PG 4 · cols. 115–184

S. Maximus Confessor, Scholia in librum De ecclesiastica hierarchia

Editors' preface

ΤΟΥ ΑΥΤΟΥ ΕΙΣ ΤΟ ΠΕΡΙ ΤΗΣ ΕΚΚΛΗΣΙΑΣΤΙΚΗΣ ΙΕΡΑΡΧΙΑΣ.

OF THE SAME, ON THE [BOOK] ON THE ECCLESIASTICAL HIERARCHY.

ΕΙΣ ΤΟ ΚΕΦΑΛ. Αʹ.

ON CHAPTER I.

§ I. [α] Θεουργικῆς. Θεουργικῆς φησι τῆς ἐκ Θεοῦ ἐνεργουμένης, ἤγουν δοθείσης ἀνθρώποις, καὶ ὅτι θεοὺς ἀπεργάζεται καὶ ἀποτελεῖ ἡ ἐν Χριστιανοῖς ἱεραρχία.

§ I. [α] Theurgic. He calls it theurgic as being worked by God, that is, given to men, and because the hierarchy among Christians makes and perfects gods.

Παραδόσεων. Ὅτι τὴν ἱεραρχικὴν ἐπιστήμην ἐκ παραδόσεως παρέλαβεν.

Of traditions. Because he received the hierarchic science from tradition.

[β] Οὐκ ἐξορχήσῃ. Τουτέστιν οὐ παιγνιωδῶς καὶ ἀνευλαβῶς ποιήσεις πᾶσι τοῖς ἀνιέροις καταφανῆ, γέλωτος ἀφορμὴν ποιούμενος, τὰ θεῖα καὶ μυστικά.

[β] You shall not dance [it] out. That is, you shall not, in sport and without reverence, make the divine and mystical things manifest to all the unconsecrated, making them an occasion for laughter.

[γ] Ἱεροῖς δὲ μόνοις· Ὅτι οὐ δεῖ τὰ ἅγια τοῖς βεβήλοις ἐκφαίνειν, οὐδὲ τοὺς μαργαρίτας τοῖς χοίροις ῥίπτειν.

[γ] But to the holy alone: Because one must not display the holy things to the profane, nor cast the pearls to the swine.

[δ] Ὁ θιαρχικώτατος νοῦς. Σημειωτέον κατὰ Νεστοριανῶν, ὅτι νοῦς καὶ ἐπὶ Θεοῦ λέγεται· ἁγιαστείας δὲ, ἤτοι καθαρότητος εἰς ἁγιωσύνην.

[δ] The most thearchic mind. Note, against the Nestorians, that "mind" is said also of God; and "of sanctification", that is, of purity unto holiness.

Editors' notes and page, col. 115

Page

running head: 115 APPENDIX AD OPERA S. DIONYS
marginal letters: A 51 IN CAP. I.; B rianos, mentem
old-edition numerals: 51 before IN CAP. I.; 52 before Quoad fieri potest.
other: facing Latin version, not set; full-width title lines at head of column (ΤΟΥ ΑΥΤΟΥ ... presbytero.) cut off at right edge, not set
running head: 115 APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ. 116
marginal letters: A ‹ΕΙΣ ΤΟ ΚΕΦΑΛ. Α΄. / 51 IN CAP. I.›; B ‹Νεστοριανῶν, ὅτι νοῦς καὶ ἐπὶ Θεοῦ›
old-edition numerals: 51 before ‹IN CAP. I.› (Latin col.); 52 before ‹Quoad fieri potest› (Latin col.)
other: full-width page; this file holds the title and the first half of the Greek (col. 116) in reading order; col. 115 itself is the facing Latin version, not set. Latin title, untranslated: EJUSDEM COMMENTARIA IN LIBRUM DE ECCLESIASTICA HIERARCHIA. Interprete Petro Lansselio, Gravelingano, e Societate Jesu presbytero. No letters lost at the cut edges on this render. UNSURE: the small-capital title word reads like ΣΙΣ on the image; set as ΕΙΣ. The bracketed scholion letters [α]–[δ] kept as printed.

PG 4:116

[ε] Κατὰ δύναμιν. Τῶν νοερῶν αὐτῶν οὐσιῶν καὶ νοητῶν κατὰ τὴν δύναμιν· οὐ γὰρ κατὰ τὴν αὐτοῦ δύναμιν Ἰησοῦς· ἀπειροδύναμος γάρ, ἅτε καὶ Θεός.

[ε] According to power. According to the power of the intellectual and intelligible beings themselves; for it is not according to His own power that Jesus [does so]: for He is of infinite power, inasmuch as He is also God.

[ϛ] Συμπτύσσει. Ἡ ἑρμηνεία τούτων ἐστὶν ἐν τῷ Περὶ θείων ὀνομάτων πέμπτῳ κεφαλαίῳ.

[ϛ] He draws together. The interpretation of these things is in the fifth chapter of the On the Divine Names.

[ζ] Πολλὰς ἑτερότητας. Πολλὰς ἑτερότητας οἶμαι λέγεσθαι τὰς πολυειδεῖς τῶν σαρκικῶν ἐπιθυμιῶν μερίμνας, ἃς ἀπαγορεύει ὁ Κύριος· ἑνοειδῆ δὲ καὶ θείαν ζωὴν τὸ ζητεῖν ἐν πρώτοις τὴν βασιλείαν τοῦ Θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ, ὅπερ ὁ Κύριος ἐσήμανεν, εἰπὼν ἐν τῇ εὐχῇ, ἵνα ὦσιν ἕν· τὸ δὲ οὕτω

[ζ] Many diversities. By many diversities I think are meant the manifold cares of the fleshly desires, which the Lord forbids; and by the uniform and divine life, the seeking first of the kingdom of God and His righteousness, which the Lord signified when He said in the prayer, that they may be one; and the thus

Editors' notes and page, col. 116

Footnotes

(89) ‹anchor: κατὰ τὴν αὐτοῦ› · call in col 116 (Greek only; Variae lectiones et correctiones)

ἑαυτοῦ.

Read ἑαυτοῦ ("his own") [for αὐτοῦ].

(printed under page 75)

Page

running head: RA S. DIONYSII AREOPAGITÆ. 116
marginal letters: A ΕΙΣ ΤΟ ΚΕΦΑΛ. Αʹ.; B Νεστοριανῶν, ὅτι
old-edition numerals: (none)
other: full-width title lines at head of column (... ΑΥΤΟΥ ... presbytero.) cut off at left edge, not set
running head: 115 APPENDIX AD OPERA S. DIONYSII AREOPAGITÆ. 116
marginal letters: (none)
old-edition numerals: (none)

PG 4:117

πεποιῶσθαι τὴν ψυχὴν, ἕξιν ἱερὰν ἀπεκάλεσεν, ἥτις καὶ μάλιστα τοῖς ἱερωμένοις πρεπώδης.

qualified, he called a sacred habit, which is most especially fitting for those who are consecrated.

Καὶ τῆς τῶν θεαμάτων γνώσεως. Τουτέστι τῶν περὶ Θεοῦ λόγων καὶ διδαγμάτων τὴν ἐπιστημονικὴν κατανόησιν· οὐ γὰρ ἄχρι ψιλῆς τῆς τῶν λογίων ἀκοῆς ἢ ἐκφωνήσεως τὰ τῶν ἱερῶν μυήσεων, ἀλλὰ τῇ παρακολουθήσει τῆς διανοίας καὶ τῇ συνέσει τῶν ὑμνουμένων· οὕτω γὰρ καὶ οἱ κατὰ Θεὸν πρῶτον ἀφιεροῦνται αὐτῷ, καὶ εἶθ' οὕτως ἑτέροις τὸ τοιοῦτον προξενοῦσι· τελειοῦνται, καὶ πάλιν τελειοῦσιν.

And of the knowledge of the visions. That is, the scientific comprehension of the words and teachings concerning God; for the things of the sacred initiations do not reach merely as far as the bare hearing or utterance of the oracles, but consist in the following of the understanding and in the comprehension of the things celebrated; for thus those also who are according to God are first consecrated to Him, and then in this way procure such a thing for others; they are perfected, and again they perfect.

§ II. Ἀγγέλων ἐστί. Ὅτι τὰς ἐννέα τάξεις καὶ νῦν λέγει, ἃς προωνόμασεν ἐν τῷ Περὶ τῆς θείας ἱεραρχίας λόγῳ.

§ II. Is of angels. Because now also he means the nine orders, which he previously named in the discourse On the Divine Hierarchy.

Καὶ πᾶσα ἡ νῦν ὑμνουμένη. Τίς ἡ δύναμις πάσης ἱεραρχίας.

And every one now celebrated. What the power of every hierarchy is.

Αὐτόν τε τὸν ἱεράρχην. Τουτέστι τὸν ἐπίσκοπον.

And the hierarch himself. That is, the bishop.

Καὶ τοῖς ὑποβεβηκόσι. Περὶ προκοπῶν.

And to the subordinates. Concerning advancements.

Ὑποβεβηκότας ἕπεσθαι. Πρεσβυτέρους.

That the subordinates follow. Presbyters.

Ἀλλ' αἱ μέν. Σύγκρισις τῆς οὐρανίας καὶ τῆς αἰσθητῆς ἱεραρχίας.

But the ones indeed. Comparison of the heavenly and the sensible hierarchy.

Ἀἰσθητῶν συμβόλων. Αἰσθητὰ σύμβολά εἰσι τὰ ἑξῆς δηλούμενα μυστήρια· τουτέστι τὸ βάπτισμα, ἤτοι φώτισμα· ἡ σύναξις, ἤγουν τὸ τῆς κοινωνίας μυστήριον, καὶ τὰ λοιπά.

Of sensible symbols. Sensible symbols are the mysteries set forth next: that is, baptism, or illumination; the synaxis, that is to say, the mystery of communion, and the rest.

Ἕν μὲν ἔστιν. Ὁ Θεὸς δηλονότι.

Is one indeed. Namely, God.

Οὐχ ἑνιαίως. Ἀντὶ τοῦ ἑνοειδῶς, καὶ καθ' ἕνα καὶ τὸν αὐτὸν τρόπον.

Not unitarily. Instead of uniformly, and in one and the same manner.

Νοητῶν τε. Σημειωτέον, ὅτι τὸ σύνταγμα ὃ αὐτῷ ἐποιήθη περὶ νοητῶν καὶ αἰσθητῶν, παρ' ἡμῖν οὐχ εὕρηται.

Both of intelligible things. It must be noted that the treatise which was composed by him concerning intelligible and sensible things is not found among us.

Διεξοδικώτερον. Ἀντὶ τοῦ πλατύτερον.

Morecursively. Instead of more broadly.

§ III. [α] Ἔστι μὲν ἱεραρχία. Ἱεραρχία ἐστὶ, φησὶ, καθὼς ἡ σεπτὴ ἡμῶν παράδοσις παρίστησι, τὰ καθολικῶς θεωρούμενα ἢ λεγόμενα περὶ τῶν προκειμένων, ἤγουν ὑποκειμένων ἱερῶν πραγμάτων· ἤτοι δὲ καὶ πραττόμενα. Συγκεφαλαίωσιν γὰρ τὴν τοῦ ὅλου περίληψιν λέγει, ὥσπερ καὶ ἀνακεφαλαίωσιν λέγομεν τὸ ἐπαναλαβεῖν ἐν ὀλίγοις τὰ προλεχθέντα.

§ III. [1] Hierarchy is indeed. Hierarchy is, he says, just as our venerable tradition presents it, the things generally contemplated or spoken concerning the proposed, that is to say, underlying sacred matters; or also the things done. For he calls the comprehension of the whole a summing up, just as we also call repeating in a few words the things previously said a recapitulation.

[β] Καθολικωτάτη. Καθολικά ἐστι τὰ περιεκτικώτερα. Φησὶν οὖν, ὅτι, τυχὸν ἁπάσης τάξεως ἱεραρχίας λεγομένης, ἱεραρχία ἐστὶν ἁπάσης ἱεραρχίας ἡ ἀρχικωτέρα καὶ γενικωτέρα συγκεφαλαίωσις· οἷον τῆς πρεσβυτέρων ἱεραρχίας, τουτέστι τάξεως, ἱεραρχία ὁ ἐπίσκοπος, ὀφείλων γινώσκειν, καθαίρειν, φωτίζειν, τελειοῦν· τῆς διακόνων ἱεραρχίας ἱεραρχία ὁ ἀρχιδιάκονος, ὃς ὀφείλει γινώσκειν τὰς λειτουργικὰς ἐνεργείας· καὶ οὕτω καθεξῆς τὰ λοιπὰ συντάγματα.

[2] Most general. General things are those that are more comprehensive. He says, therefore, that, whereas every order may perhaps be called a hierarchy, a hierarchy is the more principal and more general summing up of every hierarchy; as, for instance, of the hierarchy, that is, order, of presbyters, the hierarchy is the bishop, who ought to know how to purify, illuminate, and perfect; of the hierarchy of deacons, the hierarchy is the archdeacon, who ought to know the liturgical operations; and so on in order for the remaining ranks.

[γ] Συγκεφαλαίωσις. Ἱερῶν συγκεφαλαίωσις ἡ γνῶσις παντὸς ἱερατικοῦ τάγματος.

[3] Summing up. A summing up of sacred things is the knowledge of every priestly order.

Editors' notes and page, col. 117

Footnotes

(90) ‹anchor: αὐτῷ ἐποιήθη› · call in col 117 (Greek only; Variae lectiones et correctiones)

ἐπονήθη.

Read ἐπονήθη ("was laboured over") [for ἐποιήθη].

(90*) ‹anchor: τὰ λοιπὰ συντάγματα› · call in col 117 (Greek only; Variae lectiones et correctiones) τάγματα.

Read τάγματα ("orders") [for συντάγματα].

(printed under page 76)

Footnotes

(z) ‹anchor: not visible in the page-foot image› · call in col 118

Joan. XVII, 11.

John 17:11.

(89*) ‹anchor: Σημειωτέον› · call in col 117 (Greek only; Variae lectiones et correctiones) σημειῶσαι.

Read σημειῶσαι ("note") [for σημειωτέον].

(printed under page 76)

Page

running head: 119 APPENDIX AD OPERA S. DION
marginal letters: A Hujus origo.; B et sola ad; C illustrationes, divinas; D magis sacramentorum
old-edition numerals: 54 after non
other: facing Latin version, not set

PG 4:120

[δ] Ταύτης ἀρχή. Τίς ἡ ἀρχὴ τῆς ἱεραρχίας, καὶ περὶ Τριάδος.

[4] The beginning of this. What the beginning of the hierarchy is, and concerning the Trinity.

[ε] Ἐπιστητόν. Σημείωσαι, ὅτι ἡ ἁγία Τριὰς ἐπιστητὸν ἔχει τὸ τῆς οἰκείας ὑπάρξεως γνώριμον, ὡς τὴν νῦν φαμεν τὴν ἰδίαν οὐσίαν, μόνη αὕτη ἐπίσταται.

[5] Knowable. Note that the Holy Trinity holds as knowable that which is known of Its own existence, as we now say: It alone knows Its own essence.

Ἡ λογική. Σημείωσαι, ὅτι ἄγγελοι καὶ ἄνθρωποι λογικαί εἰσιν οὐσίαι.

The rational. Note that angels and men are rational essences.

Ἡ δὲ οὐχ ἑτέρως. Σωτηρία δηλονότι.

And this not otherwise. Namely, salvation.

Ἡ δὲ θέωσις. Τί ἐστιν ἡ θέωσις.

And deification. What deification is.

Ἱεραρχίας. Τί τὸ πέρας πάσης ἱεραρχίας, καὶ ὁποῖα δεῖ μετιέναι τὸν ἱεράρχην. Σημείωσαι δὲ, ὅτι τὸ τέλος, ἤγουν τὸν σκοπὸν ἁπάσης ἱεραρχίας εἶναι λέγει τῆς ἀγγελικῆς καὶ τῆς ἐν ἀνθρώποις τὴν πρὸς Θεὸν καὶ τὰ θεῖα ἀγάπησιν, καὶ τὰ ἑξῆς κατειλεγμένα. Τὸ δὲ ἑνιαίως ἱερουργουμένη δηλοῖ τὸ ὁλοσχερῶς καὶ μονοτρόπως πρὸς τὴν τοιαύτην λατρείαν ὁρᾷν.

Of hierarchy. What the end of every hierarchy is, and what sort of things the hierarch must pursue. And note that he says the end, that is to say, the aim of every hierarchy, both the angelic and that among men, is love towards God and divine things, and the things enumerated next. And the phrase being unitarily sacredly wrought denotes looking wholly and in a single manner towards such worship.

§ IV. Ὑπερκοσμίοις. Σημείωσαι, πῶς κινεῖ ὁ Θεὸς τὰς νοητὰς δυνάμεις, καὶ πῶς ἡμεῖς ἐλλαμπόμεθα.

§ IV. To the supermundane. Note how God moves the intelligible powers, and how we are illuminated.

Οὐ γὰρ ἔξωθεν. Ἄνθρωποι μὲν ἔξωθεν, τουτέστιν ἀπὸ τῆς κατὰ τὴν κτίσιν θεωρίας καὶ λόγων διδασκαλικῶν καὶ ἑτέρων τοιούτων τὴν ἀληθῆ γνῶσιν λαμβάνουσιν· ἄγγελοι δὲ αὐτὴν ἔνδοθεν τὴν νοερὰν αὐτῶν ἐλλάμπονται δύναμιν, καὶ τὴν θείαν ἐνσημαίνονται βούλησιν, ἤγουν τυποῦνται πρὸς τὸ θεομίμητόν τε καὶ τῶν ὄντων, ᾗ ὄντα ἐστὶ, γνωστικόν.

For not from without. Men indeed receive true knowledge from without, that is, from the contemplation according to creation and didactic words and other such things; whereas angels are illuminated from within in their very intelligent power, and are stamped with the divine will, that is to say, are moulded towards that which imitates God and is cognitive of beings as beings.

Νοητῶς δέ. Κατανοητέον, πῶς ἔσωθεν, ἀλλ' οὐ θύραθεν, αἱ ἐλλάμψεις τοῦ Θεοῦ τοὺς θείους νόας κινοῦσιν· ἔφη γὰρ τὸν Θεὸν νοητῶς αὐτοὺς ἐλλάμπειν· ἐπειδὴ γὰρ νοερὸν μὲν ἔστι τὸ νοοῦν, νοητὸν δὲ τὸ νοούμενον· τροφὴ δὲ [καὶ] οἷον σύστασις τοῦ νοοῦντος τὸ νοούμενον, εἰκότως ὁ Θεὸς, ἅτε νοῶν ὄντων τῶν ἀσωμάτων, αὐτὸς νοητὸς καὶ νοούμενος αὐτοῖς, καθ' ὅσον ἐφικνοῦνται, γενόμενος ἔσωθεν, αὐτοὺς ἐλλάμπει, τοῦ νοῦ νοοῦντος καὶ τρεφομένου.

But intelligibly. One must understand how from within, and not from outdoors, the illuminations of God move the divine minds; for he said that God illuminates them intelligibly; for since that which understands is intelligent, and that which is understood is intelligible, and that which is understood is the nourishment [and] as it were the constitution of that which understands, reasonably does God, inasmuch as the bodiless beings are minds, Himself becoming from within intelligible and understood by them so far as they attain, illuminate them, the mind understanding and being nourished.

Διαιρετῶν συμβόλων. Σύμβολα διαιρετὰ ἐνταῦθα τὰς τῆς Γραφῆς πολυειδεῖς διδασκαλίας φησὶ, μάλιστα μὲν διὰ συμβολικῶν λόγων τὴν περὶ τῆς θείας φύσεως καὶ τῶν νοερῶν οὐσιῶν θεωρίαν εἰσηγουμένας· ἔσθ' ὅτε δὲ καὶ τῆς πράξεως οὔσας διορθωτικὰς, ὡς τὰ νομικὰ παραγγέλματα, εἰς ἠθικὴν ἀλληγορίαν ἀναγόμενα· πολλῷ δὲ πλέον αἱ τῶν μυστηρίων τελεται ἐν συμβόλοις θεωροῦνται καὶ τύποις.

Of divisible symbols. By divisible symbols here he means the manifold teachings of Scripture, chiefly indeed introducing through symbolic words the contemplation concerning the divine nature and the intelligent essences; and sometimes also being corrective of action, like the legal precepts, when referred to moral allegory; and much more are the rites of the mysteries contemplated in symbols and types.

Οὐσία γάρ. Σημοίωσαι, τίς ἡ οὐσία τῆς καθ' ἡμᾶς ἱεραρχίας, καὶ τίνα τὰ θεῖα λόγια.

For the essence. Note what the essence of the hierarchy among us is, and what the divine oracles are.

Ἱεροτελεστῶν. Ἱεροτελεστὰς μὲν τοὺς ἀποστόλους λέγει, οὓς καὶ καθηγεμόνας εἴρηκε· θεολογικὰς δὲ δέλτους τὰ βιβλία τῆς Παλαιᾶς καὶ τῆς Νέας· ἀϋλοτέραν δὲ μύησιν τὴν ἐκ Πνεύματος γενομένην τοῖς ἀποστόλοις γνῶσιν τῶν τῆς Γραφῆς νοημάτων, ἃ καὶ σωματικὸν ἀπεκάλεσε λόγον, ἐξ ἧς μυήσεως

Of sacred initiators. By sacred initiators indeed he means the apostles, whom he has also called leaders; and by theological tablets, the books of the Old and the New [Testament]; and by a more immaterial initiation, the knowledge of the meanings of Scripture that came to the apostles from the Spirit, which things he also called a bodily word, from which initiation

Editors' notes and page, col. 120

Footnotes

(91) ‹anchor: σωματικὸν ἀπεκάλεσε› · call in col 120 (Greek only; Variae lectiones et correctiones)

ἐκάλεσε.

Read ἐκάλεσε ("called") [for ἀπεκάλεσε].

(printed under page 77)

Page

running head: PERA S. DIONYSII AREOPAGITÆ. 120
marginal letters: A [δ] Ταύτης ἀρχή.; B καὶ μονοτρόπως; C νοῦσιν· ἔφη; D ἀναγόμενα· πολλῷ
old-edition numerals: (none)
other: (none)

PG 4:121

καὶ τὰ τῆς Καινῆς συνέστη διδάγματα· γείτονα δὲ τῆς οὐρανίας ἱεραρχίας τὴν τῷ ἡγεμονικῷ ἐγγινομένην τοῦ Πνεύματος ἔλλαμψιν ἔφη.

the teachings of the New [Testament] also were constituted; and he called the illumination of the Spirit that comes to be in the governing faculty neighbour to the heavenly hierarchy.

Ἐκ νοὸς εἰς νοῦν. Ὅρα τὰ διὰ μέσου λόγου, καὶ ὅτι διὰ λόγου ἀγράφου τὰ μυστικὰ παρεδόθη. Κατὰ κοινοῦ δὲ ληπτέον τὸ παραδεδωκότων· ἱεροῖς δὲ ἔφη συμβόλοις διὰ τὰ ἑξῆς τεθειμένα μυστήρια, ἅτινα καὶ θεωρίας ἀναγωγικῆς ἀξιοῖ.

From mind to mind. See the things wrought through the mediation of speech, and that the mystical things were handed down through unwritten speech. And the word "having handed down" must be taken in common; and he said "in sacred symbols" on account of the mysteries set forth next, which he also deems worthy of anagogical contemplation.

Αισθηταῖς εἰκόσι. Περὶ εἰκόνων.

In sensible images. Concerning images.

Τὸ συνεπτυγμένον. Ἰδοὺ σαφῶς τί ἐπτυγμένον.

That which is folded together. Behold clearly what is folded.

Ἀγράφοις μυήσεσι. Σημείωσαι, ὅτι καὶ ἀγράφοις μυήσεσι τὰ θεῖα ἡμῖν παραδέδονται.

By unwritten initiations. Note that the divine things have been handed down to us by unwritten initiations also.

Συμβολική τις. Ὅτι συμβολικὴ καὶ ἐξ αἰσθητῶν ἡ κατὰ ἀνθρώπους ἱεραρχία· τουτέστιν οὐ γυμνῆς αὐτοῖς τοῖς θείοις ἐντυγχάνομεν πράγμασιν, ἀλλὰ διὰ συμβόλων τελούμενα, οἷον τοῦ ποτηρίου τῆς εὐλογίας, ὥς φησιν ὁ Ἀπόστολος, καὶ τοῦ ἄρτου ὃν κλῶμεν, καὶ τῶν λοιπῶν.

A symbolic one. That the hierarchy among men is symbolic and consists of sensible things; that is, we do not light upon the divine realities themselves bare, but perfected through symbols, such as the cup of blessing, as the Apostle says, and the bread which we break (1 Cor. 10:16), and the rest.

Ἀνακεκαλυμμένοι. Τουτέστι γνώριμοι, καὶ ὧντινων πραγμάτων καὶ μυστηρίων εἰσὶν ἐνδεικτικοί.

Unveiled. That is, known, and indicative of what realities and mysteries they are.

Οὐ μεταδώσεις ἑτέρῳ. Ὅτι ἀσφαλῶς δεῖ λαλεῖν τὰ μυστικά.

You shall not impart to another. That one must speak the mystical things with security.

ΕΙΣ ΤΟ ΚΕΦΑΛ. Βʹ.

On Chapter II.

§ I. [α] Ταύτης δέ. Τῆς πρὸς Θεὸν ἀφομοιώσεώς τε καὶ ἑνώσεως δηλονότι.

§ I. [1] Now of this. Namely, of assimilation to God and union with Him.

[β] Τίς οὖν ἐστιν ἀρχή. Ἀρχὴ, φησὶ, καὶ ὁδοποίησις τῆς πρὸς Θεὸν οἰκειώσεως καὶ τῆς ἐπουρανίου κληρονομίας τὸ θεῖον ὑπάρχει βάπτισμα· καὶ γὰρ ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ μὴ ἴδῃ τὴν βασιλείαν τοῦ Θεοῦ. Ὅθεν μορφοῦται ὁ ἔσω ἄνθρωπος πρὸς κρείττονα ἕξιν καὶ σωτήριον, καὶ τῶν κατὰ Θεὸν λόγων τε καὶ πραγμάτων τὴν ἐπιτήδευσιν.

[2] What then is the beginning. The beginning, he says, and way-making of familiarity with God and of the heavenly inheritance is divine baptism; for unless one be born of water and spirit, he shall not see the kingdom of God (John 3:5). Whence the inner man is formed towards a better and saving habit, and the pursuit of the words and deeds that are according to God.

[γ] Ἡ πρὸς τὴν τῶν ἄλλων. Τρία τινά φησι δεῖσθαι πρὸς τὴν ἀρχὴν τῶν ἐντολῶν· τὴν ὑποδοχὴν τῶν θείων λογίων, τὴν κατήχησιν τῆς θείας πίστεως, καὶ τὴν ἀναγέννησιν τὴν διὰ τοῦ θείου βαπτίσματος. Καλῶς οὖν ἀπέδειξεν, ὅτι ἡ προτιμοτάτη καὶ ἐξαίρετος κίνησις τοῦ νοῦ ἡ περὶ Θεὸν ἀγάπη ἐστί· καὶ ὅτι ἀρχή τίς ἐστι τῆς πρὸς Θεὸν ἀγάπης ἡ θεία ἡμῶν δημιουργία, τουτέστιν ἡ διὰ τοῦ βαπτίσματος ἀναγέννησις, καθ' ἣν θείως εἶναι ἀρχόμεθα· ἡ μὲν γὰρ ἐκ σπέρματος ἡμῶν δημιουργία, κἂν ἐκ Θεοῦ δημιουργοῦντος ᾖ, ἀλλ' οὖν φυσική ἐστιν· ἡ δὲ ἐκ βαπτίσματος θεία· οὐ γὰρ ἐξ αἱμάτων ἐστὶν, οὐδὲ ἐκ θελήματος ἀνδρός. Ὥσπερ οὖν ἐν τῇ φυσικῇ γεννήσει δεῖ πρῶτον ὑπάρξαι εἰς τὸ εἶναι, καὶ τότε ἐνεργῆσαι τὰ κατάλληλα, καὶ παθεῖν, οἷον ἀνθρώπους μὲν τὰ οἰκεῖα, ἄλογα δὲ ὁμοίως τὰ πρόσφορα· οὕτω καὶ ἐν τῇ θείᾳ τοῦ βαπτίσματος ἀναγεννήσει δεῖ πρῶτον

[3] That towards the [keeping] of the other. He says that some three things are needed for the beginning of the commandments: the reception of the divine oracles, the catechetical instruction of the divine faith, and the regeneration through divine baptism. Well therefore did he show that the most honoured and choice motion of the mind is love for God; and that a certain beginning of love towards God is our divine creation, that is, regeneration through baptism, according to which we begin to exist divinely; for our creation from seed, even though it is from God creating, is nevertheless natural; whereas that from baptism is divine; for it is not of bloods, nor of the will of a man (John 1:13). Just as, therefore, in natural birth one must first come into existence in order to be, and then work the corresponding things, and undergo them—for instance, men their own things, and irrational animals likewise what is fitting—so also in the divine regeneration of baptism one must first

Editors' notes and page, col. 121

Footnotes

(92) ‹anchor: not visible in the page-foot image› · call in col 121 (Greek only; Variae lectiones et correctiones)

παραδεδομένα.

Read παραδεδομένα ("handed down").

(printed under page 78)

(93) ‹anchor: not visible in the page-foot image› · call in col 121 (Greek only; Variae lectiones et correctiones)

τοῦτό φησιν ὅτι οὐ γυμνῶς.

Read "he says this, that it is not openly."

(printed under page 78)

(94) ‹anchor: not visible in the page-foot image› · call in col 121 (Greek only; Variae lectiones et correctiones)

τελούμεθα.

Read τελούμεθα ("we are initiated" / "perfected").

(printed under page 78)

(95) ‹anchor: ἐστιν ἀρχή› · call in col 121 (Greek only; Variae lectiones et correctiones)

οἱονεὶ τῆς πρὸς Θεὸν ἀναβάσεως καὶ ἀγάπης. Quodammodo ascensus in Deum et charitatis.

Read "as it were, of the ascent to God and of love." [Latin:] In a manner, of the ascent to God and of charity.

(printed under page 78)

(96) ‹anchor: ἄλογα δὲ› · call in col 121 (Greek only; Variae lectiones et correctiones)

ἀλλὰ δέ.

Read ἀλλὰ δέ ("but") [for ἄλογα δὲ]. (The numeral before this note is not legible in the image; 96 is inferred from the call in the text.)

(printed under page 78)

Footnotes

(a) ‹anchor: not visible in the page-foot image› · call in col 122

I Cor. X, 16.

1 Corinthians 10:16.

(printed under page 78)

(b) ‹anchor: regnum Dei› · call in col 122

Joan. III, 5.

John 3:5.

(b*) ‹anchor: nec ex voluntate viri› · call in col 122 Joan. I, 13.

John 1:13.

(printed under page 78)

Footnotes

Exod. XV, 1.

Exodus 15:1.

(printed under page 79)

Page

running head: 123 APPENDIX AD OPERA S. DIONYS
marginal letters: A exsistere, deinde; B indicat autem; C unde etiam; D vero inclinans
old-edition numerals: 56 after exsistentiam
other: facing Latin version, not set

PG 4:124

Θεῷ ὑπάρξαι, καὶ τότε ἐνεργῆσαι τὴν ἀγάπην αὐτοῦ, καὶ τὰ λοιπὰ πρὸς εὐζωΐαν.

come into existence for God, and then work His love, and the rest that conduces to living well.

Ὡς γὰρ ὁ κλεινός. Τὸν μακάριον Ἱερόθεον λέγει, ὡς πολλάκις ἐδήλωσεν ἐν τοῖς πρόσθεν λόγοις.

For as the renowned. He means the blessed Hierotheus, as he often made clear in the preceding discourses.

Πρωτίστη κίνησις. Τίς ἡ ἐξαίρετός ἐστι κίνησις τοῦ νοῦ.

First motion. What the choice motion of the mind is.

Ἡ τοῦ εἶναι θείως. Τουτέστιν ἡ διὰ τοῦ βαπτίσματος ἀναγέννησις.

That of existing divinely. That is, regeneration through baptism.

Ἀῤῥητοτάτη. Τουτέστι τὸ διὰ βαπτίσματος ἀναπλασθῆναι καὶ ἀναγεννηθῆναι, ὡς δηλοῖ ἐφεξῆς.

Most ineffable. That is, to be refashioned and regenerated through baptism, as he makes clear next.

Ὑπάρξαι δεῖ. Ὅτι ἀκολουθεῖ τῇ κατὰ φύσιν ὑπάρξει, τὸ κατ' αὐτὴν ἐνεργεῖν.

One must come into existence. That working according to nature follows upon natural existence.

Θεογενεσίας. Τουτέστι τοῦ βαπτίσματος.

Of divine birth. That is, of baptism.

Ἡλιοτεύκτοις. Ταῖς αὐγαῖς ἃς ὁ ἥλιος τεύχει· δηλοῖ δὲ τὰς ἀκτῖνας.

Sun-wrought. The gleams which the sun fashions; and he denotes its rays.

§ II. Τὸν μὲν Ὀζίαν· Σημείωσαι τὰ κατὰ τὸν Ὀζίαν, καὶ τὸν Κορὲ, καὶ τὸν Ναδάβ.

§ II. Uzziah indeed. Note the things concerning Uzziah, and Korah, and Nadab.

Εὐαγγέλια. Τίνα εὐαγγέλια ἀληθῶς.

Good tidings. What things are truly good tidings.

Φιλανθρωπίαν. Σημείωσαι περὶ τῆς οἰκονομίας.

Love of mankind. Note concerning the dispensation.

Ἀφομοιῶσαι. Διὰ τῆς πίστεως δηλονότι, ὡς ἐφεξῆς [δηλοῖ].

To assimilate. Namely, through faith, as [he makes clear] next.

[α] Ὁ τούτων ἀγαπήσας. Τὸν νεωστὶ πιστεύσαντα καὶ θέλοντα φωτισθῆναί φησι· μεμυημένον δὲ, τουτέστι Χριστιανὸν, καὶ τελείως πιστόν.

[1] He who has loved these things. He means him who has newly believed and wishes to be illuminated; and by initiated, that is, a Christian, and one who completely believes.

[β] Αὐτὸς δὲ ὁλικῶς· Περὶ τοῦ νυνὶ λεγομένου ἀναδόχου τῶν νεοφωτίστων.

