείας φύσεως καὶ κινήσεως.

Immobility. By immobility he means not falling away from one's own nature and motion.

§ IV. Καὶ εἰ τὰ κινούμενα πάντα. Καλῶς εἶπε τὰ πάντα κινεῖσθαι οὐ μίαν κίνησιν, ἀλλ' ἰδίαν τινὰ καὶ κατάλληλον κίνησιν· τὰ μὲν γὰρ νοητὰ καὶ νοερὰ ἄλλως· τὰ δὲ αἰσθητὰ τὴν εἰς γένεσιν, ἢ καὶ ποιάν τινα κίνησιν κινεῖται, περὶ ὧν ἐν τῷ ἐννάτῳ κεφαλαίῳ διεξήλθομεν τελειότερον.

Section 4. And if all things that are moved. Well did he say that all things are moved not with one motion, but with a certain proper and suitable motion; for intelligible and intellectual things are moved in one way; and sensible things are moved with the motion unto generation, or else a certain qualitative motion, concerning which we went through more completely in the ninth chapter.

Καὶ τὴν πάντων τῶν κινουμένων ἰδιότητα. Ὅτι ἰδιότης ἐστὶ καὶ ἡ κινητικὴ ζωὴ τοῦ καθ' ἕκαστον.

And the property of all things that are moved. That the motive life of each several thing is also a property.

§ V. Εἰ δὲ τὴν κατ' ἔκπτωσιν. Πρὸς τοὺς λέγοντας ἑτερότητα εἶναι τὴν κατ' ἔκπτωσιν τῆς εἰρήνης, καὶ ἐντεῦθεν ἰσχυριζομένους, μὴ πᾶσιν ἐραστὴν εἶναι τὴν εἰρήνην. Σημείωσαι τὰς δύο ἑτερότητας· μίαν μὲν τὴν κατ' ἔκπτωσιν εἰρήνης· καὶ ἑτέραν τὴν τῶν ὄντων ἑκάστου ἰδιότητα.

Section 5. And if that which is by falling away. Against those who say that otherness is that which is by falling away from peace, and from this maintain that peace is not lovely to all. Note the two othernesses: one that which is by falling away from peace; and the other the property of each of the things that are.

Τὸ γὰρ πάντη ἄστατον. Θαυμασίως ἀθετεῖ τὰς τῶν Ἑλλήνων καὶ τῶν τοιούτων αἱρετικῶν γνώμας, οἷον Οὐαλεντινιανῶν καὶ Μανιχαίων, τῶν τὴν ὕλην ὑποθεμένων ἀρχὴν, τὰ ἐναντία φέρουσαν ἐν ἑαυτῇ τοῖς τοῦ Θεοῦ· ἀστασίαν γὰρ καὶ περιφορὰν, καὶ ἀπειρίαν, καὶ ἀοριστίαν, καὶ ταῦτα πάντα διηνεκῆ τὴν ὕλην ἔφησαν, ὅπερ ἀποδείκνυται ψευδὲς ἀληθῶς παντελῶς. οὐδὲν γὰρ ἔστιν, οὐδὲ γέγονεν, ὃ μὴ ἀφ' οὗ παρήχθη, καὶ διακεκοσμημένον ὑπὸ Θεοῦ παρήχθη εἰς εἶδος, καὶ τοῦ ὄντως ἔχειν ὡς παρήχθη, προνοίας ἔτυχεν ἀπὸ Θεοῦ.

For that which is altogether unstable. Admirably does he set aside the opinions of the Greeks and of such heretics, as for instance the Valentinians and Manichaeans, who supposed matter to be a principle bearing in itself the opposites to the things of God; for instability and whirling, and infinity, and indefiniteness, and all these things perpetual they declared matter to be, which is shown to be truly altogether false. For nothing is, nor has come into being, which was not from the time it was produced, both produced into form adorned by God, and obtained providence from God so as truly to be as it was produced.

Ἀμαυροῖς εἰδώλοις. Ἀντὶ τοῦ ἀμυδροῖς εἰκονίσμασιν· ἐφίενται γὰρ τῆς πρὸς τὰς ῥεούσας καὶ φθειρομένας ἡδυπαθείας, ἀπολαύσεως, καὶ συναφείας, καὶ τὸ πρὸς ταύτας ἀστασιάστως ὁρᾷν αἱρούμενοι, ἤγουν τούτων μετέχειν, διὰ τὸ μὴ τοῦτο αὐτοῖς, φησὶ, κατὰ νοῦν χωρεῖν, ἐκταράσσονται.

With dim phantoms. Instead of faint images; for they desire enjoyment and conjunction with fleeting and perishing pleasures, and choosing to look towards these without sedition, that is to say to partake of them, on account of this not going according to their mind for them, he says, they are terribly disturbed.

Καὶ ταῦτα ἱστᾷν. Οὕτω δεῖ τὸ ῥητὸν τοῦτο συνθεῖναι, ὅτι καὶ οἱ φιλέριδες καὶ ἄστατοι ἀμαυροῖς καὶ αὐτοὶ εἰδώλοις τοῦ ἀγαπᾷν εἰρήνην κατέχονται· ὑπὸ γὰρ παθῶν ἐνοχλούμενοι, καὶ τὰ πάθη κατὰ ἄγνοιαν, ὡς καλὰ θέλοντες ἱστᾷν, δοκοῦσιν εἰρήνης ὀρέγεσθαι, ἐφιέμενοι ἀδεῶς ἑαυτοὺς ἀπολαύειν τῶν ῥευστῶν καὶ κακῶν παθῶν, ἐκταραττομένους, ἐὰν ἀποτύχωσι τοῦ ἀπολαύειν τῶν νομιζομένων καλῶν, ὄντων δὲ παθῶν. Κατὰ κοινοῦ οὖν τὸ ἑαυτοὺς τα-

And to establish these. Thus must one construe this saying, that even the contentious and unstable are themselves also held by dim phantoms of loving peace; for being troubled by passions, and wishing through ignorance to establish the passions as good things, they seem to reach after peace, desiring that they themselves may fearlessly enjoy the fleeting and evil passions, being terribly disturbed if they fail of enjoying the things supposed to be good, which are passions. In common, therefore, the words themselves must be ar-

Editors' notes and page, col. 397

Footnotes

VARIÆ LECTIONES ET CORRECTIONES. ⁹ ‹anchor: τὴν κατ' ἔκπτωσιν› · call in col 397 γρ. τὴν ἔκπτωσιν.

Another reading: τὴν ἔκπτωσιν ("the falling-away"), without κατ'.

¹⁰ ‹anchor: ψευδὲς ἀληθῶς παντελῶς› · call in col 397 γρ. ψευδὲς παντελῶς.

Another reading: ψευδὲς παντελῶς ("utterly false"), without ἀληθῶς.

¹¹ ‹anchor: ἄστατοι ἀμαυροῖς› · call in col 397 γρ. ἀμυδροῖς.

Another reading: ἀμυδροῖς ("dim"), for ἀμαυροῖς ("obscure").

¹² ‹anchor: ἑαυτοὺς ἀπολαύειν› · call in col 397 γρ. ἀπολύειν.

Another reading: ἀπολύειν ("to release"), for ἀπολαύειν ("to enjoy").

¹³ ‹anchor: ὄντων δὲ παθῶν› · call in col 397 γρ. κακῶν.

Another reading: κακῶν ("evils"), for παθῶν ("passions").

(printed under page 213)

Footnotes

(a) ‹anchor: not visible in the page-foot image› · call in col 399

Ephes. II, 14.

Ephesians 2:14.

VARIÆ LECTIONES ET CORRECTIONES. ¹⁴ ‹anchor: τοὺς ἀγγέλους› · call in col 400 σημείωσαι τί ἐστι τὸ ἀρχηγικῶς εἶναι · ἀρχηγικῶς μὲν ὡς πάντων αἴτιος τῶν ἀγαθῶν ὁ Θεός, μεθεκτῶς δέ, ὡς αἱ προνοητικαὶ παρ' αὐτοῦ ἐκδιδόμεναι δυνάμεις. Nota quid sit ἀρχηγικῶς principaliter esse, nempe principaliter est Deus, velut causa omnium bonorum ; μεθεκτῶς vero participate, exsistunt provisoriæ virtutes a Deo manantes.

Note what it is to be ἀρχηγικῶς: God is ἀρχηγικῶς (as originating principle) as the cause of all good things, and μεθεκτῶς (by participation) as the provident powers that issue from him. Note what it is to be ἀρχηγικῶς, "principally": God is principally, as the cause of all good things; but μεθεκτῶς, "by participation," exist the provident powers flowing from God.

(printed under page 214)

Page

running head: 399 APPENDIX AD OPERA S. DIONY
marginal letters: A perturbatos si frustrentur; B præbet, hic etiam; C cipantes dona, vitam; D illis qui dicunt
old-edition numerals: 220 after Ita intellige; 221 after solus enim
other: facing Latin version, not set

PG 4:400

κτέον, ἵνα ᾖ, ἐφιέμενοι ἑαυτοὺς, ἅτε ἐκταραττομένους, ἐὰν ἀποτύχωσι τῶν παθῶν, [δοκοῦσιν] εἰρηνεύειν ἑαυτοὺς εἰς τὸ ἀπολαύειν τῶν παθῶν. Οὕτω νόησον καὶ τὸ πάντας ἐφίεσθαι εἰρήνης, τουτέστι τοῦ ἀγαθοῦ.

ranged, so that it may be: desiring that they themselves, inasmuch as they are terribly disturbed if they fail of the passions, seem to pacify themselves unto enjoying the passions. Thus understand also that all things desire peace, that is to say the good.

Τί ἄν τις εἴποι περὶ τῆς κατὰ Χριστόν. Πῶς εἰρήνη Ἰησοῦς Χριστὸς ἡμῶν καὶ ἀγγέλων, παύσας τὸν πόλεμον, καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, καὶ εἰρήνην μεταξὺ ἡμῶν βραβεύσας, καὶ ποιήσας τὰ ἀμφότερα ἓν, ὡς ὁ θεῖος Ἀπόστολος ἐν τῇ πρὸς Ἐφεσίους φησίν.

What might someone say concerning that which is according to Christ. How Jesus Christ is the peace of us and of angels, having stopped the war, and having broken down the middle wall of partition, and having arbitrated peace between us, and having made both one, as the divine Apostle says in the Epistle to the Ephesians.

