PG 4 · cols. 433–510

Georgius Pachymeres, Paraphrasis in epistolas S. Dionysii

Editors' preface

ΓΕΩΡΓΙΟΥ ΤΟΥ ΠΑΧΥΜΕΡΗ ΠΑΡΑΦΡΑΣΙΣ ΕΙΣ ΤΑΣ ΤΟΥ ΑΓΙΟΥ ΔΙΟΝΥΣΙΟΥ ΕΠΙΣΤΟΛΑΣ

George Pachymeres: Paraphrase on the Epistles of Saint Dionysius

ΕΙΣ ΤΗΝ ΕΠΙΣΤΟΛΗΝ Αʹ.

On Epistle I.

Ἐπιβάλλω, φησί τις τῶν παλαιῶν, Γάϊον τοῦτον εἶναι, ᾧ τὴν τρίτην ἐπιστολὴν ἔγραψεν ὁ θειότατος ἀπόστολος καὶ εὐαγγελιστὴς Ἰωάννης ὁ θεολόγος· τεκμαιρόμενος καὶ ἐκ τῶν ἄλλων οἷς συγγέγονε μετὰ τῶν ἀποστόλων ὁ θεῖος οὗτος ἀνήρ. Θεραπευτὰς δὲ τοὺς μοναχοὺς ἔλεγεν ἐν τῷ Περὶ τῆς ἐκκλησιαστικῆς ἱεραρχίας συντάγματι, εἰπὼν ἐκεῖ καὶ πῶς καθίστανται μὴ ὄντες κληρικοὶ, ἀλλ' ἀνώτεροι τοῦ λαοῦ. Τούτους δὲ ἔοικε θαυμάζειν Φίλων ὁ Ἰουδαῖος ἐν τῷ Περὶ θεωρητικοῦ βίου ἢ οἰκετῶν συντάγματι, θεραπευτὰς αὐτοὺς καλῶν, καὶ τὴν δίαιταν αὐτῶν διηγούμενος· οὐ χεῖρον δὲ καὶ αὐτολεξεὶ τὰ τοῦ Φλίλωνος θεῖναι. Φησὶ τοίνυν ἐν τῷ τοιούτῳ συντάγματι· « Πολλαχοῦ μὲν οὖν τῆς οἰκουμένης ἐστὶ τὸ γένος· ἔδει γὰρ ἀγαθοῦ τελείου μετασχεῖν καὶ τὴν Ἑλλάδα καὶ τὴν βάρβαρον· πλεονάζει δὲ ἐν Αἰγύπτῳ καθ' ἕκαστον τῶν ἐπικαλουμένων νομῶν, καὶ μάλιστα περὶ τὴν Ἀλεξάνδρειαν.

I conjecture, says one of the ancients, that this is Gaius to whom the most divine apostle and evangelist John the Theologian wrote the third epistle; judging also from the others with whom this divine man associated along with the apostles. And he called the monks therapeuts in the treatise On the Ecclesiastical Hierarchy, having also said there how they are established without being clerics, yet higher than the people. And Philo the Jew seems to admire these men in the treatise On the Contemplative Life or Suppliants, calling them therapeuts, and recounting their way of life; and it is not amiss to set down the words of Philo verbatim as well. He says, then, in that treatise: In many parts of the inhabited world, then, is this race; for it was necessary that both Greece and the barbarian world should partake of perfect good; and it abounds in Egypt in each of the districts called nomes, and especially around Alexandria.

Editors' notes and page, col. 433

Footnotes

UNREAD — RENDER FAULT. The two "foot" images for this page show the page head and sections A–C only (running heads, Migne numeral 241/242), cut off mid-sentence, not the page foot. The Greek column carries calls (1)–(5) (after παλαιῶν, συντάγματι, οἰκετῶν, θεῖναι, Ἀλεξάνδρειαν), so footnotes are expected on this page or the next but are not visible in the images. Re-render the lower part of page 231 and set them; nothing has been transcribed or inferred. (printed under page 231)

Editors' prose

Ex interpretatione Godefridi Tilmanni, Carthusiae Parisiensis monachi, cum Graeco exemplari rursus a Petro Lansselio collata.

From the translation of Godefroy Tilmann, monk of the Paris Charterhouse, collated afresh with the Greek copy by Pierre Lanssel.