[2] And he wholly. Concerning him who is now called the sponsor of the newly illuminated.

[γ] Ἐπακολουθήσειν. Κατὰ τὸ εἰρημένον ἐν τῷ νόμῳ· Κατὰ πάντα ἀκουσόμεθα τῆς φωνῆς Κυρίου.

[3] That he will follow. According to what has been said in the law: In all things we will hear the voice of the Lord.

[δ] Ἀναδέξασθαι. Τὸν αἰτηθέντα ἀναδέξασθαι· ὅθεν καί ἀνάδοχος λέγεται.

[4] To receive as sponsor. Him who has been asked to receive him; whence he is also called a sponsor.

Ἱεραρχίας ἐπώνυμον. Ἱεράρχην δηλαδή.

Named after the hierarchy. Clearly, the hierarch.

§ III. [ε] Τοῖν ἀνδροῖν. Ὅτι οὕτω δεῖ συνθεῖναι τὴν ῥῆσιν· Τοῖν ἀνδροῖν, ὡς ἐπ' ὤμων τὸ πρόβατον εἰσδεξάμενος, ἵνα ᾖ ἐκ τῶν δύο ἀνδρῶν, τοῦ τε ἀναδόχου φημὶ καὶ τοῦ προσελθόντος, εἴσω τῆς ἐκκλησίας, δεξάμενος αὐτὴν ὡς πρόβατον ἀπολωλός· αὐτοῦ τοῦτον ἐκ πλάνης ἐπιστρέφοντος· ὁ γὰρ ἀνάδοχος πιστὸς ἦν, καὶ οὐκ ἐδεῖτο εἰσδεχθῆναι· νῦν εὐχαριστεῖ τῷ Θεῷ ὁ ἱερεύς. Εἰ γὰρ οὕτω συντεθείη, τοῖν ἀνδροῖν εἰσδεξάμενος, σολοικὸν ἔσται πάνυ.

§ III. [5] Of the two men. That one must construe the phrase thus: Having received the sheep as upon his shoulders from the two men—so that it is from the two men, I mean both the sponsor and him who has approached, within the church, having received it as a lost sheep, while he turns this man back from error; for the sponsor was a believer, and did not need to be received in—now the priest gives thanks to God. For if "having received of the two men" were construed together thus, it will be altogether solecistic.

[Ἐσέφθη, ἀντὶ τοῦ ἐσεβάσθη.]

[Ἐσέφθη ("he revered"), instead of ἐσεβάσθη ("he venerated").]

Διὰ νοερᾶς. Νοερὰν εὐχαριστίαν φησὶ τὴν σιωπηλὴν καὶ ἐν τῷ νῷ γινομένην· σωματοειδῆ δὲ, κλίνων τὴν κεφαλὴν καὶ προσκυνῶν τὸν Θεόν.

Through a mental. He calls mental thanksgiving that which is silent and takes place in the mind; and bodily, bowing the head and worshipping God.

§ IV. Πᾶσαν ἱερὰν διακόσμησιν. Τουτέστιν ὅλον τὸν κλῆρον.

§ IV. Every sacred order. That is, the whole clergy.

[ζ] Ὕμνον τινά. Σημείωσαι, ὅτι ἐκ πάσης τῆς Γραφῆς δυνατὸν ὕμνον προσφέρειν τῷ Θεῷ, οὐ μὴν ἐκ μόνου τοῦ Δαυΐδ. Ἄλλως ὕμνον τινὰ, ἢ τὴν ᾠδὴν Μαρίας τῆς ἀδελφῆς Μωσέως, Ἄσωμεν τῷ Κυρίῳ, ἢ τὸν τριακοστὸν τρίτον τοῦ Δαυὶδ ψαλμὸν, ἢ μέρος τούτου, Προσέλθετε πρὸς αὐτὸν, καὶ φωτίσθητε.

[6] A certain hymn. Note that from all of Scripture it is possible to offer a hymn to God, not indeed from David alone. Otherwise, a certain hymn: either the ode of Miriam the sister of Moses, Let us sing to the Lord (Exod. 15:1), or the thirty-third psalm of David, or a part of it, Come unto Him, and be illuminated (Ps. 33:6).

Editors' notes and page, col. 124

Footnotes

(97) ‹anchor: ὁ ἥλιος› · call in col 124 (Greek only; Variae lectiones et correctiones)

τὰς αὐγὰς ἃς ὁ ἥλιός.

Read "the rays which the sun …".

(printed under page 79)

(98) ‹anchor: δεξάμενος αὐτὴν› · call in col 124 (Greek only; Variae lectiones et correctiones)

αὐτόν.

Read αὐτόν ("him") [for αὐτήν].

(printed under page 79)

(99) ‹anchor: ἐκ πλάνης ἐπιστρέφοντος› · call in col 124 (Greek only; Variae lectiones et correctiones)

ἐπιστρέψοντος.

Read ἐπιστρέψοντος ("who will turn back") [for ἐπιστρέφοντος].

(printed under page 79)

(100) ‹anchor: κλίνων τὴν› · call in col 124 (Greek only; Variae lectiones et correctiones)

προσκύνησιν, ἐπειδὴ κλίνει τήν.

Read "worship, since he bows the (head)".

(printed under page 79)

Page

running head: ERA S. DIONYSII AREOPAGITÆ. 124
marginal letters: A Θεῷ ὑπάρξαι,; B § II. Τὸν μὲν; C καί ἀνάδοχος; D κεφαλὴν καὶ
old-edition numerals: (none)
other: (none)

PG 4:125

Ὁλικὴν γενέσθαι. Ὁλικὴν προσέλευσιν τὴν ἐξ ὅλης ψυχῆς φησι.

To become total. By total approach he means that from the whole soul.

Κελεύει τοῖς ἱερεῦσι. Σημείωσαι, ὅτι ἱερεῖς καλεῖ τοὺς ὑποβεβηκότας τῶν ἐπισκόπων, τουτέστι τοὺς πρεσβυτέρους, καὶ διακόνους αὐτοὺς οὕτως ὀνομάζων· αὐτοὶ γὰρ ὀνοματογραφοῦσι τοὺς νεοφωτίστους.

He bids the priests. Note that he calls priests those who are subordinate to the bishops, that is, the presbyters, naming the deacons themselves thus also; for they themselves inscribe the names of the newly illuminated.

§ VI. Τὸν ἄνδρα. Σημείωσαι καὶ περὶ τῆς ἀπογραφῆς τοῦ βαπτιζομένου καὶ τοῦ ἀναδόχου.

§ VI. The man. Note also concerning the enrolment of the one being baptized and of the sponsor.

Ἐκκλησίας συμπληρωσάσης, Τουτέστιν ἐπὶ τῇ τοῦ Ἀμὴν ἐκφωνήσει.

When the church has completed. That is, at the utterance of the Amen.

Ὑπολύει μὲν αὐτὸν. Περὶ τῶν ἐν τῷ θείῳ βαπτίσματι τελειουμένων.

He unties his shoes indeed. Concerning the things performed in divine baptism.

Καὶ ἀπαμφιέννυσιν. Ἐνταῦθα οὐ πᾶσαν τὴν ἐσθῆτα ἐπαμφιέννυσιν, ἀλλ' ἀφίησιν ἓν ἱμάτιον, ὡς δηλοῖ ἐφεξῆς· διὰ τῶν λειτουργῶν δὲ, τουτέστι τῶν διακόνων.

And strips him of his garments. Here he does not strip off all his clothing, but leaves one garment, as he makes clear next; and through the ministers, that is, the deacons.

Μετάγει πρὸς ἕω. Ὧδε ὡς εὐχόμενον καὶ αἰτοῦντα ποιεῖ· ἐν δὲ τῷ πρὸς δυσμὰς σχήματι ὡς ἀπωθοῦντα τὰ ἔργα τοῦ σκότους. Σημείωσαι, ὅτι τότε οἱ διάκονοι μόνοι ἐξέδυον τοὺς ἐπὶ τὸ βάπτισμα· οἱ δὲ πρεσβύτεροι τὰ λοιπὰ ἐποίουν, ἃ νῦν οἱ διάκονοι ποιοῦσιν, ὡς ἔγνως πρὸ μικροῦ· καὶ ἐν τοῖς ἑξῆς δὲ εὑρήσεις, ὅτι λειτουργοὺς τοὺς διακόνους καλεῖ· τοὺς δὲ πρεσβυτέρους, ἱερεῖς.

He leads him round towards the east. Here he makes him as one praying and asking; whereas in the posture towards the west, as one thrusting away the works of darkness. Note that at that time the deacons alone stripped those coming to baptism; and the presbyters did the rest, which the deacons now do, as you learned a little before; and in what follows also you will find that he calls the deacons ministers, and the presbyters priests.

§ VII. Τῶν λειτουργῶν. Λειτουργοὺς λέγει τοὺς διακόνους.

§ VII. Of the ministers. By ministers he means the deacons.

Μητέρα τῆς υἱοθεσίας. Μητέρα τῆς υἱοθεσιας τὴν κολυμβήθραν καλεῖ.

Mother of adoption. He calls the font the mother of adoption.

Τὸ ἱερὸν τῆς τῶν θεολήπτων. Οὕτω τὴν λέξιν συντακτέον· τὸ ἱερὸν μελῴδημα τῆς ἐπιπνοίας τῶν θεολήπτων προητῶν ἵνα ᾖ· καὶ τολοιπὸν ὁ ἐπίσκοπος, εἰπὼν τὸ ἱερὸν μελῴδημα τοῦ ἁγίου Πνεύματος, ὅπερ ἅγιον Πνεῦμα ἡ ἐπίπνοιά ἐστι τῶν θείων προφητῶν, δέχεται τὸν ἄνδρα· οὐ γὰρ τὸ ἱερὸν μελῴδημα τῶν προφητῶν φησιν· πάντες γὰρ οἱ προφῆται εἶπον τὸ αὐτὸ ἓν ᾆσμα· ἔστι δὲ ὁ εἰκοστὸς ὄγδοος ψαλμός· Φωνὴ Κυρίου ἐπὶ τῶν ὑδάτων, καὶ τὸ· Αλληλούϊα.

The sacred [chant] of the [inspiration] of the God-possessed. The phrase must be construed thus: so that it may be the sacred chant of the inspiration of the God-possessed prophets; and thereafter the bishop, having recited the sacred chant of the Holy Spirit—which Holy Spirit is the inspiration of the divine prophets—receives the man; for he does not mean the sacred chant of the prophets, since not all the prophets spoke the same single song; and it is the twenty-eighth psalm: The voice of the Lord is upon the waters (Ps. 28:3), and the Alleluia.

Κατάλληλον. Τουτέστι λευκήν.

Corresponding. That is, white.

Τῷ θεουργικωτάτῳ. Γρ. ἐν ἄλλῳ, θεολογικωτάτῳ. Οὐ χρὴ, φησὶ, τὸν ἐντυγχάνοντα τοῖς Περὶ τῆς ἐκκλησιαστικῆς ἱεραρχίας λόγοις τοῦ Πατρὸς ξενιζεσθαι, εἰ παρὰ τὴν νυνὶ κρατοῦσαν ἐν ταῖς ἐκκλησίαις τάξιν ἐν ταῖς τῶν μυστηρίων τελεταῖς παρηλλπγμένα λέγει τινά· ὥσπερ και ἐνταῦθα μετὰ τὴν χρίσιν τοῦ μύρου τὴν τῆς ἁγίας κοινωνίας μετάληψιν εἰσάγει γίνεσθαι. Εἰκὸς γὰρ ἦν ταῦτα, τῇ τῶν χρόνων μὲν καταστάσει ἁρμόζειν, νῦν δὲ ἀκριβέστερον γίνεσθαι ἐν τῇ τῶν θείων μυστηρίων τελείᾳ λειτουργίᾳ· ἐν ᾗ καὶ τοὺς νεοφωτίστους δεῖ μεταλαμβάνειν (§ VIII.) Τῷ δὲ εἰπεῖν πάλιν ἐπὶ τὴν τῶν πρώτων ἀνατείνεσθαι θεωρίαν, ἢ εὐχὴν μετὰ τοῦτο γίνεσθαι ἠνίξατο, ἢ ὅτι

With the most deifying. Written in another copy: most theological. He who reads the discourses of the Father On the Ecclesiastical Hierarchy, he says, ought not to be surprised if he speaks of some things in the rites of the mysteries as altered contrary to the order now prevailing in the churches; just as here also, after the anointing with the myrrh, he introduces the partaking of the holy communion as taking place. For it was likely that these things suited the condition of the times then, whereas now they take place more accurately in the complete liturgy of the divine mysteries, in which the newly illuminated also ought to partake. (§ VIII.) And by saying that he again stretches upward to the contemplation of the first things, he hinted either that a prayer takes place after this, or that

Editors' notes and page, col. 125

Footnotes

(1) ‹anchor: not visible in the page-foot image› · call in col 125 (Greek only; Variae lectiones et correctiones)

ἐν.

Read ἐν ("in").

(printed under page 80)

(2) ‹anchor: οἱ διάκονοι ποιοῦσιν› · call in col 125 (Greek only; Variae lectiones et correctiones)

ἐπιτελοῦσιν.

Read ἐπιτελοῦσιν ("perform") [for ποιοῦσιν].

(printed under page 80)

(3) ‹anchor: καὶ ἐν› · call in col 125 (Greek only; Variae lectiones et correctiones)

ἐν τῷ προτέρῳ καταβατῷ καὶ ἐν.

Read "in the former [καταβατῷ, as printed] and in".

(printed under page 80)

(4) ‹anchor: Οὕτω τὴν λέξιν› · call in col 125 (Greek only; Variae lectiones et correctiones)

τὸ ῥητόν.

Read τὸ ῥητόν ("the saying") [for τὴν λέξιν].

(printed under page 80)

Page

running head: 127 APPENDIX AD OPERA S. DIONYS
marginal letters: A (§ VIII.) Cum autem; B ungit, et; C Aquæ. Aqua; D lumine discedunt
old-edition numerals: 59 before § III. Dicamus itaque.
other: facing Latin version, not set

PG 4:128

μετὰ τοῦτο ὁ ἱεράρχης πρὸς τὴν θείαν ἄπεισι λειτουργίαν.

after this the hierarch goes off to the divine liturgy.

Ἐπὶ τὴν τῶν πρώτων ἀνατείνεται. Ὃ λέγει τοιοῦτον ἐστιν· ὁ ἐπίσκοποσ, τὴν εἰκόνα ἐπέχων τοῦ πάντων Θεοῦ, ὥσπερ ὁ Θεὸς ἐπὶ τῆς οἰκείας ἑνότητος ἀεὶ μένων καὶ ταυτότητος, καὶ ἀνεκφοιτήτως εἰς ἑαυτὸν ἱδρυμένος, σωτηρίας ἕνεκα πάντων ταῖς προνοητικαῖς προόδοις ἐπὶ πάντα τὰς τῆς ἀγαθότητος ἐλλάμψεις ἐκτείνει, καὶ πᾶσι πάρεστι τῆς ἰδίας ἱδρύσεως οὐκ ἀποστάς· οὕτω καὶ ὁ ἐπίσκοπος, κατὰ μίμησιν ὡς δυνατὸν συμβολικῶς τοῦ Θεοῦ, ἐπὶ τῆς ἰδίας στάσεως μένων, τουτέστι τῆς ἐκκλησιαστικῆς ἀρχῆς, πρόεισι προνοίᾳ φιλανθρωπίας ἐπὶ τὰ δεύτερα, τουτέστιν εἰς τὸ κατιέναι πρὸς τὸν ἐπιστρέφοντα, καὶ διδάσκει αὐτὸν, καὶ χρίει, καὶ σφραγίζει, καὶ μεταδίδωσι τοῦ δώρου βαπτίσας. Ταῦτα δὲ πάντα ὡς λειτουργικὰ δεύτερά εἰσι τῆς ἀρχῆς αὐτοῦ. Πληρώσας οὖν τὰ δεύτερα πάντα, πάλιν ἐπάνεισιν ἐπὶ τὸ θυσιαστήριον, παριστῶν συμβολικῶς ἐπὶ τοῦ Θεοῦ ὅτι, καίτοι προελθὼν προνοητικῶς εἰς τὰ δεύτερα τῆς τοῦ προσελθόντος ἕνεκα σωτηρίας, ὅμως οὐκ ἀπέστη τοῦ τὰ οἰκεῖα πράττειν, καὶ ἐν τοῖς αὐτοῦ εἶναι, τουτέστιν ἐν τοῖς τῆς περὶ Θεὸν θεωρίας ὑψώμασιν· ἀλλ' ἀπὸ θείων, ἀντὶ τοῦ ἐκ τῆς τῶν περὶ νεοφωτίστων ἁγίας λειτουργίας, εἰς θεῖα, οἱονεὶ πρὸς τὸ τῆς θεολογικῆς θεωρίας ὕψος πάλιν ἐπιστρέφει, πρὸς τὸ τῷ ἁγίῳ Πνεύματι δοκοῦν ἀγόμενος καὶ μεταγόμενος. Ταῦτα καὶ μετὰ βραχέα φησὶν ἐν τῇ θεωρίᾳ τοῦ μυστηρίου τῆς κοινωνίας.

He stretches upward to the [contemplation] of the first things. What he means is of this sort: the bishop, holding the image of the God of all—just as God, ever abiding upon His own unity and identity, and established in Himself without going forth, for the sake of the salvation of all stretches out the illuminations of His goodness upon all things by His providential processions, and is present to all without departing from His own foundation—so also the bishop, in symbolic imitation of God so far as is possible, abiding upon his own station, that is, the ecclesiastical principality, proceeds by a providence of love for mankind to secondary things, that is, to coming down towards him who turns back, and teaches him, and anoints him, and seals him, and imparts the gift after baptizing him. And all these things, as ministerial, are secondary to his principality. Having therefore fulfilled all the secondary things, he goes back again to the altar, presenting symbolically in the case of God that, although having proceeded providentially to secondary things for the sake of the salvation of him who has approached, nevertheless he did not depart from doing his own things and being in his own, that is, in the heights of contemplation concerning God; but from divine things—instead of: from the holy liturgy of the things concerning the newly illuminated—to divine things, as it were towards the height of theological contemplation, he turns back again, being led and guided towards what seems good to the Holy Spirit. These things he also says shortly after in the contemplation of the mystery of communion.

Τῇ δι' ὕδατος, Τῷ γὰρ ὕδατι τὰ ἀκάθαρτα καθαίρονται.

By that through water. For by water the unclean things are purified.

III. § I. Αἰνισσομένη. Ὅτι πρὸς τοὺς ἀκούοντας δεῖ καὶ τὰς ἑρμηνείας ποιεῖσθαι· καὶ ὅτι οἱ πολλοὶ ἀνήκοοί εἰσι τῶν τοιούτων μυστηρίων, ὅπερ λέγει πληθύν.

III. § I. Hinting. That one must also make the interpretations in proportion to the hearers; and that the many are uninitiated in the hearing of such mysteries, which he calls the multitude.

§ II. Ἑνοειδῆ τῆς πληθύος. Ἑνοειδῆ φησι τὴν θεοειδῆ· πληθύος δὲ, τῶν πολλῶν καὶ ἀνιέρων.

§ II. Uniform from the multitude. By uniform he means godlike; and of the multitude, of the many and profane.

Ἐν τῇ Περὶ νοητῶν. Ὅτι περὶ νοητῶν καὶ αἰσθητῶν σύγγραμμα αὐτῷ πεπόνηται, καὶ τί περιέχει.

In the [treatise] On Intelligible Things. That a treatise has been laboured upon by him concerning intelligible and sensible things, and what it contains.

§ III. Λέγωμεν τοίνυν. Θεωρίαι.

§ III. Let us say then. Contemplations.

Τῶν νοερῶν. Δύο κακίας λέγει τῶν νοερῶν· ἢ γὰρ τελείως ἀφίστανται τοῦ θείου φωτὸς, ἐρῶσαι τῆς κακίας· ἢ τὸ δοθὲν αὐταῖς τῆς ἐλλάμψεως μέτρον περιφρονήσασαι, καὶ ὑπερβῆναι τοῦτο τολμηρῶς ἐπιχειρήσασαι, καὶ τὸ ὑπερβαῖνον τὴν δύναμιν αὐτῶν καταλαβεῖν ἀτονήσασαι, ἀποτεύξονται πάντως καὶ τοῦ δοθέντος αὐταῖς μέτρου, τοῦ θείου φωτὸς ἀναλλοιώτου μένοντος πανταχοῦ.

Of intelligent beings. He speaks of two evils of intelligent natures: for either they completely depart from the divine light, loving evil; or having despised the measure of illumination given to them, and having rashly attempted to overstep this, and having been too weak to grasp that which surpasses their power, they will altogether miss even the measure given to them, while the divine light abides unchangeable everywhere.

Αὐθαίρετος. Σημείωσαι, ὅτι πᾶσα νοερὰ ὄψις καὶ δύναμις εἴτε ἀγγέλων εἴτε καὶ ἀνθρώπων αὐθαίρετός

Self-chosen. Note that every intelligent vision and power, whether of angels or also of men, is self-chosen

Editors' notes and page, col. 128

Footnotes

(5) ‹anchor: τῆς ἐλλάμψεως μέτρον› · call in col 128 (Greek only; Variae lectiones et correctiones)

μέρος.

Read μέρος ("portion") [for μέτρον].

(printed under page 81)

Page

running head: ERA S. DIONYSII AREOPAGITÆ. 128
marginal letters: A μετὰ τοῦτο; B φοντα, καὶ; C Τῇ δι' ὕδατος,; D τελείως ἀφίστανται
old-edition numerals: (none)
other: (none)

PG 4:129

ἐστι καὶ αὐτεξούσιος· καὶ πῶς ἐν κακίᾳ γίνεται.

and possessed of free will; and how it comes to be in evil.

Ἀπήρτηται. Ὥσπερ τὸ συνηρτῆσθαι δηλοῖ τὸ συναρμόσθαι, οὕτω καὶ τὸ ἀπηρτῆσθαι τὸ ἐκπεπτωκέναι τῆς ἁρμογῆς καὶ τῆς συμφυΐας· ἔσθ' ὅτε δὲ καὶ τὸ ἐγκρεμᾶσθαι ἡ λέξις δηλοῖ. Ενταῦθα μέντοι κατὰ τὸ πρότερον σημαινόμενον εἴληπται.

Is detached. Just as to be attached denotes to be fitted together, so also to be detached denotes to have fallen away from the fitting together and natural union; and sometimes the word also denotes to hang upon. Here, however, it has been taken according to the former signification.

Εἴτε τοῦ μετρίως. Ἐξ εἰκόνος τοῦ αἰσθητοῦ φωτὸς ἐπὶ τὸ τῶν θείων νοήσεων σύμμετρον ἁρμόσεις τὸ εἰρημένον· ἐπεὶ καὶ γέγραπται· Ὑψηλότερά σου μὴ ζήτει· ἃ προσετάγη σοι, ταῦτα διανοοῦ μέτρον γὰρ ἐν τούτοις τὸ σύμμετρον λέγει.

Or of that moderately. From the image of sensible light you will adapt what has been said to the due measure of divine understandings; since it is also written: Seek not things too high for you; what things were commanded you, think upon these (Sir. 3:22); for by measure in these things he means what is commensurate.

Τῶν μὲν ἀνοικείων. Τῶν μὴ ἐναρμοζόντων αὐτῇ, ὡς ὑπερεχόντων.

Of the things unsuited indeed. Of the things that do not fit it, as surpassing it.

Πρὸς ταύτην ὁ θεῖος. Τίνος τύπος ὁ ἐπίσκοπος.

Towards this the divine. Of Whom the bishop is a type.

Προσιοῦσιν ταῖς. Ὧδε σαφῶς, ὅτι πρὸς τοὺς ἀκούοντας διδάσκει.

To those approaching the. Here clearly, that he teaches in proportion to the hearers.

§ IV. Ἐπιγνώμονες. Σημείωσαι, ὅτι πρῶτον δῶρον ἐκ τῆς ἀκριβοῦς διδασκαλίας κτᾶταί τις τὸ ἐπιγνῶναι ἑαυτὸν, ἵνα τὸ ἐν τῷ νόμῳ φυλάξῃ, Πρόσεχε σεαυτῷ, ὡς καὶ ὁ θεῖος ἔφη Βασίλειος· οὕτω γὰρ τέως μιμεῖται ἀγγέλους τοὺς γινώσκοντας ἑαυτούς.

§ IV. Discerning. Note that as a first gift from accurate teaching one acquires the knowing of oneself, so that he may keep what is in the law, Take heed to yourself (Deut. 15:9; cf. 1 Tim. 4:16), as the divine Basil also said; for thus for a time he imitates the angels who know themselves.

Ὁρατὸν ἀνατρέχων. Ὁρατὸν ἐνταῦθα τὸ θεωρητὸν, ἤγουν ἐπιστητὸν λέγει· ἀνατρέχων δὲ, τουτέστιν ὅλος κινούμενος ἐπὶ τὸ ὁρᾷν· ἱερὸν δὲ δῶρόν φησι τό εἶναι ἑαυτοῦ ἐπιγνώμονα.

Running up to the visible. By visible here he means the contemplable, that is to say, knowable; and by running up, that is, wholly moving towards seeing; and he calls being discerning of oneself a sacred gift.

Ταύτης ἐστὶ τῆς. Ἐξήγησις, τί τὸ δι' ἀναδόχου πρὸς τὸν ἱεράρχην ἐλθεῖν.

Is of this. Explanation of what coming through a sponsor to the hierarch means.

Σφραγίς. Τίς ἡ σφραγὶς, καὶ τίς ἡ ἀπογραφή.

Seal. What the seal is, and what the enrolment is.

Πρὸς αὐτῷ. Ἀντὶ τοῦ, μετ' αὐτοῦ.

At him. Instead of: with him.

Συνοπαδόν. Συνακόλουθον.

Companion. Follower along with.

§ V. Ἀλλ' ἄσχετον εἶναι. Οἱονεὶ μηδεμίαν σχέσιν ἔχοντα πρὸς τὴν προτέραν ζωὴν, μηδὲ καταταττόμενον ταῖς διαιρέσεσι τοῦ ἑνοειδοῦς· τὸ γὰρ ἓν ἐν πᾶσιν ἑαυτῷ ὅμοιον, καθ' ὃ ἕν· τὸ δὲ πλῆθος, ὡς ἐν διαιρέσει ἁμαρτιῶν τυγχάνον, ἀνόμοιον.

§ V. But to be unrelated. As it were having no relation to the former life, nor ranked among the divisions of the uniform; for the one is in all respects like unto itself, insofar as it is one; whereas the multitude, as happening to be in the division of sins, is unlike.

Ἀπεκδύσασα. Διὰ τί ἀποδύεται.

Having stripped off. Why he is stripped.

Ὥσπερ ἐκπνέοντα. Σημείωσαι τί σημαινει τὸ τοὺς κατηχουμένους ἐμφυσᾷν τῷ διαβόλῳ.

As it were breathing out. Note what it signifies that the catechumens blow against the devil.

Διαγγέλλουσα. Ἡ τῶν συμβόλων δηλαδὴ παράδοσις.

Proclaiming. Clearly, the handing down of the symbols.

Πρὸς τὸ ἓν ὁλικῆς συννεύσεως. Τὴν πρὸς τὸ ἓν ὁλικὴν σύννευσιν λαβὲ κατὰ τὸ τοῦ Κυρίου ῥητὸν εἰπόντος, ἵνα ὦσιν ἓν, τουτέστι πρὸς τὸ ἓν ὁρῶντες, ὅπερ ἐστὶ τὸ ἀρέσκον Θεῷ· ἀνάτασιν δὲ, τὴν πρὸς τὸ Θεῖον ὕψωσιν τοῦ λογισμοῦ, καὶ τῶν χαμαιζήλων ἀναχώρησιν.

Of total convergence towards the One. Take the total convergence towards the One according to the saying of the Lord when He said, that they may be one (John 17:11), that is, looking towards the One, which is that which pleases God; and by upward tension, the elevation of the thought towards the Divine, and withdrawal from base-minded things.

Τὸ ἀναλλοίωτον ἴσχει. Πῶς καὶ πόθεν ἀναλλοίωτοι γίνονται αἱ νοεραὶ ἕξεις.

Holds fast the unchangeable. How and whence the intelligent habits become unchangeable.

Ἀμάλθακτον εἶναι. Ἄθελκτον, ἀθήλυντον,

To be unsoftened. Unbeguiled, unemasculated,

Editors' notes and page, col. 129

Footnotes

(6) ‹anchor: μὴ ἐναρμοζόντων› · call in col 129 (Greek only; Variae lectiones et correctiones)

ἁρμοζόντων.

Read ἁρμοζόντων ("of those fitting") [for ἐναρμοζόντων].

(printed under page 82)

(7) ‹anchor: ὅπερ ἐστὶ› · call in col 129 (Greek only; Variae lectiones et correctiones)

τοῦτό ἐστι.

Read τοῦτό ἐστι ("that is") [for ὅπερ ἐστί].

(printed under page 82)

Footnotes

(d) ‹anchor: Attende teipsum› · call in col 130

Eccli. III, 22.

Ecclesiasticus (Sirach) 3:22.

(d*) ‹anchor: not visible in the page-foot image› · call in col 130 I Tim. IV, 16.

1 Timothy 4:16.

(printed under page 82)

Footnotes

(e) ‹anchor: non inveniet quidquam› · call in col 131

Joan. XIV, 30.

John 14:30.

(printed under page 83)

(f) ‹anchor: ut ait Isaias› · call in col 131

Cap. LIII, v. 9.

Chapter 53, verse 9 [of Isaiah].

(printed under page 83)

(g) ‹anchor: Davidis sententia› · call in col 131

Ps. LXXXVII, 6.

Psalm 87:6 (Vulgate numbering; Ps. 88:5 in the Hebrew numbering).

(printed under page 83)

Page

running head: 131 APPENDIX AD OPERA S. DIONYS
marginal letters: A qui femineum; B Quandoquidem ut Deus.; C Ad obscurum quid ducens.; D Divinam. Divinam
old-edition numerals: 61 after dæmonum
other: facing Latin version, not set

PG 4:132

ἀνδρεῖον, ἀνένδοτον, ἀπαρέγκλιτον ὑφέσει πάσῃ. Ἰστέον δὲ ὡς ἐπὶ γυναικῶν ἀνδριζομένων ἢ ἀῤῥενοφανῶν εἴρηται.

manly, unyielding, unswerving towards every slackening. And one must know that it has been said as of women acting manfully or appearing masculine.

Ὁρᾷς δὲ τάς. Περὶ τοῦ ἀλείμματος.

And you see the. Concerning the ointment.

Καθ' οὓς ὑπ' ἀθλοθέτῃ· Ἐν ὑπερβατῷ ἡ σύνταξις τοῦ παρόντος χωρίου μεταξυλογίας συντεθείσης μακρᾶς. Οὕτως οὖν συντακτέον· καθ' οὓς ὑπ' ἀθλοθέτῃ Χριστῷ γινόμενος, τοῖς μὲν ἀγῶσιν, ὡς θείοις ὁ τελούμενος ἐπιβήσεται χαίρων, καὶ τὰ ἑξῆς.

According to which under the Master of the contests. The construction of the present passage is in hyperbaton, a long parenthesis having been put together. One must therefore construe it thus: according to which coming to be under Christ as Master of the contests, the one being initiated will joyfully enter upon the contests as divine, and the rest.

Ὁ ΧΡΙΣΤΟΣ

Christ

Ὡς μὲν Θεὸς ἀθλοθετεῖ. Ὡς δὲ σοφὸς νομοθετεῖ. Ὡς δὲ καλὸς καλλύνει τὰ ἆθλα. Ὡς δὲ ἀγαθὸς συναγωνίζεται.

As God indeed He institutes the contests. And as wise He lays down the laws. And as beautiful He adorns the prizes. And as good He contends alongside.

Ἐπειδὴ ὡς Θεός. Ὅτι ὁ Χριστὸς Θεός ἐστι, κατὰ Νεστοριανῶν.

Since as God. That Christ is God, against the Nestorians.

Ἐπιβάς. Περὶ τοῦ βαπτίσματος λέγει.

Having stepped upon. He speaks concerning baptism.

Τοῦ ἀθλητῶν πρώτου. Ἀθλητῶν πρῶτον τὸν Κύριον λέγει, ὃς διὰ μόνην ἀγαθότητα ἰδίαν, πρὸς τὸ τοῦ θανάτου ἠγωνίσατο κράτος.

Of the first of athletes. He calls the Lord the first of athletes, Who on account of His own goodness alone contended against the power of death.

Ἀθλήσεσι. Διὰ τῆς ἀλοιφῆς δηλονότι τοῦ θείου μύρου.

By the contests. Namely, through the anointing with the divine myrrh.

Ἐνεργείας τε καί. Ἐνεργείας μὲν τὰς ἁμαρτίας καὶ τὰς ἐμπαθεῖς ἐριθυμίας καὶ κινήσεις φησὶν· ὑπάρξεις δὲ τὰς ἐνεργητικὰς τῶν δαιμόνων φύσεις· αἱ γὰρ πονηραὶ πράξεις οὐκ ἐν ἰδία ὑπάρξει θεωροῦνται.

Both operations and. By operations indeed he means sins and passible desires and motions; and by existences, the active natures of demons; for evil actions are not contemplated in an existence of their own.

§ VII. Ἐπειδὴ θάνατός ἐστιν. Τί ἐστι θάνατος, καὶ ὅτι ἕνωσίς ἐστιν ἡ σύνθεσις ἡμῶν.

§ VII. Since death is. What death is, and that our composition is a union.

Ἀφανὲς ἄγουσα. Τοῦτο τὸ ἀφανές τινες ἔφησαν εἶναι τὸν ᾅδην, τουτέστι τὸν ἀειδῆ καὶ ἀφανῆ γενόμενον τῆς ψυχῆς χωρισμὸν, εἰς τόπους ἀοράτους τοῖς αἰσθητοῖς.

Leading to the unseen. This unseen some have said to be Hades, that is, the separation of the soul that takes place unseen and invisible, into places invisible to sensible beings.