Καθ' ἣν οὐ μὴ μάθωμεν ἔτι πολεμεῖν. Ἐκεῖνός ἐστιν ὁ μὴ ἑαυτῷ πολεμῶν, ὁ θυμὸν καὶ ἐπιθυμίαν καθυποτάξας τῷ λόγῳ. Εἰρηνεύει δὲ καὶ πρὸς ἀνθρώπους ὁ τὴν γνώμην μίαν πρὸς πάντας κτησάμενος. Ὁ δὲ τὸν ἑαυτοῦ νοῦν πρὸς τὰ διὰ τῶν ἀγγέλων κινούμενα παρασχὼν πειθήνιον, οὗτος καὶ μετὰ τῶν ἀγγέλων τὴν εἰρήνην ἐκτήσατο.

According to which we shall learn to make war no more. That man is he who does not make war with himself, who has subjected anger and desire to reason. And he is at peace towards men also who has acquired one mind towards all. And he who has rendered his own mind obedient towards the things moved through the angels, this man has acquired peace with the angels also.

Ἀλλὰ καὶ αὐτοῖς τὰ θεῖα. Τουτέστι τὴν αὐτὴν αὐτοῖς περὶ τὸ θεῖον σέβας λατρείαν καὶ προσκύνησιν ἐπιτελέσωμεν.

But also with them the divine things. That is to say, let us accomplish the same service and worship with them concerning the divine reverence.

Εν ταῖς θεολογικαῖς. Σημείωσαι, ὅτι ἐστὶν αὐτοῦ καὶ θεολογικῶν ὑποτυπώσεων σύνταγμα· τοῦτο καὶ ἐν ἀρχῇ τοῦ πρώτου κεφαλαίου φησί.

In the theological treatises. Note that there is a treatise of his of Theological Outlines also; this he says at the beginning of the first chapter also.

§ VI. Δι' ἐπιστολῆς ἐπύθου. Πῶς νοεῖ τὸν Θεὸν αὐτὸ ζωὴν εἶναι, καὶ τῆς αὐτοζωῆς ὑποστάτην, καὶ τὰ ὅμοια. Καλῶς δὲ αὐτό φησι καὶ κατὰ τὸ ἐν ταῖς ἐπιστολαῖς, μάλιστα τῇ δευτέρᾳ. [Σημείωσαι, ὅτι καὶ ἐκ τῶν ὄντων καὶ ἐξ αὐτοῦ παραχθέντων ὁ Οεὸς ὀνομάζεται, ὡς αἴτιος αὐτῶν ὑπάρχων.]

Section 6. By letter you inquired. How he understands God to be life itself, and the substantiator of self-life, and the like. And well does he say this according to what is in the epistles also, especially the second. [Note that from the things that are and have been produced from Him also God is named, as being their Cause.]

Ἐκ τῶν πρώτως ὄντων. Ηρώτως ὄντα οἶμαι αὐτὸν εἰρηκέναι τὰς ὑπερκοσμίους φύσεις, ὡς πρώτως καὶ ἀκραιφνῶς τῶν θείων δωρεῶν μετεχούσας, ζωῆς καὶ τῶν λοιπῶν. Ἐκ τῶν ὄντων τοίνυν, τουτέστι τῶν ἐν τοῖς οὖσι θεωρουμένων, λέγεται ὁ Θεὸς τῆς αὐτοζωῆς, ἤγουν τοῦ αὐτοῦ πράγματος καὶ τοῦ εἴδους αὐτῆς ὑποστάτης καὶ παραγωγεύς· ἐξ ἑνὸς γὰρ τοῦ τῆς ζωῆς καὶ περὶ τῶν ὁμοίων ἡμᾶς ὁμοίως νοεῖν δεῖ. Ὅταν δὲ ὁ Θεὸς αὐτὸς λέγηται αὐτοζωὴ καὶ τὰ παραπλήσια, ὡς ταῦτα ὑπάρχων ὑπὲρ φύσιν πᾶσαν λέγεται, ἤγουν καὶ ὑπὲρ ἀγγέλους, καὶ πᾶσαν νοερὰν οὐσίαν.

From the things that primarily are. By things that primarily are I think he has meant the supermundane natures, as partaking primarily and purely of the divine gifts, of life and the rest. From the things that are, therefore, that is to say the things contemplated among the things that are, God is called the substantiator and producer of self-life, that is to say of the thing itself and of its form; for from the single instance of life we must understand likewise concerning the like things also. And when God Himself is called self-life and the like, He is so called as being these things beyond all nature, that is to say beyond both angels and all intellectual essence.

Ἐκ τῶν πρώτως. Πρώτως ὄντα τὰς νοητάς φησι δημιουργίας, τὰς καὶ ἀσωμάτους, τουτέστι τοὺς ἀγγέλους. Σημείωσαι τὸ ἀρχηγικῶς, ὅτι πρώτως ὑφέστηκε, φησὶ, τὸ ὑπερούσιον ἀντὶ τοῦ, ὁ Θεός· μόνος γὰρ ποιητὴς νοητῶν καὶ αἰσθητῶν· οὐ γὰρ δεῖ πείθεσθαι τοῖς λέγουσι τὰς δημιουργικὰς δυνάμεις τοῦ Θεοῦ, θεοὺς εἶναι, ὅπερ οὐκ ἔστι· μόνος γὰρ ὁ Θεὸς δημιουργός. Σημείωσαι, ὅτι μόνος ὁ Θεὸς ποιητὴς πάντων νοητῶν καὶ αἰσθητῶν.

From the things that primarily. By things that primarily are he means the intelligible creations, which are also incorporeal, that is to say the angels. Note the word primordially, because the superessential, he says, instead of God, primarily subsisted; for He alone is Maker of intelligible and sensible things; for one must not be persuaded by those who say that the creative powers of God are gods, which is not so; for God alone is Creator. Note that God alone is Maker of all intelligible and sensible things.

Ἀγκύλον. Ἐπικαμπές.

Hooked. Bent.

Editors' notes and page, col. 400

Footnotes

VARIAE LECTIONES ET CORRECTIONES.

Variant readings and corrections.

14 ‹anchor: τοὺς ἀγγέλους.› · call in col 400 (Greek only) σημείωσαι τί ἐστι τὸ ἀρχηγικῶς εἶναι· ἀρχηγικῶς μὲν ὡς πάντων αἴτιος τῶν ἀγαθῶν ὁ Θεὸς, μεθεκτῶς δὲ, ὡς αἱ προνοητικαὶ παρ' αὐτοῦ ἐκδιδόμεναι δυνάμεις. Nota quid sit ἀρχηγικῶς principaliter esse, nempe principaliter est Deus, velut causa omnium bonorum; μεθεκτῶς vero participate, exsistunt provisoriae virtutes a Deo manantes.

Note what it is to be "principially": principially, as God is, the Cause of all good things; by participation, as the providential powers that issue from Him are. Note what it is to be ἀρχηγικῶς, "principally": namely, God is principally, as the cause of all good things; μεθεκτῶς, "by participation", are the providential powers flowing from God.

(printed under page 214)

Page

running head: ERA S. DIONYSII AREOPAGITÆ. 400
marginal letters: A κτέον, ἵνα ᾖ,; B νούμενα παρασχὼν πειθήνιον,; C καὶ ἀκραιφνῶς τῶν; D θεσθαι τοῖς λέγουσι
old-edition numerals: (none)
other: κτέον continued from col. 397

PG 4:401

Καὶ θεοὺς τῶν ὄντων. Ὅτι οὔκ εἰσι θεοὶ ἢ δημιουργοὶ ἄγγελοι, οὐδὲ ἄλλο τι παρὰ τὸν Θεόν.

And gods of the things that are. That angels are not gods or creators, nor is anything else beside God.

Ἀληθῶς καὶ κυρίως. Σημείωσαι, ὅτι οὐδὲ οὗτος ὁ θεῖος ἀνὴρ διαφορὰν οἶδε τοῦ κυρίως καὶ ἀληθῶς.

Truly and properly. Note that neither does this divine man know a difference between properly and truly.

Τὴν αὐτοουσίωσιν. Ἐν τούτοις σαφέστερον τὴν λύσιν ἐποιήσατο τοῦ προτεθέντος προβλήματος, ὅπως χρὴ λαβεῖν τὸ, ποτὲ λέγεσθαι μὲν αὐτὸν αὐτοζωὴν καὶ τὰ σὺν αὐτῷ τὸν Θεὸν, ποτὲ δὲ τούτων ὑποστάτην, ἤγουν ταῦτα ὑποστήσαντα· ὅτι ὁ μὲν, ὡς αἴτιος τούτων καὶ ἀρχὴ ὑπεράρχιος, οὕτω ταῦτα λέγεται· τὰ δὲ ὄντα τούτων μετέχοντα, καλοῦνται ἐξ αὐτῶν ζῶντα, καὶ ὄντα καὶ ἔνθεα. Τὴν ζώωσιν γοῦν, τὴν οὐσίωσιν ἀντὶ τοῦ τὰ πράγματα, ὑπέστησεν ὁ Θεός. Πρώτως οὖν ἐννοούμεθα αὐτὸ τὸ πρᾶγμα· εἶθ' οὕτω τὴν καθολικὴν αὐτοῦ ἔννοιαν· οἷον τὴν παντοίως θεωρουμένην ζωὴν ἢ οὐσίαν· καὶ τότε τὰ μερικὰ, τουτέστι τὴν τοῦ καθ' ἕκαστον εἶδος ἔννοιαν λαμβάνομεν, οἷον τῆς ἀγγελικῆς ἢ τῆς ἀνθρωπίνης ζωῆς, καὶ τῶν λοιπῶν οἷς συνεισβάλλει, καὶ αὐτῶν τῶν μετεχόντων ἡ μνήμη. Ἐπαγαγὼν δὲ εἶτα τῶν ὅλων αὐτῶν μετεχόντων, ἐδήλωσεν ὡς οὐ πάντα πάντων μετέχουσι· τὰ μὲν γὰρ οὐσίας μόνης· τὰ δὲ ζωῆς· τὰ δὲ καὶ νοήσεως, ἢ καὶ νοερότητος· τὰ δὲ πρὸς τούτοις καὶ θεώσεως.

Self-substantiation. In these words he made more clearly the solution of the problem set forth, how one must take the fact that God is sometimes called self-life itself and the things together with it, and sometimes the substantiator of these, that is to say having substantiated them: because He, as Cause of these and principle beyond principle, is thus called these things; whereas the things that are, partaking of these, are called from them living, and existing, and divinized. Vivification, therefore, and substantiation, instead of the things themselves, God substantiated. Primarily, therefore, we conceive the thing itself; then thus the universal notion of it, such as life or essence contemplated in every way; and then the particulars, that is to say we take the notion of each several species, such as of angelic or of human life, and of the rest with which the remembrance of the participating things themselves also enters in together. And having added, then of the things that partake of them all, he showed that not all things partake of all: for some partake of essence alone; others of life; others also of intellection, or else of intellectuality; and others in addition to these of deification also.