Page

running head: 433 PACHYMERÆ PARAPHRASIS I
marginal letters: A ΕΙΣ ΤΗΝ ΕΠΙΣΤΟΛΗΝ Αʹ.; B τὸ γένος· ἔδει γὰρ; C ξάνεται καὶ τελειοῦται.
old-edition numerals: (none)
misprints kept as printed: Φλίλωνος (for Φίλωνος) (Q2a)
other: full-width title lines across cols 433-434 (ΓΕΩΡΓΙΟΥ ΤΟΥ ΠΑΧΥΜΕΡΗ ΠΑΡΑΦΡΑΣΙΣ ΕΙΣ ΤΑΣ ΤΟΥ ΑΓΙΟΥ ΔΙΟΝΥΣΙΟΥ ΕΠΙΣΤΟΛΑΣ / GEORGII PACHYMERÆ PARAPHRASIS IN EPISTOLAS SANCTI DIONYSII Ex interpretatione Godefridi Tilmanni...) cut off at right edge of column, not set; last word φιλο- hyphenated across column break
other: Latin title printed beneath, untranslated: GEORGII PACHYMERÆ PARAPHRASIS IN EPISTOLAS SANCTI DIONYSII. Ex interpretatione Godefridi Tilmanni, Carthusiæ Parisiensis monachi, cum Græco exemplari rursus a Petro Lansselio collata. Nothing cut at the scan edges.

PG 4:434

Οἱ δὲ πανταχόθεν ἄριστοι, καθάπερ εἰς πατρίδα, θεραπευτῶν ἀποικίαν στέλλονται, πρός τι χωρίον ἐπιτηδειότατον , ὅπερ ἐστὶν ὑπὲρ λίμνης κείμενον Μαρείας ἐπὶ γεωλόφου χθαμαλωτέρου σφόδρα εὐκαίρως, ἀσφαλείας γε ἕνεκα καὶ ἀέρος εὐκρασίας. » Καὶ πάλιν ἐκ τοῦ αὐτοῦ λόγου· « Ἐν ἑκάστῃ δὲ οἰκίᾳ ἔστιν οἴκημα ἱερὸν ὃ καλεῖται σεμνεῖον καὶ μοναστήριον· ἐν ᾧ μονούμενοι, τὰ τοῦ σεμνοῦ βίου μυστήρια τελοῦνται, μηδὲν εἰσκομίζοντες, μὴ σιτίον, μὴ ποτὸν, μηδ' ἕν τι τῶν ἄλλων ὅσα πρὸς τὰς τοῦ σώματος χρείας ἀναγκαῖα· ἀλλὰ νόμους καὶ λόγια θεσπισθέντα διὰ προφητῶν , καὶ ὕμνους, καὶ τἄλλα, οἷς ἐπιστήμη καὶ εὐσέβεια συναυξάνεται καὶ τελειοῦται. » Καὶ πάλιν ἐκ τοῦ αὐτοῦ λόγου· « Τὸ δὲ ἐξ ἑωθινοῦ μέχρις ἑσπέρας διάστημα σύμπαν αὐτοῖς ἐστιν ἄσκησις · ἐντυγχάνοντες γὰρ τοῖς ἱεροῖς γράμμασι, φιλοσοφοῦσι τὴν πάτριον φιλο-

And the noblest from everywhere, as if to a fatherland, set out to a colony of therapeuts, towards a most suitable place, which is situated above Lake Mareia upon a rather low hill very opportunely, both for the sake of safety and for mildness of air. And again from the same treatise: And in each house there is a sacred chamber which is called a sanctuary and monastery; in which, living alone, they celebrate the mysteries of the venerable life, bringing nothing in, neither food, nor drink, nor any one of the other things that are necessary towards the needs of the body; but laws and oracles delivered through prophets, and hymns, and the rest, by which knowledge and piety are increased together and perfected. And again from the same treatise: And the entire interval from dawn until evening is for them an exercise; for reading the sacred Scriptures, they philosophize the ancestral philo-

Editors' notes and page, col. 434

Page

running head: 435 APPENDIX AD OPERA S. DIONYS
marginal letters: A istis σεμνεῖον dicitur,; B quidem litteras interpretationis; C tem superexstruunt. Prius; D dupla intercapedine temporis
old-edition numerals: 243 after quidquam
other: facing Latin version, not set