Σωματοειδῶν ἀλλοιώσεων. Πολλάκις γὰρ ἀναστοιχειοῦται οὐ μόνον εἰς σκώληκας, ἀλλὰ καὶ εἰς ἄλλα ζῶα τὸ σῶμα. Ὅρα δὲ, ὅτι καὶ τὴν τοιαύτην μεταβολὴν ἀλλοίωσιν καλεῖ, καὶ ὅτι ὁ θάνατος οὐ τῆς οὐσίας ἡμῶν ἐστιν ἀνυπαρξία, καὶ ὅτι ἡ ψυχὴ ἐξιοῦσα τοῦ σώματος ἀφανὴς γίνεται, καὶ οὐκ εἰλεῖται περὶ τὸ σῶμα, ὥς τινες εἶπον, καὶ ὅτι ἡ κατάδυσις τοῦ ὕδατος ἀντὶ θανάτου καλῶς παρείληπται.

Of bodily alterations. For often the body is resolved back into elements, not only into worms, but also into other animals. And see that he calls such a change an alteration, and that death is not the non-existence of our essence, and that the soul going out of the body becomes unseen, and does not coil around the body, as some have said, and that immersion in the water has been well taken instead of death.

Τὸν θεαργικόν. Ὅτι θεαρχικὸν θάνατον καλεῖ τὴν τριήμερον τοῦ Κυρίου ταφήν· καὶ ὅτι τὸ ῥῆμα ὃ εἶπεν ὁ Κύριος· Ἔρχεται ὁ ἄρχων τοῦ κόσμου τούτου, καὶ ἐν ἐμοὶ εὑρήσει οὐδὲν, τοῦ λόγου φησὶν εἰναι. Ἄρχοντα δὲ τοῦ κόσμου καὶ τῶν ἐν ἀνθρώποις διαβολικῶν προαιρέσεων, τὸν Σατανᾶν λέγει, τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, κατὰ τὸν Ἀπόστολον· ὡς ἐν Χριστῷ οὐδὲν τῆς οἰκείας παραβάσεως εὗρεν· ἁμαρτίαν γὰρ οὐκ ἐποίησεν, οὐδὲ δόλον, ὡς Ἠσαΐας φησί. Διὸ καὶ ἀδύνατον ἦν αὐτὸν ὑπὸ τοῦ θανάτου κρατεῖσθαι, ὥς φησι Πέτρος· ἀλλ' ἀφείθη μόνος ἐν νεκροῖς ἐλεύθερος, κατὰ τὸν Δαυίδ.

The Thearchic. That he calls the three-day burial of the Lord the Thearchic death; and that the word which the Lord spoke: The ruler of this world comes, and in Me he will find nothing (John 14:30), he says belongs to this account. And by ruler of the world and of the diabolical choices among men he means Satan, who holds the power of death, according to the Apostle (Heb. 2:14); since in Christ he found nothing of his own transgression; for He did no sin, neither guile, as Isaiah says (Isa. 53:9). Wherefore also it was impossible for Him to be held by death, as Peter says (Acts 2:24); but He alone was left free among the dead, according to David (Ps. 87:6).

Editors' notes and page, col. 132

Page

running head: ERA S. DIONYSII AREOPAGITÆ. 132
marginal letters: A ἀνδρεῖον, ἀνένδοτον,; B Ἐπειδὴ ὡς; C Ἀφανὲς ἄγουσα.; D Τὸν θεαργικόν.
old-edition numerals: (none)
other: (none)

PG 4:133

§ VIII. Τὸ ἄκοσμον κοσμεῖται. Ἐπειδὴ τὸ σκότος ἐστὶν ὁ ῥυπαρὸς βίος, κατὰ τὸν Ἀπόστολον, ἀκοσμότατόν τι ὑπάρχει καὶ ἀνείδεόν ἐστιν, οὐκ ἔχον τὸ εἶδος τοῦ θείου φρονήματος· ἀποσκίασμα γὰρ καὶ ἀντίφραγμα τῆς ἀρετῆς ἐστιν· εἰκότως τῷ φωτίσματι κοσμεῖται, καὶ εἶδος δέχεται φωτὸς ὁ προσιὼν, τέκνον φωτὸς γινόμενος, καὶ σπέρμα τοῦ Θεοῦ, ὅ ἐστι φῶς δεχόμενος, κατὰ τὸν θεῖον Ἰωάννην. Ἀνείδεον δὲ ἐν τοῖς οὖσι τὸ δυσειδὲς ἀπεκάλεσεν οὐχὶ τὸ εἴδους πάντη ἀμέτοχον, ὥσπερ καὶ τὸ δύσμορφον πολλάκις ἄμορφόν φαμεν.

§ VIII. The unformed is adorned. Since darkness is the filthy life, according to the Apostle, it is something most unformed and is formless, not having the form of the divine mind; for it is an overshadowing and obstruction of virtue; reasonably by illumination is he who approaches adorned, and receives the form of light, becoming a child of light, and receiving the seed of God, which is light, according to the divine John. And by formless among beings he called the ill-formed, not that which is altogether unpartaking of form, just as we often call the misshapen shapeless.

Ἐπιγνῶναι νοερῶς. Ἐγὼ μὲν ὑπολαμβάνω σκοπῷ μετριοφροσύνης, ὡς ἀγνοοῦντα δῆθεν σιωπῆσαι τὸν μέγαν Διονύσιον. Ὅτι μὲν γὰρ πνεύματος προγνώσεως ἠξίωτο, δῆλον ἐν τῇ πρὸς τὸν εὐαγγελιστὴν Ἰωάννην ἐπιστολῇ πεποίηκεν· ὅμως τοῦτό μοι δοκεῖ σημαίνειν, ὅτι Χριστοῦ εὐωδία ὄντες πανταχῆ οἱ τοῦ θείου Πνεύματος ἠξιωμένοι, κοὶ ἑνωθέντες αὐτῷ τῇ καθαρότητι κατὰ τὸν Ἀπόστολον, αἰσθάνονται τῆς αὐτοῦ παρουσίας, τῷ γλώσσαις λαλεῖν, ἢ προφητικὸν ἔχειν χάρισμα, ἢ ἰάσεις ἐνεργεῖν, καὶ ὅσα ἐν ταῖς Πράξεσι δηλοῦται, καὶ παρὰ τῷ θειοτάτῳ Παύλῳ. Ἄλλως· Οἱ ὡς πνευματικοὶ τὰ πνευματικὰ νοοῦντες καὶ τοῖς πνευματικοῖς συγκρίνοντες, καὶ τὴν ἔνθεον καὶ πνευματικὴν εὐωδίαν οὕτω νοήσουσι. Χριστοῦ μὲν γὰρ εὐωδίαν φησὶν εἶναι Παῦλος, τοὺς τὰ εὐαγγελικὰ κηρύττοντας, ὡς ἐκ ζωῆς τῆς πίστεως ἡγουμένους ἐπὶ ζωὴν τὴν διὰ βαπτίσματος ἄφεσιν, καὶ τοῦ ἁγίου Πνεύματος δόσιν, καὶ βασιλείαν οὐρανῶν δι' ἔργων θεοπρεπῶν, τῶν καὶ εὐωδίας νοητῆς ὄντων δηλοῦντας· ὅθεν φιάλας θυμιαμάτων μεστὰς τὰς εὐχὰς τῶν δικαίων Ἰωάννης ὁ θεῖος ἐν Ἀποκαλύψει θεωρεῖ. Δυσωδία δὲ τοῦ διαβόλου τὰ τῆς ἁμαρτίας εἰσὶν ἔργα, ὡς καὶ ἐν Ψαλμοῖς εἴρηται· Προσώζεσαν καὶ ἐσάπησαν οἱ μώλωπές μου ἀπὸ προσώπου τῆς ἀφροσύνης μου, τουτέστι τῆς ἁμαρτίας μου. Διὸ καὶ ὁ Χριστὸς μύρον ἐκκενωθὲν κεχρησμῴδηται· καὶ ὀσφραίνεται ὀσμὴν εὐωδίας Κύριος ἐν τῇ προσφορᾷ τοῦ δικαίου Νῶε. Ἐντεῦθεν καὶ τὸ Εὐαγγέλιον τοῖς μὲν ὀσμὴ [ζωῆς, τοῖς πιστοῖς δηλονότι· τοῖς δὲ ἀπίστοις] θανάτου, ἀντὶ τοῦ τοῖς ἀπίστοις καὶ ἀσεβέσιν, ὀσμὴ πάλιν εἰς θάνατον γίνεται, ἐλέγχον τὰ ἔργα, καὶ κατακρῖνον εἰς γέενναν, ὃν τρόπον καὶ τὸ ἐξαίρετον πάνυ μύρον κατὰ ταὐτὸν καὶ ἀνθρώπους ἡδύνει καὶ χοίρους ἀναιρεῖ, οὐ φέροντας τὴν ἄκραν εὐωδίαν. Ταῦτα πλατέως λέγει κάτω ἐν κεφαλαίῳ τετάρτῳ εἰς τὸ μύρον.

To discern intelligibly. I indeed suppose that with an aim of modesty, as though forsooth not knowing, the great Dionysius kept silent. For that he had been deemed worthy of the spirit of foreknowledge, he has made clear in his letter to John the Evangelist; nevertheless this seems to me to signify that those who have been deemed worthy of the divine Spirit, being the sweet savour of Christ everywhere, and united to Him by purity according to the Apostle, perceive His presence by speaking with tongues, or having a prophetic gift, or working healings, and whatever things are made clear in the Acts and in the most divine Paul. Otherwise: Those who as spiritual men understand spiritual things and compare them with spiritual things will thus understand the divinely inspired and spiritual sweet savour also. For Paul says that those who preach the good tidings are a sweet savour of Christ (2 Cor. 2:15), as leading from the life of faith unto life, declaring the forgiveness through baptism, and the giving of the Holy Spirit, and the kingdom of the heavens through god-befitting works, which are also of an intelligible sweet savour; whence the divine John in the Apocalypse beholds the prayers of the righteous as bowls full of incense (Rev. 5:8). And the stench of the devil is the works of sin, as has also been said in the Psalms: My wales stank and rotted from the face of my folly (Ps. 37:6), that is, of my sin. Wherefore Christ also has been proclaimed by oracle as myrrh poured forth (Song 1:3); and the Lord smells a smell of sweet savour in the offering of the righteous Noah (Gen. 8:21). Hence the Gospel also becomes to some indeed a smell [of life, namely to believers; and to unbelievers] of death—instead of: to the unbelieving and ungodly, a smell again unto death (2 Cor. 2:16), convicting their works, and condemning them to Gehenna, in the same way as the most choice myrrh at the same time both delights men and destroys swine, which cannot bear its extreme sweet savour. These things he speaks of broadly below in the fourth chapter on the myrrh.

Ἐκ τῶν ἀποστολικῶν διατάξεων.

From the Apostolic Constitutions.

Ἔστι τοίνυν τὸ μὲν βάπτισμα εἰς τὸν θάνατον τοῦ Κυρίου διδόμενον· τὸ δὲ ὕδωρ ἀντὶ τῆς ταφῆς· τὸ ἔλαιον ἀντὶ τοῦ Πνεύματος τοῦ ἁγίου· ἡ σφραγὶς ἀντὶ τοῦ σταυροῦ· τὸ μύρον βεβαίωσις τῆς ὁμολογίας.

Baptism, therefore, is given into the death of the Lord; and the water instead of the burial; the oil instead of the Holy Spirit; the seal instead of the cross; the myrrh is the confirmation of the confession.

Editors' notes and page, col. 133

Footnotes

(8) ‹anchor: not visible in the page-foot image› · call in col 133 (Greek only; Variae lectiones et correctiones)

τούτοις.

Read τούτοις ("to these").

(printed under page 84)

(9) ‹anchor: ἐν Ἀποκαλύψει θεωρεῖ› · call in col 133 (Greek only; Variae lectiones et correctiones)

ὁρᾷ.

Read ὁρᾷ ("sees") [for θεωρεῖ].

(printed under page 84)

Footnotes

(h) ‹anchor: in Apocalypsi videt› · call in col 134

Apoc. V, 8.

Revelation 5:8.

(printed under page 84)

(i) ‹anchor: a facie insipientiae meae› · call in col 134

Psal. XXXVII, 6.

Psalm 37:6 (Vulgate numbering; Ps. 38:5 in the Hebrew numbering).

(printed under page 84)

Page

running head: 135 APPENDIX AD OPERA S. DION
marginal letters: A I. Præceptorem sacramentorum.; B Cognomen ipsi.; C Proponunt. Hoc; D Sacrarum tabularum.
old-edition numerals: 63 before Communio.; 64 before Et in aspectum ducit.
other: facing Latin version, not set

PG 4:136

ΕΙΣ ΤΟ ΚΕΦΑΛ. Γʹ.

On Chapter III.

I. Καθηγεμόνα τελετῶν. Τὸν ἅγιον Ἱερόθεον λέγει.

I. Leader of rites. He means the holy Hierotheus.

[α] Ιερογραφικῶς ἐκθέμενον. Τουτέστι κατὰ τὴν ἱερὰν διαγραφὴν τῶν ἐμφανῶς τελουμένων.

[1] Having set forth in sacred writing. That is, according to the sacred delineation of the things visibly performed.

Τὸ κοινόν. Κατὰ παράλειψιν τοῦ ὑπάρχοντός ἐστι.

The common. It is by ellipsis of the word "being".

[β] Κοινωνία τε. Περὶ κοινωνίας.

[2] And communion. Concerning communion.

Ἡ τελείωσις ἐκ τῶν. Ὅτι ἀδύνατον τελεθῆναι δίχα τῆς μεταλήψεως.

The perfection from the. That it is impossible to be perfected apart from partaking.

Ἐν κεφαλαίῳ. Τουτέστιν ἀναγκαιοτάτῳ λόγῳ.

In sum. That is, by a most necessary principle.

Ἀτελὴς μέν. Ὅτι οὐδεμία σύναξις τελεσιουργεῖ δίχα τῆς μεταλήψεως.

Imperfect indeed. That no synaxis brings to perfection apart from partaking.

Καὶ τὸ κεφάλαιον. Καὶ ἐνταῦθα τὸ κεφάλαιον ἐπὶ τοῦ ἀναγκαίου καὶ καιρίου εἴληπται.

And the sum. Here also the sum has been taken of what is necessary and principal.

Ἐπωνυμίαν αὐτῆ. Διὰ τί λέγεται φώτισμα, καὶ ὅτι δικαίως.

The surname for it. Why it is called illumination, and that it is justly so called.

Ἐκ τοῦ τελουμένου. Καὶ ἐνταῦθα κατὰ παράλειψιν τοῦ ὑπάρχειν λαμβάνεται.

From that which is performed. Here also it is taken by ellipsis of the verb "to be".

II. Ὁ μὲν ἱεράρχης. Ἡ τάξις αὕτη ἐν τοῖς χρόνοις τοῦ Πατρὸς ἐπολιτεύετο ἴσως ἐν ταῖς κατὰ τόπον ἐκκλησίαις.

II. The hierarch indeed. This order was observed in the times of the Father perhaps in the local churches.

Ἁγιογράφων δέλτων. Ἁγιογράφους δέλτους καλεῖ τὴν Παλαιὰν καὶ τὴν Νέαν Διαθήκην.

Of hagiographic tablets. He calls the Old and the New Testament hagiographic tablets.

Καὶ πρὸς αὐτοῖς ἐνεργούμενοι. Τουτέστιν ὑπὸ πνευμάτων ἀκαθάρτων.

And besides them those who are energized. That is, by unclean spirits.

Τῶν λειτουργῶν δέ. Λειτουργούς φησι τοὺς διακόνους, καὶ τοὺς νῦν ὑποδιακόνους λεγομένους.

And of the ministers. By ministers he means the deacons, and those now called subdeacons.

Ἔκκριτοι. Ἔκκριτοι οἱ πρῶτοι διάκονοι, ἱερεῖς δὲ οἱ πρεσβύτεροι.

Select. The select are the first deacons, and the priests are the presbyters.

Προτιθέασι. Τοῦτο κατὰ τὴν ἐν Ῥώμῃ κρατοῦσαν συνήθειαν. Ἐκεῖ γὰρ ἑπτὰ μόνοι διάκονοι τῷ θυσιαστηρίῳ λειτουργοῦσιν, οὓς ἐκκρίτους, οἶμαι, καλεῖ· τοὺς δὲ ἄλλους ἄλλην τινὰ ἐκτελεῖν λειτουργίαν· καὶ σημείωσαι κἀντεῦθεν τὸν ἀρχαϊσμὸν τοῦ Πατρός· καὶ ὅτι σὺν τοῖς διακόνοις τὸν ἄρτον οἱ πρεσβύτεροι προτιθέασι. Τοῦτο δὲ καὶ πανταχοῦ γίνεται, ὀλίγων ὄντων διακόνων· ἐν Ῥώμῃ δὲ, οἶμαι, πάντοτε εἰκότως, διὰ τὸ μόνους ἑπτὰ τοὺς ἐκκρίτους τῷ θυσιαστηρίῳ λειτουργεῖν· τυχὸν δὲ καὶ βίῳ τῶν ἄλλων οἱ ἑπτὰ τυγχάνουσιν ἔκκριτοι.

Set forth. This is according to the custom prevailing in Rome. For there seven deacons alone minister at the altar, whom, I think, he calls select; whereas the others perform some other ministry; and note from this also the antiquity of the Father; and that together with the deacons the presbyters set forth the bread. And this takes place everywhere when there are few deacons; whereas in Rome, I think, it always reasonably takes place, because only the seven select ones minister at the altar; and perhaps by life also the seven happen to be select above the others.

Τῆς καθολικῆς. Ὅτι καὶ τότε πίστεώς τι σύμβολον προελέγετο· ἢ μᾶλλον ὅπερ τότε παρελάμβανον μάθημα καὶ συμμάθημα τῆς πίστεως.

Of the catholic. That at that time also a certain creed of faith was recited beforehand; or rather the lesson and joint lesson of the faith which they then received.

Τῶν ἱερῶν πτυχῶν. Ὧδε οὐ πρῶτα τὰ δίπτυχα παρ' ἡμῖν, ἐπὶ δὲ τοῦ Πατρὸς τούτου μετὰ τὸν ἀσπασμὸν τὰ δίπτυχα ἐλέγετο, ὥσπερ καὶ ἐν Ἀνατολῇ.

Of the sacred folding tablets. Here the diptychs are not in the place where they are among us, but in the time of this Father the diptychs were recited after the kiss, just as in the East also.

Οἱ τῶν λειτουργῶν ἔκκριτοι. Ὅτι οἱ πρῶτοι τῶν διακόνων μόνοι παρίστανται τῷ θυσιαστηρίῳ· τάχα δὲ καὶ οἱ ἐν βίῳ τούτων ἔκκριτοι.

The select of the ministers. That the first of the deacons alone stand beside the altar; and perhaps also those among them who are select in life.

Καὶ ὑπ' ὄψιν ἄγει. Τουτέστι σαφηνίζει τὰ ὑμνού-

And brings under view. That is, makes clear the things cel-

Editors' notes and page, col. 136

Footnotes

(10) ‹anchor: not visible in the page-foot image› · call in col 136 (Greek only; Variae lectiones et correctiones)

τελεσθῆναι.

Read τελεσθῆναι ("to be performed" / "to be initiated").

(printed under page 85)

Page

running head: PERA S. DIONYSII AREOPAGITÆ. 136
marginal letters: A ΕΙΣ ΤΟ ΚΕΦΑΛ. Γʹ.; B δικαίως.; C οἱ πρεσβύτεροι.; D Τῶν ἱερῶν πτυχῶν.
old-edition numerals: (none)
other: ends mid-word ὑμνού- (ὑμνούμενα); overflow line from facing Latin column 135 (separabantur) habebant. (Hæc enim omnia per κατὰ) cut off at left edge after II. Ὁ μὲν ἱεράρχης. paragraph, not set

PG 4:137

μενα· οἷον, ὅτι τόδε καὶ τόδε Χριστοῦ· καὶ τόε Χριστοῦ. Ὑποδείκνυσι δὲ καὶ τὰς ἐπὶ τούτοις θείας δωρεὰς, οἷον, ὅτι εἰς ἄφεσιν ἁμαρτιῶν, καὶ εἰς ζωὴν αἰώνιον, καὶ ὅσα τοιαῦτα μυστικά. Τάχα δὲ τὸ ὑπ' ὄψιν τοῦτο σημαίνει, ὡς τότε ἀποκαλυπτομένων τῶν ἁγίων δώρων, μετὰ τὰς εὐχὰς, μενόντων δὲ κεκαλυμμένων, ἕως καιροῦ μεταλήψεως· ἢ τάχα τὸν κουφισμὸν καὶ τὴν ὕψωσιν τῆς μιᾶς εὐλογίας τοῦ θείου ἄρτου φησὶν, ὃν ὑψοῖ ὁ ἱερεὺς, λέγων, τὰ ἅγια τοῖς ἁγίοις· ὅπερ καὶ μᾶλλόν ἐστιν ἀληθὲς, ὡς περὶ τὸ τέλος τοῦ κεφαλαίου εὑρήσεις εἰρημένον.

ebrated; as, for instance, that this and that are of Christ, and this is of Christ. And he also points out the divine gifts over these things, as, for instance, that they are unto forgiveness of sins, and unto life eternal, and whatever mystical things are of this sort. And perhaps "under view" signifies this, that the holy gifts were at that time uncovered after the prayers, whereas they remained covered until the time of partaking; or perhaps he means the lifting up and elevation of the one blessing of the divine bread, which the priest elevates, saying, The holy things for the holy; which is even more true, as you will find said towards the end of the chapter.

III. § I. Τὰς εἰκόνας ἐν τάξει. Εἰκόνας ἐκάλεσε τῶν ἀληθῶν τὰ νῦν τελούμενα ἐν τῇ συνάξει.

III. § I. The images in order. He called the things now performed in the synaxis images of the true things.

Ὡς οὐδὲ τῶν συμβόλων. Ὅτι σύμβολα ταῦτα, καὶ οὐκ ἀλήθεια.

As neither of the symbols. That these things are symbols, and not the truth.

Αἱ μὲν γὰρ ἱερώταται. Τί οἱ ψαλμοὶ, καὶ τὰ ἀναγνώσματα.

For the most sacred. What the psalms and the readings are.

Εἰς μνήμην. Ὅτι μετὰ τὸ δεῖπνον λαβὼν ἄρτον, καὶ τὰ ἑξῆς· καὶ ὅτι ὁ θάνατος αὐτοῦ καταγγέλλεται, ἄχρις οὗ ἔλθῃ, κατὰ τὸν Ἀπόστολον καὶ αὐτὸν τὸν Κύριον φάσκοντα· Τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν, καὶ τὰ ἑξῆς. Καὶ σημείωσαι ὅτι ἀρχισύμβολον ἔφη τὸ μυστικὸν τοῦ Κυρίου δεῖπνον, τῶν νῦν θείων μυστηρίων· καὶ ὅτι τὸν ἀναξίως μεταλαμβάνοντα τοῦ ἄρτου καὶ τοῦ ποτηρίου, οὐδὲν ἡ μετάληψις ὠφελεῖ, μᾶλλον μὲν οὖν καὶ εἰς κρῖμα αὐτοῦ λήψεται, κατὰ τὸν Ἀπόστολον. Ἐκ δὲ τῶν ἑξῆς εὐλόγως ἄν τις φαίη, ὅτι μετὰ τὸ ἐξελθεῖν τὸν Ἰούδαν ἐκ τοῦ δείπνου παρέδωκεν ὁ Χριστὸς τοῖς μαθηταῖς τὸ μυστήριον.

In remembrance. That after supper He took bread, and the rest; and that His death is proclaimed until He comes, according to the Apostle (1 Cor. 11:26) and the Lord Himself saying: Do this in remembrance of Me (Luke 22:19), and the rest. And note that he called the mystical supper of the Lord the chief symbol of the present divine mysteries; and that for him who partakes unworthily of the bread and the cup, the partaking profits nothing, nay rather he will even receive it unto his own judgement, according to the Apostle (1 Cor. 11:29). And from what follows one might reasonably say that after Judas went out from the supper Christ handed down the mystery to the disciples.

Ὁμοτρόπως τὰ ἱερά. Τὸν Ἰούδαν φησί. Καὶ σημείωσαι, ὅτι καὶ αὐτῷ μετέδωκε τοῦ μυστικοῦ ἄρτου καὶ τοῦ ποτηρίου· τὰ δὲ μυστήρια τοῖς μαθηταῖς μετὰ τὸ ἐξελθεῖν τοῦ δείπνου τὸν Ἰούδαν, ὡς ἀναξίου τούτων ὄντος αὐτοῦ.

In like manner the sacred things. He means Judas. And note that to him also He imparted the mystical bread and the cup; whereas He gave the mysteries to the disciples after Judas went out from the supper, as he was unworthy of these things.

Ὡς ἡ καθ' ἕξιν. Καθ' ἕξιν ἐν τούτοις τὸ κατ' ἐπίγνωσιν δηλοῖ, τουτέστι τὸ ἐνδιαθέτως οὕτως ἔχειν, καὶ οὐ κατά μόνην τὴν σωματικὴν προσέλευσιν, ἀλλὰ κατὰ τὴν τῆς διανοίας διὰ πίστεως καὶ αἰσθήσεως πνευματικῆς.

As that according to habit. "According to habit" in these words denotes according to full knowledge, that is, being inwardly disposed thus, and not according to bodily approach alone, but according to that of the understanding through faith and spiritual perception.

§ II. Ἀπὸ τῶν αἰτιατῶν. Τουτέστι τὸ ἀπὸ τῶν ὁρατῶν τελουμένων, ἐπὶ τὰ ἀόρατα καὶ μυστικὰ, ἅπερ τῶν ἐν αἰσθήσει αἴτιά εἰσι καὶ ἀρχέτυπα. Αἴτια δὲ λέγονται τὰ ἑτέρωθεν τὸ ὁπωσοῦν εἶναι τὴν αἰτίαν ἔχοντα· ἢ ἀπὸ τῶν αἰτιατῶν εἰς τὰ αἴτια, τουτέστιν ἀπὸ τῶν αἰσθητῶν συμβόλων ἐπὶ τὰ νοητὰ καὶ νοερὰ· ἤγουν, ἀπὸ τῶν ἀτελεστέρων εἰς τὰ τελειότερα· οἷον, ἀπὸ τῶν τύπων ἐπὶ τὴν εἰκόνα· καὶ ἀπὸ ταύτης ἐπὶ τὴν ἀλήθειαν. Σκιὰ γὰρ τὰ τῆς Παλαιᾶς· εἰκὼν δὲ τὰ τῆς Νέας Διαθήκης· ἀλήθεια δὲ ἡ τῶν μελλόντων κατάστασις.

§ II. From the effects. That is, from the things visibly performed to the unseen and mystical things, which are the causes and archetypes of the things in sense-perception. And effects are called the things that have from elsewhere the cause of their being in whatever way; or from the effects to the causes, that is, from the sensible symbols to the intelligible and intelligent things; that is to say, from the more imperfect things to the more perfect: as, for instance, from the types to the image, and from this to the truth. For the things of the Old [Testament] are a shadow; the things of the New Testament are an image; and the truth is the state of the things to come.

Κᾆτα την ἱεράν. Κᾆτα παροξυτόνως· δηλοῖ δὲ τὸ, καὶ τότε.

And then the sacred. Κᾆτα with the acute on the penult; and it denotes "and then".

Editors' notes and page, col. 137

Footnotes

(11) ‹anchor: κρίμα αὐτοῦ› · call in col 137 (Greek only; Variae lectiones et correctiones)

ἑαυτῷ.

Read ἑαυτῷ ("to himself") [for αὐτοῦ].

(*) ‹anchor: καὶ τότε› · call in col 137 (Greek only; note under Variae lectiones et correctiones, signed Drach) Quoad significatum, idem valet quod καὶ τότε, quoad vero figuram, ponitur pro καὶ εἶτα, et tunc. DRACH.

As to meaning, it is worth the same as καὶ τότε ("and then"); as to form, it stands for καὶ εἶτα, "and then." DRACH.

(printed under page 86)

Footnotes

(j) ‹anchor: [comme]morationem› · call in col 138

Luc. XXII, 19.

Luke 22:19.

(printed under page 86)

(k) ‹anchor: secundum Apostolum› · call in col 138

I Cor. XI, 29.

1 Corinthians 11:29.

(printed under page 86)

Page

running head: 139 APPENDIX AD OPERA S. DIONY
marginal letters: A § III. Simulacrorum.; B contemplationis, quomodo; C teris Testamenti; D psalmi hanc
old-edition numerals: 66 before Divinorum autem.
other: facing Latin version, not set

PG 4:140

§ III. Τῶν ἀγαλμάτων· Ἀγάλματα μέν φησι τὰς εἰκόνας τῶν ἀοράτων καὶ μυστικῶν ἤγουν τὰ συμβολικῶς τελούμενα· πρῶτον δὲ τούτων τὸ τῆς συνάξεως μυστήριον ἀπεκάλεσεν· οὗτινος τὸ νοητὸν, ἤγουν τὸ κατὰ θεωριαν δηλούμενον, ἀπογυμνοῦν ἐπαγγέλλεται.

§ III. Of the statues. By statues indeed he means the images of the unseen and mystical things, that is to say, the things symbolically performed; and the first of these he called the mystery of the synaxis; the intelligible aspect of which, that is to say, what is declared according to contemplation, he promises to lay bare.

Ἥτε γὰρ ὑπέρ πάντα. Ἰδοὺ εἷς τρόπος τῆς θεωρίας τοῦ προκειμένου κεφαλαίου.

For that which is above all. Behold one mode of the contemplation of the present chapter.

Οὐκ ἔξω τῆς. Σημείωσαι τὴν κατ' οὐσίαν ἀκίνητον στάσιν, καὶ ὅτι Θεοῦ τύπος ὁ ἐπίσκοπος. Σημείωσαι, ὅτι κατὰ τρεῖς τρόπους ἀνάγεται τὰ περὶ τοῦ θυμιᾷν· ἀπὸ τοῦ θυσιαστηρίου ἀρχόμενον τὸν ἱεράρχην, καὶ πάντα τὸν ναὸν περιελθόντα εἰς αὐτὸ πάλιν ἀποκαθίστασθαι.

Not outside the. Note the immoveable station according to essence, and that the bishop is a type of God. Note that the things concerning the burning of incense are referred to three modes: that the hierarch, beginning from the altar and going round the whole temple, is restored again to it.

Ὡσαύτως. Τρόπος ἕτερος.

In like manner. Another mode.

Τρόπον, ὁ θεῖος. Τρόπος τρίτος τῆς προκειμένης θεωρίας, πῶς καὶ ἐπὶ τοῦ ἐπισκόπου ἀπὸ τοῦ ἑνὸς πληθύνεται, τοῖς δὲ ἥττοσιν ἀκατάσχετός ἐστι, τοστέστι μὴ ἐπικοινῶν τοῖς χείροσιν.

In the manner, the divine. A third mode of the proposed contemplation, how in the case of the bishop also he is multiplied from the one, yet cannot be held down by the inferior things, that is, not communicating with the worse things.

§ IV. Ἡ δὲ τῶν ψαλμῶν. Τί οἱ ψαλμοί. Καὶ σημείωσαι τὸ συνουσιωμένη· ἀλλὰ τὸ σχεδὸν προσέθηκεν· οὐ γὰρ ἀλλήλοις ἥνωται ταῦτα κατ' οὐσίαν, ἀλλὰ τῷ πρὸς ἕνα σκοπὸν τὰ πάντα συντελεῖν, τουτέστιν εἰς τὴν τῶν ἀνθρώπων σωτηρίαν, ἔφη τὸ συνουσιωμένη· ὅθεν εὐθὺς ἀπήγαγε τὸ σχεδὸν, κολάζων τὴν ἀπὸ τῆς λέξεως ἐναντίωσιν. Κατωτέρω δὲ μίαν ἔμπνευσίν φησι, τουτέστι μίαν σύμπνοιαν, ὃ δηλοῖ τὸ, ἕνα πάντων εἶναι σκοπόν.

§ IV. And that of the psalms. What the psalms are. And note the word "co-essentialized"; yet he added the word "almost"; for these things are not united to one another according to essence, but because all things contribute towards one aim, that is, unto the salvation of men, he said "co-essentialized"; whence he immediately subjoined "almost", tempering the contradiction arising from the expression. And lower down he speaks of one inspiration, that is, one conspiracy, which denotes that there is one aim of all.

Πᾶσα μὲν γὰρ ἱερά. Τῶν τῆς Παλαιᾶς βιβλίων κατ' ἐπιδρομὴν ἐπίμνησις.

For every sacred. A cursory mention of the books of the Old [Testament].

Τῶν ἀνιώντων. Λυπούντων, ὡς ἐπὶ τοῦ Ἰώβ.

Of the things that grieve. Things that cause pain, as in the case of Job.

Ἐρώτῶν ᾄσματα. Περὶ τοῦ ἔρωτος τῶν ᾀσμάτων.

Songs of loves. Concerning the love of the Songs.

Ἢ τὰς ἀνδρικάς. Ἐντεῦθεν ὁμοίως τὰ Νέας εισάγει.

Or the manly. Hence likewise he introduces the things of the New [Testament].

Ἀγαπητοῦ καί. Νομίζω ὡς τὴν Ἀποκάλυψιν τοῦ θείου Ἰωάννου δηλοῖ, ἢ τὸ Εὐαγγέλιον αὐτοῦ, ὃ καὶ μᾶλλον.

Of the beloved and. I think that he denotes the Apocalypse of the divine John, or his Gospel, which is even more likely.

§ V. Συνεῤῥίζωσε. Συνείλκυσεν.

§ V. Rooted together. Drew together.

Ἡ δὲ τῶν θείων. Ὁ σκοπὸς τῶν ψαλμῶν ἐστι, φησὶ τὸ ὑμνῆσθαι Θεόν τε καὶ τοὺς αὐτοῦ γνησίους θεράποντας, ὑπαγορευτικὴν τῶν τοιούτων καὶ περιεκτικὴν ἐχόντων δύναμιν· ἥτις, φησὶν, ἀναγκαίως ἐν πᾶσι τοῖς ἱερατικῶς τελουμένοις παραλαμβάνεται, ἔμμονον τὴν τῶν ψαλμῶν μνήμην ἐμποιοῦσα τοῖς ψάλλουσι.

And that of the divine. The aim of the psalms is, he says, that both God and His genuine servants should be praised, as the psalms have a power suggestive and comprehensive of such things; which, he says, is necessarily received in all the things sacerdotally performed, producing in those who chant an abiding remembrance of the psalms.

Θεουργίας. Μεγαλειότητας.