Ὄν τὰ ὄντα οἰκείως ἑαυτοῖς. Τὸ δοκοῦν ἀσαφέστερον σαφηνιστέον οὕτως· ὁ Θεὸς πάντα εἰς σωτηρίαν ἐν ἑαυτῷ προέχων ὑπερηνωμένως καὶ ἀσυνθέτως, καὶ ὡς πηγαία ἀρχὴ δι' ἀγαθότητος ὑπερβολὴν, καὶ τοῖς ἐξ αὐτοῦ δημιουργικῶς ὑποστᾶσι, καθάπερ ἀκτῖνάς τινας ἀφιεὶς, μένων ὅλως ἐν ἑαυτῷ μεταδίδωσι μεθεκτῶς ἑκάστῳ οἰκείως τῶν μεγάλων αὐτοῦ προτερημάτων· αἱ οὖν ἐκ τῶν ἐνοντων αὐτῷ ἀγαθῶν εἰς μετάδοσιν ἐλλάμψεις πρωτοτύπως λέγονται, καὶ αὐτοεἶναι καὶ αὐτοζωώσεις, καὶ αὐτοθεώσεις καὶ ὅσα τοιαῦτα κατὰ μίμησιν τῶν ἀρχῶν, τουτέστι τῶν αὐτοῦ δὴ τοῦ Θεοῦ ὄντων, φημὶ τῆς αὐτοθεότητος, καὶ αὐτοαγαθότητος, καὶ αὐτοζωῆς· δευτέρως δὲ καὶ ὅλα αὐτὰ ὑποστῆναι λέγεται, διὰ τῶν κατὰ πρόοδον ὑποστασῶν ὑπ' αὐτοῦ οὐσιῶν, ζωῶν οὐσῶν οὐσιωδῶς, καὶ διδομένων μεθεκτῶς τοῖς ἀξίοις· τρίτως δὲ τῶν μερικῶν τούτων μεταδόσεων· τινὰ γὰρ μετέχει ζωώσεως μόνης, τινὰ δὲ καὶ θεώσεως, τινὰ δὲ καὶ τῶν ὅλων ὁμοῦ τούτων, ὡς αἱ ἀνώταται νοηταὶ δυνάμεις.

Of which the things that are suitably to themselves. That which seems somewhat obscure must be clarified thus: God, possessing beforehand in Himself all things unto salvation in a manner super-united and uncompounded, and as a fountain principle through excess of goodness, sending forth as it were certain rays to the things creatively substantiated from Him also, remaining wholly in Himself imparts by participation to each suitably of His great excellences; the illuminations, therefore, for impartation from the good things inherent in Him are prototypically called both self-being and self-vivifications, and self-deifications and whatsoever things are such according to imitation of the principles, that is to say of the things that are of God Himself, I mean self-deity, and self-goodness, and self-life; and secondarily He is said to have substantiated all those things themselves also, on account of the essences substantiated by Him according to procession, which are lives essentially, and are given by participation to the worthy; and thirdly on account of these particular impartations; for some partake of vivification alone, and some of deification also, and some of all these together, as the highest intelligible powers.

Τῶν μερικῶν. Μερικά φησι τὰς διαδοχὰς τῶν γενῶν.

Of the particulars. Particulars he calls the successions of the genera.

Καὶ τῆς αὐτοαγαθότητος. Ὅτι καὶ τῆς αὐτοαγαθότητος καὶ θεότητος ὑποστάτης ἐστὶν ὁ ὑπεράγαθος καὶ ὑπέρθεος. Σημείωσαι οὖν ὅτι οὐκ ἔστιν οὐσία Θεοῦ τὰ τοιαῦτα. Ἀνάγνωθι ἐν τῇ βʹ πρὸς Γάϊον ἐπιστολῇ.

And of self-goodness. That He Who is beyond good and beyond God is the substantiator both of self-goodness and of deity. Note therefore that such things are not the essence of God. Read in the second Epistle to Gaius.

Προνοίας καὶ ἀγαθότητας. Προνοίας καὶ ἀγαθό-

Providences and goodnesses. Providences and good-

Editors' notes and page, col. 401

Footnotes

VARIÆ LECTIONES ET CORRECTIONES. ¹⁵ ‹anchor: not visible in the page-foot image› · call in col 401 τὴν θέωσιν, ἤγουν αὐτὰ τὰ πράγ.

τὴν θέωσιν ("the deification"), that is, the things (πράγ[ματα]) themselves.

¹⁶ ‹anchor: τοῖς ἀξίοις› · call in col 401 γρ. ἁγίοις.

Another reading: ἁγίοις ("to the holy"), for ἀξίοις ("to the worthy").

(printed under page 215)

Footnotes

(b) ‹anchor: ut sint consummati in unum› · call in col 403

Joan. XVII, 11, 23.

John 17:11, 23.

(printed under page 216)

Psal. CIII, 31.

Psalm 103(104):31.

(printed under page 216)

Page

running head: 403 APPENDIX AD OPERA S. DIONYS
marginal letters: A tes, προνοίας et; B etiam hoc loco,; C quid non laudare,; D cat].
old-edition numerals: 223 before § II. Quapropter
other: facing Latin version, not set

PG 4:404

τητάς φησιν, ἅπερ προεῖπεν οὐσίωσιν, ζώωσιν, ἀγαθότητα, θεότητα, κάλλος, καὶ τὰ ὅμοια.

nesses he calls the things which he previously called substantiation, vivification, goodness, deity, beauty, and the like.

Ἐκ Θεοῦ τοῦ ἀμεθέκτου. Πρὸ βραχέος εἰπὼν μεθεκτὸν τὸν Θεὸν, νῦν ἀμέθεκτον αὐτόν φησιν εἶναι· μεθεκτὸς μὲν οὖν ὁ Θεὸς κατὰ τὰς φιλοδώρους αὐτοῦ μεταδόσεις· ἀμέθεκτος δὲ κατὰ τὸ αὐτὸν αἴτιον ὄντα, καὶ τοῦτο ὑπὲρ πάντα ἔχειν ἰδίως, ὧν πάντα προσφόρως μετέχει· ὅμοιον γάρ ἐστι τοῦτο τῷ εἰρημένῳ ἄνω ἐν κεφαλαίῳ πέμπτῳ, ὅτι τὸ ὂν καὶ ἐν τοῖς πᾶσίν ἐστι, καὶ οὐδὲν τῶν πάντων ἐστί· διὰ γὰρ τὸ συνέχειν καὶ ζωοῦν καὶ φυλάττειν λέγεται ἐν τοῖς πᾶσιν εἶναι· οὐδὲν δὲ τῶν ὄντων ἐστὶ, καθ' ὃ αἴτιον τῆς πάντων παραγωγῆς, οὐκ ἂν δὲ τὸ αἴτιον ἐκ τῶν αἰτιατῶν εἴη. Οὕτω καὶ ἐνταῦθα, μεθεκτὸς μὲν ὁ Θεὸς καθ' ὃ πάντα τὰ ὄντα αὐτοῦ μετέχει, καὶ δι' αὐτοῦ συνέστηκε· τὸ γὰρ αὐτοῦ μὴ μετέχον οὔτε ἔστιν, οὔτε ἔσται, οὔτε ἦν. Ἀμέθεκτος δὲ πάλιν, ἐπειδὴ τῆς αὐτοῦ οὐσίας οὐδὲν τῶν ὄντων μετέχει· ὑπὲρ τὰ ὄντα γὰρ ὁ Θεὸς κατὰ τὴν ἰδίαν φύσιν.

From the unparticipated God. Having a little before called God participated, now he says that He is unparticipated; God is participated, therefore, according to His bountiful impartations; and unparticipated according as He Himself is Cause, and possesses this peculiarly beyond all things, of which all things suitably partake; for this is like what was said above in the fifth chapter, that Being both is in all things, and is nothing of all things; for on account of holding together and vivifying and preserving He is said to be in all things; and He is nothing of the things that are, inasmuch as He is the Cause of the production of all things, and the cause could not be from the things caused. Thus here also, God is participated inasmuch as all the things that are partake of Him, and subsist through Him; for that which does not partake of Him neither is, nor shall be, nor was. And again He is unparticipated, since nothing of the things that are partakes of His essence; for God is beyond the things that are according to His own nature.

ΕΙΣ ΤΟ ΚΕΦΑΛ. ΙΒʹ.

On Chapter 12.

§ I. Τῷ διπλασιασμῷ τῶν ὀνομάτων. Διπλασιασμὸν ὀνομάτων φησὶ τὸ πρὸς τὸ ἁπλοῦν ὑπερθετικὸν, οἷον Ἅγιον ἁγίων, Κύριον κυρίων, Θεὸν θεῶν [καὶ Βασιλέα βασιλέων], καὶ τὰ ὅμοια τούτων.

Section 1. By the doubling of the names. Doubling of names he calls the superlative with respect to the simple, such as Holy of holies, Lord of lords, God of gods [and King of kings], and the like of these.

§ II. Διὸ καὶ κυριότης. Ταῦτά φασιν οἱ δύο Γρηγόριοι, ὅ τε θεολόγος καὶ ὁ Νύσσης.

Section 2. Wherefore lordship also. These things say the two Gregories, both the Theologian and he of Nyssa.

§ III. Ἀπολύτως ὑμνητέον. Ἀπολύτως. τουτέστιν οὐ κατά τι μὲν, κατά τι δὲ οὔ, ἢ ὡς πρὸς τι ἕτερον, ἀλλὰ κατὰ ἁπλῆν ἔννοιαν, τουτέστι κυρίως.

Section 3. Must be praised absolutely. Absolutely, that is to say not in some respect indeed, and in some respect not, or as towards something else, but according to a simple notion, that is to say properly.