PG 4:436

σοφίαν, ἀλληγοροῦντες, ἐπειδὴ σύμβολα τὰ τῆς ῥητῆς ἑρμηνείας νομίζουσιν ἀποκεκρυμμένης φύσεως ἐν ὑπονοίαις δηλουμένης. Ἔστι δὲ αὐτοῖς καὶ συγγράμματα παλαιῶν ἀνδρῶν, οἳ τῆς αἱρέσεως αὐτῶν ἀρχηγέται γενόμενοι, πολλὰ μνημεῖα τῆς ἐν τοῖς ἀλληγορουμένοις ἰδέας ἀπολειπόμενοι , καθάπερ τισὶν ἀρχετύποις χρώμενοι, μιμοῦνται τῆς προαιρέσεως τὸν τρόπον. » Καὶ μετ' ὀλίγα· « Ὥστε οὐ θεωροῦσι μόνον, ἀλλὰ καὶ ποιοῦσιν ᾄσματα καὶ ὕμνους εἰς τὸν Θεὸν διὰ παντοίων μέτρων καὶ μελῶν ῥυθμοῖς σεμνοτέροις ἀναγκαίως χαράσσοντες. » Καὶ πάλιν· « Ἐγκράτειαν δὲ ὥσπερ τινὰ θεμέλιον προκαταβαλλόμενοι τῇ ψυχῇ, τὰς ἄλλας ἐποικοδομοῦσιν ἀρετάς . Σιτίον δὲ ἢ ποτὸν οὐδεὶς αὐτὰ προενέγκατο πρὸ ἡλίου δύσεως· ἐπεὶ τὸ μὲν φιλοσοφεῖν ἄξιον φωτὸς κρίνουσιν εἶναι· σκότους δὲ τὰς τοῦ σώματος ἀνάγκας· ὅθεν τῷ μὲν ἡμέραν, ταῖς δὲ βραχύ τι μέρος νυκτὸς ἔνειμαν. Ἔνιοι δὲ καὶ διὰ τριῶν ἡμερῶν ὕπομιμνήσκονται τροφῆς, οἷς πλείων ὁ πόθος ἐπιστήμης ἐνίδρυται· τινὲς δὲ οὕτως ἐνευφραίνονται καὶ τρυφῶσιν ὑπὸ σοφίας ἑστιώμενοι, πλουσίως καὶ ἀφθόνως τὰ δόγματα χορηγούσης, ὡς καὶ διπλασίονα χρόνον ἀντέχειν, καὶ μόλις δι' ἓξ ἡμερῶν ἀπογεύεσθαι τροφῆς ἀναγκαίας ἐθισθέντες. » Καὶ πάλιν· « Εἰσὶ δὲ καὶ γυναῖκες θεραπευτίδες , ὧν καὶ πλεῖσται γηραλέαι, παρθένοι τυγχάνουσι, τὴν ἁγνείαν οὐκ ἀνάγκῃ, καθάπερ ἔνιαι τῶν παρ' Ἕλλησιν ἱερειῶν, φυλάττουσαι μᾶλλον ἢ καθ' ἑκούσιον γνώμην διὰ ζῆλον καὶ πόθον σοφίας, ᾗ συμβιοῦν σπουδάζουσαι, τῶν περὶ τὸ σῶμα δεινῶν ἠλόγησαν, οὐ θνητῶν ἐκγόνων, ἀλλ' ἀθανάτων ὀρεχθεῖσαι, ἃ μόνη τίκτειν ἀφ' ἑαυτῆς οἵα τέ ἐστιν ἡ θεοφιλὴς ψυχή. » Καὶ πάλιν· « Αἱ δὲ ἐξηγήσεις τῶν ἱερῶν γραμμάτων γίνονται αὐτοῖς δι' ὑπονοιῶν ἐν ἀλληγορίαις· ἅπασα γὰρ ἡ νομοθεσία δοκεῖ τοῖς ἀνδράσι τούτοις ἐοικέναι ζώῳ· καὶ σῶμα μὲν ἔχειν τὰς ῥητὰς διατάξεις· ψυχὴ δὲ τὸν ἐναποκείμενον ταῖς διαλέξεσιν ἀόραταν νοῦν, ὃν ἤρξατο διαφερόντως τῇ οἰκείᾳ αὐγῇ θεωρεῖν. ὡς διὰ κατόπτρου τῶν ὀνομάτων ἐξαίσια κάλλη ἐμφαινόμενα κατιδοῦσα.» Ἀλλὰ ταῦτα μὲν τὰ τοῦ Φίλωνος, ἃ δὴ περὶ θεραπευτῶν ἔγραψεν, ὧν εἷς ἐστι καὶ Γάϊος, πρὸς ὃν ἐπιστέλλει ὁ ἅγιος, λέγων ὅτι Ἐφ' ἡμῖν μὲν, ἐπεὶ τὸ σκότος στέρησίς ἐστι, τὸ δὲ φῶς ἕξις, οὐ γίνεται ἀφανὲς τὸ φῶς τῷ σκότει, ἀλλὰ τὸ σκότος τῷ φωτί· ἀπουσία γὰρ τοῦ φωτὸς τὸ σκότος ἐστίν· οὐ μὴν ἀπουσία τοῦ σκότους τὸ φῶς . Τοῦτο λάβε καὶ ἐπὶ τῆς γνώσεως· ἡ γὰρ γνῶσις, ἕξις· ἡ δὲ ἀγνωσία, στέρησις γνώσεως. Καὶ ἐπεὶ ἡ ἀπουσία τῆς γνώσεως παρυφίσταται, τὴν ἀγνωσίαν πυιεῖ, ὡς τὸ σκότος ἡ τοῦ φωτὸς ὑποχώρησις· πάντως καὶ ἡ παρουσία τῆς γνώσεως διαλύει τὴν ἀγνωσίαν · καὶ ὅσῳ μᾶλλον πλέον τὸ φῶς, τοσούτῳ τὸ σκότος ἀφανίζεται· καὶ ὅσον πλείους αἱ γνώσεις, τοσοῦτον ἡ ἀγνωσία ἀφανίζεται. Καὶ ὅρα, ὅοι πολλὰ φῶτα οὐκ εἶπε, πολὺ δὲ φῶς· ἓν γὰρ τὸ φῶς, εἴτε ἀνιέμενον εἴτε ἐκτεινόμενον. Καὶ πάλιν, πολλὴν μὲν γνῶσιν οὐκ εἶπε, πολλὰς δὲ γνώσεις εἶπεν · ἐπειδὴ γὰρ ἡ γνῶσις γνωστῶν γνῶσις, τὰ δὲ γνωστὰ πολλὰ καὶ ἄπειρα, ἄρα καὶ αἱ γνώσεις πολλαὶ καὶ ἄπειροι. Πολλὴν δὲ γνῶσιν οὐκ