Divine operations. Majesties.

Καὶ τῇ τῶν θείων ᾠδῶν. Σημείωσαι, ὅτι τὸ τῆς

And by the [concord] of the divine odes. Note that the

Editors' notes and page, col. 140

Footnotes

(12) ‹anchor: not visible in the page-foot image› · call in col 140 (Greek only; Variae lectiones et correctiones)

προειρημένου.

Read προειρημένου ("of the aforesaid").

(printed under page 87)

(13) ‹anchor: not visible in the page-foot image› · call in col 140 (Greek only; Variae lectiones et correctiones)

πῶς καὶ ὁ ἐπίσκοπος ἀπό.

Read "how the bishop also … from".

(printed under page 87)

(14) ‹anchor: not visible in the page-foot image› · call in col 140 (Greek only; Variae lectiones et correctiones)

ἐπὶ κοινωνῶν.

Read ἐπὶ κοινωνῶν ("in the case of communicants").

(printed under page 87)

(15) ‹anchor: not visible in the page-foot image› · call in col 140 (Greek only; Variae lectiones et correctiones)

καὶ ὅτι.

Read καὶ ὅτι ("and that").

(printed under page 87)

(16) ‹anchor: τῶν ᾀσμάτων› · call in col 140 (Greek only; Variae lectiones et correctiones)

ᾄσματος τῶν ᾀσμάτων. Cantici cantic.

Read "of the Song of Songs." Of the Song of Songs.

(printed under page 87)

(17) ‹anchor: τὰ Νέας› · call in col 140 (Greek only; Variae lectiones et correctiones)

Legendum τὰ τῆς Νέας, scilicet Διαθήκης.

Read τὰ τῆς Νέας ("the things of the New"), that is, Διαθήκης ("Testament").

(printed under page 87)

Page

running head: ERA S. DIONYSII AREOPAGITÆ. 140
marginal letters: A § III. Τῶν ἀγαλμάτων·; B Τρόπον, ὁ θεῖος.; C ἐπιδρομὴν ἐπίμνησις.; D θεράποντας, ὑπαγορευτικὴν
old-edition numerals: (none)
other: (none)

PG 4:141

ψαλμῳδίας σύμφωνον ὁμοφροσύνης τῆς πρὸς Θεὸν καὶ ἑαυτοὺς ὑπάρχει διδασκαλία.

concord of psalmody is a teaching of unanimity towards God and one another.

Συντετμημένα. Ὅτι τὰ συντετμημένα, τουτέστι τὰ ἀσαφῆ, διὰ τῶν ἐπιτελουμένων συμβόλων σαφηνίζεται· τοῦτο γὰρ δηλοῖ τὸ εὐρύνεται. Σημείωσαι, δὲ, ὅτι τὰ συνεσκιασμένως ἐν τοῖς ψαλμοῖς λεγόμενα, διὰ τῆς τῶν Γραφῶν ἀναγνώσεως, σαφηνίζεσθαι λέγει ὁ Πατήρ.

Concise things. That the concise things, that is, the obscure things, are made clear through the symbols performed; for this is what "is widened" denotes. And note that the Father says that the things spoken shadedly in the psalms are made clear through the reading of the Scriptures.

Ἐν ταύταις. Ἐν ταύταίς γὰρ, ταῖς Γραφαῖς δηλονότι ὁ ἀκριβῶς ἐνορῶν. γινώσκει, ὅτι ἓν καὶ τὸ αὐτὸ Πνεῦμα πάσας ἐλάλησε.

In these. For in these, namely the Scriptures, he who looks accurately knows that one and the same Spirit spoke them all.

Κηρύσσεται. Ὡς σαφηνίζουσα δι' ἑαυτῆς την Παλαιάν.

Is proclaimed. As making clear the Old [Testament] through itself.

Ὁ μὲν ἔφη τάς. Ὅς ἡ μὲν, ἡ Παλαιὰ Διαθήκη, ἔφη· ἡ δὲ Νέα ἐτέλεσε.

The one spoke the. That the one indeed, the Old Testament, spoke; and the New accomplished.

Τῆς θεολογίας. Σημείωσαι, ὅτι τὴν Παλαιὰν Γραφὴν θεολογίαν καλεῖ· τὴν δὲ Καινὴν θεουργίαν.

Of theology. Note that he calls the Old Scripture theology, and the New divine operation.

§ VI. Καθόλου τῶν. Οἱ καθόλου ἀκατήχητοι καὶ ἀνήκοοι τούτων μεῖναι ἑλόμενοι ἑκουσίως.

§ VI. Wholly of the. Those who have voluntarily chosen to remain wholly uninstructed and unhearing of these things.

Τῆς θεογενεσίας. Τουτέστι τοῦ ἁγίου βαπτίσματος.

Of divine birth. That is, of holy baptism.

Τοὺς δὲ κατηχουμένους. Περὶ τῶν κατηχουμένων, καὶ ἐνεργουμένων, καὶ ἐν μετανοίᾳ ὄντων, καὶ τίνων μετέχουσαν.

And the catechumens. Concerning the catechumens, and those who are energized, and those who are in repentance, and of what things they partake.

Ἡ μὲν οὖν ἐσχάτη. Ὅτι οἱ κατηχούμενοι, ἔσχατοί εἰσιν.

Now the lowest indeed. That the catechumens are lowest.

Ἀμέθεκτοι. Ἀμέτοχοι.

Unpartaking. Non-participants.

Μαιευόμενοι. Ἀναγεννώμενοι.

Being delivered as by midwifery. Being regenerated.

Ἀμβλωθρίδια. Νεκροτόκια.

Abortive births. Stillborn offspring.

Ἀνίερος μὲν καὶ αὐτή. Ἀτελείωτος. Σημείωσαι, ὅτι τοῖς ἐνεργουμένοις κατατάττει καὶ τοὺς τοῖς σωματικοῖς θελκτηρίοις ἀμετανοήτως ἐπιμένοντας, οἷον τοὺς πόρνους, τοὺς φιλοθεάμονας, καὶ τοὺς τὰ παραπλήσια μετιόντας, οὓς ἐξονομάζων ὁ θεῖος Ἀπόστολος ἐπιφέρει, τῷ τοιούτῳ μηδὲ συνεσθίειν. Ταῦτα καὶ ἐν τοῖς ἑξῆς μᾶλλον τρανοῖ. Ἰστέον δὲ, ὅτι ἡ ἀκρίβεια αὕτη νῦν τῆς τῶν τοιούτων διαστολῆς τε καὶ διαστάσεως οὐ γίνεται.

Unholy indeed is this also. Uninitiated. Note that among those who are energized he ranks also those who impenitently persist in bodily allurements, such as fornicators, lovers of spectacles, and those who pursue similar things, whom the divine Apostle naming subjoins, with such a man not even to eat (1 Cor. 5:11). These things he makes even clearer in what follows. And one must know that this strictness of the distinction and separation of such persons does not take place now.

Ὁ τοιοῦτός ποτε. Σημείωσαι, ὅτι ὁ Θιῷ ἡνωμένος οὐκ ἐνεργηθήσεται ὑπὸ ἀκαθάρτου πνεύματος.

Such a man ever. Note that he who is united to God will not be energized by an unclean spirit.

Ἐναγεστάτην ἐνέργειαν. Ὅτι ὑπὲρ τοὺς καταπίπτοντας δαιμονῶσιε οἱ ἀσελγεῖς.

Most accursed operation. That the licentious are possessed by demons beyond those who fall down.

Τὰ μὲν ὄντως. Ὅτι τὰ ὄντως ὄντα τὰς ἀρετὰς λέγει.

The things that truly [are]. That by the things that truly are he means the virtues.

Τὴν πρόσυλον. Ἐπειδὴ καὶ ἡ ὕλη πολυπαθῶς ἀλλοιοῦται.

The material. Since matter also is altered with many passions.

Ἐν τοῖς ἀλλοτρίοις. Σημείωσαι, ὅτι ἀλλότρια ἡμῶν ἐστι τὰ πρὸς ἁμαρτίαν· οὐ γὰρ φυσικὴ ἡμῶν ἐστιν ἡ ἁμαρτία, ἀλλ' ἡ εἰς πᾶν ἔργον ἀγαθὸν ἐπιτη-

In alien things. Note that the things tending towards sin are alien to us; for sin is not natural to us, but the fitness unto every good work (2 Cor. 9:8)

Editors' notes and page, col. 141

Footnotes

(18) ‹anchor: ἀκαθάρτου πνεύματος› · call in col 141 (Greek only; Variae lectiones et correctiones)

δαίμονος.

Read δαίμονος ("demon") [for πνεύματος].

(printed under page 88)

Footnotes

(l) ‹anchor: nec cibum sumere› · call in col 142

I Cor. V, 11.

1 Corinthians 5:11.

(printed under page 88)

(m) ‹anchor: secundum Apostolum› · call in col 142

II Cor. IX, 8.

2 Corinthians 9:8.

(printed under page 88)

Footnotes

(n) ‹anchor: not visible in the page-foot image› · call in col 143

Psal. XVIII, 14.

Psalm 18:14 (Vulgate numbering; Ps. 19:13 in the Hebrew numbering).

(printed under page 89)

(o) ‹anchor: not visible in the page-foot image› · call in col 143

Luc. XVI, 12.

Luke 16:12.

(printed under page 89)

(p) ‹anchor: Omnia enim nostra sunt› · call in col 143

I Cor. III, 22.

1 Corinthians 3:22.

(printed under page 89)

Page

running head: 143 APPENDIX AD OPERA S. DIONY
marginal letters: A illud in Psalmis; B Uti demum divino.; C rum actionem.; D Divinus panis.
old-edition numerals: 68 after secundum
other: facing Latin version, not set

PG 4:144

δειότης, κατὰ τὸν Ἀπόστολον, καὶ τὸ ἐν Ψαλμοῖς· Καὶ ἀπὸ ἀλλοτρίων φεῖσαι τοῦ δούλου σου. Ἔνθεν νοεῖς καὶ τὸ εἰρημένον παρὰ Κυρίου· Εἰ δὲ ἐν τῷ ἀλλοτρίῳ πιστοὶ οὐχ εὑρέθητε, τὸ ὑμῶν τίς ὑμῖν δώσει; Διὰ τοῦτο καὶ τὰ ἀλλότρια ταῦτα οὐκ ὄντα λέγεται· οὐ γὰρ τῆς φύσεώς εἰσιν, ἀλλὰ νόθα· τὸ δὲ κατὰ φύσιν πράττειν ὄν ἐστι καὶ ἡμέτερον. Ἄλλως. Ἀλλότρια ἔφη τὰ κατὰ κόσμον, ὡς οὐ τινὸς ἰδικῶς [ἴδια], ἀλλ' ἐξ ἄλλων εἰς ἄλλους μεταπίπτοντα ἢ καὶ ὡς οὐκ οὔσης ἐν τούτοις διὰ παντὸς τῆς ἡμετέρας διαγωγῆς, ἀλλὰ πρὸς ἕτερον βίον ὁρώσης, ἐφ' ᾧ καὶ γεγόναμεν.

[is natural to us], according to the Apostle, and that in the Psalms: And from alien things spare Thy servant (Ps. 18:14). Hence you understand also what was spoken by the Lord: And if you have not been found faithful in that which is another's, who will give you that which is your own? (Luke 16:12). Wherefore also these alien things are called non-existent; for they are not of nature, but spurious; whereas acting according to nature is existent and is ours. Otherwise. He called the things of the world alien, as not belonging to anyone peculiarly [as his own], but passing over from some to others, or also as our way of life not being in these things perpetually, but looking towards another life, for which we were also born.

Τοῦ λειτουργοῦ. Τουτέστι, μή τινες τῶν ἐνεργουμένων ἐμπαθῶσιν, ὡς ἑξῆς φησιν.

Of the minister. That is, lest any of those who are possessed by demons should be affected with passion, as he says next.

Ἡ τῶν ἐμπαθῶς. Ἀπόδειξις ἐναργής.

That of those passionately. A clear demonstration.

Ἐπειδὴ δὲ τοῦ θείου. Περὶ τῆς τάξεως τῶν ἀπολυομένων.

And when of the divine. Concerning the order of those who are dismissed.

Ἀμύητοι. Οἱ κατηχούμενοι, οἱ ἀσελγεῖς.

Uninitiated. The catechumens, the licentious.

Δείματά τε. Ἐκτυπώσεών τε χλευάσματα.

And terrors. And mockeries of impressions.

Δι' ἀνανδρίαν. Σημείωσαι, πόθεν φησὶν ὑπὸ δαιμόνων ἐνοχλεῖσθαί τινας τῶν πιστῶν.

Through unmanliness. Note whence he says some of the faithful are troubled by demons.

Ἕξει καὶ ἔρωτι. Οἱονεὶ τῇ μετανοίᾳ.

By habit and love. As if to say, by repentance.

Οἱ πανίεροι. Οἱ πιστοὶ, καὶ πρὸς Θεὸν καὶ πρὸς ἀλλήλους ἡνωμένοι.

The all-holy. The faithful, united both towards God and towards one another.

[α] Καθολικῇ. Καθολικὴν ἔφη τὴν ὑμνολογίαν, ἢ ὡς ὑπὸ πάντων ᾀδομένην, ἢ ὡς ὑπὲρ καθολικῆς χάριτος γινομένην.

[1] Universal. He called the hymnody universal, either as being sung by all, or as taking place on behalf of universal grace.

[β] Τὸν ὕμνον δὲ τοῦτον.. Σημείωσαι, ὅτι τὸν ὕμνον, σύμβολον καὶ ὁμολογίαν, καὶ εὐχαριστίαν ἐκάλεσε.

[2] And this hymn. Note that he called the hymn a symbol, a confession, and a thanksgiving.

Δοκεῖ γάρ μοι. Πρὸς τί πέρας ὁρᾷ τὸ σύμβολον.

For it seems to me. Towards what end the symbol looks.

[γ] Τὴν μὲν οὐσίαν. Τουτέστι κατὰ τὸν τοῦ Ἀποστόλου λόγον εἰπόντος. Πάντα γὰρ ἡμῶν ἐστιν. Ἀρχέτυπα δὲ κάλλη φησὶ τὰ τῇ θείᾳ φύσει ἐπιθεωρούμενα, ὧν τὴν κατὰ τὸ ἐνδεχόμενον μετουσίαν τοῖς ἀνθρώποις ἐδωρήσατο· ἢ τὸ κατ' εἰκόνα λέγει καὶ καθ' ὁμοίωσιν.

[3] The substance indeed. That is, according to the word of the Apostle who says: For all things are ours (1 Cor. 3:22). And he calls archetypal beauties those things contemplated in the divine nature, participation in which, so far as is possible, He granted to men; or he means that which is according to the image and according to the likeness.

[δ] Ἐπισκευαστοῖς. Τουτέστι τοῖς ἐξ αὐτοῦ κατασκευαζομένοις ἀγαθοῖς εἰς ἡμᾶς.

[4] Prepared. That is, the good things prepared by Him for us.

[ε] Παντελεῖ τῶν. Σημείωσαι, τί φησι περὶ Χριστοῦ, ἤγουν τῆς τελείας αὐτοῦ ἐνανθρωπήσεως, καὶ κατὰ Ἀπολλιναρίου.

[5] All-perfect of the. Note what he says concerning Christ, namely His perfect incarnation, and against Apollinarius.

Ὁ θεῖος ἄρτος. Σημείωσαι, ὅτι οὐ μόνον ὁ ἅγιος ἄρτος κεκαλυμμένος προετίθετο, ἀλλὰ καὶ τὸ θεῖον ποτήριον· ὅπερ νῦν οὐ γίνεται.

The divine bread. Note that not only was the holy bread set forth covered, but also the divine cup; which is not done now.

§ VIII. Θειότατος ἀσπασμός. Σημείωσαι, διὰ τί ὁ ἀσπασμὸς δίδοται·

§ VIII. Most divine kiss. Note wherefore the kiss is given:

Ἐπιθυμίας, ἐξ. Σημείωσαι, ὅτι αἱ ἐμπαθεῖς ἐπι-

Desires, from. Note that passionate de-

Editors' notes and page, col. 144

Footnotes

(19) ‹anchor: τῶν ἐνεργουμένων ἐμπαθῶσιν› · call in col 144 (Greek only; Variae lectiones et correctiones)

ἐμπαθῶς.

Read ἐμπαθῶς ("passionately").

(printed under page 89)

Page

running head: ERA S. DIONYSII AREOPAGITÆ. 144
marginal letters: A δειότης, κατὰ; B Ἐπειδὴ δὲ; C λεσε.; D Ὁ θεῖος
old-edition numerals: (none)
other: begins mid-word δειότης from col 142; ends mid-word ἐπι- at column break; full-width line VARIÆ LECTIONES ET CORRECTIONES. at foot not set

PG 4:145

θυμίαι μερισταί εἰσι, μερίζουσαι ἡμᾶς καὶ τοῦ Θεοῦ καὶ ἀλλήλων· τάχα δὲ καὶ ἑαυτῶν.

sires are divisive, dividing us both from God and from one another; and perhaps also from ourselves.

Ὁμοειδεῖς ἀπέχθειαι. Τουτέστι πρὸς τοὺς ὁμοίους ἀνθρώπους.

Enmities of like kind. That is, towards like men.

§ IX. Πτυχῶν. Διὰ τί μετὰ τὸν ἀσπασμὸν δίπτυχα ἀναγινώσκεται.

Section 9. Of the tablets. Wherefore after the kiss the diptychs are read.

Τοὺς ὁσίως. Σημείωσαι, ὅτι τὰ δίπτυχα τῶν ἀποθανόντων ἐπὶ αὐτοῦ μόνον ἀνεγινώσκετο [οὐχ, ὡς νῦν, καὶ τῶν ζώντων].

Those who holily. Note that in his time the diptychs of the dead only were read [not, as now, also of the living].

Ἡ θεολογία φησί. Ταῦτα ἐκ τῆς λεγομένης Σοφίας Σολομῶντος· καὶ σημείωσαι, ὅτι καὶ οὗτος ὁ ἅγιος πατὴρ ταύτῃ ἐχρήσατο.

Theology says. These things are from what is called the Wisdom of Solomon; and note that this holy father also made use of it.

Σκόπει δέ. Τοῦτό φησιν, ὅτι τὸ λεγόμενον ἐν προφήταις ἀναμνῆσαι ἐνώπιον Κυρίου, οὐχ οὕτω δεῖ νοεῖν, ὡς τῆς μνήμης τοῦ Θεοῦ ἀνανεουμένης ἐν τῇ φαντασίᾳ τοῦ μνημονικοῦ· ὅπερ ἐπὶ τῶν ἐν σαρκὶ προσδεδεμένων νοερῶν, τουτέστιν ἡμῶν, συμβαίνει, ἀλλὰ μνήμη Θεοῦ εἰκότως λέγοιτ' ἂν ἡ γνῶσις τοῦ Θεοῦ, καθ' ἣν γινώσκει τοὺς τελείους, θεοειδεῖς ἐν αὐτῷ γενομένους δι' ἐναρέτου βίου, καὶ ἀξιωθέντας τῆς ἀνεπιλήστου περὶ αὐτὸν γνώσεως. [Σημείωσαι πῶς λαμβάνει τὸ ῥητὸν τοῦ ψαλμοῦ].

And consider. He says this, that what is said in the prophets, to call to remembrance before the Lord, must not be understood thus, as though the memory of God were renewed in the imagination of the faculty of memory—which happens in the case of intelligent beings bound in the flesh, that is, ourselves—but the memory of God may reasonably be called the knowledge of God, whereby He knows the perfect, who have become godlike in Him through a virtuous life, and have been deemed worthy of the unforgettable knowledge concerning Him. [Note how he takes the saying of the psalm].

Συμβόλων. Τοῦ σώματος καὶ αἵματος.

Of the symbols. Of the body and blood.

§ X. Ὕδατι τάς. Τί τὸ νίψασσαι τὰς χεῖρας, καὶ πότε.

Section 10. With water the. What it is to wash the hands, and when.

Φησὶν, ὁ λελουμένος. Σημείωσαι, πῶς λαμβάνει ὁ πατὴρ τὸ τοῦ Κυρίου ῥητὸν, τὸ λέγον· Ὁ λελουμένος οὐ χρείαν ἔχει ἢ τοὺς πόδας νίψασθαι. Ἡ δὲ σύνταξις τῶν προκειμένων πρὸς τὸ ὑπαινίσσεται τὴν ἀπόδοσιν ἔχει, ἵν' ᾖ τὸ λεγομενον οὕτως. Ὅ τι μὲν τόδε ἐστὶν, ὑπαινίσσεται, ὁ λουτὴρ μὲν ἐν τῇ νομικῇ λατρείᾳ, ἐν δὲ τῇ καθ' ἡμᾶς ἡ τῶν χειρῶν ἀπόνιψις. Τὸ δὲ ἄσχετος καὶ ἀπόλυτος δηλοῖ, ὡς τῇ ἥττονι οὐκ ἐνεχθήσεται ἀγωγῇ καὶ διαθέσει. Ἄλλως· Ἡ καθ' ὑπέρβασιν τῆς συντάξεως ταύτης ἀνάγνωσις οὕτως ἁρμοσθήσεται· ὅτι μὲν οὖν, ὡς τὰ λόγιά φησιν, ὁ λελουμένος οὐ δεῖταί τινος [ἑτέρας] καθάρσεως, εἰ μὴ τῆς τῶν ἄκρων, εἴτ' οὖν ἐχάστων, ἑαυτοῦ νίψεως, δι' ἧς ἀκροτάτης καθάρσεως ἐν πανάγνῳ τοῦ θεοειδοῦς ἕξει ἄχραντον ποιήσεται καὶ ἀκηλίδωτον τὴν ἐπιστροφὴν, καὶ πρὸς τὰ ⟨δ⟩εύτερα προϊὼν ἀγαθοειδῶς· ὡς τοῦ θεοειδοῦς ἀποσώζων τὸ πλῆρες καὶ ὁλόκληρον, ἄσχετος ἔσται καὶ ἀπόλυτος, ὡς καθάπσξ ἑνοειδὴς καὶ πρὸς τὸ ἓν αὖθις ἑνιαίως ἐπιστρεφόμενος.

He who is bathed, it says. Note how the father takes the saying of the Lord, which says: He who is bathed has no need save to wash his feet. And the construction of the words before us has its apodosis in the word hints, so that what is said may be thus: What this thing is, is hinted at on the one hand by the laver in the legal worship, and on the other hand in ours by the washing of the hands. And the phrase unrestrained and free shows that he will not be held fast by the inferior way of life and disposition. Otherwise: The reading of this construction by hyperbaton will be fitted together thus: since therefore, as the oracles say, he who is bathed has no need of any [other] purification, save the washing of his extremities, or rather outermost parts, through which supreme purification, in an all-pure habit of godlikeness, he will make his return undefiled and unblemished, even when advancing towards secondary things in a good-like manner; as preserving the fullness and wholeness of godlikeness, he will be unrestrained and free, as once for all uniform and turning back again unitarily towards the One.

Εἰ μὴ τῆς τῶν ἄκρων. Τί ἐστι τὸ μὴ δεῖσθαι τὸν λουσάμενον ἑτέρας νίψεως, εἰ μὴ τὰ ἄκρα νίψασθαι· δεύτερα δέ φησι τὰ αἰσθητὰ, εἰς ἃ διὰ φαντασίας προσπάσχει ἡ ψυχή.

Save that of the extremities. What it is that he who has bathed has no need of another washing, save to wash the extremities; and he calls secondary things the sensible things, towards which through imagination the soul is passionately attached.

Ὁ μὲν ἱερός. Σημείωσαι, ὅτι οὐ λουτὴρ ἦν ἐν τῷ νόμῳ, καὶ ὅτι σύνταγμα ἔχει ἄλλο περὶ τῆς κατά νόμον ἱεραρχίας, ὅπερ οὐ φέρεται.

The sacred. Note that there was not a laver in the law, and that he has another treatise concerning the hierarchy according to the law, which is not extant.

Τοῦ ἱεράρχου. Σημείωσαι τὸ ἔνθεον τοῦ ἱερέως [τὸ ἀληθῶς τελειότατον].

Of the hierarch. Note the inspired state of the priest [the truly most perfect].

Editors' notes and page, col. 145

Footnotes

(q) ‹anchor: nisi ut pedes lavet› · call in col 146

Joan. XIII, 10.

John 13:10.

(printed under page 90)

Footnotes

(r) ‹anchor: in terram reverteris› · call in col 147

Gen. III, 19.

Genesis 3:19.

(printed under page 91)

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running head: 147 APPENDIX AD OPERA S. DIONY
marginal letters: A Ad sacrificium; B Et summitatis.; C Suis propensionibus.; D Ἀνάγωγον vitam
old-edition numerals: 70 before Quænam
other: facing Latin version, not set

PG 4:148

Ἱερουργίαν ἀποκεκαθάρθαι. Τῇ θείᾳ ἱερουργίᾳ δηλονότι.

To have been purified for the sacred ministry. For the divine sacred ministry, clearly.

Ἐσόπτρων ἀγλαΐαν. Ἔσοπτρά φησι τὰς τῶν ἁγίων ψυχὰς, ὡς τοῦ θείου φωτὸς δεκτικὰς, καὶ τῆς κρείττονος λήξεως ἀφομοιωτικάς.

Brightness of mirrors. He calls the souls of the saints mirrors, as being receptive of the divine light, and assimilative of the better lot.

Ἐφιέντων διϊέναι. Καὶ νῦν Ἀττικίζων, ὡς Ἀθηναῖος, συνέταξε τὸ ῥητὸν φάσκων, τῶν μαρμαρυγῶν ἐφιέντων τὴν οἰκείαν αἴγλην· δέον πρὸς θηλυκὸν τῶν μαρμαρυγῶν ἐφιεισῶν εἰπεῖν, ὃ δὴ καὶ ἄνω ἐν κεφαλαίῳ ζʹ τοῦ Περὶ οὐρανίας ἱεραρχίας βιβλίου πλατύτερον ἐδείξαμεν, ὡς Ἀττικὸν τὸ σχῆμα. Ἐκεῖ οὖν ἀνάγνωθι.

Permitting to pass through. Now also using Attic style, as an Athenian, he constructed the phrase saying, the flashings permitting (masculine) their own radiance; whereas he ought to have said in agreement with the feminine, the flashings permitting (feminine), which indeed above also in chapter 7 of the book On the Celestial Hierarchy we showed more fully, that the figure is Attic. Read there, therefore.

Ἡ δὲ τοῦ ἱεράρχου. Σημείωσαι, διὰ τί ἐπὶ τοῦ θυσιαστηρίου νίπτεται ὁ ἱεράρχης, ἤτοι ἐπὶ τῶν ἁγίων τουτέστιν ἔμπροσθεν αὐτῶν.

And that of the hierarch. Note wherefore the hierarch washes at the altar, namely at the holy things, that is, in front of them.

Καὶ τῆς ἀκροτάτης. Τῆς ἄκρας καθάρσεως δηλαδή.

And of the supreme. Of the extreme purification, clearly.

Καὶ ὑπ' ὄψιν. Μᾶλλον τότε ἔμενον κεκαλυμμένα τὰ θεῖα δῶρα, ἕως καιροῦ τῆς ἁγίας μεταλήψεως· καὶ τοῦτο δηλοῖ μετ' ὀλίγα. Ἢ τόγε ἀκριβὲς, ὅτι κουφίζων ὁ ἱεράρχης τὸν ἅγιον ἄρτον, ἐδείκνυ τὴν εὐλογίαν, λέγωνι· τὰ Ἅγια τοῖς ἁγίοις

And into view. Rather at that time the divine gifts remained covered until the time of the holy communion; and he shows this shortly after. Or, to be exact, that lifting up the holy bread, the hierarch showed the blessing, saying: The Holy things for the holy

Τινὰς μὲν οὖν. Τὰς εἰς ἡμᾶς προνοίας πάσας ὀλίγοι ἴσασι, τάχα δὲ οὐδὲ ὀλίγοι ἴσασι· καὶ περὶ τίνοι ἡ προσκομιδή.

Some, therefore. All the providences towards us few know, and perhaps not even a few know; and concerning what the oblation is.

Ἀρωγόν. Βοηθόν.

Succourer. Helper.

Τὴν ἀνθρωπείαν. Περὶ τῆς τῶν ἀνθρώπων ἀποπτώσεως.

The human. Concerning the fall of men.

Ὑπερβασία. Παραβασία.

Overstepping. Transgression.

Οἰκείαις ῥοπαῖς. Ὅ ἐστιν αὐθαιρέτως. Ὁ δὲ σύνταξις πρὸς τὰ ἄνω εἰρημένα ἐστίν· εἶπε γὰρ, ὅτι τὴν ἀνθρωπείαν φύσιν ἡ πολυπαθεστάτη ζωὴ διαδέχεται. Τὰ δὲ ἄλλα διὰ μέσου, ἀπὸ τοῦ ἀκολούθως γάρ ἕως τοῦ ἔνθεν ἐλεεινῶς.

By their own inclinations. Which is, of their own choice. And the construction belongs to the things said above; for he said that the life most subject to passions succeeds human nature. And the rest is parenthetical, from For consequently as far as whence pitiably.

Θελκτικαῖς. Θεραπευτικαῖς.

Alluring. Courting.

Τὸ τῆς ἀρχῆς. Ἐπειδὴ καὶ ἀρχὴν τῆς συστάσεως ἐκ γῆς ἔχομεν· τὸ γὰρ σωματικὸν ἡμῶν ἐξ αὐτῆς· εἰκότως μετὰ τὴν παράβασιν καὶ τὸ τέλος πρόσφοδον ἔχομεν τῇ ἀρχῇ· εἰς γῆν γὰρ ἀναλύοντες· ἐπεὶ ἐῤῥήθη, ὅτι Γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ,

That of the beginning. Since we also have the beginning of our constitution from earth—for our bodily part is from it—reasonably after the transgression we also have the end answering to the beginning, for we dissolve into earth; since it was said: Earth you are, and into earth you shall depart,

Ηέρας. Τουτέστι τὸν θάνατον.

End. That is, death.

Ἀναγώγου ζωῆς. Ἀναγωγὸν [δὲ] ζωὴν τὴν τὰ ἄνω ζητοῦσαν, καὶ πρὸς Θεὸν ἐπεστραμμένην φησί.

Of an uplifting life. [And] he calls an uplifting life that which seeks the things above, and is turned towards God.

Πολυπαθεστάτην ἀλλοίωσιν. Τί ἐστιν ἀλλοίωσις ἐπὶ σωμάτων, ἐν τῷ Ηερὶ τῶν θείων ὀνομάτων διεξήλθομεν.

Alteration most subject to passions. What alteration is in the case of bodies, we went through in the book On the Divine Names.

Δυσμενεῖς. Ταλαιπώρους.

Hostile. Wretched.

Εἰς ἀνυπαρξίας οἰκτρῶς. Εἰς ἀνυπαρξίαν δὲ διὰ

Pitiably into non-existence. And into non-existence on account of

Editors' notes and page, col. 148

Footnotes

(20) ‹anchor: ἐστιν αὐθαιρέτως› · call in col 148 (Greek only; Variae lectiones et correctiones)

γρ. αὐθαιρέτοις.

Another reading: αὐθαιρέτοις ("self-chosen") [for αὐθαιρέτως].

(printed under page 91)

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running head: PERA S. DIONYSII AREOPAGITÆ. 148
marginal letters: A Ἱερουργίαν ἀποκεκαθάρθαι; B Καὶ τῆς; C Οἰκείαις ῥοπαῖς.; D ἄνω ζητοῦσαν
old-edition numerals: (none)
other: ends mid-sentence at column break; full-width line VARIÆ LECTIONES ET CORRECTIONES. at foot not set

PG 4:149

τὴν ἁμαρτίαν· ὁ γὰρ ἁμαρτωλὸς τρόπον τινὰ οὐχ ὑπάρχει· τὸ γὰρ κακὸν ἀνύπαρκτον.

sin; for the sinner in a certain way does not exist; for evil is non-existent.

[Ἀπειροτάτη φιλανθρωπία. Ηερὶ τῆς ἐνανθρωπήσεως, ὅτι ταύτην φιλανθρώπως ἐνήργησεν.]

[Most infinite love of mankind. Concerning the incarnation, that He wrought this out of love for mankind.]

Αὐτουργὸν ἡμῶν. Σημείωσαι τὴν ἀκρίβειαν τῶν δογμάτων, ἐν πολυπληθείᾳ λέξεων φραζομένην, καὶ πολεμοῦσαν πάντας αἱρετικούς· τὸ μὲν γὰρ αὐτουργὸν γενέσθαι τὴν εἰς ἡμᾶς πρόνοιαν τοῦ Θεοῦ δηλοῖ, ὅτι αὐτὸς ἦν ὁ Θεὸς Λόγος· οὐ μὴν ἄλλος ἐν ἄλλῳ, ὥς τινες μαίνονται σὺν Νεστορίῳ. Τὸ δὲ ἐν ἀληθεῖ μεθέξει πάντων τῶν ἡμετέρων ἀναμαρτήτως καὶ Μανιχαίους, καὶ Εὐτυχιανιστὰς, καὶ Ἀπολλιναριστὰς, καὶ Ἀκεφάλους, καὶ πάντας ἁπαξαπλῶς τοὺς αἱρετίζοντας καταβάλλει.

Self-working of our. Note the exactness of the dogmas, expressed in an abundance of words, and warring against all heretics; for that the providence of God towards us became self-working shows that He Himself was God the Word; not indeed one in another, as some rave with Nestorius. And the phrase in true participation of all our properties without sin overthrows both Manichaeans, and Eutychianists, and Apollinarians, and Acephali, and simply all who hold heresies.

Ἕξεως. Τὸ ἕξεως ἐνταῦθα οὐ ποιότητός τινος ἐμμόνου νοητέον, ἀλλὰ καθέξεως καὶ διαμονῆς, ἤτοι κατασχέσεως.

Of habit. The word habit here is not to be understood of some permanent quality, but of holding fast and abiding, that is, possession.

Οὐ κατὰ δύναμιν. Σημείωσαι, ὅτι οὐκ ἐν ἰσχύϊ ἐνίκησεν ὁ Χριστὸς τὸν Σατανᾶν, ἀλλὰ κρίσει καὶ δικαιοσύνῃ. Τοῦτο καὶ Γρηγόριος ὁ Νύσσης ἐν τῷ Κατηχητικῷ φησιν.