Καὶ ἀνισότητα. Αὕτη ἐστὶν ἡ ἑνότης, τὸ τῆς ἰσότητος καὶ ταυτότητος λέγω· τοῦτο γάρ ἐστι τὸ αἴτιον τῆς συμπνοίας, καὶ τῆς συμπαθείας, καὶ τῆς σωτηρίας τῶν ὅλων· ὁ γὰρ τῆς ἑνότητος λόγος, ὁ κατὰ τὰ αὐτὰ καὶ ὡσαύτως ἔχων, ἓν εἰκότως ἂν προσαγορεύοιτο· καὶ γὰρ τὸ ἐν τοῖς κατὰ μέρος ἓν τοιοῦτον ὑπάρχει, ἡνωμένον τοῖς μέρεσι, καὶ σύμπνουν κατὰ μετουσίαν τοῦ πρώτου αἰτίου. Κατὰ τοῦτον τὸν λόγον καὶ ὁ Κύριος ὑπὸ τῶν μαθητῶν αἰτεῖ, Ἵνα ὦσι καὶ αὐτοὶ ἓν, ὡς καὶ ἡμεῖς ἕν ἐσμεν, ἵνα ὦσι τετελειωμένοι εἰς τὸ ἕν· [Ὃ δηλοῖ τὴν ἁγιότητα, ὃ δηλοῖ τὴν βασιλείαν, γάννυται δὲ, ἤτοι εὐφραίνεται ἐπὶ τοῖς ἰδίοις ποιήμασιν ὁ Θεὸς, κατὰ τὸ ἐν ψαλμοῖς· Εὐφρανθήσεται Κύριος ἐπὶ τοῖς ἔργοις αὐτοῦ [ὃ δηλοῖ τὴν κυριότητα].

And inequality. This is unity, that of equality and sameness, I mean; for this is the cause of the harmony, and of the sympathy, and of the preservation of the whole; for the principle of unity, which is in the same way and in the same state, would reasonably be called one; for the one among particulars is such, united to the parts, and harmonious by participation of the first cause. According to this principle the Lord also asks on behalf of the disciples, That they also may be one, even as We are one, that they may be perfected into one; [which shows holiness, which shows kingdom, and God is glad, that is to say rejoices over His own works, according to that in the Psalms: The Lord shall rejoice in His works [which shows lordship].

§ IV. Ὁ ἀμέθεκτος αἴτιος. Ἀμέθεκτος ὁ Θεὸς κατὰ τὸν τῆς φύσεως λόγον.

Section 4. The unparticipated Cause. God is unparticipated according to the principle of nature.

Ἅγιος ἁγίων ὑμνεῖται. Πῶς Ἅγιος ἁγίων, καὶ τὰ τοιαῦτα ὑμνεῖται ὁ Θεὸς, θαυμασίως ἐτράνωσε, καί φησι, καθ' ὅσον διαφέρει φύσις ἀκραιφνὴς καὶ αἰτία ποιότητος καὶ αἰτιατοῦ· τοῦτο γάρ ἐστι τὸ ὂν πρὸς τὸ μὴ κυρίως ὂν, καὶ καθ' ὅσον τούτου μετέχοντος αὐτὸ τὸ μετεχόμενον, κατὰ τοσοῦτον διαλλάττει ὁ Θεὸς ταῦτα λεγόμενος τῶν κατὰ μέθεξιν

Holy of holies He is praised. How God is praised as Holy of holies, and such like, he admirably made clear, and says, by so much as a pure nature and cause differs from a quality and a caused thing; for this is that which is in relation to that which is not properly being, and by so much as that itself which is participated differs from that which partakes of this, by so much does God, when called these things, differ from those that by participation

Editors' notes and page, col. 404

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running head: ERA S. DIONYSII AREOPAGITÆ. 404
marginal letters: A τητάς φησιν, ἅπερ; B δι' αὐτοῦ συνέστηκε·; C στιν οὐ κατά; D τὸ ἐν ψαλμοῖς·
old-edition numerals: (none)
other: τητάς continued from col. 401; two full-width lines of facing Latin above ΕΙΣ ΤΟ ΚΕΦΑΛ. ΙΒʹ. (um quæ sunt, essentiam...) cut off at left edge, not set

PG 4:405

τοῦτο ἐσχηκότων· τὰ γὰρ πάντα ἐκ Θεοῦ ἐστι, καὶ λέγεται, καὶ ἔχει· ὁ Θεὸς ἐξ οὐδενός. [Διὰ τί Ἅγιος ἁγίων, καὶ βασιλεὺς βασιλευόντων, καὶ Κύριος τῶν κυρίων, καὶ Θεὸς θεῶν λέγεται.]

have obtained this; for all things are from God, and are spoken of, and have their being; God is from nothing. [Why He is called Holy of holies, and King of those who reign, and Lord of lords, and God of gods.]

Ἁγίους δὲ καὶ βασιλεῖς. Θείας ἐπινοίας ὁ μακάριος οὗτος ἠξιωμένος, εὐσεβῶς τὰ παρά τισιν εἰς πολυθεΐαν ἐκπεσόντα φιλοθέως μυσταγωγεῖ, καὶ τὰς ἐφεστηκυίας τῶν ὑποβεβηκότων ἀρχὰς κατὰ ἐξοχὴν ἁγίους, καὶ βασιλεῖς, καὶ κυρίους, καὶ θεοὺς λέγεσθαί φησιν, ὥσπερ καὶ ἐν ἀνθρώποις οἱ ἐξοχώτατοι οὕτω προσαγορεύονται, καὶ ὥσπερ ἐν ἡμῖν οἱ ἐν ἀρετῇ προὔχοντες διδάσκαλοι τὴν ἀρετὴν ἐν τῇ ψυχῇ ἑνιαίως συνηθροισμένην ἔχουσι. Διὰ δὲ τῆς διδασκαλίας ἑτέροις τὰς ἀρετὰς μεταδιδόντες πρὸς τὴν διαφορὰν τοῦ πλήθους τῶν διδασκομένων πληθύνεται καὶ ἡ μεταδιδομένη παρ' αὐτῶν ἀρετή· οὕτως ἰσχνοτέρῳ τινὶ καὶ θειοτέρῳ τρόπῳ ἐστὶ τῶν ἀσωμάτων τάξεων θεωρητόν· καὶ διὰ τῶν ἀνωτέρων καὶ πλησιαιτέρων Θεῷ αἱ ὑποβεβηκυῖαι τάξεις μετέχουσι τῶν δωρεῶν τοῦ Θεοῦ, ὥσπερ ἐκ κρατῆρος ὑπερβλύζοντος καὶ πηγάζοντος, τὰ μὲν πλησιάζοντα σκεύη πρῶτα πληροῦνται, δεχόμενα τὸ ἐπὶ τὰ αὐτὰ φερόμενον· εἶτα, καὶ αὐτῶν ὑπερβλυζόντων, διαχεῖται εἰς ἕτερα ὑποκείμενα σκεύη, καὶ πρὸς τὸ πλῆθος τῶν δεχομένων, καὶ τὴν διαφορὰν εἴτε μικρῶν εἴτε μεγάλων, οἷον διαῤῥαντίζεται τὸ ἐκ τοῦ κρατῆρος ἀναβλῦζον τῶν πρώτων σκευῶν ἐν ἑαυτοῖς ἐχόντων κατὰ τὴν ἑνότητα τοῦ πληρώματος τὸ πρώτως ἐκ τοῦ κρατῆρος ἐνεχθέν· οὕτω παχυτέρῳ λόγῳ τὴν ἀφθονίαν τῆς μεταδόσεως τῶν θείων δωρεῶν μεριζομένην εἰς ἅπαντας διὰ τῶν πρώτων διακόσμων νοητέον. Καὶ ὁ Ἀπόστολος σκεῦος γὰρ ἐκλογῆς ὠνομάσθη. Σημείωσαι δὲ ὅτι ἀμέθεκτον νῦν τὸν Θεὸν κατὰ τὸν τῆς φύσεως λόγον φησί.

Saints and kings. Having been counted worthy of divine inspiration, this blessed man piously and devoutly initiates us into the things that among some had fallen away into polytheism, and says that the principalities set over the subordinate ones are by pre-eminence called saints, and kings, and lords, and gods, just as among men also the most pre-eminent are thus addressed, and just as among us the teachers who excel in virtue have virtue gathered together unitarily in their soul. And when through teaching they impart the virtues to others, according to the difference of the multitude of those taught the virtue imparted by them is also multiplied; thus in a certain more subtle and more divine way is it to be contemplated in the case of the incorporeal ranks; and through the higher ranks and those nearer to God the subordinate ranks partake of the gifts of God, just as from an overflowing and welling crater, the vessels drawing near are filled first, receiving that which is borne upon them; then, when they also overflow, it is poured out into other vessels placed beneath, and according to the multitude of those receiving, and the difference whether of small or of great, that which wells up out of the crater is as it were sprinkled abroad, while the first vessels have in themselves according to the unity of fullness that which was primarily borne out of the crater; thus in a grosser account must one understand the abundance of the impartation of the divine gifts divided unto all through the first orders. And so the Apostle: for he was named a vessel of election. Note that he here says God is unparticipable according to the principle of nature.

Διαφορὰς πληθύουσι. Τουτέστι πλείους δεικνύουσιν· ὅσον γὰρ διάφορα τὰ μετέχοντα, τοσοῦτον καὶ αἱ δωρεαὶ πολυειδεῖς διαφαίνονται.

Multiply differences. That is to say show them to be more numerous; for by so much as the participating things are different, by so much do the gifts also appear manifold.

ΕΙΣ ΤΟ ΚΕΦΑΛ. ΙΓʹ.

On Chapter 13.

§ I. Ὑφ' ἑαυτοῦ μονοειδῶς ἀφοριζόμενον. Ὁ Θεὸς ἑαυτοῦ καὶ ὅρος καὶ τόπος, καὶ οὐδὲν ὑπερεκτείνεται τοῦ Θεοῦ· ἀλλὰ καὶ τὰ ἄπειρα αὐτὸς περατοῖ· τοὺς γὰρ αἰῶνας ἀπείρους ὄντας (οὐδὲ γὰρ ἔχουσι πέρας) αὐτὸς, τῷ ἀπείρῳ μεγέθει ὑπερέχων τῷ ἑαυτοῦ ἀπειροπλασίῳ περιέχει· καὶ πᾶσαν ἀοριστίαν ζωῆς, ὡς ἐπὶ τῶν νοητῶν· οὐ γὰρ ὥρισται τούτοις ὁ βίος, ὡς ἐπὶ ἀνθρώπων, ἀλλ' ἀθάνατοι ἐκτίσθησαν. Ὁ δὲ Θεὸς ἐν τῷ ὑπεραιωνίῳ ἑστὸς τῆς ἰδίας ἀϊδιότητος ὁρίζεται.

Section 1. Uniformly bounded by Himself. God is both bound and place of Himself, and nothing extends beyond God; but He Himself bounds even the infinite things; for the ages, which are infinite (for neither do they have a limit), He Himself, surpassing by His infinite magnitude, encompasses by His own infinitely manifold character; and all indefiniteness of life, as in the case of the intelligible beings; for life is not bounded for them, as in the case of men, but they were created immortal. And God is bounded in the super-eternal standing of His own eternity.