sophy, allegorizing, since they consider the things of the literal interpretation to be symbols of a hidden nature shown in covert meanings. And they also have writings of ancient men, who having become founders of their sect left behind many memorials of the form in the things allegorized; using which as certain archetypes, they imitate the manner of their purpose. And after a little: So that they not only contemplate, but also compose songs and hymns unto God through all sorts of metres and melodies, necessarily engraving them with more solemn rhythms. And again: And laying down self-control beforehand like some foundation for the soul, they build the other virtues upon it. And no one among them partook of food or drink before sunset; since they judge philosophizing to be worthy of light, whereas the necessities of the body are worthy of darkness; whence they assigned the day to the one, and some brief part of the night to the others. And some call food to mind even after three days, in whom a greater longing for knowledge is implanted; while some are so gladdened and luxuriate when feasted by wisdom, which richly and ungrudgingly supplies its doctrines, as to hold out even for double the time, and scarcely after six days have been accustomed to taste necessary food. And again: And there are also women therapeuts, of whom most are aged, and happen to be virgins, keeping their chastity not by necessity, just as some of the priestesses among the Greeks, rather than by voluntary resolve through zeal and longing for wisdom; being eager to live with which, they disregarded the troubles concerning the body, having reached out not for mortal offspring, but for immortal, which the God-loving soul alone is able to bring forth of itself. And again: And the explanations of the sacred Scriptures take place among them through covert meanings in allegories; for the whole legislation seems to these men to resemble a living creature; and to have as body the literal ordinances, and as soul the invisible mind laid up in the expressions, which it began pre-eminently to contemplate by its own ray, having beheld extraordinary beauties of thoughts appearing as through a mirror of names. But these indeed are the words of Philo, which he wrote concerning therapeuts, of whom Gaius also is one, to whom the saint writes the epistle, saying that: In our case indeed, since darkness is a privation, whereas light is a habit, light does not become invisible by darkness, but darkness by light; for darkness is the absence of light, yet light is not the absence of darkness. Take this also in the case of knowledge; for knowledge is a habit, whereas ignorance is a privation of knowledge. And since the absence of knowledge subsists alongside, it makes ignorance, as the withdrawal of light makes darkness; altogether too the presence of knowledge dissolves ignorance; and the more the light is greater, the more the darkness vanishes; and the more numerous the knowledges, the more the ignorance vanishes. And see that he did not say many lights, but much light; for light is one, whether relaxed or extended. And again, he did not say much knowledge, but said many knowledges; for since knowledge is knowledge of things known, and the things known are many and infinite, therefore the knowledges also are many and infinite. And much knowledge he did not

Editors' notes and page, col. 436

Page

running head: ERA S. DIONYSII AREOPAGITÆ. 436
marginal letters: A σοφίαν, ἀλληγοροῦντες, ἐπειδὴ; B κρίνουσιν εἶναι· σκότους; C ἀθανάτων ὀρεχθεῖσαι, ἃ; D τῆς γνώσεως· ἡ γὰρ
old-edition numerals: (none)
other: begins with rest of word φιλο-σοφίαν split from col 433