Not by power. Note that Christ did not conquer Satan by force, but by judgement and righteousness. This Gregory of Nyssa also says in the Catechetical Oration.

Ὀλβίου. Πλουσίου.

Blessed. Rich.

Ἀνείδεον κάλλεσι. Καὶ ἀνωτέρω οὕτως ἔφημεν, ὅτι ἀνείδεον τὸ τῆς ἀγνοίας σκότος φησί. Σημαίνει δὲ τὴν ἐλευθεριαν ἡμῶν.

Formless in beauties. Above also we said thus, that he calls the darkness of ignorance formless. And it signifies our freedom.

Ἐναγεστάτων. Μεμιασμένων.

Most accursed. Defiled.

§ XII. Ἀεὶ ταῖς ἱεραρχικαῖς. Τῆς θεαρχικῆς ἀγαθότητος, ὡς ἔφη ἐν ἀρχῇ τοῦ κεφαλαίου.

§ XII. Always by the hierarchical. Of the thearchic goodness, as he said at the beginning of the chapter.

Ὑμνήσας δὲ καί. Τουτέστι τὸν ἄρτον καὶ τὸ ποτήριον εὐλογῶν τῶν ἁγίων δώρων. Σημείωσαι δὲ ὅτι πανταχοῦ συμβολικὴν λέγει τὴν θείαν ἱερουργίαν, καὶ τὰ ἅγια δῶρα σύμβολα τῶν ἄνω καὶ ἀληθινωτέρων.

And having hymned also. That is, blessing the bread and the cup of the holy gifts. And note that everywhere he calls the divine sacred ministry symbolic, and the holy gifts symbols of the things above and truer.

Τὸν γὰρ ἐγκεκαλυμμένον. Οὕτω καὶ πρὸ ὀλίγου εἴρηται, ὅτι κεκαλυμμένον ἔμενε τὸ θεῖον δῶρον ἕως καιροῦ μεταλήψεως, εἰ μὴ ἄρα κεκαλυμμένον λέγεται τὸ ἀπὸ τῶν πολλῶν καὶ ἔξω ἑστώτων, καὶ ἁπλῶς λαϊκῶν ἀποκεκρυμμένον.

For the covered. Thus also a little before it was said that the divine gift remained covered until the time of communion, unless indeed that is called covered which is hidden from the many and those standing outside, and simply from the laity.

Τὸ γὰρ ἓν καὶ ἁπλοῦν. Ἐπειδὴ καὶ ψυχὴν νοερὰν καὶ σῶμα γήϊνον ἔλαβε. [Ἐξ ἡμῶν εἰδοποιούμενον, τοῦτ' ἔστι τὸ καθ' ἡμᾶς εἶδος, ἤγουν τὴν φύσιν λαβών·] Σημείωσαι δὲ πῶς κοινωνοὶ θείας φύσεως γινόμεθα Χριστῷ ἑνούμενοι. Σημείωσαι καὶ τὰ περὶ τῆς οἰκονομίας, καὶ τίς ὁ φανεὶς, καὶ τίς ἡ κλάσις τοῦ ἄρτου, καὶ διανομή.

For the one and simple. Since He took both an intelligent soul and an earthly body. [Formed out of us, that is, having taken the form according to us, namely the nature;] And note how we become partakers of the divine nature when united to Christ. Note also the things concerning the dispensation, and Who it is that appeared, and what the breaking of the bread is, and the distribution.

Κατ' ἄκρον. Τουτέστι κατ' ἄκραν ἕνωσιν καὶ τελείαν, καὶ οὐσιώδη καθ' ὑπόστασιν ἀληθῆ.

To the highest degree. That is, according to a supreme and perfect union, and substantial according to a true hypostasis.

Ἀλωβήτου. Ἀβλαβοῦς.

Unblemished. Unharmed.

Χρὴ γὰρ ἡμᾶς. Σημείωσαι τίς ὁ σκοπὸς τοῦ Χριστιανισμοῦ.

For we must. Note what the aim of Christianity is.

Ὑπ' ὄψιν ἄγων. Περὶ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐνταῦθά φησιν οὐ συμβολικῶς, ὃν καὶ νοητὴν ἡμῶν ἔφη ζωήν. Τὸ δὲ παντελεῖ, ἐπειδὴ καὶ ψυχὴν νοερὰν, καὶ σῶμα γήϊνον ἀνέλαβε. Καὶ καλῶς

Bringing into view. Here he speaks concerning our Lord Jesus Christ not symbolically, Whom he also called our intelligible life. And the word all-perfect, since He took up both an intelligent soul and an earthly body. And well

Editors' notes and page, col. 149

Footnotes

(21) ‹anchor: καὶ Εὐτυχιανιστὰς› · call in col 149 (Greek only; Variae lectiones et correctiones)

Εὐτυχιανιτάς.

Read Εὐτυχιανιτάς ("Eutychianists").

(printed under page 92)

(22) ‹anchor: Σημαίνει δὲ› · call in col 149 (Greek only; Variae lectiones et correctiones)

σημείωσαι δέ.

Read σημείωσαι δέ ("but note") [for σημαίνει δέ].

(printed under page 92)

(23) ‹anchor: τοῦ Χριστιανισμοῦ› · call in col 149 (Greek only; Variae lectiones et correctiones)

Χριστιανῶν.

Read Χριστιανῶν ("of Christians") [for Χριστιανισμοῦ].

(printed under page 92)

Footnotes

(s) ‹anchor: hic magnus vocabitur› · call in col 151

Matth. V, 19.

Matthew 5:19.

(printed under page 93)

(t) ‹anchor: Gustate, et videte› · call in col 151

Psal. XXXIII, 9.

Psalm 33:9 (Vulgate numbering; Ps. 34:8 in the Hebrew numbering).

(printed under page 93)

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running head: 151 APPENDIX AD OPERA S. DIONY
marginal letters: A tis participem,; B Divinis magisteriis.; C ρας rursum; D Et super eo.
old-edition numerals: 72 before § XIV.
other: facing Latin version, not set

PG 4:152

εἶπεν ἀσυγχύτῳ ἐνανθρωπήσει· ἔμεινε γὰρ Θεὸς ἄνθρωπος ὀφθεὶς, καὶ ἑκατέρας φύσεως σώζων τὰ ἰδιώματα· καὶ σημείωσαι κατὰ Ἀπολλιναριστῶν.

did he say by an unconfused incarnation; for He remained God when seen as man, preserving the properties of each nature; and note this against the Apollinarians.

Ἐξ ἡμῶν εἰδοποιούμενον. Τουτέστι τὸ καθ' ἡμᾶς εἶδος, ἤγουν τὴν φύσιν λαβόντα.

Formed out of us. That is, having taken the form according to us, namely the nature.

Κοινωνοὶ Θεοῦ. Σημείωσαι πῶς κοινωνοὶ θείας φύσεως γινόμεθα, Χριστῷ ἑνούμενοι,

Partakers of God. Note how we become partakers of the divine nature, when united to Christ,

§ XIV. Εἰς εὐχαριστίαν. Περὶ εὐχαριστίας.

Section 14. Unto thanksgiving. Concerning thanksgiving.

Μεταδόσεως ἡγεῖται. Κατὰ κοινοῦ τὸ ἡγεῖται, ἤγουν προηγεῖται· ὅτι πρῶτον δεῖ τὸν ἱερέα μεταλαμβάνειν, καὶ οὕτω μεταδιδόναι. Οὐκοῦν ἡ μετοχὴ ἡγεῖται, καὶ ἡ μετάληψις τοῦ προσκομίσαντος τῆς μυστικῆς διανεμήσεως τῶν λοιπῶν.

Precedes the distribution. The word precedes is taken in common, namely goes before; because first the priest must partake, and thus distribute. Therefore the participation and communion of him who offered precedes the mystical distribution to the rest.

Ταῖς ἐνθέοις διδασκαλίαις. Ὁποῖον δεῖ τὸν ἱερέα εἶναι.

By the inspired teachings. Of what sort the priest must be.

Οἱ τολμηρῶς ἀποκεχρημένοι. Ὅ λέγει τοῦτό ἐστιν· ὥσπερ ὁ ἱερεῖς μὴ πρῶτος μεταλαμβάνων τῶν ὑπ' αὐτοῦ προσκομισθέντων, ἀνίερός ἐστιν· οὕτω καὶ οἱ τολμῶντες διδάσκειν ἄλλους, μὴ πράττοντες ἃ διδάσκουσιν, ἀνίεροί εἰσι· δεῖ γὰρ ποιεῖν, καὶ οὕτω διδάσκειν, κατὰ τὸ εἰρημένον ὑπὸ τοῦ Κυρίου· Ὁ ποιήσας καὶ διδάξας οὗτος μέγας κληθήσεται.

Those who have rashly abused. What he says is this: just as the priest who does not first partake of the things offered by him is unholy; so also those who dare to teach others, while not practising what they teach, are unholy; for one must do, and thus teach, according to what was spoken by the Lord: He who has done and taught, this one shall be called great.

Θεσμοθεσίας. Τοῦ θείου νόμου.

Of legislation. Of the divine law.

Οὐ τολμητέον. Φοβήθητι πάνυ.

One must not dare. Fear greatly.

Ἁρμοστὴν. Τουτέστιν ἁρμόδιον. Ἁρμοστὴν ἔλεγον οἱ Λακεδαιμόνιοι, τὸν καθιστάμενον ὑπ' αὐτῶν ἄρχοντα τῶν ὑποκειμένων αὐτοῖς πόλεων, παρὰ τὸ ἁρμόζειν τοὺς ἀρχομένους ζῆν κατὰ τοὺς νόμους, ὅθεν καὶ ἁρμοστῆρας πάλιν ἐκάλουν Ἀθηναῖοι τοὺς εἰς τὸ εὖ ζῆν διατάττοντας, ὡς σαφῶς Πλάτων ὁ κωμικὸς δηλοῖ ἐν Πρέσβεσι τῷ δράματι. Καὶ ἐνταῦθα τοίνυν ἁρμοστὴν, τὸν ἄρχονια τῆς Ἐκκλησίας ἐπίσκοπον οἰκείως ὠνόμασε.

Harmost. That is, fitting. The Lacedaemonians called harmost the ruler appointed by them over the cities subject to them, from fitting the ruled to live according to the laws; whence the Athenians in turn also called harmosters those who order men towards living well, as Plato the comic poet clearly shows in the play Ambassadors. And here therefore he appropriately named the bishop, the ruler of the Church, harmost.

Τῇ γὰρ ἱερᾷ. Σημείωσαι τί ἐστι τό· Γεύσασθαι καὶ ἴδετε.

For by the sacred. Note what is meant by: Taste and see.

ΕΙΣ ΤΟ ΚΕΦΑΛ. Δʹ

ON CHAPTER 4.

§ I. Οὕτω πρὸς τὸ ἕν. Τουτέστι πρὸς τὸ νοητὸν καὶ πνευματικόν.

Section 1. Thus towards the One. That is, towards the intelligible and spiritual.

Εὐόσμου περιαγωγῆς. Ἀντὶ τοῦ θυμιάσαντος τοῦ ἐπισκόπου πᾶσαν τὴν ἐκκλησίαν.

Of the fragrant circuit. Instead of: the bishop having censed the whole church.

Μελῴδημα. Τὸ Ἅγιος δηλονότι, ἢ καὶ τὸ Ἀλληλούϊα.

Melody. The Holy, clearly, or also the Alleluia.

Καὶ τὴν ἐπ' αὐτῷ. Δι' αὐτοῦ γὰρ ἅπαν ἅγιον τελειοῦται,

And that upon it. For through it every holy thing is perfected,

III. § I. Τοῖς ἱεροῖς Σημείωσαι ἀληθῶς θεῖον λόγον, ὅτι δεῖ τοὺς θείους ἄνδρας κεκαλυμμένας ἔχειν ἀπὸ δόξης κενῆς τὰς τῆς ἀρετῆς πράξεις.

III. Section 1. To the sacred. Note a truly divine word, that divine men must keep the deeds of virtue covered from vainglory.

Ἄγαλμα. Εἰκών.

Statue. Image.

Εἰ θέμις. Εἰ δίκαιον.

If it is lawful. If it is right.

Ἐν τῇ εἰκόνι. Εἰ καὶ τὸ ἀπαράλλακτον καὶ πάντη

In the image. Even if the exactness and in every way

Editors' notes and page, col. 152

Footnotes

(24) ‹anchor: εἰρημένον ὑπὸ› · call in col 152 (Greek only; Variae lectiones et correctiones)

παρὰ.

Read παρά ("by", "from") [for ὑπό].

(printed under page 93)

Page

running head: PERA S. DIONYSII AREOPAGITÆ. 152
marginal letters: A εἶπεν ἀσυγχύτῳ; B Ταῖς ἐνθέοις; C εἰς τὸ; D Καὶ τὴν
old-edition numerals: (none)
other: begins mid-sentence from col 149; ends mid-sentence at column break; full-width line VARIÆ LECTIONES ET CORRECTIONES. at foot not set

PG 4:153

ὅμοιον ἔχει ἡ εἰκὼν πρὸς τὸ ἀρχέτυπον, ἀλλ' ἡ οὐσία, φησὶ, διάφορος· ἡ μὲν γὰρ ἄψυχος· τὸ δὲ ἔμψυχον· καὶ τὸ μὲν ἀληθινὸν ζῶον ἔμπνοῦν· τὸ δὲ τοῦ ζωγράφου ἔργον ἐκ κηροῦ καὶ χρωμάτων· ἐν τούτῳ τοίνυν τῆς διαφορᾶς θεωρουμένης, ἡ ταυτότης ἐν ἀμφοτέροις τῇ ὁμοιότητι διάφορος.

likeness the image has towards the archetype, yet the substance, he says, is different; for the one is inanimate, while the other is animate; and the one is a true breathing animal, while the painter's work is of wax and colours; the difference, therefore, being observed in this, the identity in both differs in its likeness.

Ἴνδαλμα. Ὁμοίωμα.

Appearance. Likeness.

Εἰκότως. Πρὸς τὸ θεῖον κάλλος δηλονότι.

Reasonably. Towards the divine beauty, clearly.

Δρῶσι. Πράττουσιν.

They do. They perform.

Εἰς τὸ θεαθῆναι. Σημείωσαι, πῶς ἐκλαμβάνει τὸ μὴ δεῖν ἡμῶν τὰς εὐποιίας ἐκπομπεύειν.

To be seen. Note how he takes the precept that we must not parade our good deeds.

Εἰσὶν εὐωδίας. Τουτέστιν· ὁ Θεός (τοῦτο γὰρ ἡ εὐωδία), τὸ ἀληθῶς καλὸν ἀφ' ἑαυτοῦ ποιῶν, εἰς ἅπαντας οὐκ ἐπιστρέφεται, τουτέστιν οὐ φροντίζει κενοδόξως τῶν μὴ ἀποδεχομένων ἔσθ' ὅτε τὰς παρ' αὐτοῦ κρίσεις, οὐδὲ ἐπιτηδεύει δόξαν ἔχειν παρὰ ἀνθρώποις.

They are of sweet savour. That is: God (for this is the sweet savour), making the truly good from Himself, does not turn towards all, that is, does not care in vainglory for those who sometimes do not accept the judgements from Him, nor does He study to have glory from men.

§ II. Ὡς κρυφίων. Πολλάκις ἐν τῷ Ηερὶ θείων ὀνομάτων ἐδηλώσαμεν, τί νοητὸν καὶ τί νοερόν. Τοῦτο οὖν καὶ ἐνταῦθά φησιν, ὅτι τῷ ἐπισκόπῳ, ἁγίῳ ὄντι, ὡς συγγενεῖ τοῦ θείου φωτὸς ἀποκαλύπτει ὁ Θεὸς, οὐ δι' ἑτέρου διδασκάλου, ἀλλ' αὐτὸς αὐτὸν φωτίζων, τὸ μυστήριον τῆς θεωρίας καὶ τοῦ μύρου· διὸ αὐτῷ τῷ ἐπισκόπῳ οὐ περίκειναι κάλυμμα κατὰ τοῦ θείου μύρου, ἀλλ' ἀνακεκαλυμμένῳ προσώπῳ κατὰ τὸν Ἀπόστολον θεωρεῖ τὰ μυστήρια· τοῖς δὲ μὴ τελείοις, χρεία συμβόλων· διὸ ταῖς πτέρυξι κεκαλυμμένον γίνεται τὸ ἅγιον μύρον τοῦ Θεοῦ διὰ τοῦ ἱεράρχου μεσοῦντος εἰς τὰ πρὸς Θεὸν καὶ τὸν λαὸν, καὶ διὰ τῆς ἑρμηνείας ἀκαλύπτοντος τὰ σύμβολα. Θεωροὺς δὲ καλεῖ τοὺς ἐπισκόπους, ἐπειδὴ καὶ παρ' Ἕλλησι θεωροὶ ἐκαλοῦντο οἱ προβαλλόμενοι παρὰ πάντων ἐπερωτᾷν τὸν Θεὸν περὶ μελλόντων, καὶ θυσίας ὑπὲρ αὐτῶν προσφέρειν, καὶ ἐξιλεοῦσθαι ὑπὲρ αὐτῶν. Ἀνομοίους δὲ καλεῖ τοὺς ἀτελεῖς τοῦ λαοῦ· τοῦτο γὰρ αὐτῷ ἔθος. [Οὐδὲ γὰρ ἀποκρύπτεται τοὺς νοεροὺς, ἀλλ' ἀφανής ἐστι τοῖς βιβλίοις.]

Section 2. As of hidden things. Many times in the book On the Divine Names we showed what is intelligible and what is intelligent. This therefore he says here also, that to the bishop, being holy, as akin to the divine light, God reveals, not through another teacher, but Himself illuminating him, the mystery of the contemplation and of the ointment; wherefore upon the bishop himself there is not laid a veil over the divine ointment, but with unveiled face, according to the Apostle, he contemplates the mysteries; whereas for those who are not perfect, there is need of symbols; wherefore the holy ointment of God comes covered with wings through the hierarch who mediates in the things towards God and the people, and through interpretation unveils the symbols. And he calls the bishops contemplators (theoroi), since among the Greeks also those put forward by all to inquire of God concerning future things, and to offer sacrifices on their behalf, and to propitiate on their behalf, were called theoroi. And he calls the imperfect of the people dissimilar; for this is his custom. [For neither is he hidden from the intelligent, but he is unseen in the books.]

Αἰνιγμάτων. Δι' αἰνιγμάτων γὰρ καὶ συμβόλων πρὸς τὴν ἑαυτῶν ἀσθένειαν αὗται αἱ τάξεις φωτίζονται.

Of enigmas. For through enigmas and symbols, in accordance with their own weakness, these orders are illuminated.

§ III. Τῆς τῶν ἱεραρχικῶν. Τελειοῖ γὰρ πάντα τὸ θεῖον μύρον ἐπιχριόμενον, ὥσπερ ἡ μετάληψις τοῦ ἁγίου σώματος καὶ αἵματος.

Section 3. Of that of the hierarchical. For the divine ointment when anointed perfects all things, just as the partaking of the holy body and blood.

Τῶν θείων. Ηάντες γὰρ οἱ εὐωδιαζόμενοι τῆς θείας μυστικῆς εὐωδίας μεταλαμβάνουσιν ἀναλόγως.

Of the divine. For all who are perfumed partake of the divine mystical sweet savour proportionally.

Ἐνεργουμένων. Τῶν δαιμονώντων καὶ εἰς ἀσέλγειαν τετραμμένων, περὶ ὧν καὶ ἐν τῷ πρὸ τούτου κεφαλαίῳ φησί. Γτοίαν δὲ λέγει, οἱονεὶ θόρυβον, φόβον, πτόησιν, ἄπάτην.

Of those possessed. Of those possessed by demons and turned to licentiousness, concerning whom he speaks also in the chapter before this. And he calls excitement, as it were tumult, fear, terror, deceit.

Τοῖς δὲ εἰς νοῦν. Διὰ τοὺς ἐν μετανοίᾳ φησίν.

And to those unto mind. He speaks on account of those in repentance.

Ἄγουσιν. Εὔτακτος ἀκολουθία, καὶ ἀνάβασις τοῖς ἁγίοις κατάλληλος.

They lead. Well-ordered sequence, and ascent suitable to the saints.

Editors' notes and page, col. 153

Footnotes

(25) ‹anchor: not visible in the page-foot image› · call in col 153 (Greek only; Variae lectiones et correctiones)

γραφόμενον ἔργον ἐκ χρωμάτων.

Read "a work painted in colours".

(printed under page 94)

(26) ‹anchor: τοῦ θείου μύρου› · call in col 153 (Greek only; Variae lectiones et correctiones)

τὸ θεῖον μύρον.

Read τὸ θεῖον μύρον ("the divine ointment") [for the genitive].

(printed under page 94)

Footnotes

(u) ‹anchor: contemplatur mysteria› · call in col 154

II Cor. III, 18.

2 Corinthians 3:18.

(printed under page 94)

Footnotes

Heading printed across both columns: VARIÆ LECTIONES ET CORRECTIONES. (These are variant-reading notes; their calls stand in the Greek column only, so each is filed under the Greek column, 156. Calls 27 and 28 are not visible in the page-foot image.)

Variant readings and corrections.

(printed under page 95)

Page

running head: 155 APPENDIX AD OPERA S. DIONY
marginal letters: A Uniformitatem, Gr.; B telligendum.; C phim; nota; D § IX. Quia
old-edition numerals: 75 before Effictionem.
other: facing Latin version, not set

PG 4:156

Τὸ ἑνοειδές. Τὸ ἑνοειδές φησι τὸ πρὸς τὸ ἓν, ἤγουν τὸν [τὸ] Θεῖον ὁρῶντα αὐτὸν νοῦν, ὃν καὶ ἑνοῦσθαι λέγει πρὸς αὐτὸ τὸ ἓν, καὶ τῆς τούτου ἀποπληροῦσθαι ἑνώσεως.

The uniform. He calls uniform the mind itself which looks towards the One, namely the Divine, which he also says is united to the One itself, and is filled full of union with It.

§ IV. Τί δέ. Κατ' ἐρώτησιν ἀνάγνωθι τὸ χωρίον.

Section 4. What then. Read the passage as a question.

Εἰ γὰρ ἡ τῶν. Ὅτι ἡ αἰσθητὴ εὐωτία τρέφει τὴν αἴσθησιν, καὶ εὐεκτεῖν ποιεῖ.

For if that of the. That sensible sweet savour nourishes the sense, and makes it thrive.

Κριτικοῦ. Κριτικόν φησι τὸ τῆς ψυχῆς διακριτικὸν, ἤτοι τὸ νοερὸν, ὅπερ εἰ μὴ τῆς ἐπὶ τὸ χεῖρον ῥοπῆς καθαρεύοι, οὐκ ἂν ἐν αἰσθήσει τῆς θείας εὐωδίας γενήσεσθαι λέγει.

Of the critical. He calls critical the discriminative faculty of the soul, namely the intelligent, which unless it be pure from inclination towards the worse, he says will never come to perceive the divine sweet savour.

Ὄλβον. Πλοῦτον.

Weal. Wealth.

Ἡδόμενοι. Ἀντὶ τοῦ εὐωδιαζόμενοι.

Delighted. Instead of perfumed with sweet savour.

§ V. Τῆς κατὰ νοῦν. Τὸ κατὰ νοῦν, ἐπὶ ἀγγέλων.

Section 5. Of that according to mind. That which is according to mind, in the case of angels.

Δυοκαιδεκάδι σημαινεται. Τίνος τύπος αἱ ιβʹ πτέρυγες. Σημείωσαι δὲ τὸ μέγεθος τῶν σεραφίμ.

Is signified by twelve. Of what the 12 wings are a type. And note the greatness of the seraphim.

Θεολογίαν. Ἅγιος, ἅγιος, ἅγιος.

Theology. Holy, holy, holy.

Κακίας τε ἅμα. Σημείωσαι ὅτι οὐ μόνον κακίας, ἀλλὰ καὶ λήθης ἀμετόχους τὰς ἄνω δυνάμεις φησὶν ὁ Πατήρ.

Both from evil at once. Note that the Father says the powers above are unpartaking not only of evil, but also of forgetfulness.

Ἐπιστήμην. Καλῶς συνῆψε τῇ ἐπιστήμῃ τὴν νόησιν· ἡ γὰρ ἀκριβὴς περὶ ὁτουοῦν κατανόησις ἐπιστήμην τούτου ἐργάζεται.

Knowledge. Well did he join understanding with knowledge; for exact comprehension concerning anything produces knowledge of it.

§ VI. Τὰς μὲν οὖν. Τίς ἡ ἰδιότης τῶν σεραφὶμ, καὶ ὅτι ταύτην προεῖπε.

Section 6. The therefore. What the property of the seraphim is, and that he stated this before.

Τῶν ὑπερουρανίων. Ἐν τῇ Περὶ τῆς οὐρανίας ιεραρχίας πραγματείᾳ φησί.

Of the supercelestial. In the treatise On the Celestial Hierarchy, he says.

§ VII. Τὸ μὲν οὖν. Θεωρία τῶν ἁγίων σεραφίμ. Σημείωσαι ὅλον τὸ χωρίον, ὅπως ἐκδίδωσιν ἐν αὐτῷ νοεῖν ἡμᾶς τὰ περὶ τῶν ἄνω δυνάμεων γεγραμμένα ἐν τοῖς προφήταις.

Section 7. The therefore. Contemplation of the holy seraphim. Note the whole passage, how in it he hands down that we should understand the things written in the prophets concerning the powers above.

Ἑξαπλῆν θέσιν. Ἑξαπλῆν θέσιν τὸ ἓξ εἶναι πτέρυγάς φησι.

Sixfold position. By sixfold position he means that there are six wings.

Πρῶτα καὶ μέσα. Εἴρηται ἐν τοῖς πρὸ τούτου, πῶς χρὴ ἐκδέχεσθαι τὰς πρώτας, καὶ μέσας, καὶ τελευταίας δυνάμεις τῶν νοερῶν.

First and middle. It has been said in what precedes how one must understand the first, and middle, and last powers of the intelligent beings.

Διάπλασιν. Οὐ γὰρ ἀληθῆ πτερὰ ἔχουσι.

Moulding. For they do not have true wings.

Τῶν πτερῶν. Σημείωσαι δὲ, πῶς ἔλαβε τὰ περὶ τῶν πτερύγων τῶν σεραφὶμ, καὶ ὅτι καθ' ὅλον αὐτὰ ἵπταντο μηδὲν ἔχοντα ὑφειμένον καὶ ταπεινόν.

Of the wings. And note how he took the things concerning the wings of the seraphim, and that wholly they flew having nothing lowered and humble.

§ VIII. Εἰ δὲ τὰ πρόσωπα. Σημείωσαι ὡραιοτάτην θεωρίαν καὶ ξένην, διὰ τί οἱ σεραφὶν τὰ πρόσωπα καὶ τοὺς πόδας καλύπτουσι τοῖς πτεροῖς, τοῖς δὲ μέσοις πέτανται.

Section 8. And if the faces. Note a most beautiful and strange contemplation, wherefore the seraphim cover their faces and their feet with their wings, and with the middle ones fly.

§ IX. Καὶ τοῦτο δέ. Ἑρμηνεία τῶν σεραφίμ.

Section 9. And this also. Interpretation of the seraphim.

§ X. Τῆς οὐσιώδους. Ἐν τῷ Περὶ τῆς οὐρανίας ἱεραρχίας λόγῳ ἐσαφηνίσθη, τί ἐστιν ἐπὶ ἀγγέλων οὐσιώδης ἕξις, ἐν ἑβδόμῳ κεφαλαίῳ.

Section 10. Of the substantial. In the discourse On the Celestial Hierarchy it was made clear what substantial habit is in the case of angels, in the seventh chapter.

[α] Οὐκ ἠγνόησεν. Ὅτι καὶ οἱ ἅγιοι ἄγγελοι ἴσασιν, ὅτι ὁ ἁγιάζων Ἰησοῦς καὶ ἡγιάσθη, καὶ πότε, καὶ πῶς.

[1] Was not ignorant. That the holy angels also know that Jesus Who sanctifies was also sanctified, and when, and how.

Κατεληλυθότα. Τουτέστιν ἄνθρωπον γενόμενον.

Having come down. That is, having become man.

Editors' notes and page, col. 156

Footnotes

(27) ‹anchor: not visible› · call in col 156

γρ. εὐκτεῖν. [reading of the variant uncertain at this resolution]

Another reading: εὐκτεῖν.

(printed under page 95)

(28) ‹anchor: not visible› · call in col 156

γρ. τόποι.

Another reading: τόποι ("places").

(printed under page 95)

(29) ‹anchor: μηδὲν ἔχοντα› · call in col 156

γρ. ἔχοντες.

Another reading: ἔχοντες (masculine plural, "having").

(printed under page 95)

Page

running head: PERA S. DIONYSII AREOPAGITÆ. 156
marginal letters: A Τὸ ἑνοειδές.; B § V. Τῆς; C Σημείωσαι ὅλον; D § IX. Καὶ
old-edition numerals: (none)
other: full-width line VARIÆ LECTIONES ET CORRECTIONES. at foot not set

PG 4:157

[β] Πρὸς τοῦ Πατρός. Τοῦτό φησι διὰ τὸ μίαν εἶναι τῆς ἁγίας Τριάδος τὴν ἐνέργειαν. Σημείωσαι δὲ τὴν ἀπαράβλητον ὀρθοδοξίαν τοῦ μεγάλου Διονυσίου, καὶ πῶς ἐφύλαξε τῆς θεότητος τοῦ Κυρίου Ἰησοῦ, καὶ τῆς σαρκὸς τὴν διαφοράν· ὁ γὰρ ἁγιάζων Ἰησοῦς, ὡς Θεὸς, πάντα, καὶ αὐτὸς ὡς ἄνθρωπος ἡγιάσθη ὑπό τε τοῦ Πατρὸς, καὶ ὑφ' ἑαυτοῦ, ἐπεὶ καὶ Θεὸς, καὶ ὑπὸ τοῦ ἁγίου Πνεύματος, εἰδυιῶν καὶ τῶν οὐρανίων τάξεων τὴν ἰδίαν ἀρχὴν, τουτέστι, τὸν αἴτιον αὐτῶν καὶ τὸν δημιουργὸν τὸν Ἰησοῦν, ὅτι κἂν ἁγιάζηται, ἀλλ' οὖν καὶ οὕτως ἔχει τὸ κατ' οὐσίαν ἀναλλοίωτον· Θεὸς γάρ· Σημείωσαι δὲ ὅτι τὴν οἰκείαν οἶδεν ἀρχὴν ἐκ τῆς θεουργίας αὐτοῦ.

[2] By the Father. He says this because the operation of the Holy Trinity is one. And note the incomparable orthodoxy of the great Dionysius, and how he guarded the difference between the deity of the Lord Jesus and His flesh; for Jesus, Who as God sanctifies all things, was Himself also as man sanctified both by the Father, and by Himself, since He is also God, and by the Holy Spirit, the celestial orders also knowing their own principle, that is, their Cause and Creator Jesus, that even though He is sanctified, yet even so He has immutability according to substance; for He is God; and note that it knows its own principle from His divine work.

[δ] Σεραφὶμ περιίστησι. Σημείωσαι, διὰ τί τῷ θείῳ μύρῳ περιίστανται τὰ ἑξαπτέρυγα. Ἀπαράλλακτον δὲ εἶπεν ἢ ὡς πρὸς τὸ κατὰ πάντα τῆς καθ' ἡμᾶς φύσεως ὁμοιωθῆναι ἡμῖν χωρὶς ἁμαρτίας· ἢ ὡς μὴ ὑπομείναντα παραλλαγὴν, ἢ τροπῆς ἀποσκίασμα κατὰ τὴν θεότητα, ἐν τῷ προσλαβεῖν τὸ ἀνθρώπινον. Σημείωσαι δὲ τὴν ὁλικὴν ἐνανθρώπησιν, διὰ τοὺς ἄνουν αὐτὸν λέγοντας.

[4] He sets Seraphim around. Note wherefore the six-winged ones stand around the divine ointment. And he said unvarying either with respect to His being made like unto us in all things of our nature without sin; or as not having undergone variation, or shadow of turning according to deity, in assuming the human. And note the complete incarnation, on account of those who say He is without a mind.

[ε] Τὸν ἁγιαζόμενον. Μᾶλλον τότε οὕτως ἐφέρετο ἐν τῇ πρὸς Ἑβραίους· Ὅ τε γὰρ ἁγιάζων καὶ ὁ ἁγιαζόμενος.

[5] Him Who is sanctified. Rather at that time it was read thus in the Epistle to the Hebrews: For both He Who sanctifies and he who is sanctified.

Τὸ μύρον. Διὰ τί σταυροειδῶς τὸ μύρον ἐν τῷ βαπτιστηρίῳ ἐκχεῖται.

The ointment. Wherefore the ointment is poured out in the form of a cross in the baptistery.

Ὑπ' ὄψιν ἄγει. Ἀντὶ τοῦ φανερῶς κηρύττει.

Brings into view. Instead of openly proclaims.

Θεογενεσίας καταδεόμενον. Ἀνέστη γὰρ τριήμερος, μὴ κρατηθεὶς ὑπὸ τοῦ θανάτου.

Binding fast of divine birth. For He rose on the third day, not held fast by death.

Ἀκρατήτῳ. Ἀνέστη γὰρ τριήμερος μὴ κρατηθείς.

Unconquerable. For He rose on the third day not held fast.

Τοὺς εἰς τὸν θάνατον. Ἔστι γὰρ ἀπόκρυφος ἡ αἰτιολογία τοῖς πολλοῖς τοῦ μυστηρίου, διὰ τί τὸ εἰς Χριστὸν βάπτισμα, ὅτιπερ εἰς τὸν θάνατον αὐτοῦ βαπτιζόμεθα.

Those into the death. For the reason of the mystery is hidden from the many, wherefore the baptism into Christ is given, because we are baptized into His death.

§ XI. Ἀνθρωποπρεπῶς. Σημείωσαι καὶ ἐντεῦθεν, ὁ Χριστὸς, καὶ ὡς ἄνθρωπος, δέχεται τὸ Πνεῦμα τὸ ἅγιον ἁγιαζόμενος· καὶ ὡς Θεὸς, δίδωσιν αὐτό. Σημείωσαι καὶ τὸ τῆς οὐσιώδους θεότητος, καὶ ὅτι ἀναλλοίωτος ἔμεινεν.