§ II. Ἓν δὲ, ὅτι πάντα. Πολλὰ τῷ ἀριθμῷ, ἓν δὲ τῷ εἴδει, τὰ νομίσματα, καὶ τὰ ἀργύρια, καὶ οἱ ὀβολοί· τὸ γὰρ εἶδος ἓν, ἢ χαλκὸς, ἢ χρυσὸς, ἢ ἄργορος· τὸ δὲ πολλὰ ταῖς δυνάμεσιν, ὡς αἱ πόαι, ἓν δὲ τῷ εἴδει· πᾶσαι γὰρ χόρτος· τὸ δὲ πολλὰ τοῖς εἴδεσιν, οἷον ἵππος, βοῦς, ἄνθρωπος, καὶ τὰ νοητὰ, ἓν δὲ τῷ γένει, ὅτι ταῦτα ζῶόν εἰσι· τὸ δὲ πολλὰ

Section 2. And One, because all things. Many in number, but one in species, are coins, and pieces of silver, and obols; for the species is one, either bronze, or gold, or silver; and that which is many in faculties, as herbs, is one in species; for all are grass; and that which is many in species, such as horse, ox, man, and the intelligible beings, is one in genus, because these are an animal; and that which is many

Editors' notes and page, col. 405

Footnotes

(d) ‹anchor: vas electionis nominatus est› · call in col 406

Act. IX, 15.

Acts 9:15.

VARIÆ LECTIONES ET CORRECTIONES. ¹⁷ ‹anchor: not visible in the page-foot image› · call in col 405 γρ. θεωρητέον.

Another reading: θεωρητέον ("must be contemplated").

¹⁷* ‹anchor: ἀϊδιότητος ὁρίζεται› · call in col 405 γρ. ὁρίζει.

Another reading: ὁρίζει ("defines"), for ὁρίζεται ("is defined").

(printed under page 217)

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running head: 407 APPENDIX AD OPERA S. DIONY
marginal letters: A sionibus scilicet a; B unam decadem dici,; C visionum in multitudinem; D ventor.
old-edition numerals: 225 after numerus omnis.; 226 after Subaudiendum
other: facing Latin version, not set

PG 4:408

ταῖς προόδοις, αἱ δημιουργίαι, ἓν δὲ τῇ ἀρχῇ· Θεὸς γὰρ αἴτιος πάντων.

in processions, the creations, is one in principle; for God is Cause of all things.

Ἀλλ' ὥσπερ ἅπας ἀριθμός. Καλῶς ἀποδείκνυσιν ὅπερ καὶ βούλεται. Σκοπὸς γὰρ τῷ θείῳ τούτῳ ἀνδρὶ καὶ ἀπὸ τῆς ἀριθμητικῆς συστῆσαι τὰ ἑαυτοῦ. Λέγει γοῦν, ὅτι οὐδέν ἐστι τῶν ὄντων ἀμέτοχον τοῦ ἑνὸς, τουτέστι τοῦ Θεοῦ· διότι καὶ πᾶς ἀριθμὸς μονάδος μετέχει· εἰ γὰρ ἐκ τῶν δύο ἄρξεταί τις, μίαν δυάδα πρώτην ἀριθμεῖ, καὶ ἐκ τῶν δέκα ὁμοίως, τὸ πλέον φησὶν, ὅτι κἂν ἐκ τῶν λεγομένων πολλοστημορίων ἄρξηταί τις πρῶτον, ἀριθμεῖ ἥμισυ ἓν, καὶ τρίτον ἓν, δέκατον ἓν, καὶ οὕτως ἐφεξῆς, ὥστε μὴ εἶναι ἀριθμὸν μὴ μετέχοντα τοῦ ἑνὸς, ἤτοι τῆς μονάδος· κἂν γὰρ μορίου ἐπιμνησθῇς, ἐρεῖς ἥμισυ ἓν, καὶ τρίτον ἓν, καὶ δέκατον ἓν, καὶ ἐφεξῆς· καὶ ὅτι μία δυὰς, καὶ μία δεκὰς λέγεται, ὡς καὶ τούτων ἐξ αὐτῆς συμπληρουμένων.

But just as every number. Well does he demonstrate what he wishes. For the aim of this divine man is to establish his own positions from arithmetic also. He says, then, that nothing of the things that are is without participation in the One, that is to say God; because every number also partakes of the monad; for if someone begins from two, he counts one dyad first, and from ten likewise, and what is more, he says, that even if someone begins first from the so-called fractions, he counts one half, and one third, one tenth, and so on in order, so that there is no number not partaking of the one, that is to say the monad; for even if you make mention of a fraction, you will say one half, and one third, and one tenth, and so on in order; and that one dyad, and one decad is spoken of, inasmuch as these also are completed out of it.

Τὸ πάντων αἴτιον ἕν. Ὁ σκοπὸς δῆλος, ὅτι ἓν λεγόμενος ὁ Θεὸς, οὐχ ὁμοίως τοῖς ἀριθμητοῖς ἓν λέγεται· ὁ μὲν γὰρ Θεὸς ἕν ἐστι, καθὸ ἁπλοῦς τε καὶ ἀμερὴς, καὶ τῆς κατ' εἶδος διαφορᾶς ἄμοιρος, καὶ πάντων παθημάτων καὶ συμβεβηκότων ἀλλότριος· λέγεται καὶ ἓν, ἀρχή τις ὥσπερ καὶ στοιχεῖον τῶν ἐσομένων νοούμενος. Τὸ δὲ ταὐτὸν, ἢ ἕτερον, ἢ μεῖζον, ἢ ἔλαττον, ἔτι δὲ ἄρτιον ἢ περιττὸν, ἢ ἴσον ἢ ἄνισον, ὅπερ ἐν τοῖς ἀριθμοῖς θεωρεῖται, οὐκ ἄν τις εὐλόγως ἐπὶ τὴν ἀρχὴν ἀναφέροι, ἀρχὴν αὐτὰ ποιούμενος· τὰ γὰρ τοιαῦτα πάθη καὶ συμβεβηκότα ἐξ ἀνάγκης εἰσί. Τῶν μὲν οὖν ἐν ἀριθμοῖς διαιρέσεων εἰς πλῆθος τὸ πέρας εἰς μονάδα ἀνάγεται· ἡ δὲ ἀρχὴ ἐν ἑκάστῳ γένει ἁπλούστατόν ἐστι· καὶ ἐν τοῖς οὖσιν οὖν, εἴτε τὸ ἓν πολλά ἐστιν, εἴτε τὰ πολλὰ ἓν, ἀρχή τις καὶ στοιχεῖον τὸ ἁπλούστατόν ἐστι, καὶ πάντων ἀμέτοχον ἓν, ἐξ οὗ, ὥσπερ ἐκ παραδείγματος καὶ ἰδέας καὶ τὸ ἐν τοῖς οὖσιν ἓν, οἷον κἂν τὸ αἰσθητὸν φῶς πολλὰ ᾖ τοῖς μέρεσιν, ἀντὶ τοῦ τοῖς ἄστροις πᾶσιν, ἀλλ' ὅλον συλλεγόμενον, ἓν φῶς ἐστι· καὶ πολλὰ τοῖς συμβεβηκόσιν, οἷον ὁ ταώς· ἔχει γὰρ καὶ χρυσίζοντα, καὶ κυάνεα, καὶ λευκὰ, ἓν τῷ ὑποκειμένῳ σώματί ἐστιν· οὕτω καὶ τὰ ἑξῆς νοητέον.

The One Cause of all things. The aim is clear, namely that when God is called One, He is not called One in like manner with things that are numbered; for God is One, inasmuch as He is both simple and indivisible, and without share in specific difference, and alien from all affections and accidents; He is also called One, as being understood as a certain principle and element of the things that shall be. Whereas the same, or other, or greater, or less, and furthermore even or odd, or equal or unequal, which is contemplated in numbers, no one would reasonably refer unto the principle, making them a principle; for such things are of necessity affections and accidents. Of the divisions into multitude in numbers, therefore, the limit is traced back unto the monad; and the principle in each genus is most simple; among the things that are, therefore, also, whether the one is many, or the many one, a certain principle and element is the most simple, and the One unparticipating in all things, from which, as from a paradigm and idea, is the one among the things that are also, as for instance even though the sensible light is many in its parts, instead of in all the stars, yet gathered together as a whole, it is one light; and many in its accidents, such as the peacock: for it has both golden, and dark-blue, and white feathers, yet is one in its underlying body; thus must one understand the things that follow also.

Οὐδὲ γάρ ἐστι πλῆθος. Ὧδε ἐξ ἀριθμητικῆς περιγίνεται τοῦ λεγομένου. Σημείωσαι δὲ ὅτι καὶ πρὸ τοῦ ἑνὸς λέγει εἶναι τὸν Θεὸν εἰκότως, ἐπειδὴ πάντων ὑπάρχει, ὅθεν καὶ τοῦ ἀριθμοῦ δημιουργὸς, ἤτοι ἐφευρέτης ἐστίν.

For neither is it a multitude. Here from arithmetic he prevails in what is said. And note that he reasonably says that God is even before the One, since He is before all things, whence He is also the Creator, that is to say Inventor, of number.

Ἀλλὰ τὸ μὲν πολλά. Προσυπακουστέον ἐφ' ἑκάστου τούτων τὸ ὑπάρχον, ἵνα ᾖ τὸ λεγόμενον τοιοῦτον, τὸ ὑπάρχον τοῖς μέρεσι πολλὰ ἕν ἐστι τῷ ὅλῳ, οἷον τὸ σῶμα, οὕτω καὶ τὰ λοιπὰ ἓν τῷ ὑποκειμένῳ ἐστὶν ἤτοι οὐσίᾳ· ἀλλὰ πολλὰ τοῖς συμβεβηκόσιν, οἷον ὁ ἄνθρωπος. Συμβεβηκότα δὲ τὰ μὲν χωριστὰ, ὡς τὸ καθέζεσθαι, περιπατεῖν, καὶ τὰ ὅμοια· τὰ δὲ ἀχώριστα, ὡς τὸ γλαυκὸν, ἢ γρυπὸν, καὶ τὰ ὅμοια,

But that which is many. One must supply in thought for each of these the word existing, so that what is said may be such: that which exists as many in its parts is one in the whole, such as the body, and thus the rest also are one in the subject, that is to say essence; but many in accidents, such as man. And of accidents some are separable, as sitting, walking, and the like; and others are inseparable, as grey-eyed, or hook-nosed, and the like;

Editors' notes and page, col. 408

Footnotes

VARIÆ LECTIONES ET CORRECTIONES. ¹⁸ ‹anchor: καὶ τὰ ὅμοια› · call in col 408 γρ. τοιαῦτα.