PG 4:437

εἶπεν, ἐπειδὴ μεσότης ἐστὶν ἡ γνῶσις, καὶ παρ' ἑκάτερα ἔχει ὡς κακίας τὴν ἄνεσιν καὶ τὴν ἐπίτασιν · ἔνθεν μὲν τὴν ἄγνοιαν, ἐκεῖθεν δὲ τὴν περίνοιαν, ἣ δὴ καὶ πολλὴ γνῶσις λέγοιτ' ἄν. Ὡς γοῦν αἱ πολλαὶ γνώσεις ὡς μεσότητες τὴν φρόνησιν συνιστῶσιν, οὕτως αἱ πολλαὶ ἄγνοιαι τὴν μωρίαν, καὶ αἱ πολλαὶ περίνοιαι τὴν πονηρίαν. Μὴ τοῦτο γοῦν, φησὶ, κατὰ τὰς κοινὰς ἐννοίας ὑπολάβῃς, ὅτι, ὥσπερ τὸ σκότος λύεται φωτὶ, καὶ μάλιστα πολλῷ · ἢ ὥσπερ ἡ ἀγνωσία, ἥτις καὶ αὐτὴ σκότος ἐστὶ, παύεται, γνώσεων καὶ μάλιστα πολλῶν ἐπιγενομένων · οὕτω καὶ ἡ κατὰ Θεὸν ἀγνωσία ἔοικε τῇ κατὰ ἀμαθίαν ἀγνωσίᾳ, ὡς ἔφημεν. Ἀλλ' ὅσῳ φωτίζεταί τις παρὰ Θεοῦ, καὶ ὅσῳ τις συνάγει γνῶσιν τῶν ὄντων, τουτέστι τὴν περὶ τῶν ὄντων καὶ νοερῶν, τοσούτῳ μᾶλλον ἀναβαίνων περὶ τὴν γνῶσιν τὴν περὶ Θεὸν, γνώσεται τὴν ἀκαταληψίαν, ἤτοι ἀγνωσίαν τὴν περὶ Θεὸν, φῶς εἶναι καὶ γνῶσιν ὑπὲρ πάντα τὰ γνωσθέντα · καὶ λοιπὸν σιγῇ τιμᾷ τὴν περὶ Θεὸν ἀφασίαν. Οὐκοῦν οὐ κατὰ στέρησιν γνώσεως λέγεται ἡ περὶ Θεοῦ ἀγνωσία, ἀλλὰ καθ' ὑπεροχὴν πάσης γνώσεως, ὅτι ἔγνω τις τὸ πᾶσι καὶ ἑαυτῷ ἄγνωστόν τε καὶ ἀκατάληπτον. Ταῦτα καὶ ἐν τῷ δευτέρῳ κεφαλαίῳ τοῦ Περὶ θείων ὀνομάτων εἴρηται.

say, since knowledge is a mean, and on either side it has as vices relaxation and excess: on the one side ignorance, and on the other side over-subtlety, which indeed might also be called much knowledge. Just as, then, the many knowledges as means constitute prudence, so the many ignorances constitute folly, and the many over-subtleties wickedness. Do not, then, he says, suppose this according to the common conceptions, that, just as darkness is dissolved by light, and especially by much light; or just as ignorance, which is itself also darkness, ceases when knowledges and especially many knowledges supervene; so also the ignorance in relation to God resembles the ignorance due to unlearnedness, as we said. But the more one is enlightened by God, and the more one gathers knowledge of the things that are, that is, that concerning the things that are and the intellectual things, the more, ascending in the knowledge concerning God, he will know that the incomprehensibility, that is, the ignorance concerning God, is light and knowledge above all the things known; and thenceforth he honours in silence the speechlessness concerning God. Therefore the ignorance concerning God is spoken of not by way of privation of knowledge, but by way of transcendence of all knowledge, in that one has known That which is unknown and incomprehensible both to all and to himself. These things have also been said in the second chapter On Divine Names.

Ταῦτα τοίνυν, τὸ σκότος φημὶ καὶ τὴν ἀγνωσίαν, ὑπεροχικῶς, ἀλλὰ μὴ μετὰ στέρησιν ἐκλαβὼν, ὅτε περὶ Θεοῦ ἐκλαμβάνεις ταῦτα, ἀπόφησον ὑπεραληθῶς, δηλονότι εἰπὲ τρανῶς. Ἐπειδὴ γὰρ ταῦτα καὶ ὑπὲρ ὃ ἐνταῦθά εἰσι, νοοῦνται ἐκεῖσε · καὶ ὁ περὶ τούτων λόγος οὐχ ἁπλῶς ἀληθινὸς λόγος ἔσται, ἀλλὰ καὶ ὑπὲρ τοῦτο τὸ ἀληθιτὸν μιμουμένου τοῦ λόγου τὸ τῶν πραγμάτων ὑπεροχικόν · τοῦτο γάρ ἐστι τὸ ὑπερα-

Taking these things, therefore, I mean the darkness and the ignorance, transcendently, and not with privation, when you take these things concerning God, declare them super-truly; that is to say, speak them clearly. For since these things are understood there even above what they are here; the account concerning these things will also not simply be a true account, but even beyond this the true, as the account imitates the transcendence of the realities; for this is the super-

Editors' notes and page, col. 437

Footnotes

(m) ‹anchor: vidit unquam› · call in col 439

Joan. I, 18.