Section 11. In a manner befitting man. Note from this also, Christ, both as man, receives the Holy Spirit when sanctified; and as God, gives It. Note also the phrase of the substantial deity, and that He remained immutable.

Ἕξει τὸ θειότατον. Εἰ, ἐπὶ τῶν ἀγγέλων οὐσιώδεις ἕξεις ἀκούοντες, οὐ ποιότητας ἔξωθεν κατὰ συμβεβηκὸς ἐπιγινομένας νοοῦμεν, ὡς καὶ πρὸ ὀλίγου εἴρηται, καὶ ἐν τῷ Ηερὶ τῆς οὐρανίας ἱεραρχίας λόγῳ κεφαλαίῳ ἑβδόμῳ διεσαφήσαμεν· πολλῷ μᾶλλον ἐπὶ τοῦ καὶ ὑπὲρ οὐσίαν κυρίως ὄντος Θεοῦ τὴν ἕξιν οὐ ποιότητα δεξόμεθα, τὴν ἐπὶ τοῖς συνθέτοις συμβαίνουσαν, ἀλλ' ἕξιν οὐσιώδους θεότητος, τὴν φυσικῶς ἔχουσαν ἐξ αὐτῆς τὰ τῆς ἀγαθότητος ἅπαντα. Τέως δὲ σημαίνει, ὅτι καὶ ἡ θεότης οὐκ αὐτοουσία ἐστὶ τοῦ Θεοῦ, ἀλλὰ τῆς οὐσίας δόξα.

By habit the most divine. If, when hearing of substantial habits in the case of the angels, we do not understand qualities supervening from without by accident, as was also said a little before, and as we made clear in the discourse On the Celestial Hierarchy in the seventh chapter; much more in the case of God, Who is properly even above substance, shall we take the habit not as a quality, such as happens in composite things, but as a habit of substantial deity, having naturally from itself all the things of goodness. Meanwhile it signifies that the deity also is not the very substance of God, but the glory of the substance.

§ XII. Θυσιαστηρίου. Ὅτι καὶ τὸ θυσιαστήριον μύρῳ τελειοῦται, καὶ διὰ τί.

Section 12. Of the altar. That the altar also is perfected with ointment, and wherefore.

Editors' notes and page, col. 157

Footnotes

(30) ‹anchor: Θεογενεσίας καταδεόμενον› · call in col 157

γρ. καταδυόμενον.

Another reading: καταδυόμενον ("going down [into]", "submerged").

(printed under page 96)

Footnotes

(v) ‹anchor: ad Hebraeos› · call in col 158

Cap. II, v. 11.

Chapter 2, verse 11 [Hebrews 2:11].

Heading printed across both columns: VARIÆ LECTIONES ET CORRECTIONES. (Variant-reading notes; the call stands in the Greek column only, 157.)

Variant readings and corrections.

(printed under page 96)

Footnotes

Heading printed across both columns: VARIÆ LECTIONES ET CORRECTIONES. (Variant-reading notes; their calls stand in the Greek column only, 160. Call 31 is not visible in the page-foot image.)

Variant readings and corrections.

(printed under page 97)

Page

running head: 159 APPENDIX AD OPERA S. DIONY
marginal letters: A Altare Jesus.; B IN CAP. V.; C triplex divisio,; D los hierarchia.
old-edition numerals: 77 after ecclesiastica
other: facing Latin version, not set

PG 4:160

Θυσιαστήριον Ἰησοῦς. Ὅτι Ἰησοῦς ἐστι το θυσιαστήριον· καὶ σημείωσαι τὸ μέγεθος καὶ τὸ ὕψος τοῦ τοιούτου θυσιαστηρίου, ὅπερ ἐστὶν ὁ Χριστός.

Jesus the altar. That Jesus is the altar; and note the greatness and the height of such an altar, which is Christ.

Μυστικῶς ὁλοκαυτούμενοι. Τὸ τέλος αἰνίττεται τοῦ πεντηκοστοῦ ψαλμοῦ.

Mystically offered as whole burnt offerings. The end of the fiftieth psalm is hinted at.

Μύρου τελετήν. Ὅτι μύρου τελετὴ ἐκλήθη, καὶ διὰ τί.

Perfection of ointment. That it was called perfection of ointment, and wherefore.

Θεουργικῶς ἅπαντα. Ὅ φησι τοῦτό ἐστι· Πάσης θείας θεοφανείας καὶ ἐργασίας διὰ συμβόλων δεικνυμένης, ἀκόλουθον τοῦ ἀλληλούϊα τοῦ τῶν προφητῶν μέλους τὸ σύμβολον, θεωρῆσαι τί δηλοῖ.

All things divinely wrought. What he says is this: Every divine theophany and operation being shown through symbols, it follows to contemplate what the symbol of the alleluia, the melody of the prophets, signifies.

Φασὶν οἱ τὰ Ἑβραίων. Σημείωσαι κατὰ Ἀκεφάλων.

Those skilled in Hebrew matters say. Note this against the Acephali.

Θεοφανείας. Ποῖος λέγεται ψαλμὸς, καὶ δῆλον ὅτι εἷς τῶν ἐπιγεγραμμένων Ἀλληλούϊα.

Of theophany. Which psalm is meant, and it is clear that it is one of those inscribed Alleluia.

ΕΙΣ ΤΟ ΚΕΦΑΛ. Εʹ.

ON CHAPTER 5.

§ I. Ἀποκληρώσεις. Ἀποκληρώσεις ταύτας καλεῖ διὰ τὸ ἑκάστην τάξιν ἱερατικὴν ἀφωρισμένως ἔχειν ἱερατείας ὑπηρεσίας, οἷον ἀποκεκληρωμένας αὐτῇ, ἃς ὑπερβῆναι οὐ δύναται· δῆλον γάρ ἐστι τὸ ἔργον τοῦ διακόνου, καὶ τῶν ἄλλων ὁμοίως. Δυνάμεις δὲ καὶ ἐνεργείας ἐν τούτοις, ἔστι μὲν λαβεῖν ἐφ' ἑνὸς νοήματος, τὸ αὐτὸ δηλούντων· τὴν γὰρ τοῦ καθαίρειν καὶ φωτίζειν διδασκαλικῶς δύναμιν ἔχειν λέγονται οἱ ταῦτα ἐνεργεῖν ἀφιέμενοι· ἔστι δὲ καὶ ἑτέρως διαστείλασθαι, ὡς δυνάμεις μὲν λαβεῖν τὰς πνευματικὰς δωρεὰς καὶ ἀξίας· ἐνεργείας δὲ τὰς λειτουργίας· τὰς γὰρ τελειώσεις, πρόδηλον, ὡς ἐπὶ τῶν καταστάσεων, ἤγουν χειροτονιῶν ἐκληψόμεθα.

Section 1. Allotments. He calls these allotments because each priestly order separately has services of priesthood, as it were allotted to it, which it cannot overstep; for the work of the deacon is clear, and of the others likewise. And powers and operations in these, one may take in a single sense, as signifying the same thing; for those who are permitted to operate these things are said to have the power of purifying and illuminating by teaching; and one may also distinguish otherwise, so as to take powers as the spiritual gifts and dignities, and operations as the ministries; for the perfections, manifestly, we shall take in the case of appointments, namely ordinations.

Καὶ τὴν μέν. Ἑξῆς σαφηνίζει, τίς τε ἡ τριαδικὴ διαίρεσις, καὶ τίς ἡ τριὰς τῶν ὑπερβεβηκυιῶν τάξεων, περὶ ὧν καὶ προεξέθετο ἐν τῷ πρώτῳ κεφαλαίῳ τοῦ παρόντος λόγου. Καὶ σημείωσαι ὅτι ἐπὶ τῆς ἐκκλησιαστικῆς ἱεραρχίας τριαδικὴ διαίρεσίς ἐστι, καὶ ὁποία.

And the one indeed. Next he makes clear both what the triadic division is, and what the triad of the transcendent orders is, concerning which he also set forth beforehand in the first chapter of the present discourse. And note that in the ecclesiastical hierarchy there is a triadic division, and of what sort it is.

Ἡ καθ' ἡμᾶς ἱερὰ παράδοσις διαιρεῖται εἰς μυστήριον· τοῦτο γὰρ ἡ τελετή. εἰς μύστην, εἰς μυουμένους.

Our sacred tradition is divided into mystery: for this is the perfection; into initiator, into initiated.

§ II. Ἡ μὲν ἁγιωτάτη. Τίς ἡ ἐν οὐρανοῖς ἱεραρχία· καὶ ὅτι τελετή ἐστι τῆς οὐρανίας ἱεραρχίας, ἡ τοῦ Θεοῦ κατὰ δύναμιν γνῶσις καὶ ἕξις. Μῦσται δὲ ταύτης αἱ περὶ Θεὸν πρῶται τάξεις· τελούμεναι δὲ αἱ μετ' αὐτὰς παρ' αὐτῶν μυούμεναι καὶ διδασκόμεναι τάξεις.

Section 2. The most holy indeed. What the hierarchy in the heavens is; and that the perfection of the celestial hierarchy is the knowledge and habit of God according to capacity. And its initiators are the first orders around God; and the perfected are the orders after them, initiated and taught by them.

Μετ' ἐκείνην. Τίς ἡ κατὰ τοὺς δύο λαοὺς ἱεραρχία.

After that one. What the hierarchy according to the two peoples is.

Τὴν κατὰ νόμον. Περὶ τῆς κατὰ νόμον ἱεραρχίας.

That according to the law. Concerning the hierarchy according to the law.

Οὐκ εὐδιάκριτον. Σημείωσαι, ὅτι οὐκ εὔληπτον λέγει καὶ εὐδιάκριτον τὴν τῶν νομικῶν διατάξεων θεωρίαν καὶ ἀλληγορίαν.

Not easy to discern. Note that he says the contemplation and allegory of the legal ordinances is not easy to grasp and easy to discern.

Ταύτῃ δὲ τῇ κατὰ νόμον. Τίς ἡ τελετὴ τῶν ἐν νόμῳ.

And to this according to the law. What the perfection of the things in the law is.

Μύστου καὶ ἡγεμόνος. Μωσέως δηλαδή.

Of the initiator and leader. Of Moses, clearly.

Editors' notes and page, col. 160

Footnotes

(31) ‹anchor: not visible› · call in col 160

ἐπιφανείας.

[Read] ἐπιφανείας ("of the manifestation").

(printed under page 97)

(32) ‹anchor: Τίς ἡ τελετὴ› · call in col 160

ἡ κατὰ νόμον τελετή.

[Read] ἡ κατὰ νόμον τελετή ("the rite according to the Law").

(printed under page 97)

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running head: PERA S. DIONYSII AREOPAGITÆ. 160
marginal letters: A Θυσιαστήριον Ἰησοῦς.; B ΕΙΣ ΤΟ; C διαίρεσις, καὶ; D Μετ' ἐκείνην.
old-edition numerals: (none)
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PG 4:161

Ἱερογραφῶν τήν. Κατὰ τὸ εἰρημένον· Ὅρα, ποτήσεις πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει.

Sacredly depicting the. According to what was spoken: See, you shall make all things according to the pattern shown to you on the mountain.

Τὴν τελειοτέραν. Ηερὶ τῆς νέας ἱεραρχίας τῆς ἐν Ἐκκλησίᾳ λέγει, ὅτι κλήρωσίς ἐστι τῶν κατὰ νόμον. Ταῦτα δὲ ὁ Ἀπόστολος ἐν τῇ πρὸς Ἑβραίους φησὶ, καὶ ὁ Κύριος· Οὐκ ἦλθον καταλῦσαι τὸν νόμον, ἀλλὰ πληρῶσαι.

The more perfect. Concerning the new hierarchy in the Church he says that it is the allotment of the things according to the law. And these things the Apostle says in the Epistle to the Hebrews, and the Lord: I came not to destroy the law, but to fulfil.

Τῇ μεσότητι. Σημείωσαι, πῶς μέση ἐστὶν οὐρανίας ἱεραρχίας, καὶ τῆς νομικῆς ἡ ἐκκλησιαστικὴ ἱεραρχία, καὶ πῶς ταῖς δύο κοινωνεῖ, τῇ μὲν τῷ πνεύματι· τῇ δὲ τῷ γράμματι, τουτέστι, τοῖς συμβόλοις.

By the middle state. Note how the ecclesiastical hierarchy is middle between the celestial hierarchy and the legal, and how it communicates with both, with the one by the spirit, and with the other by the letter, that is, by the symbols.

Τὸ τρισσόν. Πῶς ἡ εἰς τρία διαίρεσις τῶν τάξεων.

The threefold. How the division of the orders into three is made.

Θεοειδεῖς τῶν ἱερῶν. Τουτέστιν, εἰς ἱερὰν γνῶσιν, καὶ διδασκάλους, καὶ διδασκομένους.

Godlike of the sacred things. That is, into sacred knowledge, and teachers, and taught.

Τῶν καθ' ἡμᾶς. Τῶν ἀγγέλων.

Of the things among us. Of the angels.

Διαιρεῖται ἡ τῶν τελετῶν ἱερουργία εἰς κάθαρσιν, μύησιν. τελείωσιν.

The sacred ministry of the rites is divided into purification, initiation, perfection.

Ἡ τῶν ἱερουργῶν διακόσμησις εἰς κάθαρσιν τῶν ἀτελέστων, εἰς φωταγωγίαν τῶν καθαρθέντων, εἰς τελείωσιν τῶν φωτισθέντων,

The ordering of the sacred ministers into purification of the uninitiated, into illumination of the purified, into perfection of the illuminated,

Ἡ τῶν τελουμένων δύναμις εἰς καθαιρομένους, εἰς φωτιζομένους, εἰς τελειουμένους.

The power of those being perfected into those being purified, into those being illuminated, into those being perfected.

§ III. Δύναμιν τὴν ἱεράν. Ἐν τούτοις σκόπησον εὐκρινῶς δεικνυμένην τὴν τριαδικὴν τῆς ἱεραρχίας διαίρεσιν.

Section 3. The sacred power. In these things consider the triadic division of the hierarchy distinctly shown.

Ἡ δὲ τῶν ἱερουργῶν. Περὶ τῶν τελούντων.

And that of the sacred ministers. Concerning those who perfect.

Ἀποκαθαίρει. Τί ἐστιν ἀποκαθαίρειν, καὶ τί τὸ φωτίζειν, καὶ τί τὸ τελειοῦν, εἶπεν ἐν τῷ Περὶ τῆς ἐν οὐρανοῖς ἱεραρχίας κεφαλαίῳ γʹ περὶ τὸ τέλος, καὶ ὧδε προϊὼν [ἐρεῖ· αὕτη δὲ ἡ τριάς].

Purifies completely. What it is to purify completely, and what to illuminate, and what to perfect, he said in the book On the Hierarchy in the Heavens, chapter 3, towards the end, and advancing here [he will say: and this triad].

Τελειώσεσιν. Πρώτην τὸ καθαίρειν τοὺς ἀτελέστους· μέσην καθ' ἣν ἄλλους μυοῦσιν· ἐσχάτην δὲ τὸ τελειωθῆναι μόνον.

By perfections. First, purifying the uninitiated; middle, whereby they initiate others; and last, being perfected only.

Ἡ πρώτη μέν. Ἀντὶ τοῦ ἡ τριὰς τῶν ὑποβεβηκυιῶν τάξεων.

The first indeed. Instead of the triad of the subordinate orders.

Ἡ τρισσή. Τίς ἡ τρισσὴ δύναμις τῶν ἱερέων.

The threefold. What the threefold power of the priests is.

Συνάξεως. Ἀπὸ κοινοῦ τὸ, ἀποδειχθείσης.

Of the synaxis. Taken in common with: having been shown forth.

Νῦν δὲ τήν. Ἐκ γὰρ τῶν θείων Γραφῶν καθαιρόμεθα καὶ ἐλλαμπόμεθα πρὸς τὴν ἱερὰν θεογενεσίαν· ἐκ τῆς συνάξεως δὲ καὶ τῆς τοῦ μύρου τελετῆς ἐπιστημόνως τελειούμεθα. Σημείωσαι καὶ ἐνταῦθα ὁμοίως δηλουμένην τὴν τριαδικὴν διαίρεσιν.

And now the. For from the divine Scriptures we are purified and illuminated towards the sacred divine birth; and from the synaxis and the perfection of the ointment we are knowingly perfected. Note here also the triadic division similarly shown.

[Περὶ τάξεων, ἤτοι περὶ τῶν ἱερατικῶν τελειώσεων.]

[Concerning the orders, namely concerning the priestly perfections.]

Διαιρεῖται ἡ ἱερατικὴ διακόσμησις εἰς καθαρτικὴν, φωτιστικὴν, τελειωτικήν.

The priestly ordering is divided into purifying, illuminating, perfecting.

Editors' notes and page, col. 161

Footnotes

(33) ‹anchor: not visible› · call in col 161

πλήρωσις.

[Read] πλήρωσις ("fulfilment").

(printed under page 98)

(34) ‹anchor: τί ἐστιν ἀποκαθαίρειν› · call in col 161

καθαίρειν.

[Read] καθαίρειν ("to purify").

(printed under page 98)

(35) ‹anchor: ἐν οὐρανοῖς› · call in col 161

οὐρανίας.

[Read] οὐρανίας ("heavenly").

(printed under page 98)

Footnotes

(x) ‹anchor: not visible› · call in col 162

Exod. XXV, 40.

Exodus 25:40.

(printed under page 98)

(y) ‹anchor: not visible› · call in col 162

Matth. V, 17.

Matthew 5:17.

Heading printed across both columns: VARIÆ LECTIONES ET CORRECTIONES. (Variant-reading notes; their calls stand in the Greek column only, 161. Call 33 is not visible in the page-foot image.)

Variant readings and corrections.

(printed under page 98)

Footnotes

Heading printed across both columns: VARIÆ LECTIONES ET CORRECTIONES. (Variant-reading note; the call stands in the Greek column only, 164.)

Variant readings and corrections.

(printed under page 99)

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running head: 163 APPENDIX AD OPERA S. DIONY
marginal letters: A § IV. An; B § V. Primus; C sanguinem, et; D Scientias. Vim
old-edition numerals: 80 before sed in
other: facing Latin version, not set

PG 4:164

§ IV. Ἢ οὐχὶ καὶ τὰς αἰσθητάς. Ὡς ἐπὶ τῆς ὑέλου δεχομένης τὸν ἥλιον, ὅπερ καὶ ἀνωτέρω εἶπε· καὶ οἷον ἐπὶ τοῦ πυρὸς ἢ τοῦ φωτὸς ἔστιν ἰδεῖν, τοῦ μὲν διὰ τῶν ἀραιῶν καὶ διαφανῶν σωμάτων καταλάμποντος καὶ τὰ παχύτερα καὶ ἀλαμπῆ· τοῦ δὲ πυρὸς διὰ τῆς εὐκαταπρήστου ὕλης, καὶ τὰς ἀνεπιτηδείους πρὸς μετουσιαν αὐτοῦ ἐκπυροῦντος φύσεις.

Section 4. Or not also the sensible. As in the case of glass receiving the sun, which he also said above; and as one may see in the case of fire or light, the one shining through thin and transparent bodies upon even thicker and unlit ones; and fire, through easily kindled matter, burning up even natures unsuited for participation in it.

Ἐλλάμπει· Ἡ ἐνέργεια τοῦ ἱεράρχου δηλονότι.

Shines in: The operation of the hierarch, clearly.

Τούτων οὖν ἐστι. Κατὰ κοινοῦ ληπτέον τὸ ἐστί· προσυπακούεται γὰρ ἐπὶ ὅλων τῶν ἐν τῷ τόπῳ.

Of these therefore it is. The word is must be taken in common; for it is understood in addition for all the things in the passage.

Θεοπτικῶν, τὸ τοῖς. Σημείωσαι, ὅτι θεοπτικῶς ὁ ἱεράρχης πρῶτον ἐλλάμπεται· εἶτα μεταδίδωσι τοῖς ὑπ' αὐτόν· εἶτα τελειοῖ τούτους, οἷς μεταδίδωσι τῆς ἐλλάμψεως.

Of those who behold God, the phrase to the. Note that in a manner beholding God the hierarch is first illuminated; then he imparts to those under him; then he perfects these to whom he imparts the illumination.

§ V. Πρώτη μέν ἐστι. Σημειωτέον, πῶς ἡ αὐτὴ πρώτη καὶ ἐσχάτη τάξις.

Section 5. First indeed it is. It must be noted how the same order is first and last.

Ἡ δὲ τῆς ἱεραρχικῆς. Περὶ τῆς τῶν τάξεων δυνάμεως. Οὕτω δὲ χρὴ νοῆσαι τὰ προκείμενα, ὅτι πάντα μὲν τὰ ἱερατικῶς τελούμενα, εἰς τὸν ἱεράρχην τὴν ἀναφορὰν ἔχει, ὡς αὐτοῦ διὰ τῶν [ὑπ'] αὐτοῦ ταγμάτων ταῦτα ἐνεργοῦντος, οἷς καὶ παρέσχε τὴν δύναμιν τοῦ ταῦτα ἐνεργεῖν· ὅμως ἐν ἐξαιρέτῳ τῷ ἱεράρχῃ πρὸς αὐτουργίαν, καὶ οὐ διὰ τῆς ἑτέρων ὑπουργίας ἀποκεκλήρωται ὁ τοῦ μύρου ἁγιασμὸς, καὶ ἡ τοῦ θυσιαστηρίου καθιέρωσις, καὶ ἡ τῶν ἱερατικῶν χειροτονία· ἅτινα καὶ τελεσιουργοὺς εἰκόνας τῆς θείας δυνάμεως ἀπεκάλεσεν· ὁλότητα δέ φησι πάσας τὰς τάξεις, ὡς εὐθὺς ἐπεξηγεῖται.

And that of the hierarchical. Concerning the power of the orders. And one must understand the things before us thus, that all things priestly perfected have their reference to the hierarch, as he himself operates these things through the orders [under] him, to whom he also granted the power of operating these things; nevertheless, in an especial manner there is allotted to the hierarch for his own personal performance, and not through the ministry of others, the sanctification of the ointment, and the consecration of the altar, and the ordination of the priestly orders; which things he also called perfecting images of the divine power; and he calls wholeness all the orders, as he immediately explains.

Αὗται δέ εἰσι. Τουτέστιν αἱ τελειοῦσαι τὸν ἅγιον ἄρτον εἰς σῶμα Χριστοῦ, καὶ τὸ ποτήριον εἰς ἅγιον αἷμα, καὶ τὸ ὕδως εἰς ἁγίαν κάθαρσιν, καὶ τὸν ἀφώτιστον εἰς υἱοθεσίαν· [καὶ] πάντα τὰ λοιπὰ ὁμοίως.

And these are. That is, those that perfect the holy bread into the body of Christ, and the cup into the holy blood, and the water into holy purification, and the unilluminated into adoption; [and] all the rest likewise.

Εἰ γὰρ καὶ πρὸς τῶν ἱερῶν. Σημείωσαι, ὅτι καὶ ἁγιάσαι, καὶ τελειῶσαι τὸ μύρον, οὐκ ἔστι πρεσβυτέρων, οὓς καὶ ἱερεῖς καλεῖ· ἀλλ' οὔτε θυσιαστήριον τελειῶσαι, ἵνα καὶ προσενέγκῃ ἐπ' αὐτοῦ· οὔτε μὴν χειροτονῆσαι. Ταῦτα γὰρ μόνος ὁ ἱεράρχης ποιεῖ, ὧν ἐκτὸς ὁ πρεσβύτερος, οὔτε βαπτίσει, οὔτε προσοίσει, ἀλλ' εἰς τὰ προτελεσθέντα ὑπὸ τοῦ ἐπισκόπου ἱερουργήσει.

For even if by the sacred. Note that both to sanctify and to perfect the ointment does not belong to presbyters, whom he also calls priests; nor indeed to perfect an altar, so that he may also offer upon it; nor yet to ordain. For these things the hierarch alone does, apart from which the presbyter will neither baptize nor offer, but will perform the sacred ministry in the things previously perfected by the bishop.

Ἁγιστείαν. Ἤτοι χειροτονίαν.

Sanctification. Namely ordination.

Ἑνιαίως. Μονομερῶς.

Unitarily. Singly.

Τὰς ἐπιστήμας. Ὅτι ἡ διδασκαλικὴ τῶν μυστηρίων δύναμις τοῖς ἱεράρχαις ἁρμόζει.

The sciences. That the teaching power of the mysteries belongs to the hierarchs.

§ VI. Ἡ δὲ τῶν ἱερέων. Τίς ἡ τῶν ἱερέων τάξις, ἤγουν τῶν πρεσβυτέρων.

Section 6. And that of the priests. What the order of the priests is, namely of the presbyters.

Αὐτὴ δρᾷ. Ἡ τῶν ἱερέων τάξις δηλονότι.

Itself performs. The order of the priests, clearly.

Ἡ δὲ τῶν λειτουργῶν. Τίς ἡ τῶν λειτουργῶν τάξις, τουτέστι τῶν διακόνων.

And that of the ministers. What the order of the ministers is, that is, of the deacons.

Ἀποκαθαίρει. Ηῶς ἀποκαθαίρουσιν οἱ διάκονοι.

Purifies completely. How the deacons purify completely.

Ὅθεν ἐπὶ τῆς ἱερᾶς. Θεωρία τῆς καθάρσεως. Σημείωσαι δὲ, ὅτι τῶν διακόνων ἐστὶ τὸ ἀποδύειν καὶ

Whence at the sacred. Contemplation of the purification. And note that it belongs to the deacons to strip off the garments and

Editors' notes and page, col. 164

Footnotes

(36) ‹anchor: ὁ ἱεράρχης ποιεῖ› · call in col 164

ποιήσει.

[Read] ποιήσει ("will do").

(printed under page 99)

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PG 4:165

ὑπολύειν τοὺς βαπτιζομένους, καὶ πρὸς δυσμὰς ἱστᾷν, καὶ αὖθις πρὸς ἀνατολὴν μετάγειν.

unshoe those who are being baptized, and to set them towards the west, and again to lead them round towards the east.

Διὸ καὶ ταῖς ἱεραῖς. Σημείωσαι, ὅτι οἱ διάκονοι τότε τὰς θύρας εἶχον· νῦν δὲ οἱ ὑποδιάκονοι·

Wherefore also at the sacred. Note that the deacons at that time kept the doors; whereas now the subdeacons do:

§ VII. Δέδεικται τοίνυν. Ἀνακεφαλαίωσις.

Section 7. It has been shown therefore. Recapitulation.

Δηλαδὴ τῆς ἱεραρχικῆς. Ὅτι ὁ ἐπίσκοπος καὶ τὰ τῶν ὑφειμένων ποιεῖ, καὶ οἱ πρῶτοι τὰ τῶν δευτέρων καὶ τῶν μετ' αὐτοὺς ποιοῦσιν οὐκ ἀνάπαλιν δὲ, οἱ δεύτεροι τὰ τῶν πρώτων.

Clearly of the hierarchical. That the bishop also does the things of the subordinate, and the first do the things of the second and of those after them, but not conversely do the second do the things of the first.

Ἐγχειρεῖν ἀλαζονείαν. Ὅτι ἕκαστον χρὴ μὴ κατατολμᾷν τῶν μειζόνων.

To take in hand arrogance. That each must not presumptuously venture upon greater things.

Εἰκόνες αἱ ἱερατιλαί. Τίνος τύποι αἱ ἱερατικαὶ τάξεις, τὰ παρὰ τοῦ Θεοῦ περὶ τοὺς ἀνθρώπους ἐνεργοῦσαι.

Priestly images. Of what the priestly orders are types, operating the things from God towards men.

Ἐπειδὴ γάρ. Περὶ τῶν οὐρανίων τάξεων, πῶς ὑπὸ Θεοῦ ἱερουργοῦνται.

For since. Concerning the celestial orders, how they are sacredly ordered by God.

II. Ὁ μὲν ἱεράρχης. Χειροτονία ἐπισκόπου, πρεσβυτέρου καὶ διακόνου.

II. The hierarch indeed. Ordination of bishop, presbyter, and deacon.

Ἄμφω τὼ πόδε. Νῦν ἑτέρως ἐπιτελεῖται.

Both knees. Now it is performed otherwise.

Ἕνα τῶν ποδῶν. Ἄδηλον δὲ ποῖον πόδα φησί.

One of the knees. And it is uncertain which knee he means.

Καθ' ἕκαστον. Σημείωσαι, ὅτι χρὴ πάντας τοὺς ἐν τῷ ἱερατείῳ τὸν χειροτονούμενον ἀσπάζεσθαι.

Severally. Note that all those in the sanctuary must kiss him who is ordained.

III. § I. Ἀνάῤῥησις ἱερά. Ἀνάῤῥησις οἱονεὶ κήρυξις ἐξ ὀνόματος· σφραγίζων γὰρ αὐτὸν ὁ χειροτονῶν ἀρχιερεὺς, ἐξ ὀνόματος φάσκει· Σφραγίζεται ὁ δεῖνα ἀπὸ πρεσβυτέρου εἰς ἐπισκοπον ἐν ὀνόματι Πατρὸς, καὶ Υἱοῦ, καὶ ἁγίου Πνεύματος· ὁμοίως καὶ ἐπὶ πρεσβυτέρου καὶ διακόνου.

III. Section 1. Sacred proclamation. Proclamation is as it were heralding by name; for sealing him, the high priest who ordains says by name: Such a one is sealed from presbyter to bishop in the name of the Father, and of the Son, and of the Holy Spirit; likewise also in the case of presbyter and deacon.

Ὑπόπτωσις. Ὑπόπτωσις ἡ γονυκλισία· ἀνάῤῥησις δὲ, ὅπερ νῦν καλοῦσιν ἐπικήρυξιν ἢ ἀνακήρυξιν.

Kneeling down. Kneeling down is genuflection; and proclamation is what they now call announcement or proclamation.

Ἡ ἀνάῤῥησις. Η ἐπὶ τῶν χειροτονιῶν ἀνακήρυξις, οἷον ἐπὶ τῆς τοῦ ἐπισκόπου· Ὑπὲρ τοῦ ἁγίου πατρὸς ἐπισκόπου τοῦδε. Ἐπὶ δὲ πρεσβυτέρου· Ὑπὲρ τοῦδε πρεσβυτέρου. Ἐπὶ δὲ διακόνου· Ὑπὲρ τοῦ ἀδελφοῦ ἡμῶν τοῦδε διακόνου. Τόδε ἀνάῤῥησίν φησιν ὅταν ἐν αὐτῷ τῷ χειροτονεῖν κηρύττῃ· Τὸν χειροτονούμενον ἡ θεία χὰρις προχειρίζεται τόνδε εἰς τόνδε.

The proclamation. The proclamation at ordinations, as at that of the bishop: On behalf of the holy father, bishop so-and-so. And at that of a presbyter: On behalf of presbyter so-and-so. And at that of a deacon: On behalf of our brother, deacon so-and-so. And he calls this proclamation when in the very act of ordaining he proclaims: The divine grace advances him who is being ordained, so-and-so, to such-and-such an order.

Η μὲν οὖν. Θεωρία.

The therefore. Contemplation.

Εἰς τὴν ἀνδρικήν. Σημείωσαι τὴν ἀνδρικὴν ζωὴν τοῦ Ἰησοῦ, καὶ θεαρχικὴν ἀναμαρτησίαν.

Unto the manly. Note the manly life of Jesus, and thearchic sinlessness.

Ἀνάῤῥησιν. Τίς ἡ ἀνάῤῥησις.

Proclamation. What the proclamation is.

Οὐδὲ ἀδελφόν. Ὡραῖον, καὶ πάνυ ἀναγκαῖον, καὶ σφαλὲς, ὅτι οὐδὲ ἀδελφὸν χωρὶς Θεοῦ ἐποίει τίς.

Not even a brother. Beautiful, and altogether necessary, and safe, that no one made even a brother without God.

Ἱεροτελεστής. Ὡς ἄνθρωπος, καὶ ἀρχιερεὺς γέγονεν ὁ Χριστός. Σημείωσαι τοῦτο κατὰ Ἀκεφάλων καὶ Νεστοριανῶν.

Consecrator. As man, Christ also became High Priest. Note this against the Acephali and Nestorians.

Διὸ καὶ αὐτός. Σημείωσαι πότε ἐχειροτονήθησαν ἱερεῖς οἱ μαθηταὶ, καὶ ὅτι Ἰησοῦς, καίτοι Θεὸς ὢν, αὐτὸς οὐκ ἐχειροτόνησεν, ἀλλ' ἐπηγγείλατο πέμπειν ἀπὸ τοῦ Πατρὸς τὸ Πνεῦμα τὸ ἅγιον, ὅτε ὡς πύριναι γλῶσσαι ἐφάνησαν αὐτοῖς.

Wherefore He Himself also. Note when the disciples were ordained priests, and that Jesus, although He was God, did not Himself ordain them, but promised to send the Holy Spirit from the Father, when there appeared to them as it were tongues of fire.

Editors' notes and page, col. 165

Footnotes

Heading printed across both columns: VARIÆ LECTIONES ET CORRECTIONES. (Variant-reading notes; their calls stand in the Greek column only, 165, and neither call is visible in the page-foot image.)

Variant readings and corrections.

(printed under page 100)

(37) ‹anchor: not visible› · call in col 165

Adde ex Pachym. καὶ ἀνθρωπίνων.

Add from Pachymeres: καὶ ἀνθρωπίνων ("and of human [things]").

(printed under page 100)

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ἱεραρχοῦνται.

[Read] ἱεραρχοῦνται ("are ordered hierarchically", "are ruled by a hierarchy").

(printed under page 100)

Footnotes

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Act. I, 17.

Acts 1:17.

Heading printed across both columns: VARIÆ LECTIONES ET CORRECTIONES. (Variant-reading note; the call stands in the Greek column only, 168.)

Variant readings and corrections.

(printed under page 101)

Page

running head: 167 APPENDIX AD OPERA S. DION
marginal letters: A Sacrorum auctorem.; B sortiebatur; unde; C Inclinatio quidem.; D 1. Triplex
old-edition numerals: 82 before Deique
other: facing Latin version, not set

PG 4:168

Τελετάρχην. Τὸν Κύριον κατὰ τὴν θεότητα καλεῖ.

Author of perfection. He calls the Lord thus according to deity.

Ὁ τῶν μαθητῶν. Ὁ ἅγιος Πέτρος δηλονότι μετὰ τῶν λοιπῶν, ὅτε τὸν Ματθίαν προὐχειρίσατο εἰς ἀπόστολον.