Another reading: τοιαῦτα ("such things"), for ὅμοια ("similar things").

(printed under page 218)

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running head: PERA S. DIONYSII AREOPOGITÆ. 408
marginal letters: A ταῖς προόδοις, αἱ; B μία δυὰς, καὶ; C ἐν ἑκάστῳ γένει; D ὑπάρχει, ὅθεν καὶ
old-edition numerals: (none)
other: AREOPOGITÆ in running head

PG 4:409

καὶ πάλιν, ἓν μὲν εἶδος, ἵππος, ἢ βοῦς, ἀλλὰ τοῦτο πολλὰ ὑπάρχει τῷ ἀριθμῷ· πολλοὶ γὰρ ἵπποι, καὶ πολλοὶ βόες. Ἀλλὰ καὶ ταῖς δυνάμεσι ταῖς φυσικαῖς πολλὰ ὑπάρχει· καὶ αὖθις τὰ πολλὰ εἴδη, οἷον ἄνθρωπος, ἵππος, κύων καὶ τὰ ἄλλα, ἕν εἰσι τῷ γένει· ζῶον γὰρ τούτων ἕκαστον· οὕτω γοῦν καὶ τὸ πολλὰ ὑπάρχον ταῖς περιόδοις, ἤγουν τοῖς βουλεύμασιν, ἢ καὶ τοῖς ἔργοις, ἕν εἰσι τῇ ἀρχῇ.

and again, one species indeed is horse, or ox, but this exists as many in number; for there are many horses, and many oxen. Moreover in natural faculties also it exists as many; and again the many species, such as man, horse, dog and the rest, are one in genus; for each of these is an animal; thus then that also which exists as many in circuits, that is to say counsels, or else works, is one in principle.

Πάντα καὶ ὅλα πάντα. Πάντα λέγεται, ὅταν εἴδη, καὶ μέρη, καὶ διαφοραὶ ἐν ταῖς διαιρέσεσιν ὦσιν· ὅλον δὲ, ὅταν τὰ μέρη συλλεγόμενα ἓν ὁλόκληρον ἀποτελῶσιν, ἢ τὰ εἴδη ἓν γένος, ἢ καὶ τὰ ἐναντία καὶ ἀντικείμενα εἰς σύμπνοιαν καὶ συμπάθειαν ἡσυχάζῃ, ὡς ὕδωρ ὁμοῦ, καὶ γῆ, καὶ ἀὴρ, καὶ τὰ πυρώδη ἄστρα, καὶ οὐρανός· λέγεται γὰρ ὅλα ταῦτα κόσμος.

All things and the whole all things. All things are spoken of, when species and parts, and differences are in divisions; and a whole, when the parts gathered together complete one entire whole, or the species one genus, or else the contraries and opposites rest unto harmony and sympathy, as water together, and earth, and air, and the fiery stars, and heaven; for all these things are called a world.

Καὶ ἄνευ μὲν τοῦ ἑνός. Ἐπειδὴ τὸ ἓν δοκεῖ πως ἔχειν σχέσιν πρὸς ἀριθμὸν, ἄνευ ἑνὸς οὐκ ἂν εἴη πλῆθος· σύνθεσις γὰρ μονάδος εἰσὶν οἱ εἰς πλῆθος ἀριθμοὶ, ὅπερ εἶπεν ἄνω, ὅτι πολλαπλασιαζεται ὁ Θεὸς, ὡς ἀπὸ ἀριθμητικῆς νοούμενος. Τὸ δὲ ἓν καὶ καθ' ἑαυτὸ ὑφέστηκε καὶ ἔστι.

And without the one indeed. Since the one seems in a way to have a relation towards number, without one there would not be multitude; for the numbers unto multitude are a composition of the monad, which he said above, that God is multiplied, as being understood from arithmetic. Whereas the One both subsists of itself and is.

Καὶ εἰ πᾶσι τὰ πάντα. Τὸ ὑποθοῖτό τις, λαὶ τὸ καθ' ὑπόθεσιν λαμβάνεται ἐπὶ τῶν πραγματικῶς οὐκ ὄντων, ἀλλὰ λόγῳ τυπουμένων· ἐνταῦθα μέντοι οὐχ οὕτω ληπτέον, ἀλλὰ τὸ κατὰ ἐπίνοιαν λόγῳ τοῦτο θετέον, διὰ τὴν τοῦ ἐκτίσθαι ταυτότητα, καὶ τὸ ὅλον ἐν τοῖς μέρεσι θεωρεῖσθαι, καὶ ἐν τῷ ὅλῳ τὰ μέρη.

And if all things with all. The expression someone might suppose, and by hypothesis, is taken in the case of things that do not actually exist, but are fashioned in thought; here, however, one must not take it thus, but must posit this conceptually in thought on account of the sameness of having been created, and because the whole is contemplated in the parts, and the parts in the whole.

Ὅτι κατὰ τὸ ἑνὸς ἑκάστου προεπινοούμενον. Εἰ μὴ προεπινοηθείη, φησὶ, τὸ τοῦ ἀνθρώπου εἶδος, ἤγουν ἡ φύσις, οὐκ ἄν τις εἴποι τοὺς ἀνθρώπους ἡνῶσθαι ἀλλήλους· δῆλον δὲ ὅτι κατ' αὐτὸν τὸν τῆς φύσεως λόγον.

That according to that of each one conceived beforehand. Unless the species, that is to say the nature, of man be conceived beforehand, he says, no one would say that men are united to one another; and it is clear that it is according to the very principle of nature.

Καὶ εἰ ἀνέλοις τὸ ἕν. Οὕτω τὸ ῥητὸν συνθετέον, ὅτι ἡνῶσθαι λέγεται τὰ ἡνωμένα κατ' εἶδος προεπινοούμενον ἑνὸς ἑκάστου· προείπομεν γὰρ, ὅτι τὰ εἴδη καὶ τὰ πολλὰ στοιχεῖόν τι καὶ ἀρχὴν τὸ ἓν ἐπιγράφονται, εἰς γένος ἓν ἀναγόμενα, οὗ γένους εἴδη εἰσί· ταῦτα γὰρ ἡνωμένα αὐτῷ τῷ εἴδει, οἷον ἵπποι, βόες, καὶ τὰ ἑξῆς, ἅπερ εἰς ἓν γένος ἀνάγονται, τὸ καλεῖσθαι ζῶον.

And if you should take away the one. Thus must one construe the saying, that the things united are said to be united according to the species of each one conceived beforehand; for we said before that the species and the many inscribe the one as a certain element and principle, being traced back unto one genus, of which genus they are species; for these being united by the species itself, such as horses, oxen, and the rest, which are traced back unto one genus, that of being called animal.

Τὴν ὅλην θεαρχίαν. Ὅλη θεαρχία ἡ παναγία καὶ προσκυνητὴ Τριάς· διὰ δὲ τὴν ἀνέκφραστον τῆς φύσεως ἕνωσιν, ὁ εἷς καὶ ἓν χρηματίζει.

The whole Thearchy. The whole Thearchy is the all-holy and adorable Trinity; and on account of the ineffable union of nature, He is styled the One and One.

Ὑφ' ἧς καὶ ἐξ ἧς. Τῷ ὑφ' ἧς σύνταξον τὸ ἐστὶ, καὶ τῷ ἐξ ἧς τὸ συντέτακται, καὶ τῷ δι' ἧς τὸ μένει, καὶ τῷ ἐν ᾗ τὸ συνέχεται, ἤγουν φυλάττεται, καὶ τῷ εἰς ἣν τὸ ἐπιστρέφεται, εἰ καὶ ὁ Πατὴρ ἰδίως καὶ ὑφ' ἓν τὰ ῥήματα ἔταξε· καὶ τὸ πάντα δὲ ἀπὸ κοινοῦ. Καλῶς δὲ εἶπεν, ὅτι ἐὰν ἀνέλῃς τὸ ἓν, οὔτε ὁλότης, οὔτε πολλοστημόριον, οὔτε ἄλλο οὐδέν· τοῦτο γὰρ προηνίξατο καὶ ἄνω εἰπὼν, καὶ ἥμισυ ἓν,

By which and from which. With by which construe is, and with from which has been ordered together, and with through which abides, and with in which is held together, that is to say is preserved, and with unto which is turned back, even though the Father arranged the words separately and together under one; and all things is taken in common. And well did he say that if you take away the one, there will be neither wholeness, nor fraction, nor anything else; for this he hinted beforehand above also when he said, both one half,

Editors' notes and page, col. 409

Footnotes

VARIÆ LECTIONES ET CORRECTIONES. ¹⁹ ‹anchor: ἀλλήλους› · call in col 409 […] ἀλλήλοις.

[…] ἀλλήλοις ("to one another", dative), for ἀλλήλους. (The left edge of the image is cropped: the siglum and the note's opening, probably "γρ.", are not visible.)

²⁰ ‹anchor: εἰς ἣν› · call in col 409 γρ. συμφυλάττεται, ἐν αὐτῷ γὰρ ζῶμεν· καὶ τῷ εἰς ἥν.

Another reading: συμφυλάττεται ("is kept together"), for in him we live; and with "unto which".

(printed under page 219)

Page

running head: 411 APPENDIX AD OPERA S. DIONYS
marginal letters: A tas, nec multesima; B pulari, sicut unum; C sequentibus. Hoc autem; D Atque unum ipsum
old-edition numerals: 228 after in species,
other: facing Latin version, not set

PG 4:412

καὶ τρίτον, καὶ δέκατον, δηλονότι καὶ τὰ μόρια τοῦ ἑνὸς μετέχουσι.

and one third, and one tenth, namely that the fractions also partake of the one.