John 1:18.

(printed under page 234)

Page

running head: 439 APPENDIX AD OPERA S. DIONY
marginal letters: A tamcunque nostri imitatitii; B ζητούμενον. verius, quia; C omnem mentem, omnemque; D γων (11) Quonam pacto,
old-edition numerals: 246 before omni ex parte
other: facing Latin version, not set; middle block after C runs across full page width into col 440

PG 4:440

ληθῶς ἀπόφησον · ἐπειδὴ ὅσον τις ἔχει, φησὶ, τῶν ὄντων τὴν γνῶσιν, καὶ τὸ ὂν φῶς, τοῦτ' ἔστι τῆς ἀληθείας τὴν νόησιν, τοσοῦτον τὰ περὶ τοῦ Θεοῦ ὄψεται ἄγνωστα · οὐ γὰρ τῷ φωτὶ ἢ τῇ γνώσει φανεροῦνται, ἀλλὰ μᾶλλον τοὺς ταῦτα ἔχοντας λανθάνει, καὶ ἡ ἐν τούτοις ἐπίδοσίς τε καὶ αὔξησις, τῷ φωτί φημι καὶ τῇ γνώσει, τὸ θεῖον δεικνύει ἀθέατόν τε καὶ ἄγνωστον. Οὐδὲ γηρ ἀφανὲς γίνεται τὸ τοιοῦτον σκότος ἐν τῷ πολλῷ φωνὶ τῆς περὶ τοῦτο ἀληθείας · ἀλλὰ περικαλύπτεται, καὶ μᾶλλον γινώσκεται, ὅτι σκότος, καὶ ἀποκρύπτεται πᾶσαν γνῶσιν · ὥστε, ὅταν συνέλθωσιν αἱ περὶ τῶν νοερῶν γνώσεις, οὐκ ἀποδιδράσκει ἡ ἀγνωσία, ἀλλὰ μένει ἀποκρυπτομένη καὶ διαφεύγουσα πᾶσαν γνῶσιν · οὐχ ὑποχωροῦσα, ἀλλ' οὖσα καὶ μένουσα, καὶ νικῶσα τὰς γνώσεις, οὐδὲν ἄλλο καταλαμβανούσας · ἢ ὅτι ὑπεροχικῶς ἄγνωστόν ἐστι τὸ ζητούμενον. Διὰ τοῦτο καὶ ὁ Θεὸν θεασάμενος, καὶ νοήσας ὃ εἶδεν, αὐτὸν μὲν οὐχ ἑώρακε (Θεὸν γὰρ οὐδεὶς ἑώρακε πώποτε) · ἀλλά τι τῶν περὶ αὐτὸν ὄντων καὶ πεφυκότων καταλαμβάνεσθαι, καὶ τότε τοῖς ἀξίοις διὰ καθάρσεως γινομένοις. Αὐτὸς δὲ ὑπὲρ πάντα νοῦν, καὶ πᾶσαν οὐσίαν ὑπεριδρυμένος. ἐν αὐτῷ μὲν τῷ μὴ καθόλου γινώσκεσθαι, ὑπὲρ νοῦν γινώσκεται, ὅτι ὑπὲρ πάντα ἐστίν · ἐν δὲ τῷ μὴ εἶναι καθόλου πάλιν · τὸ γὰρ εἶναι τῶν κτιστῶν ἐστι καὶ τῶν ἐλθόντων εἰς ὕπαρξιν. Ὁ δὲ Θεὸς καὶ ὑπὲρ τὸ εἶναι · διὰ τοῦτο, ἔστι μὲν, ἀλλ' ὑπερουσίως, καὶ ἡ κατὰ τὸ κρεῖττον παντελὴς ἀγνωσία. Ὅσῳ γὰρ ἀνάγεταί τις, εἰς ἀγνωσίαν κρείττονα καταντᾷ · αὕτη γοῦν ἡ ἀγνωσία οὐ στέρησίς ἐστι γνώσεως. ἀλλὰ γνῶσις ὑπερέχουσα καὶ καταλαμβάνουσα ὡς ἐφικτὸν τὸν Θεὸν, ὅτι ὑπὲρ πάντα ἐστὶ τὰ γινωσκόμενα.