That of the disciples. Saint Peter clearly with the rest, when he advanced Matthias to be an apostle.

Περὶ δὲ τοῦ θείου. Σημείωσαι τί φησι περὶ τοῦ κλήρου τοῦ πεσόντος ἐπὶ Ματθίαν, καὶ τί νοεῖ τοῦτον.

And concerning the divine. Note what he says concerning the lot that fell upon Matthias, and what he understands this to be.

Δοκεῖ γάρ μοι τὰ λόγια. Τὸ ἐν ταῖς Πράξεσι τῶν ἀποστόλων λόγιον περὶ τούτων ἐν μὲν ἐνίοις βιβλίοις εὗρον οὕτως ἔχον· Καὶ ἔδωκαν κλήρους αὐτοῖς· ἐν δέ τισι· Καὶ ἔδωκαν κλήρους αὐτῶν. Τὸ μὲν οὖν αὐτοῖς συναγωνίζεται τῷ νῦν εἰρημένῳ ὑπὸ τοῦ θείου Διονυσίου, ὡς τοῦ κλήρου σύμβολόν τι δηλοῦντος, ἐξ ἀποκαλύψεως ἴσως ἢ ἐνεργήματος τοῦ ἁγίου Πνεύματος, πίπτοντος ἐπὶ τὸν κληρούμενον· ὅθεν καὶ περὶ τοῦ Ἰσκαριώτου φησὶν ὁ μέγιστος Πέτρος, ὅτι· Ἔλαχε σὺν ἡμῖν τὸν πλῆρον τῆς διακονίας ταύτης· καίτοι συνήθης ἡμῖν κλῆρος οὐκ ἦν ἐπὶ τῶν ἀποστόλων γεγονὼς ὑπὲρ Κυρίου τοῦ ἐκλεξαμένου αὐτούς.

For the oracles seem to me. The oracle in the Acts of the Apostles concerning these things in some books indeed I found reading thus: And they gave lots to them; and in some: And they gave their lots. The reading to them, therefore, supports what is now said by the divine Dionysius, as though the lot signified some symbol, from a revelation perhaps or operation of the Holy Spirit, falling upon him who was chosen by lot; whence concerning Iscariot also the greatest Peter says: He obtained with us the lot of this ministry; although a lot such as is customary with us had not taken place in the case of the apostles on behalf of the Lord Who chose them.

Ὁ δὲ ἱεράρχης. Ηερὶ τοῦ ἐπισκόπου, διὰ τί ἐπιτίθεται μόνῳ αὐτῷ τὰ ἅγια Εὐαγγέλια.

And the hierarch. Concerning the bishop, wherefore the holy Gospels are laid upon him alone.

Θεουργίας, θεοφανείας. Προσυπακουστέον τὸ ὑπάρχοντα· κατὰ παράλειψεν γὰρ τοῦ ῥήματος πολλάκις ἡ σύνταξις. Σημείωσαι δὲ πόσων μεταλαμβάνει ὁ ἐπίσκοπος θείων πλεονεκτημάτων.

Of divine work, of theophany. One must supply the word being; for the construction is often by omission of the verb. And note of how many divine advantages the bishop partakes.

Ἱερολογιῶν. Τουτέστιν ἑρμηνειῶν.

Of sacred utterances. That is, interpretations.

Τοῖς δὲ ἱερεῦσι. Περὶ πρεσβυτέρων.

And to the priests. Concerning presbyters.

Ἡ μὲν οὖν κλίσις. Τί ἡ κλίσις δηλοῖ.

The bending, therefore. What the bending signifies.

§ VIII. Αἱ τρεῖς τῶν ἱεροτελεστῶν. Τουτέστιν ἱεραρχῶν, ἱερέων, καὶ λειτουργῶν.

Section 8. The three of the consecrators. That is, of hierarchs, priests, and ministers.

Ταῖς τρισὶ τῶν τελουμένων. Τουτέστι τῶν καθαιρομένων, τῶν φωτιζομένων, καὶ τῶν θεωρητικῶς τελουμένων.

To the three of those being perfected. That is, of those being purified, of those being illuminated, and of those being contemplatively perfected.

Ἡ λειτουργικὴ τάξις. Ηερὶ διακόνου ἕνα πόδα κλίνοντος.

The ministerial order. Concerning a deacon bending one knee.

Οἱ δὲ ἱερεῖς. Τί τὸ τοὺς δύο πόδας κλίνειν τοὺς πρεσβυτέρους.

And the priests. What it is that the presbyters bend both knees.

Ἄμφω τὼ πόδε. Τί τὸ τοὺς δύο πόδας κλίνειν τὸν ἱεράρχην, καὶ διὰ τί αἱ Γραφαὶ ἐπιτίθενται τῇ κεφαλῇ αὐτοῦ.

Both knees. What it is that the hierarch bends both knees, and wherefore the Scriptures are laid upon his head.

ΕΙΣ ΤΟ ΚΕΦΑΛ. Ϛʹ.

ON CHAPTER 6.

I. Τριαδα τῶν τελουμένων. Ὅτι τρεῖς αἱ τελούμεναι τάξεις.

I. Triad of those being perfected. That the orders being perfected are three.

§ I. Λέγομεν τοίνυν. Τίνες οἱ καθαιρόμενοι, καὶ πῶς.

Section 1. We say therefore. Who those being purified are, and how.

Ἀποδιαστελλόμεναι πληθύες. Τουτέστιν οἱ κατηχούμενοι, οἱ ἐν μετανοίᾳ, καὶ ἐνοχλούμενοι. Διαφορὰν δὲ εἰσηγεῖται τῶν ἔν μετανοίᾳ ἐν τοῖς ἑξῆς.

Multitudes separated off. That is, the catechumens, those in repentance, and those troubled by demons. And he introduces the difference among those in repentance in what follows.

Editors' notes and page, col. 168

Footnotes

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ἐπάνω τῆς κεφαλῆς αὐτοῦ.

[Read] ἐπάνω τῆς κεφαλῆς αὐτοῦ ("upon his head").

(printed under page 101)

Page

running head: PERA S. DIONYSII AREOPAGITÆ. 168
marginal letters: A Τελετάρχην. Τὸν; B ματος, πίπτοντος; C Ἡ μὲν; D I. Τριαδα
old-edition numerals: (none)
other: full-width line VARIÆ LECTIONES ET CORRECTIONES. at foot not set

PG 4:169

Τῆς δὲ, ὡς. Τῶν ἐν μετανοίᾳ μετά τὸ βάπτισμα ἁμαρτανοντων.

And of the one, as. Of those in repentance who sin after baptism.

Τῆς δὲ, ὡς ἔτι. Τῶν χειμαζομένων καὶ ἐνεργουμένων.

And of the one, as still. Of those storm-tossed and possessed by demons.

Τῆς δὲ, ὡς ἔτι πρός. Τῶν ἀπὸ αἱρέσεων, ἢ ἀσελγειῶν.

And of the one, as still towards. Of those from heresies, or licentiousnesses.

Τῆς δὲ, ὡς μεταχθείσης. Τῶν μὴ τελείως ἐξ ἀσελγείας ἐπιστρεψάντων εἰς ἁγιασμὸν, ἢ τῶν κατηχουμένων.

And of the one, as having been brought over. Of those who have not completely turned back from licentiousness unto sanctification, or of the catechumens.

§ II. Μέση δὲ τάξις. Ὁ πιστὸς λαός.

Section 2. And the middle order. The faithful people.

Ἡ καθαρθεῖσα πάσης. Τὴν πᾶσαν κάθαρσιν τοῦ λαοῦ.

That which has been purified from all. The complete purification of the people.

Αἱ καθαιρόμεναι τάξεις διαιροῦνται. Εἰς τοὺς ἐκβαλλομένους τῶν ἱερῶν, Εἰς τὸν πιστὸν λαὸν, Εἰς μοναχοὺς, ἤτοι θεραπευτάς.

The orders being purified are divided: Into those cast out from the sacred rites, Into the faithful people, Into monks, namely therapeutae.

Τὴν τοῦ ἱεροῦ λαοῦ. Σημείωσαι ὅτι μέσην τάξιν τὸν ἱερὸν λαὸν ἀποκαλεῖ, ἤγουν τοὺς ἐν λαϊκῷ τάγματι τὸ ὁλόκληρον ἤτοι τὸ ἀνεπιτίμητον ἔχοντας· τοὺς δὲ μοναχοὺς, ἤτοι τοὺς θεραπευτὰς, τὴν πασῶν ὑψηλοτέραν.

That of the sacred people. Note that he calls the sacred people the middle order, namely those in the lay rank who have wholeness, that is, unblameableness; and the monks, namely the therapeutae, the highest of all.

§ III. Ἡ τῶν μοναχῶν. Μέτρα μοναχικῆς καταστάσεως.

Section 3. That of the monks. Measures of the monastic state.

Οἱ μὲν, θεραπευτάς. Διὰ τί οἱ μοναχοὶ, θεραπευταὶ ἐκλήθησαν.

Some indeed, therapeutae. Wherefore the monks were called therapeutae (servants).

Καὶ ἑνιαίας. Τί [μονὰς] ἀμέριστος καὶ ἑνιαία ζωή.

And unitary. What [monad] an undivided and unitary life is.

Τῶν διαιρετῶν ἱεραῖς. Διαιρετά φησι τὰ βιωτικά.

By the sacred of the divisible things. He calls the things of life divisible.

Θεοειδῆ μονάδα. Πῶς τελειοῦται ὁ μονάζων, καὶ διὰ τί ἰδικὴν τελείωσιν καὶ ἐπίκλησιν καὶ κατάστασιν ἔχει ὁ μοναχός.

Godlike monad. How he who lives alone is perfected, and wherefore the monk has a special perfection and appellation and state.

II. Ὁ μὲν ἱερεύς. Σημείωσαι ὅτι, ὁ μὲν ἱερεύς φησι, καὶ οὐχ ὁ ἱεράρχης, καὶ ὅτι κατὰ τοῦτον τοῦ Ηατρὸς τὸν λόγον, οὐ δεῖ σχῆμα μοναχοῦ ἐπίσκοπον διδόναι, ἀλλὰ μόνον πρεσβύτερον.

II. The priest indeed. Note that he says the priest, and not the hierarch, and that according to this word of the Father, a bishop ought not to give the habit of a monk, but only a presbyter.

Ταῖς διαιρεταῖς. Ταῖς βιωτικαῖς καὶ πολυσχιδέσιν, οἷον ἐμπορίαις φημὶ, καὶ τοῖς ἄλλοις συναλλάγμασι. Φαντασίαις δὲ, τουτέστι ταῖς κατὰ διάνοιαν ἐπιθυμίαις καὶ τῶν παθῶν ἀνατυπώσεσιν.

To the divisible. To the things of life and manifoldly split, such as traffic, I mean, and other contracts. And imaginations, that is, desires in thought and impressions of the passions.

Ἀποκείρει. Πῶς κείρεται ὁ μοναχός.

Shears off. How the monk is shorn.

Τὴν τρισσήν. Σημείωσαι δὲ τὴν τρισσὴν ὑπόστασιν.

The threefold. And note the threefold subsistence.

III. § I. [α] Μοναχικὴν τάξιν. Διὰ τί λέγεται μοναχὸς, καὶ τίς ἡ μοναχικὴ κατάστασις καὶ ἐπιτήδευσις.

III. Section 1. [1] Monastic order. Wherefore he is called a monk, and what the monastic state and pursuit is.

§ II· Ἀποταγή. Τίς ἡ ἀποταγή.

Section 2. Renunciation. What the renunciation is.

[β] Διὸ καὶ πολλά. Σημείωσαι κατὰ Λαμπετιανῶν, ἤτοι Μεσσαλιανῶν ἢ Ἀδελφιανῶν, ταὐτὸν δὲ εἰπεῖν Μαρκιανιστῶν· οἵτινες, τριετίαν μόνον ἄκρως ἀσκήσαντες, μετὰ ταῦτα ἐπὶ τοσοῦτον ἀδιαφοροῦσι τὸν λοιπὸν τῆς ἑαυτῶν ζωῆς χρόνον, ὡς πᾶσαν ἀτοπίαν πράττειν ἀδεῶς· μοιχείαις γὰρ, καὶ ἀσελγείαις, γαστριμαργίαις, καὶ ἀλληλογαμίαις, καὶ ἁπαξαπλῶς ἐν

[2] Wherefore also many. Note this against the Lampetians, namely Messalians or Adelphians, which is the same as to say Marcianists; who, having practised extreme asceticism for three years only, thereafter are so indifferent for the remaining time of their own life as to practise every absurdity fearlessly; for in adulteries, and licentiousnesses, gluttonies, and mutual marriages, and simply in

Editors' notes and page, col. 169

Footnotes

Heading printed across both columns: VARIÆ LECTIONES ET CORRECTIONES. (Variant-reading note; the call stands in the Greek column only, 169. The sheet signature "PATROL. GR. IV." / "6" printed below is not a note.)

Variant readings and corrections.

(printed under page 102)

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τελεῖται.

[Read] τελεῖται ("is initiated", "is consecrated").

(printed under page 102)

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running head: 171 APPENDIX AD OPERA S. DION
marginal letters: A que uno; B § V. Et; C Cœlestem quampiam.; D ἂν εἴποι
old-edition numerals: 84 before § III.
other: facing Latin version, not set

PG 4:172

πάσαις ἀσωτίαις ἐγκαλινδούμενοι, τὰ τοιαῦτα πράττειν ἀπαθῶς τερατεύονται· καὶ ἀναισθήτως νοσοῦντες τὴν ἐμπάθειαν, καὶ ἀναλγήτως ὑφ' ἑαυτῶν πάσχοντες, καὶ τῶν ἐν αὐτοῖς οἰκούντων δαιμόνων, ὥσπερ οἱ φρενίτιδι κατεχόμενοι νόσῳ, ἀγάλλονται μᾶλλον καὶ οὐκ ἀνιῶνται.

all profligacies wallowing, they talk portentously of doing such things dispassionately; and insensibly sick with passionateness, and feeling no pain when suffering from themselves and from the demons dwelling in them, just like those held fast by the disease of frenzy, they rejoice rather and are not grieved.

[γ] Ἀπείρηται. Σημείωσαι ὅτι πολλὰ κωλύεται ὁ μοναχὸς ποιεῖν, ὧν οἱ λαϊκοὶ τὴν ἐπιτροπὴν καὶ ἐξουσίαν ἔχουσιν· οἷον ὁ γάμος, καὶ τὸ στρατείαις ἢ ἐμπορίαις ὁμιλεῖν, καὶ ἑτέροις, ἐν οἷς ὁ λαϊκὸς οὐ κατακρίνεται,

[3] It is forbidden. Note that the monk is forbidden to do many things, of which the laity have permission and authority; such as marriage, and engaging in military service or commerce, and other things in which the layman is not condemned,

§ III. Τριχῶν ἀπόκαρσις. Τίς ἡ ἀπόκαρσις.

Section 3. Shearing of hair. What the shearing is.

§ IV. Ἡ δὲ τῆς προτέρας. Τί τὸ μεταλλάσσειν τὴν ἐσθῆτα αὐτοῦ.

Section 4. And that of the former. What it is to change his garment.

§ V. Καὶ πάντες. Τί ὁ ἀσπασμός.

Section 5. And all. What the kiss is.

Ἐπὶ τὴν θεαρχικήν. Τί το εὐθὺς κοινωνεῖν.

Unto the thearchic. What it is to communicate immediately.

Ἐπὶ τὴν μετάληψιν. Διὰ τί οἱ χειροτονούμενοι εὐθέως κοινωνοῦσι.

Unto the communion. Wherefore those who are ordained communicate immediately.

Μεταδίδοται πρός. Πάντες γὰρ ὁμοίως μετὰ τὴν χειροτονίαν τῶν θείων ἀξιοῦνται μυστηρίων, ὅπερ ἐμφαίνει τὴν πρὸς Θεὸν οἰκειότητά τε καὶ ἕνωσιν.

Is imparted towards. For all alike after ordination are deemed worthy of the divine mysteries, which manifests both familiarity and union towards God.

Τελεταὶ, κάθαρσις. Τί αἱ τελεταὶ δηλοῦσι.

Rites, purification. What the rites signify.

Τάξις. Ἰδοὺ καὶ ἐνταῦθα σαφέστερον ἐδίδαξεν ὁ Πατὴρ, τίνες αἱ ὑπερβεβηκυῖαι τάξεις, ὧν ἀνωτέρω ἐμνήσθη.

Order. Behold, here also the Father taught more clearly which the transcendent orders are, of which he made mention above.

§ VI. Ἀλλ' ἐρεῖς ὅτι. [Καὶ] ὅτι οὐκ ἔστιν ἐν οὐρανῷ καθαιρόμενος· καὶ περὶ ἀγγέλων.

Section 6. But you will say that. [And] that there is no one in heaven being purified; and concerning angels.

Ἔστι τις οὐρανία. Σημείωσαι ὅτι οὐδεμία λώβη τυγχάνει ἔν τινι τῶν οὐρανίων δυνάμεων, ὃ δοξάζει Ὠριγένης, καὶ οἱ τὰ τούτου φρονοῦντες, φάσκοντες, ὅτι κατὰ τὴν ἀναλογίαν τῆς παρατροπῆς ἕκαστον τῶν οὐρανίων ταγμάτων τὴν τοιάνδε καὶ ὀνομασίαν καὶ τάξιν ἐκληρώσατο, καὶ σώμασιν ἐνεδέθησαν λεπτοτέροις, εἰς παιδείαν τῆς ἑαυτῶν ἐπὶ τὸ χεῖρον παρατροπῆς· ἀλλὰ πάναγνοί εἰσι δηλονότι καὶ ἀσώματοι νόες, ὡς ἐξ ἀρχῆς ἐκτίσθησαν· ὅτι δὲ ἀσώματοί εἰσιν αἱ οὐράνιαι δυνάμεις, διαφόρως ἔγνως ἐν τοῖς ἔμπροσθεν. Ἄλλως. Ἀλλ' οὐδεὶς αὐτῶν τῶν οὐρανίων νοῶν μετὰ τὴν τῶν δαιμόνων ἀπόπτωσιν ἑάλω ποτέ· τοῦτο γὰρ οὐδὲ παρὰ τῆς θείας Γραφῆς ἔγνωμεν, οὐδέ τις τῶν θεοσόφων εἴρηκε Πατέρων. Οὗτος δὲ ὁ ἅγιος κατὰ συγχώρησιν αὐτό φησιν, ὡς ἂν εἴποι τις, ὅτι πάναγνοι μέν εἰσι καὶ ἀλώβητοι, καὶ οὐ δέονται καθάρσεως· πλὴν, εἰ καὶ δοίημεν ἔν τινι λώβη γενέσθαι αὐτῶν τινα, πάντως εἰς τὰς ἐναντίας ἐχώρει δυνάμεις· ὥστε τὰς λοιπὰς τὸ ἀλώβητον ὡσαύτως ἔχειν, καὶ ὁμοίως μὴ δεῖσθαι καθάρσεως. Καὶ ὅτι τοῦτό ἐστι, σαφῶς ἔδειξεν· εἰπὼν γὰρ πρὸς τὴν ἀντίθεσιν τὴν ἰδίαν γνώμην καὶ ἀληθῆ, ἐπήγαγε τὸ, Εἰ γάρ τις, ἀντὶ τοῦ, εἰ δὲ καί τις δοίη τινὰ παρατραπῆναι, τοῦ χοροῦ τούτων ἐξέπεσεν, ὅπερ ἐγὼ

There is some celestial. Note that no blemish happens to be in any of the celestial powers, which Origen holds, and those who think his thoughts, saying that according to the proportion of turning aside each of the celestial ranks obtained such an appellation and order, and they were bound in subtler bodies for the chastisement of their own turning aside towards the worse; but they are clearly all-pure and incorporeal minds, as they were created from the beginning; and that the celestial powers are incorporeal, you knew in various ways in what precedes. Otherwise. But none of those celestial minds themselves after the fall of the demons was ever caught in sin; for this we neither knew from the divine Scripture, nor has any of the divinely wise Fathers said. But this saint says it by way of concession, as one might say that they are indeed all-pure and unblemished, and have no need of purification; yet, even if we were to grant that any of them came to be in some blemish, he altogether departed into the opposite powers; so that the rest likewise have unblemishedness, and similarly have no need of purification. And that this is so, he clearly showed; for having stated in reply to the objection his own true judgement, he added the phrase, For if anyone, instead of, and even if anyone were to grant that someone turned aside, he fell out from the choir of these, which I

Editors' notes and page, col. 172

Footnotes

Heading printed across both columns: VARIÆ LECTIONES ET CORRECTIONES. (Variant-reading notes; their calls stand in the Greek column only, 172. Calls 40* and 41 are not visible in the page-foot image.)

Variant readings and corrections.

(40*) ‹anchor: not visible› · call in col 172 μεταβάλλειν καὶ μεταλλάσσειν.

[Read] μεταβάλλειν καὶ μεταλλάσσειν ("to change and to alter").

(printed under page 103)

(41) ‹anchor: not visible› · call in col 172

Horum verborum nulla exstat interpretatio apud Lansselium.

Lanssel gives no translation of these words.

(printed under page 103)

(42) ‹anchor: τινι λώβη› · call in col 172

λώβην.

[Read] λώβην ("stain", "defilement", accusative).

(printed under page 103)

(43) ‹anchor: τούτων ἐξέπεσεν› · call in col 172

ἐκπέπτωκεν.

[Read] ἐκπέπτωκεν ("has fallen away").

(printed under page 103)

Page

running head: PERA S. DIONYSII AREOPOGITÆ. 172
marginal letters: A πάσαις ἀσωτίαις; B τὴν ἐσθῆτα; C Ἔστι τις; D ἂν εἴποι
old-edition numerals: (none)
other: begins mid-sentence from col 169; ends mid-sentence at column break; full-width lines at foot not set

PG 4:173

οὐ λέγω, φησὶν, ἀλλὰ τοὐναντίον, ὅτι πάναγνοι διαμένουσιν εἰσαεὶ, ἐπεὶ ἐκπέσοιμι τοῦ καθεστῶτος. Μὴ οὖν τις τῶν Ὠριγένους μυστῶν οἰέσθω τὸ παρὸν ῥητὸν συνηγορεῖν τῇ κακοπίστῳ αὐτοῦ δόξῃ, φάσκων, ὅτι ἀεὶ πτῶσις καὶ ἀνάκλισις, καὶ μετάπτωσις τῶν οὐρανίων γίνεται νοῶν, ὥς φησιν Ὠριγένης μὲν ἐν τῷ Περὶ ἀρχῶν πρώτῳ λόγῳ, οὕτως· « Ὁ τοίνυν λόγος, οἶμαι, δείκνυσι πᾶς, πᾶν ὅ τι ποτὲ λογικὸν, ἀπὸ παντὸς οὑτινοσοῦν λογικοῦ δύνασθαι γενέσθαι· » καὶ μετὰ βραχέα ἐπάγει λέγων· « Μετὰ τὸ ἐπὶ πᾶσι τέλος, πάλιν ἀπόῤῥευσις καὶ κατάπτωσις γίνεται. » Εὐάγριος δὲ ἐν τῷ ἑβδομηκοστῷ ὀγδόῳ τῆς δευτέρας ἑκατοντάδος κεφαλαίῳ οὕτω φησίν· « Ἕκαστον τάγμα τῶν οὐρανίων δυνάμεων, ἢ ὅλον ἐκ τῶν κάτω, ἢ ὅλον ἐκ τῶν ἄνω, ἢ ἐκ τῶν ἄνω καὶ ἐκ τῶν κάτω συνέστηκε. » Καὶ ἐν τῷ ιθʹ τῆς εʹ ἑκατοντάδος λέγει οὕτως· « Ἐξ ἀγγελικῆς καταστάσεως καὶ ἀρχαγγελικῆς, ψυχικὴ κατάστασις γίνεται· ἐκ δὲ τῆς ψυχικῆς, δαιμονιώδης καὶ ἀνθρωπίνη· ἐκ δὲ τῆς ἀνθρωπίνης, ἄγγελοι πάλιν καὶ δαίμονες γίνονται. »

do not say, he says, but the contrary, that they remain all-pure for ever, else I should fall from what is established. Let no one therefore of the initiates of Origen suppose that the present saying pleads for hisperfidious opinion, saying that there is always a fall and leaning back and change of the celestial minds, as Origen says in the first book On First Principles, thus: "The whole argument therefore, I think, shows that any rational being whatsoever can come to be from any rational being whatsoever;" and after a little he adds, saying: "After the end upon all things, again an efflux and falling down takes place." And Evagrius in the seventy-eighth chapter of the second Century says thus: "Each rank of the celestial powers has been constituted either wholly from those below, or wholly from those above, or from those above and from those below." And in the 19th of the 5th Century he says thus: "From an angelic state and an archangelic, apsychic state comes to be; and from the psychic, a demonic and a human; and from the human, angels again and demons come to be."

Ταῖς ὑφειμέναις. Ποία ἐστὶν ἡ τῶν οὐρανίων κάθαρσις καὶ διακόσμησις. Ἄλλως. Ὅτι κάθαρσις τῶν οὐρανίων δυνάμεών ἐστιν ἡ ἐπὶ τελεωτέραν γνῶσιν ἔλλαμψις· καὶ σημείωσαι ὅτι προκόπτουσιν ἐπὶ γνῶσιν, καὶ ὅτι δαίμονας οὐ λέγουσι καθαίρεσθαι, διὰ τοὺς φάσκοντας καὶ αὐτοὺς ἐν τῇ παρ' αὐτῶν μυθευομένῃ ἀποκαταστάσει, σώζεσθαι μετὰ τῶν ἁγίων.

To the subordinate. Of what sort the purification and ordering of the celestial beings is. Otherwise. That the purification of the celestial powers is the illumination unto more perfect knowledge; and note that they advance unto knowledge, and that they do not say demons are purified, on account of those who say that they also, in the restoration fabled by them, are saved with the saints.

Οὕτω καὶ φωτιζόμεναι. Σημείωσαι τὰ περὶ τῶν ἀγγέλων, πῶς φωτίζονται, καὶ τελειοῦνται.

Thus also being illuminated. Note the things concerning the angels, how they are illuminated and perfected.

ΕΙΣ ΤΟ ΚΕΦΑΛ. Ζʹ.

ON CHAPTER 7.

I. § I. Οὕτω καὶ πρός. Ὅτι οὐκ ἐν τοῖς αὐτοῖς τόποις ἀπάγονται οἱ τελευτῶντες πάντες· καὶ περὶ ἀναστάσεως.

I. Section 1. Thus also towards. That not all who die are led away into the same places; and concerning resurrection.

Ὁλικῆς ἀναστάσεως. Τῆς μετὰ τοῦ σώματος δηλονότι.

Of complete resurrection. Of that with the body, clearly.

Αἱ μὲν γάρ. Περὶ δικαίων λέγει.

For the ones indeed. He speaks concerning the righteous.

Τὰ δὲ καθαρὰ τῶν. Περὶ ἀναστάσεως σωμάτων.

And the pure of the. Concerning resurrection of bodies.

Τῶν δοξαζόντων ἀνάστασιν καὶ κρίσιν, οἱ μὲν μετὰ τῶν αὐτῶν σωμάτων ἐγείρεσθαι τὴν ψυχήν φασιν, ὡς Χριστιανοί· οἱ δὲ δίγα σώματος· οἱ δὲ μετ' ἄλλων σωμάτων ξένων, καὶ βίον ἔχειν, οἷον νῦν.

Of those who hold resurrection and judgement, some say the soul is raised with the same bodies, as Christians; others apart from a body; and others with other strange bodies, and that they have a life such as now.

Τῶν κεκοιμημένων, οἱ μέν εἰσιν ιεροί· οἱ δὲ ἀνίεροι.

Of those who have fallen asleep, some are sacred; and others unholy.

Ἑνωθέντα γάρ. Ὅτι ἑνοῦται ταῖς ψυχαῖς τὰ σώματα.

For having been united. That the bodies are united to the souls.

[Σημείωσαι δὲ καὶ τὴν ὁλικὴν ἀνάστασιν.]

[And note also the complete resurrection.]

§ II. Τῶν δὲ ἀνιέρων. Περὶ θανάτου ἁμαρτωλῶν, καὶ τί νομίζουσι μετὰ θάνατον γίνεσθαι οἱ Ἕλληνες, ὧν τὰς δόξας ἐκτίθεται. Τούτων γὰρ οἱ μὲν ἀλογιστότεροι, οὔτε ἀθόνατον τὴν ψυχὴν ὁμολογοῦσιν, ὧν ἐστι καὶ Βίας, οὐχ ὁ Πριηνεὺς, ἀλλ' ἕτερός τις· ἀλλὰ θνητὴν, καὶ λύεσθαι αὐτὴν, ὃν τρόπον καὶ τὸ σῶμα, καὶ εἰς τὸ μὴ εἶναι χωρεῖν· οἱ δὲ δῆθεν αὐτῶν λογικώτεροι, καὶ περὶ ἀθανασίας ψυχῆς φιλοσοφήσαντες, ὡς Πλάτων, καὶ οἱ τοιοῦτοι, μετὰ θάνατον τὸ μὲν σῶμα

Section 2. And of the unholy. Concerning the death of sinners, and what the Greeks think happens after death, whose opinions he sets forth. For the more irrational of these do not even confess the soul to be immortal—among whom is also Bias, not the Prienian, but some other—but mortal, and that it is dissolved in the same way even as the body, and passes into non-existence; while those of them who are forsooth more rational, and have philosophized concerning the immortality of the soul, as Plato and such men, say that after death the body indeed

Editors' notes and page, col. 173

Page

running head: 175 APPENDIX AD OPERA S. DIONY
marginal letters: A post mortem, corpus; B Quoniam cœptum; C scopi : et; D producitque testem
old-edition numerals: 87 after obscure
other: facing Latin version, not set

PG 4:176

οὐκ ἔτι συστήσεσθαί φασιν · ἀλλ' εἰς αἰῶνας οὐχ ὑποστρέφειν ἔτι, πρὸς ἣν ἔσχε σύστασιν. Τοῦτο γάρ ἐστιν ὅ φησιν εἰσάπαξ, ἀντὶ τοῦ μηκέτι συστησόμενον, ἐπειδὴ ἀνάξιον εἶναί φασι τὸ ὑλικὸν συνδιαιωνίζειν ψυχῇ, τὴν δὲ ψυχὴν μόνον ἀθανάτως ὑπάρχειν. Ταῦτα καὶ αἱρετικοὶ λέγουσι διαφόρως, ὡς οἱ ἀπὸ Σίμωνος τοῦ μάγου, καὶ Μενάνδρου, καὶ Οὐαλεντίνου, καὶ Μαρκίωνος, καὶ Μάνεντος · καὶ νῦν δὲ οἱ ἀπὸ τῶν Ὠριγένους προερχόμενοι μύθων, οὐ γὰρ δογμάτων. Καὶ ὁρᾶτε τίσι θέλουσι συναριθμεῖσθαι, καὶ ποίας ἀτόπους δόξας τῇ ἀμωμήτῳ τῶν Χριστιανῶν πίστει προσάπτουσιν οἱ στυγητοὶ παρὰ Θεῷ καὶ ἀνθρώποις εὖ φρονοῦσιν ὑπάρχοντες.

they say that it will not be constituted again, but for ages will no longer return to the constitution which it had. For this is what he means by once for all, instead of what will never again be constituted, since they say that matter is unworthy to endure for ever together with the soul, and that the soul alone exists immortally. These things heretics also say in various ways, such as the followers of Simon Magus, and Menander, and Valentinus, and Marcion, and Manes; and now also those who proceed from the myths, for they are not doctrines, of Origen. And see with whom they wish to be numbered, and what absurd opinions they attach to the blameless faith of Christians, being hateful before God and right-minded men.

Οἱ δὲ τὴν σωματικήν. Τουτέστι ψυχῶν μόνων γίνεσθαι ἀνάστασιν, σωμάτων χωρίς.

And others, the bodily. That is, that there is a resurrection of souls alone, apart from bodies.

Ἀρθεῖσαν ἤδη· Ὅ λέγει ὁ Ἀπόστολος ἀῤῥαβῶνα καὶ ἀπόδειξιν τῆς μετὰ σώματος καθολικῆς ἀναστάσεως τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν γεγενῆσθαι · καὶ ὅτι ἐν αὐτῷ νῦν κέκρυπται ἡ ζωὴ ἡμῶν, ἐν τῷ Θεῷ φανερωθησομένη ἐν τῇ παλιγγενεσίᾳ.

Already raised. Which the Apostle says, that our Lord Jesus Christ has become the earnest and proof of the universal resurrection with the body; and that our life is now hidden in Him, in God, to be manifested in the regeneration.

Ψυχαῖς συζυγίας. Αἱρετικοί τινες τότε γεγόνασιν, ὡς οἱ περὶ Σίμωνα τὸν μάγον καὶ τοὺς σὺν αὐτῷ, οἵ τινες αἰθέριον ἔφασκον, εἴγε καὶ ἄρα ἔσεσθαι σῶμα ταῖς ψυχαῖς. Ἰστέον δὲ ὅτι καὶ Ὠριγένης τὸ αὐτό φησιν ἔν τινι τῶν αὐτοῦ συγγραμμάτων · ἐν ἄλλοις δὲ καὶ αὐτὸ παντελῶς ἀπαρνεῖται, πᾶσαν σωματικὴν φύσιν εἰς ἀνυπαρξίαν χωρεῖν δογματίζων. Ἀνάγνωθι Μεθοδίου τοῦ ἁγίου μάρτυρος καὶ Ὀλυμπίου Ἀδριανουπόλεως ἐπισκόπου τῆς Λυκίας τὰ κατ' αὐτοῦ ὑπ' αὐτῶν περὶ ἀναστάσεως γραφέντα, καὶ Ἀντιπάτρου τοῦ Βόστρων ἐπισκόπου· καὶ μαθήσῃ τὴν μυθώδη αὐτοῦ καὶ ἀλλόκοτον ληρωδίαν.

Conjunctions with souls. There were certain heretics at that time, such as the followers of Simon Magus and those with him, who asserted that the body for souls, if indeed there will be one at all, will be ethereal. And one must know that Origen also says the same thing in one of his treatises; whereas in others he utterly denies even this, teaching as doctrine that every bodily nature passes into non-existence. Read the works written against him concerning the resurrection by Methodius, the holy martyr and bishop of Olympus and Hadrianopolis in Lycia, and by Antipater, bishop of Bostra; and you will learn his mythical and strange drivel.