Τὸ πάντων αἴτιον ἕν. Οὐκ ἀπολύτως ἑνὶ παντὶ τὰ πάντα συνέστηκεν, ἀλλ' ἐκείνῳ μόνῳ τῷ ἑνὶ, καθ' ὃ ἓν, ὁ Θεὸς καὶ εἷς, καὶ ἓν ὀνομάζεται· τούτῳ γὰρ μόνῳ τῷ ἑνὶ τὰ ὄντα ἐστίν· αὐτὸ γὰρ τὸ ὄνομα τὸ ἓν ὁ λέγων κατὰ ἀπόφασιν τοῦ πολλαπλοῦ τοῦτο σημαίνει· τὸ μέντοι ἓν αὐτοαρχὴ καὶ πρῶτόν ἐστι τῷ πρός τί πως ἔχειν· τῶν γὰρ ἐξ αὐτοῦ πολλων ἔννοιαν εἰσάγει. Ταῦτα δὲ οὐκ ἐπιτήδεια ἐπὶ Θεοῦ· τοιοῦτον δὲ ὂν μόνον τὸ ἓν, παντελῶς ἀπαθὲς, καὶ ἀδιαίρετον, καὶ αὐταρκέστατόν ἐστι· κατὰ γὰρ τὴν αὐτοῦ φύσιν ἑτέρῳ συμπλέκεσθαι οὐ πέφυκεν, ὥσπερ τὸ ἐν ἀριθμοῖς ἕν· ἀπωθεῖται γὰρ τὸ πλῆθος, καὶ πᾶσαν σύνθεσιν, καὶ διαίρεσιν αὐτὸ τὸ κυρίως ἓν, καὶ πρὸ παντὸς ἑνός. Τοῦτο γὰρ οὔτε μικρὸν, οὔτε μέτριον καλεῖται· εἰ δὲ δεῖ καὶ τολμῆσαι, οὔτε καλὸν. οὔτε ἀγαθόν· ταῦτα γὰρ πάθη πως, οἷόν εἰσι καί σχέσεις καὶ συμβεβηκότα. Αὐτὸ δὲ τὸ ἓν καὶ ὑπὲρ πάντα νοεῖται· τὰ δὲ πάθη, ὡς τὸ μικρὸν, καὶ μέτριον, καὶ σὺν ἄλλῳ νοοῦντας, καὶ οὔτε ἁπλᾶ διὰ τοῦτο, οὔτε στοιχειώδη. Τὸ ἓν οὖν, ὡς εἴρηται, ὅπερ ἁπλοῦν καὶ ἀπαθὲς, μὴ ἔχον τὰ λεχθέντα, οὔτε ὡς γένος θετέον τῶν ὄντων· τὰ δὲ γένη πάντως διαιρεῖται εἰς τὰ εἴδη, ἀλλ' οὔτε στιγμὴν, ἢ μονάδα κυρίως· σχέσιν γὰρ ἔχει ταῦτα πρὸς τὰ ἐφεξῆς. Τὸ δέ ἐστιν ἁπλούστατον, καὶ οὔτε μίαν διαφορὰν ἔχον· οὔτε γὰρ κίνησίν τινα, καὶ στάσιν, οἷον ἠρεμίαν ἔχει· ἀλλ' οὔτε ὂν θετέον αὐτὸ τὸ ἓν, ἀλλὰ ἀρχὴν ὄντος καὶ σπέρμα. Τῷ δὲ ὄντι πλῆθος ἐξ ἀνάγκης παρέπεται, τῷ πλήθει τὸ ὂν προσγίνεται, ὅπερ οὐκ ἔστιν ἐπὶ Θεοῦ. Τὸ γὰρ ὂν οὐσία ἐστὶν, ἀπὸ τοῦ εἶναι. Ὁ δὲ Θεὸς καὶ ὑπερούσιος, καὶ ὑπὲρ τὸ ὂν, καὶ ἑνικῶς ἀντὶ τοῦ ἐξαιρέτως καὶ ἀμιμήτως ὑπὲρ τὸ ὄν· ὁ γὰρ Θεὸς τὰ πάντα ἐστὶ καὶ ὑπὲρ πάντα. Θαυμασίως οὖν τὰ περὶ ἀριθμῶν φυσιολογήσας. Κἂν τριὰς, ἐπάγει, κἂν μονὰς ὑμνεῖται ἡ ὑπὲρ πάντα θεότης, οὔτε τριὰς οὔτε μονάς ἐστιν, ἡ παρ' ἡμῶν δι' ἀριθμῶν γνωριζομένη, ἢ παρ' ἑτέρου· ἀλλ' ὑπὲρ πάντα νοῦν καὶ ἔστι κα⟨ὶ⟩ ὀνομάζεται ὁ Θεός· διὰ γὰρ τοῦ εἰπεῖν ὅπερ οὐκ ἔστ⟨ι⟩ νοοῦμεν ὅ τί ἐστιν ὁ Θεός.

The One Cause of all things. Not by every one absolutely have all things been constituted, but by that One alone, according to which One, God is named both One in the masculine and One in the neuter; for by this One alone the things that are exist; for he who speaks the very name the One signifies this by negation of the manifold; yet the one is self-principle and first by having a certain relation towards something; for it introduces the notion of the many things that are from it. But these things are not suitable in the case of God; whereas the One which alone is such, is altogether passionless, and indivisible, and most self-sufficient; for according to its nature it is not of a nature to be interwoven with another, like the one in numbers; for that which is properly One, and before every one, repels multitude, and all composition, and division. For this is called neither small, nor moderate; and if one must even dare to say so, neither beautiful, nor good; for these are in a way affections, such as are both relations and accidents. Whereas the One itself is understood as beyond all things also; while affections, such as the small, and moderate, are understood together with another also, and on this account are neither simple, nor elementary. The One, therefore, as has been said, which is simple and passionless, not having the things spoken of, must neither be posited as a genus of the things that are, for genera are by all means divided into species, nor yet as a point, or a monad properly speaking; for these have a relation towards the things that follow in order. Whereas it is most simple, and having not even one difference; for it has neither any motion, nor standing, such as rest; nor yet must the One itself be posited as being, but as principle and seed of being. For multitude of necessity accompanies being, and being accrues to multitude, which is not so in the case of God. For being is essence, from to be. Whereas God is both superessential, and beyond being, and unitarily instead of pre-eminently and inimitably beyond being; for God is all things and beyond all things. Having therefore admirably discoursed on the nature of numbers, he adds: Even though the Deity beyond all things is praised as Trinity, and as Monad, It is neither trinity nor monad, such as is known by us through numbers, or by another; but God both is and is named beyond every mind; for through saying what He is not we understand what God is.

Καὶ αὐτὸ τὸ ἓν ὂν ὁρίζον. Ὅτι καὶ ὑπὲρ τὸ ὂν ὁ Θεὸς, ὡς πάντα ὑπάρχων, καὶ αὐτὸς τοῦ ἀριθμοῦ ποιητὴς καὶ ἐφευρετὴς ὑπάρχων.

And bounding the one being itself. That God is beyond being also, as existing as all things, and Himself existing as Maker and Inventor of number.

Ἐνάριθμόν ἐστι. Σημείωσαι ὅτι τὸ ἐνάριθμον, ἀριθμοῦ δήλωσιν σημαίνει· ἐπὶ τῶν ὄντων τοίνυν τουτέστι τῶν κτισμάτων, τὸ ἓν ἐντιθέμενον κατὰ ἀριθμοῦ ἔννοιαν τίθεται.

Pertains to number. Note that pertaining to number signifies a manifestation of number; in the case of the things that are, therefore, that is to say creatures, the one implanted in them is posited according to the notion of number.

Οὐκ ἔστιν οὐδὲ μονάς. Μὴ ἁπλῶς τὸ οὐκ ἔστι μονὰς, οὐδὲ τριὰς ἐξακούσῃς, ἀλλὰ πρὸς τὸ, διεγνωσμένη, σύνταξον τὸ οὐκ ἔστιν· οὐ γὰρ ἀνελεῖν τὰ τῆς τοιαύτης ὁμολογίας, ἀλλὰ τὸ ἀνεξιχνίαστον ὁ λόγος διδάξαι βούλεται.

Is not even a monad. Do not hear simply the expression is not a monad, nor a trinity, but construe is not with known; for the discourse wishes not to abolish the terms of such confession, but to teach His unsearchable character.

Editors' notes and page, col. 412

Page

running head: ERA S. DIONYSII AREOPAGITÆ. 412
marginal letters: A καὶ τρίτον, καὶ; B θμοῖς ἕν· ἀπωθεῖται; C δὲ ὄντι πλῆθος; D Καὶ αὐτὸ τὸ
old-edition numerals: (none)
other: three full-width lines of facing Latin above Καὶ αὐτὸ τὸ ἓν ὂν ὁρίζον. (detur quæ supra omnia...) cut off at left edge, not set

PG 4:413

Καὶ τὸ θεογόνον ἀληθῶς. Τὸ θεογόνον φησὶ δηλοῦσθαι ἐκ τῆς ὀνομασίας τῆς Τριάδος · ἵνα γὰρ παραστῇ τῶν ἀνεκλαλήτων ὑποστάσεων ἡ προσκυνητὴ ἔκφανσις, ὁ ἀριθμὸς ἐπενοήθη, καθά φησι Βασίλειος, καὶ οἱ θεῖοι Γρηγόριοι. Γόνιμον δὲ τὸν Πατέρα καταχρηστικῶς ὠνόμασεν, ἅτε καὶ προσκυνητοῦ Υἱοῦ Πατέρα, καὶ τοῦ συμπροσκυνητοῦ αὐτοῖς παναγίου Πνεύματος πηγήν. Γονιμότης οὖν, ἢ ἕτερόν τι ὄνομα τῶν συνεγνωσμένων ἀνθρώποις, ἢ καὶ αὐταῖς ταῖς νοηταῖς δυνάμεσιν, οὐκ ἂν παραστήσειε τρανῶς τὰ ὥς εἰσιν ἐκ πάντων ἀποκεκρυμμένα τοῦ Θεοῦ · πῶς γὰρ δυνατὸν ὀνομάσαι ἀπό τινος τῶν ὄντων τὸν Θεὸν, μήτε τι τῶν πάντων ὄντα, ἀλλὰ καὶ ὑπὲρ πάντα τὰ ὄντα ;

And truly the God-begetting. He says that the God-begetting is shown from the naming of the Trinity; for in order that the adorable manifestation of the ineffable hypostases might be presented, number was devised, as Basil and the divine Gregories say. And he named the Father fruitful by catachresis, inasmuch as He is the Father of the adorable Son, and the fountain of the all-holy Spirit adored together with Them. Fruitfulness, therefore, or any other name of those known to men, or even to the intelligible powers themselves, could not clearly present the hidden things of God concealed from all as they are; for how is it possible to name from any of the things that are, God, Who is neither any of all things, but is even above all the things that are?