truly declare; since the more anyone has, he says, the knowledge of the things that are, and the existing light, that is, the conception of the truth, the more he will see that the things concerning God are unknown; for they are not manifested by light or by knowledge, but rather escape the notice of those who have these things, and the progress and increase in these things, I mean in light and in knowledge, shows the divine to be both unseen and unknown. For neither does such darkness become invisible in the much light of the truth concerning this; but it is veiled round about, and is rather known to be darkness, and is hidden from all knowledge; so that, when the knowledges concerning the intellectual things come together, the ignorance does not run away, but remains hidden and escaping all knowledge; not withdrawing, but existing and remaining, and overcoming the knowledges, which comprehend nothing else than that the object of search is transcendently unknown. On account of this, he also who has beheld God, and has understood what he saw, has not seen Him Himself (for no one has ever seen God (John 1:18)); but something of the things that are around Him and are by nature suited to be comprehended, and then by those who become worthy through purification. Whereas He Himself is established above every mind, and every essence. In the very fact of not being known at all, He is known above mind, that He is above all things; and again in not existing at all; for existing belongs to created things and those that have come into existence. Whereas God is even above existing; on account of this, He exists indeed, but super-essentially, and complete ignorance is according to the better. For the more one is uplifted, the more one arrives at a better ignorance; this ignorance, then, is not a privation of knowledge, but a knowledge excelling and comprehending God so far as is attainable, that He is above all the things that are known.

ΕΙΣ ΤΗΝ ΕΠΙΣΤΟΛΗΝ Βʹ.

On Epistle II.

Ταῦτα πολλάκις μὲν ἐν τῷ Περὶ θείων ὀνομάτων λόγῳ διαφόρως εἶπεν, ἐξαιρέτως δὲ αὐτὰ ἡρμήνευσεν ἐν τῷ ἑνδεκάτῳ κεφαλαίῳ περὶ τὸ τέλος λέγων · Πῶς ὁ πάντων αἴτιος καὶ ἀγαθότης καὶ θεότης, ὑποστάτης ἐστὶ καὶ ἀγαθότητος καὶ θεότητος, καὶ ὑπὲρ ταῦτά ἐστιν ; Οὕτω δὲ ἀναγνωστέον. Ἐρωτᾷς, πῶς ὁ Θεὸς ὑπὲρ θεότητος ἀρχὴν καὶ ὑπὲρ ἀγαθότηρος ἀρχήν ἐστιν ; Εἶτα ἀποκρίνεται καί φησιν · Εἰ νοήσεις ὅτι ἡ θεότης αὐτὸ ἐκ Θεοῦ δῶρόν ἐστι καθὸ θεούμεθα, οὐ μὴν αὐτὸς ὁ Θεὸς, ἕξεις τὸ ζητούμενον. Οὐ γὰρ αὐτήν φησι τὴν κατ' οὐσίαν θεότητα καὶ ἀγαθότητα, ὅ τί ποτέ ἐστι, λέγω, ἀλλὰ τὴν ἀγαθοποιὸν καὶ θεοποιὸν δωρεὰν τοῦ Θεοῦ τοῦ ὄντως καὶ ἀγαθοῦ τοῦτο γὰρ ἡ ἀρχὴ

These things he often said variously in the treatise On Divine Names, and he interpreted them especially in the eleventh chapter near the end, saying: How is the Cause of all, both goodness and deity, the originator both of goodness and of deity, and is above these? And one must read it thus: You ask, how is God above the principle of deity and above the principle of goodness? Then he answers and says: If you understand that deity is the gift itself from God whereby we are deified, and not God Himself, you will have what is sought. For he does not mean, I say, the essential deity and goodness itself, whatever it ever is, but the good-making and God-making gift of Him Who is truly God and good; for this is the principle

Editors' notes and page, col. 440

Page

running head: ERA S. DIONYSII AREOPAGITÆ. 440
marginal letters: A ληθῶς ἀπόφησον ·; B ζητούμενον. Διὰ τοῦτο; C ἐφικτὸν τὸν Θεὸν,; D γων (11) · Πῶς ὁ
old-edition numerals: (none)
other: begins with rest of word ὑπερα-ληθῶς split from col 437; middle block of full-width facing Latin from col 439 (dere intelligatur... in cognitionem cadunt) cut off at left edge and not set