Καὶ μακαριωτάτην . Ταῦτά φησιν αἰνιττόμενος, οἶμαι, Παπίαν τὸν Ἱεραπόλεως τῆς κατ' Ἀσίαν τότε γενόμενον ἐπίσκοπον, καὶ συνακμάσαντα τῷ θείῳ εὐαγγελιστῇ Ἰωάννῃ. Οὗτος γὰρ ὁ Παπίας ἐν τῷ τετάρτῳ αὐτοῦ βιβλίῳ τῶν Κυριακῶν ἐξηγήσεων τὰς διὰ βρωμάτων εἶπεν ἐν τῇ ἀναστάσει ἀπολαύσεις · εἶς ὅπερ δόγμα μετὰ ταῦτα ἐπίστευσεν Ἀπολλινάριος, [καθὼς ἐμφαίνεται ἐν τῷ συγγράμματι αὐτοῦ,] ὃ καλοῦσί τινες χιλιονταετηρίδα. Πῶς οὖν Ἀπολλιναρίου τὰ τοῦ ἁγίου Διονυσίου συγγράμματα, κατὰ τοὺς τινων λήρους, τὰ ἀναιροῦντα Ἀπολλινάριον ; Καὶ Εἰρηναῖος δὲ ὁ Λουγδούνου ἐν τῷ Κατὰ αἱρέσεων πέμπτῳ λόγῳ, τὸ αὐτό φησι, καὶ παράγει μάρτυρα τῶν ὑπ' αὐτοῦ εἰρημένων τὸν λεχθέντα Παπίαν.

And most blessed. He says these things hinting, I think, at Papias, who was at that time bishop of Hierapolis in Asia, and who flourished together with the divine Evangelist John. For this Papias, in his fourth book of the Expositions of the Oracles of the Lord, spoke of enjoyments through meats in the resurrection; which doctrine Apollinarius afterwards believed, [as is shown in his treatise,] which some call the Millennium. How then can the treatises of Saint Dionysius be by Apollinarius, according to the nonsense of some, when they overthrow Apollinarius? And Irenaeus of Lugdunum also, in the fifth book of his work Against Heresies, says the same thing, and brings forward the aforesaid Papias as a witness of what is said by him.

Ὅταν ἐπὶ τὸ τέλος. Φρικτὰ καὶ λίαν φοβερὰ τὰ τῶν ἁμαρτωλῶν τέλη.

When unto the end. Dreadful and exceedingly fearful are the ends of sinners.

Ἑτέροις ὀφθαλμοῖς. Ἑτέρους ὀφθαλμούς φησι τοὺς τοῦ νοῦ, λοιπὸν καθαρωτέρου ὄντος, καὶ τὰ εἰς ᾅδου σκοποῦντος, καὶ στρεφομένου εἰς τὴν προδοκίαν τῆς γεέννης, ἣν οὐ πρότερον πεπιστεύκει · διὸ καὶ δυσανασχετεῖ καὶ ὀδύρεται τὸν θάνατον, ἐννοῶν μήποτε ἀληθεῖς ὦσιν αἱ κάτω τιμωρίαι · ὥστε καὶ οἱ ἁμαρτωλοὶ ἐν τῷ σώματι ἐγείρονται.

With other eyes. By other eyes he means those of the mind, when it is henceforth purer, and beholds the things in Hades, and turns to the expectation of Gehenna, which it had not previously believed; wherefore also he is distressed and laments over death, reflecting lest the punishments below be true; so that sinners also are raised in the body.

ΙΙ. Συναγαγών. Περὶ ἱερατικῶν τελευτώντων.

II. Having gathered together. Concerning priestly persons who die.

Editors' notes and page, col. 176

Page

running head: PERA S. DIONYSII AREOPAGITÆ. 176
marginal letters: A οὐκ ἔτι συστήσεσθαί; B Ἀρθεῖσαν ἤδη· Ὅ; C τοῦ Βόστρων ἐπισκόπου·; D τῶν ὑπ' αὐτοῦ
old-edition numerals: (none)
other: (none)

PG 4:177

Εἰ δὲ τοῖς εὐαγέσι. Περὶ μοναχῶν, δικαίων καὶ λαϊκῶν.

And if among the pure. Concerning monks, righteous men, and laymen.

Ἐν τοῖς θείοις. Σημείωσαι τί ἀναγινώσκεται καὶ τί ψάλλεται ἐπὶ τῶν κεκοιμημένων μοναχῶν καὶ λαϊκῶν· ὁμολόγους δὲ καὶ ταὐτοδυνάμους ᾠδὰς λέγει ταῖς προαναγνωσθείσαις περὶ ἀναστάσεως ἀψευδέσιν ἐπαγγελίαις ᾄδειν τοὺς λειτουργούς.

In the divine. Note what is read and what is chanted over monks and laymen who have fallen asleep; and he says that the ministers sing hymns concordant with and equivalent in meaning to the unerring promises concerning the resurrection that were previously read aloud.

ΙΙΙ. § Ι. Ἰησοῦ φωταγωγοῦντος. Ὅτι πρὸς τὸν βίον καὶ οἱ τόποι τῶν κεκοιμημένων.

III. § I. Jesus leading to the light. That the places of those who have fallen asleep are also in accordance with their life.

Ὑπὲρ ταύτης τῆς θείας. Ὅτι δικαιοσύνης ἐστὶ τὸ πρὸς τὸν βίον δοῦναι καὶ τὸν τόπον.

On behalf of this divine. That it belongs to righteousness to grant the place also in accordance with one's life.

Εὐχὴν ἱεράν. Διὰ τί ἡ εὐχή.

Sacred prayer. Why the prayer is made.

§ ΙΙ. Αἱ δὲ τῶν θεαρχικῶν. Διὰ τί ᾠδαὶ καὶ ἀναγνώσματα. Σημείωσαι δὲ ὁποία ἦν ἡ ἐπὶ τοῖς κεκοιμημένοις παλαιὰ ἀκολουθία καὶ τάξις.

§ II. And the of the thearchic. Why there are hymns and readings. And note of what sort was the ancient service and order over those who have fallen asleep.

Σκόπει δὲ, ὅτι νῦν. Ὅτι ἐπὶ τοῖς τελευτῶσιν, οὔτε οἱ ἐνεργούμενοι, οὔτε οἱ ἐν μετανοίᾳ ἐξίασιν, ἀλλὰ μόνοι οἱ κατηχούμενοι· καὶ διὰ τί·

And consider that now. That over those who die, neither the possessed nor those in repentance go out, but only the catechumens; and why:

Οἱ κατηχούμενοι. Οὐδὲν μὲν μικρὸν ἐν τοῖς καθ' ἡμᾶς μυστηρίοις, ἀλλὰ πάντα μεγάλα· αὐτὰ μέντοι, πρὸς ἄλληλα συγκρινόμενα, διαφορὰν ἕξουσι πρὸς μεγαλειότητα. Τῶν γὰρ δρωμένων ἐπὶ τοῖς τελευτῶσι μέγιστα καὶ ἀπαράβλητα τὰ τῶν θείων λουτρῶν καὶ φωτισμάτων καὶ μεταλήψεων μυστήρια· διὸ καὶ μικρὰ τὰ ἐπὶ τοῖς κεκοιμημένοις ὠνόμασε· πλὴν οὐδὲ τούτων ἄξιοι οἱ ἔτι κατηχούμενοι.

The catechumens. Nothing indeed is small in the mysteries among us, but all are great; yet they themselves, when compared with one another, will have a difference in point of greatness. For in comparison with the rites performed over those who die, the mysteries of the divine washings and illuminations and communions are greatest and incomparable; wherefore he also called small the rites performed over those who have fallen asleep; nevertheless not even of these are those who are still catechumens worthy.

Βλαβήσονται γάρ. Ταῦτα ἀκολουθεῖ τοῖς ἐν τῇ πρὸς Κορινθίους πρώτῃ εἰρημένοις παρὰ τοῦ Ἀποστόλου περὶ τῶν ἀναξίως κοινωνούντων· ὧδε δὲ καὶ περιφρονεῖν αὐτοὺς λέγει τῶν θείων μυστηρίων.

For they will be harmed. These things follow what was said by the Apostle in the First Epistle to the Corinthians concerning those who communicate unworthily; and here he says that they also despise the divine mysteries.

§ ΙV. Ἡ μὲν οὖν εὐχή. Σημείωσαι τί εὔχεται.

§ IV. Now the prayer. Note what he prays for.

Ἀνθρωπίνην ἀσθένειαν. Τουτέστι τὰ ψιλὰ τῶν ἁμαρτημάτων.

Human weakness. That is, mere slight sins.

§ V. Ἀναλόγοις σημασίαις. Ἀναλόγοις σημασιαις ἔφη, τουτέστι ταῖς ἡμῖν γνωρίμοις τε καὶ συνήθεσι, καὶ οὐχ ὑπὲρ τὴν ἡμετέραν νόησιν, λέξεσί τε καὶ ὀνομασίαις σημαινόμενα.

§ V. By proportionate significations. He said by proportionate significations, that is, things signified by words and appellations that are both familiar and customary to us, and not beyond our comprehension.

VI. Τῆς πραγματικῆς αὐτῶν. Τουτέστι καθ' ὃ δυνάμεθα νοεῖν, καὶ ἐκ τῶν ἡμῖν γνωρίμων λέξειών τε καὶ ὀνομάτων τὰς ἐκεῖ ἀπολαύσεις ὁ Θεὸς ὠνόμασεν, εἰπὼν, μὴ εἶναι ἐκεῖ λύπην, ἢ νόσν,ν ἢ πόνον, ἢ στεναγμὸν, ἀλλὰ φῶς εἶναι· πλην οὐ τοῦτο τὰ ἐκεῖ ἀγαθὰ, ἀλλ' ὡς ἀληθῶς ἄγνωστα τέως ἡμῖτ καὶ ἀκατάληπτα· ἃ γὰρ ὀφθαλμὸς οὐκ εἶδε, καὶ τὰς ἑξῆς· ἀλλ' ἐξ ὧν οἴδαμεν, ὑποδείγματα δίδωσι μακαριότητος. Σημείωσαι δὲ, πῶς λαμβάνει τὸ, Εἰς κόλπους Ἀβραὰμ καὶ Ισαὰκ καὶ Ἰακώβ.

VI. Of their actual. That is, according as we are able to understand, and out of the words and names familiar to us God named the enjoyments there, saying that there is no grief there, or sickness, or pain, or groaning, but that there is light; yet the good things there are not this, but are in truth thus far unknown to us and incomprehensible—for the things which eye has not seen (1 Cor. 2:9), and what follows—but from the things that we know, He gives examples of blessedness. And note how he takes the saying, Into the bosoms of Abraham and Isaac and Jacob.

Ὅτου ἕνεκα. Ἀπορεῖ περὶ τῆς γινομένης εὐχῆς παρὰ τοῦ ἱεράρχου ἐπὶ τοῖς ἐν ἁμαρτίαις κεκοιμημένοις.

For what reason. He raises a question concerning the prayer made by the hierarch over those who have fallen asleep in sins.

Τῶν δικαίων αἱ προσευχαί. Σημείωσαι ὅτι μόνους τοὺς ἀξίους τῶν οἰκτιρμῶν τοῦ Θεοῦ ὠφελοῦσιν

The prayers of the righteous. Note that only those who are worthy of the mercies of God are benefited by

Editors' notes and page, col. 177

Footnotes

(44) ‹anchor: δρωμένων ἐπὶ› · call in col 177

ἐν.

[Read] ἐν ("in", for ἐπί).

(printed under page 106)

Footnotes

(a) ‹anchor: Isaac et Jacob› · call in col 178

Matth. VIII, 11.

Matthew 8:11.

Heading printed across both columns: VARIÆ LECTIONES ET CORRECTIONES. (Variant-reading note; the call stands in the Greek column only, 177.)

Variant readings and corrections.

(printed under page 106)

Footnotes

(b-c) ‹anchor: Flere cum flentibus› · call in col 179 Rom. XII, 15.

Romans 12:15.

(printed under page 107)

(d) ‹anchor: Multum valet deprecatio justi› · call in col 179

Jac. V, 16.

James 5:16.

(printed under page 107)

(e) ‹anchor: sine intermissione orare› · call in col 179

I Thess. V, 17.

1 Thessalonians 5:17.

Heading printed across both columns: VARIÆ LECTIONES ET CORRECTIONES. (Variant-reading notes; their calls stand in the Greek column only, 180.)

Variant readings and corrections.

(printed under page 107)

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marginal letters: A sive mortui sint; B amittet. Eodem etiam; C operans per pœnitentiam; D De dicta porro.
old-edition numerals: 89 after sua; 90 before Præsentibus:
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PG 4:180

αἱ τῶν δικαίων προσευχαὶ, εἴτε ζῶντας, εἴτε τελευτήσαντας, οὐ μὴν ἁμαρτωλοὺς καὶ ἀξιοκατακρίτους, καὶ ὧδε καὶ μετὰ θάνατον.

the prayers of the righteous, whether living or dead, yet not sinners and those worthy of condemnation, both here and after death.

Ἢ τί πρὸς τοῦ Σαμουήλ. Οὔτε γὰρ τὸν Σαοὺλ κάκιστον ὄντα ὠφέλησεν ὁ Σαμουὴλ εὐξάμενος, οὔτε τοὺς Ἑβραίους ἁμαρτωλοὺς ὄντας ὁ Μωϋσῆς· εἶπε γὰρ ὁ Κύριος πρὸς αὐτόν· Μὴ προσεύχου περὶ τοῦ λαοῦ τούτου.

Or what from Samuel. For neither did Samuel by praying benefit Saul when he was most wicked, nor did Moses benefit the Hebrews when they were sinners; for the Lord said to him: Pray not for this people (Jer. 7:16).

Ἡλίου τὰ οἰκεῖα. Ὅρα μή πού γε νομίσῃς, ὅτι τὸν ἥλιόν φησι δωρεῖσθαι τὰ ἑαυτοῦ φῶτα· πῶς γὰρ ἂν ἄψυχος δωρήσαιτο ; προαιρέσεως γὰρ ἡ δωρεά· ἀλλὰ κατὰ ἠθοποιίαν οἱονεί τινα τὸ προκείμενον λέγει . Ὥσπερ γὰρ εἴτις ὑπόθοιτο τὸν ἥλιον λέγειν. Ἐγὼ τοῖς ἐῤῥωμένοις ὀφθαλμοῖς δίδωμι φῶς· εἶτα ἀσθενῶν τις τὰ ὄμματα εἴποι· Δὸς κἀμοί· ἔῤῥωμαι γάρ· ἔπειτα δεξάμενος τὴν ἀκτῖνα, καῖ ὃ ἑώρα ἀπολέσει· τὸν αὐτὸν τρόπον καὶ ὁ ἁμαρτωλὸς, αἰτῶν δίκαιον εὔξασθαι ὑπὲρ αὐτοῦ, πάσχει· ἀμβλυώττων γὰρ ὁ ἁμαρτωλὸς, καὶ δεχόμενος τῆς τοῦ δικαίου εὐχῆς τὴν ἀκτῖνα, οὐ συγχωρεῖ αὐτὴν τὰ κατὰ φύσιν ἐνεργεῖν καὶ φωτίζειν· ἀλλὰ σκότος ἑαυτῷ προξενεῖ, τῷ μήτε προσέχειν διὰ καθαροῦ βίου ταῖς τοῦ Θεοῦ δωρεαῖς, καὶ τῇ ἀποφοιτήσει μέντοι, ἤγουν ἀναχωρήσει τῶν φωτιζουσῶν ἐντολῶν τοῦ Θεοῦ· ὁ γὰρ ἁμαρτάνων καταφρονεῖ τοῦ νόμου τοῦ Θεοῦ, καὶ οὐδὲν ὑπὸ δικαίου εὐχῆς ὠφεληθήσεται. Ὅτι δὲ τὰ περὶ τοῦ ἡλίου οὕτω νοεῖ, καὶ ἐν τῷ Περὶ θείων ὀνομάτων κεφαλαίῳ δʹ σημαίνει.

Of the sun its own. Beware lest haply you think that he says the sun bestows its own lights; for how could an inanimate thing bestow a gift? For giving belongs to deliberate choice; rather, he states the matter in hand by way of a sort of characterization. For just as if someone were to suppose the sun to say, I give light to sound eyes; and then someone weak in his eyes were to say, Give to me also, for I am sound; and then upon receiving the ray, he will lose even what sight he had: in the same way the sinner also, when asking a righteous man to pray for him, suffers; for being dim-sighted, the sinner, even when receiving the ray of the righteous man's prayer, does not permit it to work according to nature and illuminate, but procures darkness for himself, both by not attending through a pure life to the gifts of God, and indeed by his departure, that is, withdrawal from the illuminating commandments of God; for he who sins despises the law of God, and will be benefited nothing by the prayer of a righteous man. And that he understands the matters concerning the sun in this way, he signifies also in the fourth chapter of On the Divine Names.

Ὠφέλιμοι. Πῶς καὶ πότε ὠφελεῖ δικαίου εὐχὴ ζῶντα μόνον· καί φησιν, ὅτε μετανοοῦντα κατὰ τὸν Ἀπόστολον, Κλαίειν μετὰ κλαιόντων, ὅτε καὶ τὸ λόγιον ἐκεῖνο πληροῦται, Μέγα ἰσχύει εὐχὴ δικαίου ἐνεργουμένη διὰ τῆς μετανοίας τοῦ δεομένου, τῆς εὐχῆς δηλονότι. Ἐὰν γὰρ εἷς οἰκοδομῇ, τουτέστιν ὁ δίκαιος, καὶ εἷς, οἷον ὁ ἁμαρτάνων, καταστρέφῃ, ἀτέλεστον μένει τὸ ἔργον, ὡς ἔγνωμεν ἐπὶ τοῦ κατὰ τὸν Σαοὺλ καὶ τὸν Σαμουὴλ ὑποδείγματος,

Beneficial. How and when the prayer of a righteous man benefits one who is living only; and he says, when he is repenting according to the Apostle, To weep with those who weep (Rom. 12:15), when that oracle also is fulfilled, The prayer of a righteous man avails much when it is made effective (Jas. 5:16) through the repentance of him who asks, that is to say, for the prayer. For if one builds up, that is, the righteous man, and one, such as the sinner, pulls down, the work remains unaccomplished, as we have learned in the example concerning Saul and Samuel,

Ἕξιν ἱερὰν ἔχων. Ἕξιν δὲ ἱερὰν ἐνταῦθα τὴν τοῦ οἰκείου βίου πρὸς ἀρετὴν διάθεσιν εἴρηκε. Συλλήπτορα δὲ, ἀντὶ τοῦ βοηθόν.

Having a sacred habit. By a sacred habit here he has meant the disposition of one's own life towards virtue. And co-helper, instead of helper.

Ὁμιλίαν. Οὐχ ἁπλῶς τοῦ πρὸς θείαν ἡμᾶς ὁμιλίαν χωρεῖν, καὶ δι' ἑαυτῶν αἰτεῖσθαι παρὰ Θεοῦ τὰ κρείττονα καὶ σωτήρια, ἀπείργει ὁ Πατὴρ, εἰδὼς τὸν Ἀπόστολον προστάσσοντα ἀδιαλείπτως προσεύχεσθαι, ἀλλὰ τοῦ, οἰήσει τινὰ κρατούμενον ὑπερφρονεῖν τῶν ἁγίων, καὶ ἀντ' οὐδενὸς τίθεσθαι τὰς τούτων εὐχάς.

Converse. The Father does not simply debar us from betaking ourselves to divine converse and asking from God by ourselves the things that are better and saving, knowing that the Apostle commands us to pray without ceasing (1 Thess. 5:17), but from anyone's being mastered by conceit so as to look down upon the saints and account their prayers as nothing.

Περὶ δὲ τῆς. Ἔνθεν ἄρχεται λέγειν, ὡς ὠφελεῖ τὸν νεκρὸν ἡ εὐχή. Καὶ σημείωσαι ὅτι καὶ πρὸ αὐτοῦ ἐζητήθη τὸ ἄπορον τοῦτο.

And concerning the. From this point he begins to say how prayer benefits the dead. And note that even before him this question was investigated.

§ VII. Παρορώσης. Ποίας ἡμῶν ἁμαρτίας ὁ Θεὸς παρορᾷ διὰ τῆς τοῦ ἱερέως προσευχῆς καὶ δεήσεως.

§ VII. Overlooking. What sort of sins of ours God overlooks through the prayer and supplication of the priest.

Αἰτεῖ δὲ αὐτά. Τί αἰτεῖ ὁ ἱερεύς.

And he asks for them. What the priest asks for.

Τοῖς παροῦσι . Τουτέστι τοῖς δικαίοις καὶ εὐσεβέσι.

To those present. That is, to the righteous and pious.

Editors' notes and page, col. 180

Footnotes

(45) ‹anchor: Ἀπόστολον, Κλαίειν› · call in col 180

καὶ κλαίοντα.

[Read] καὶ κλαίοντα ("and weeping", participle).

(printed under page 107)

(46) ‹anchor: δίκαιος, καὶ› · call in col 180

ἕτερος δέ.

[Read] ἕτερος δέ ("but another").

(printed under page 107)

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running head: ERA S. DIONYSII AREOPAGITÆ. 180
marginal letters: A αἱ τῶν δικαίων; B γάρ· ἔπειτα δεξάμενος; C ἐκεῖνο πληροῦται, Μέγα; D Περὶ δὲ τῆς.
old-edition numerals: (none)
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PG 4:181

Κατὰ θείαν ζωήν. Τουτέστιν ὅσα νομίμως καὶ ἀκολούθως ὁ δίκαιος ἐπίσκοπος αἰτήσει, λήψεται, ἀλλ' ἐπὶ δικαίων · εἴρηται γὰρ τῷ ἁγίῳ Πέτρῳ . Ὅσα ἂν δήσῃς ἐπὶ τῆς γῆς, καὶ τὰ ἑξῆς · κατὰ μίμησιν δὲ τοῦ ἁγίου Πέτρου εἰσὶν οἱ ἐπίσκοποι, ὡς μετὰ μικρὸν λέγει. Σημείωσαι δὲ μέγεθος ἱεραρχίας καὶ ὕψος καὶ καθαρότητα.

According to a divine life. That is, whatever things the righteous bishop asks lawfully and fittingly, he will receive, yet over the righteous; for it was said to Saint Peter, Whatever you bind upon the earth (Matt. 16:19), and what follows; and bishops are after the imitation of Saint Peter, as he says a little later. And note the greatness, height, and purity of the hierarchy.

Διὸ τοῖς ἀνιέροις. Σημείωσαι ὅτι ταῦτα τοῖς ἁμαρτωλοῖς οὐκ ἐπεύχεται.

Wherefore for the unholy. Note that he does not pray for these things over sinners.

Τελετάρχου. Τουτέστι τοῦ θείου Πνεύματος.

Of the Ruler of initiation. That is, of the divine Spirit.

Αἰτεῖτε καί. Ἐκ τῆς Ἰακώβου Ἐπιστολῆς τὸ ῥητὸν, διδάσκον ἡμᾶς, ὡς οὐ δεῖ προσεύχεσθαι περὶ κακοῦ τινος προσώπου ἢ πράγματος.

You ask and. The saying is from the Epistle of James, teaching us that one must not pray concerning any evil person or thing.

Τὰς ἀφοριστικὰς ἔχουσι. Περὶ τῶν ἀκοινωνησιῶν καὶ ἀφορισμῶν τῶν παρὰ τοῦ ἱεράρχου · δυνάμεις γάρ φησι τὰς ἐκ Θεοῦ δεδομένας αὐτοῖς γνωστικὰς δοκιμασίας καὶ κρίσεις, δι' ὧν ἀφορίζουσι τοὺς ἁμαρτωλοὺς ἐκ τῶν δικαίων, ἢ τὸ ἔμπαλιν.

They have the separative. Concerning the exclusions from communion and excommunications pronounced by the hierarch; for by powers he means the cognitive testings and judgements given to them by God, through which they separate sinners from the righteous, or the reverse.

Ἀλόγοις ὁρμαῖς. Σημείωσαι ὅτι, ἐὰν παρὰ τὸν σκοπὸν τοῦ Θεοῦ ἀφορίσῃ ὁ ἱεράρχης, οὐχ ἕπεται αὐτῷ τὸ θεῖον κρῖμα · κατὰ γὰρ θείαν κρίσιν καὶ οὐ διὰ θέλημα ἴδιον ταῦτα ὀφείλει ἐπιφέρειν.

By irrational impulses. Note that if the hierarch excommunicates contrary to the purpose of God, the divine judgement does not follow him; for according to divine judgement and not for his own will ought he to inflict these things.

Τὸ Πνεῦμα. Σημείωσαι τί παρέσχε τοῖς ἀποστόλοις τὸ μετὰ τὴν ἀνάστασιν αὐτοῖς δοθὲν ἅγιον Πνεῦμα διὰ τοῦ ἐμφυσήματος τοῦ Κυρίου.

The Spirit. Note what the Holy Spirit given to the Apostles after the resurrection through the breathing of the Lord bestowed upon them.

Ἐλλαμπομένῳ. Τῷ ἁγίῳ Πέτρῳ.

To him who is illuminated. To Saint Peter.

Ὡς ἐκείνου καὶ παντός. Πῶς χρὴ λαμβάνειν τὸ τοῦ Εὐαγγελίου ῥητόν· Ὃ ἐὰν δήσῃς, καὶ τὰ ἑξῆς.

As that man and every. How one must take the saying of the Gospel: Whatever you bind (Matt. 16:19), and what follows.

Καὶ τοῦ ἱεράν. Ἱερὰν θεολογίαν φησὶ τό · Σὺ εἶ ὁ Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος · ὃ σημειωτέον κατά τε Βασιλειανῶν, καὶ Νεστοριανῶν, καὶ Παυλιανιστῶν, καὶ τῶν ὁμοίων.

And of the sacred. By sacred theology he means the saying, Thou art the Christ, the Son of the living God (Matt. 16:16); which must be noted against the Basilians, and Nestorians, and Paulianists, and the like.

Ὅπως ἄν. Καθώς.

In whatever way. Just as.

Ἱεραρχικῶς. Ἀσφαλέστατα ἐπὶ τούτων εἶπε τὸ ἱεραρχικῶς

Hierarchically. Most safely in these matters did he say hierarchically

§ VIII. Θεογενεσίαν, πρὸ τοῦ. Ὅτι ἐπὶ μὲν τῶν βαπτιζομένων πρῶτόν ἐστι τὸ ἅγιον ἔλαιον · ἐπὶ δὲ τῶν κεκοιμημένων τελευταῖον.

§ VIII. Divine birth, before the. That in the case of those who are baptized, the holy oil comes first; whereas in the case of those who have fallen asleep, it comes last.

Καὶ τότε μέν. Διὰ τί ἡ τοῦ ἐλαίου χρίσις ἐπὶ τῶν βαπτιζομένων, καὶ διὰ τί ἐπὶ τῶν κεκοιμημένων.

And at that time indeed. Why the anointing with oil takes place over those who are baptized, and why over those who have fallen asleep.

§ IX. Μετὰ τοῦ σφετέρου. Ὅτι ἑκάστης ψυχῆς ἴδιον σῶμα ὑπάρχει, μεθ' οὗ καὶ τὰς ἀνταποδόσεις κομίζεται · διὸ καὶ ἑκάτερα μετέχει τῶν ἁγιασμάτων · κατὰ κοινοῦ δὲ τὸ ἀμφοῖν δωρεῖται.

§ IX. With its own. That each soul has its own body, with which it also receives its recompenses; wherefore both partake of the sanctifications; and the phrase grants to both is understood in common.

Θεαρχικὰς κοινωνίας. Θεία θεσμοθεσία δηλονότι.

Thearchic communions. That is to say, a divine ordinance.

Τὸν ὅλον ἄνθρωπον. Σημείωσαι ὅτι ὅλον ἄνθρωπον καλεῖ τὸν ἐκ τῆς νοερᾶς ψυχῆς καὶ σώματος, ὡς δηλοῖ τὸ ἐν καθαρᾷ θεωρίᾳ καὶ ἐπιστήμῃ · καὶ ὅτι ὁλικήν φησι σωτηρίαν τῆς ψυχῆς καὶ τοῦ σώματος · διὰ τοῦτο δὲ ταῦτα δεῖ σημειώσασθαι, ἵνα, ὅταν εἴπῃ ἐν ἑτέροις λόγοις, ὁλικῶς οὐσιωθῆναι τὸν ὑπερού-

The whole man. Note that he calls the whole man him who consists of the intellectual soul and the body, as is shown by the phrase in pure contemplation and knowledge; and that he speaks of a complete salvation of the soul and the body; and on this account one must note these things, so that, when he says in other discourses that the superes-

Editors' notes and page, col. 181

Footnotes

(47) ‹anchor: not visible› · call in col 181

ἀφ' ὧν.

[Read] ἀφ' ὧν ("from which").

(printed under page 108)

Footnotes

(f) ‹anchor: not visible› · call in col 182

Matth. XVI, 19.

Matthew 16:19.

(printed under page 108)

(g) ‹anchor: Filius Dei vivi› · call in col 182

Ibid. 16.

Same chapter, verse 16 [Matthew 16:16].

Heading printed across both columns: VARIÆ LECTIONES ET CORRECTIONES. (Variant-reading note; the call stands in the Greek column only, 181, and is not visible in the page-foot image.)

Variant readings and corrections.

(printed under page 108)

Footnotes

Heading printed across both columns: VARIÆ LECTIONES ET CORRECTIONES. (Variant-reading notes; their calls stand in the Greek column only, 184, and neither call is visible in the page-foot image. The colophon "Finis. Laus Deo" above the heading belongs to the text and is not a note.)

Variant readings and corrections.

(printed under page 109)

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PG 4:184

σιον Ἰησοῦν καθ' ἡμᾶς, νοήσῃς ἐκ ψυχῆς νοερᾶς καὶ σώματος τὴν ἐνανθρώπησιν.

sential Jesus took substance wholly according to us, you may understand the incarnation to be of an intellectual soul and a body.

§ X. Τελεστικὰς ἐπικλήσεις. Τελεστικὰς ἐπικλήσεις φησὶ τὰς ἐπὶ τῆς χειροτονίας εὐχάς. Σημείωσαι δὲ διὰ τί ταύτας, ἤτοι τὰς ἁγίας ἐπικλήσεις καὶ τὰς ἐνεργείας ἐσιώπησεν.

§ X. Initiatory invocations. By initiatory invocations he means the prayers at ordination. And note why he kept silent concerning these, that is, the holy invocations and the operations.

Ἐξάγειν. Δημοσιεύειν.

To bring forth. To make public.

§ XI. Παῖδας οὔπω. Σημείωσαι τί φησιν ὁ Πατὴρ περὶ τοῦ τὰ βρέφη βαπτίζεσθαι. Ταῦτα δὲ ὡς ἐρωτήσαντι τῷ ἁγίῳ Τιμοθέῳ ἔγραψεν, ὡς εἶναι δῆλον, ὅτι καὶ τὰ πρότερα καὶ τοὺς ἄλλους λόγους πρὸς ἐρωτῶντας ἔγραφε.

§ XI. Children not yet. Note what the Father says concerning the baptizing of infants. And he wrote these things to Saint Timothy as to one who had asked, so that it is clear that he wrote both the preceding matters and the other discourses in reply to those who asked.

Τὰς ἱερὰς παραδόσεις. Ὅτι καὶ τότε ἦσαν οἱ σκώπτοντες τὰ μυστικὰ ἡμῶν, ὡς καὶ τὰ περὶ τῶν βαπτιζομένων παίδων, ὧν μὴ δυναμένων λαλῆσαι, οἱ προσφέροντες αὐτοὺς ἀποτάσσονται ὑπὲρ αὐτῶν, καὶ συντάσσονται [τὰ σύμβολα] · περὶ τοῦ σκώμματος ἀπολογεῖται, προστιθεὶς, ὅτι οὐ πάντα πᾶσι γνωστά. Σημείωσαι δὲ ὡς καὶ οἱ ἄγγελοι πολλὰ ἀγνοοῦσιν .

The sacred traditions. That even then there were those who mocked our mysteries, as also the rites concerning children who are baptized, on whose behalf, since they are unable to speak, those who present them make the renunciation and recite [the symbols] of adherence; against this mockery he makes his defence, adding that not all things are known to all. And note how the angels also are ignorant of many things.

Ἐπιστητάς . Ἐπιστητὰς, ἤτοι γινωσκομένας.

Knowable. Knowable, that is, known.

Φασὶ γὰρ ὅπερ. Σημείωσαι πῶς παρέλαβεν ἐκ τῶν πρὸ αὐτοῦ περὶ τῶν παίδων.

For they say that which. Note how he received from those before him the tradition concerning children.

Καθηγεμόσιν. Καθηγεμόνας τοὺς ἀποστόλους φησίν.

By guides. By guides he means the Apostles.

Ἀγαθῷ τὰ θεῖα. Σημείωσαι τίνι παραδίδοται ὁ παῖς ὑπὸ τῶν γονέων, ὅταν βαπτισθῇ, ὅτι ἀναδόχῳ μεμυημένῳ τὰ θεῖα πρὸς ἀναγωγὴν ἱεράν.

To one good in divine things. Note to whom the child is handed over by the parents when he is baptized: that it is to a sponsor initiated in divine things for a sacred upbringing.

Καθηγεμόνα. Σημοίωσαι ὅτι καὶ τὸν ἀνάδοχον καθηγεμόνα καλεῖ.

Guide. Note that he also calls the sponsor a guide.

Γιγνομένην. Τὴν ζωὴν δηλονότι.

Becoming. That is to say, the life.

Finis. Laus Deo

The End. Praise be to God.

Editors' notes and page, col. 184

Footnotes

(48) ‹anchor: οἱ προσφέροντες αὐτοὺς› · call in col 184

αὐτά.

[Read] αὐτά ("them", "these things").

(printed under page 109)

(49) ‹anchor: πολλὰ ἀγνοοῦσιν› · call in col 184

ὅτι ἡμῖν πάντως οὐ πάντα γνωστά.

[Read] ὅτι ἡμῖν πάντως οὐ πάντα γνωστά ("that not all things are in any case known to us").

(printed under page 109)