Οὐδὲ ὄνομα αὐτῆς ἐστι. Καλῶς ὁ θεῖος οὗτος ἀνὴρ λέγει, ὅτι οὐδὲ τὸ ὄνομα αὐτῆς ἐστιν, οὐδὲ λόγος, ἀλλὰ ἐν ἀβάτοις ἐξῄρηται, οὐ τόποις, μὴ γένοιτο! ἀλλὰ λογισμοῖς καὶ ἐνθυμήσεσιν · ἄβατος γαρ παντὶ νῷ καὶ ἐνθυμήσει ὁ περὶ Θεοῦ λόγος. Τὸ δὲ μήτε ὄνομα αὐτοῦ εἶναι, καλῶς καὶ εὐαπαλλάκτως νόησον · τὰ γὰρ ὄντα πάντα καὶ δι' ὀνομάτων καὶ διὰ πραγμάτων γνωστικῶν σημαίνονται. Ποῖον τοίνυν ὄνομα ἢ πρᾶγμα δυνατὸν ἐπιθεῖναι τῷ Θεῷ, τῷ ὑπὲρ πάντα τὰ ὄντα ἐξηρημένῳ, καὶ πεποιηκότι τὰ πάντα, καὶ αἰτίῳ τῶν πάντων; Διὸ καὶ τὴν ἀγαθότητα αὐτὴν ἢ τὸ καλόν φησιν ὁ θεῖος οὗτος Διονύσιος μὴ κυρίως ἐφαρμόσαι αὐτῷ τῷ Θεῷ, ἐπειδὴ καὶ ἐν τοῖς οὖσιν εὑρίσκονται ταῦτα. Καὶ ἀνωτέρω οὕτως εὑρήσεις, ὅτι ταῦτα τὰ πάθη καὶ συμβεβηκότα λογίζονται ἐν τοῖς οὖσιν, ὅπερ οὐκ ἔστιν ἐπὶ Θεοῦ τοῦ ὑπεραναβεβηκότος πάντων.

Neither is there a name of it. Well does this divine man say that there is neither a name of it, nor an account; but it is exalted in inaccessible regions, not places, far from it! but reasonings and thoughts; for the account concerning God is inaccessible to every mind and thought. And that there is not even a name of Him, understand well and readily; for all the things that are are signified both through names and through cognitive things. What sort of name, therefore, or thing is it possible to apply to God, Who is exalted above all the things that are, and has made all things, and is the cause of all things? Wherefore this divine Dionysius says that even goodness itself, or the beautiful, does not properly fit God Himself, since these are found among the things that are as well. And above you will find it thus, that these are reckoned affections and accidents in the things that are, which is not so in the case of God Who transcends all things.

Ἀλλὰ πόθῳ τοῦ νοεῖν. Σημείωσαι, ὡραῖόν φησιν, ὅτι διὰ τὸ ὅλως νοεῖν τι, καὶ λέγειν περὶ Θεοῦ, τῷ περὶ αὐτὸν πόθῳ κατεχόμενοι, τὸ τῆς ἀγαθότητος ὄνομα ἐπέβαλον τῷ Θεῷ οἱ θεολόγοι, ἐπεὶ κυρίως καὶ ὑπεράγαθος καὶ ὑπερούσιός ἐστιν ὁ Θεός· Ἡ δὲ ἀγαθότης, ὥς φησιν οὗτος, σεμνότατον ὄνομα τῶν πάντων. Αἱ δὲ ἀποφάσεις, ἤτοι ἀρνήσεις καὶ στερήσεις, ἐπὶ Θεοῦ οὐχ ἁπλῶς εἴρηνται τοῖς θεολόγοις· οὐ γὰρ, ὡς λέγονται, νοοῦνται, ἀλλὰ ὑπεραναβεβηκότως θεωροῦνται · τὸ γὰρ ἀθάνατος, καὶ ἀόρατος, καὶ ἄφθαρτος, καὶ ἀνενδεὴς, καὶ ἀναμάρτητος, οὐκ ἄν τις, σοφίας μετέχων, δημωδέστερον ὑπολάβοι · οὔτε ὅσα ἐπὶ Θεοῦ τοιαῦτα λέγεται, ἀλλὰ τῶν δηλουμένων ἐξιστάμενος ἐπὶ τὰς σεσιγημένας καὶ θειοτέρας ἐννοίας ἀνανεύσει · διὸ καὶ θειοτέρας θεωνυμίας ἐφεξῆς αὐτὰς καλῶς προσαγορεύει. Ἐξισταμένη γὰρ ἡ ψυχὴ τῶν σωματικῶν πασῶν αἰσθήσεων καὶ κοσμικῶν, ταῦτα γὰρ ἑαυτῇ ἐποίησε σύμφυλα· οὕτω συνάπτεται τῷ ἀκραιφνεῖ τῆς γνώσεως τοῦ Θεοῦ, καθ' ὅσον δυνατόν ἐστιν ἀνθρωπίνῃ φύσει, ὡς καὶ ὁ Ἀπόστολος αἰνίττεται λέγων · Καὶ οὕτω πάντοτε σὺν Κυρίῳ ἐσόμεθα · καὶ πάλιν · Νῦν ὡς ἐν αἰνίγματι καὶ ἐν ἐσόπτρῳ ὁρῶμεν · τότε δὲ τὸ πρόσωπον πρὸς πρόσωπον ὀψόμεθα.

But by a longing to understand. Note, finely he says that for the sake of understanding anything at all and speaking concerning God, being held by longing for Him, the theologians applied the name of goodness to God, since properly God is both super-good and super-essential; And goodness, as this man says, is the most august name of all. Yet the apophatic expressions, that is, denials and privations, in the case of God have not been spoken simply by the theologians; for they are not understood as they are spoken, but are contemplated transcendently; for immortal, and invisible, and incorruptible, and in want of nothing, and sinless, no one partaking of wisdom would suppose in a more vulgar way; nor as many such things as are spoken in the case of God, but standing apart from the things signified, he will look up towards the silent and more divine conceptions; wherefore he also rightly addresses them next in order as more divine names of God. For when the soul stands apart from all bodily and worldly sensations, for it has made these akin to itself, it is thus joined to the pure knowledge of God, so far as is possible for human nature, as the Apostle also hints, saying: And thus we shall always be with the Lord (1 Thess. 4:16); and again: Now we see as in a riddle and in a mirror; but then we shall see face to face (1 Cor. 13:12).

Τὸ τῶν ὀνομάτων σεπτότατον. Σημείωσαι ὅτι πάντων ὀνομάτων σεπτότατον ἡ ἀγαθότης · διὸ καὶ πρώτως τῷ Θεῷ ἀφιέρωται.

The most venerable of names. Note that of all names the most venerable is goodness; wherefore it is also dedicated first to God.

Editors' notes and page, col. 413

Footnotes

(e) ‹anchor: cum Domino erimus› · call in col 414

[…] Thess. IV, 16.

[1] Thessalonians 4:16 (4:17 in modern numbering). (The left edge of the image is cropped; the siglum "(e)" and the book numeral, presumably "I", are not visible.)

(printed under page 221)

(f) ‹anchor: tum autem facie ad faciem videbimus› · call in col 414

I Cor. XIII, 12. Vide Nov. Test. Græc. Aug. Schols.

1 Corinthians 13:12. See the Greek New Testament, Augsburg edition, with scholia.

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Page

running head: IA IN LIB. DE DIVINIS NOMINIBUS. 414
marginal letters: A Dei fecunditatem et vere.; B dicit : neque ejus; C Sed desiderio intelligendi.; D ipsas appellat. Nam
old-edition numerals: 229 after Divinus hic
other: facing Latin version, not set

PG 4:415

Τῶν ἑαυτῇ συμφύλων. Συμφύλων φησὶ τῶν συμφυῶν, καὶ γνωρίμων, καὶ τῆς κτίσεως ἰδίων.

Of the things akin to itself. By akin he means things congenital, and familiar, and proper to creation.

Τοῦτο γὰρ ἀληθῶς καὶ ἄγγελοι. Ὅτι καὶ ἀγγέλοις τὰ περὶ Θεοῦ ἀκατάληπτα, καὶ ὅτι καὶ ὁ κατώτατος τῶν ἀγγέλων μείζων πάντων τῶν ἐν τῇ Ἐκκλησίᾳ θεολόγων περὶ Θεοῦ θεωρεῖ, οὐκοῦν καὶ τῶν ἀποστόλων.

For this truly even angels. That even to angels the things concerning God are incomprehensible, and that even the lowest of the angels contemplates greater things concerning God than all the theologians in the Church, and therefore than the apostles as well.

Καὶ εἴ τι τῶν ὁμοδυνάμων. Ὅτι κἂν ἕτεραι ὁμοδύναμοι θεωνυμίαι ἐν τῇ Γραφῇ εὑρεθῶσι, χρὴ καὶ ταύτας κατὰ τὰς αὐτὰς ἐκφαντορικὰς μεθόδους προσυπακούειν.

And if any of the things of equal force. That even if other divine names of equal force be found in Scripture, one must understand these also in addition according to the same revelatory methods.

Καὶ ὑμῖν καὶ ἑτέροις ἱεροῖς ἀνδράσιν. Ὅτι οὐ πᾶσιν ἀζητήτως μεταδοτέον τῶν μυστικῶν, ἀλλὰ τοῖς ἱκανοῖς καὶ ἱεροῖς ἀνδράσιν · ὅπερ καὶ ὁ θεῖος Παῦλος τούτῳ τῷ ἱερῷ ἀνδρὶ Τιμοθέῳ γράφει.

Both to you and to other sacred men. That one must not impart the mystical things to all without examination, but to capable and sacred men; which the divine Paul also writes to this sacred man Timothy.

Ἡμεῖς τε εἰπεῖν ἱκανοί. Ταῦτα ἁγιοπρεπῶς μετριάζων φησὶν ὁ Πατήρ · ὡσαύτως καὶ τὰ ἑξῆς πάντα.

And we are capable of speaking. The Father says these things with moderation as befits a saint; and likewise all the things that follow.

Ἐπὶ δὲ τὴν συμβολικὴν θεολογίαν. Ὅτι θεολογίαν συμβολικὴν λέγει τέως μὴ φερομένην, ὡς καὶ ἐν ἄλλῳ κεφαλαίῳ φησίν · εἰ δὲ βούλει τὴν διαφορὰν εἰδέναι τῆς θεολογικῆς ὑποτυπώσεως καὶ τῆς συμβολικῆς θεολογίας, ἀνάγνωθι τὸ τρίτον κεφάλαιον τοῦ Περὶ μυστικῆς θεολογίας λόγου.

On to the Symbolic Theology. That he speaks of the Symbolic Theology which is not extant so far, as he says in another chapter as well; and if you wish to know the difference between the Theological Outlines and the Symbolic Theology, read the third chapter of the treatise On Mystical Theology.

Editors' notes and page, col. 415

Footnotes

VARIÆ LECTIONES ET CORRECTIONES. ²¹ ‹anchor: τῆς θεολογικῆς› · call in col 416 γρ. συμβολικῆς.

Another reading: συμβολικῆς ("symbolic"), for θεολογικῆς ("theological").

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