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καὶ αἰτία τοῦ θεοῦσθαι, καί ἀγαθύνεσθαι · καὶ κατὰ τοῦτον τὸν τρόπον φησὶ λέγεσθαι ὑπὲρ θεαρχίαν καὶ ὑπὲρ ἀγαθαρχίαν, τὴν οὕτω δηλαδὴ νοουμένην. Εἰ γοῦν τὸ ἐκ Θεοῦ δῶρον ἀρχὴ γίνεται τοῦ θεοῦσθαι ἡμᾶς δηλονότι, πάσης ἀρχῆς αἴτιος καὶ ἀρχὴ ὁ Θεός· οὕτω δὲ καὶ τῆς λεγομένης θεότητος ἐπέκεινά ἐστιν. Ὁ μὲν γὰρ Θεὸς οὐ κατὰ σχέσιν, ὡς ἡμεῖς, κτᾶται τὸ ἀγαθὸν, ἀλλ' ἀσχέτως ἔχει· καὶ οὐ κατὰ μετοχήν · ἡμεῖς δὲ σχετικῶς · ἡμεῖς γὰρ τρεπτοὶ, ἐκεῖνος δὲ ἄτρεπτος. Ἀμίμητον δὲ μίμημά φησι τοῦ Θεοῦ τὴν ἡμῶν ὡς ἐφικτὸν θέωσιν. Ἐπεὶ γὰρ οὐ καλῶς θεούμεθα, εἰ μὴ ἐν τῷ μιμεῖσθαι τὸ Θεῖον, διὰ τοῦτο μίμημα λέγεται · ἐπεὶ δὲ οὐκ ἐφικνούμεθα πρὸς τὸ ἀρχέτυπον, οὐδ' ὁπωσοῦν, ἀμίμητον λέγεται · τοίνυν καὶ μίμησις μὲν καὶ σχέσις ἐστὶν, αὐτὰ τὰ πράγματα, ἡ Θεότης καὶ ἡ ἀγαθότης · μετέχοντες δὲ καὶ μιμούμενοι οἱ ἄγγελοι, καὶ τῶν ἀνθρώπων περὶ οὓς ταῦτα ὁρῶνται. Τὸ δὲ Θεῖον ἀμίμητόν ἐστι καὶ ἄσλετον · ὅτι ὅσῳ τις πρὸς μίμησιν καὶ σχέσιν Θεοῦ προκόπτει, τοσούτῳ καταλαμβάνεται τὸ ἀνέφικτον τῆς μιμήσεως καὶ τῆς σχέσεως. Ὑπερέχον τοιγαροῦν τὸ Θεῖον τῶν μιμήσεων καὶ τῶν σχέσεων, δηλονότι τῆς θεότητος καὶ τῆς ἀγαθότητος · ἀλλὰ καὶ αὐτῶν τῶν μιμουμένων καὶ μετεχόντων, τουτέστι τῶν κατὰ χάριν θεῶν τε καὶ ἀγαθῶν, εἰκότως ὑπὲρ τὴν θεαρχίαν καὶ τὴν ἀγαθαρχίαν ἐστίν.

and cause of being deified and being made good; and according to this manner he says that He is called above Thearchy and above principle of goodness, namely that which is thus understood. If, then, the gift from God becomes the principle of our being deified, evidently God is the cause and principle of every principle; and thus He is also beyond the deity so called. For God indeed does not possess the good by way of relation, as we do, but has it unrelatedly, and not by way of participation; whereas we have it relatively; for we are changeable, whereas He is unchangeable. And he calls our deification, so far as is attainable, an inimitable imitation of God. For since we are not well deified except in imitating the Divine, on account of this it is called an imitation; and since we do not attain to the archetype in any way whatsoever, it is called inimitable; therefore both imitation and relation are the realities themselves, deity and goodness; and those who partake and imitate are the angels, and those of men about whom these things are seen. Whereas the Divine is inimitable and unrelated; because the more anyone advances towards imitation and relation of God, the more he comprehends the unattainability of the imitation and of the relation. The Divine, therefore, surpassing the imitations and the relations, namely deity and goodness; and moreover above those very ones who imitate and partake, that is, those who by grace are gods and good; reasonably He is above the Thearchy and the principle of goodness.

ΕΙΣ ΤΗΝ ΕΠΙΣΤΟΛΗΝ Γʹ.

On Epistle III.

Τὴν τοῦ προφήτου Μαλαχίου ῥῆσιν ἐν τούτοις βούλεται διδάξαι, λέγοντος · Ἐξαίφνης ἥξει εἰς τὸν καιρὸν αὐτοῦ Κύριος, ὃν ὑμεῖς ζητεῖτε · καὶ ὁ ἄγγελος τῆς διαθήκης , ὃν ὑμεῖς ἐπιποθεῖτε. Οἶμαι δὲ τὸ ῥητὸν τοῦτο παρὰ Γαΐῳ ἐρωτᾶσθαι, τὸ γοῦν παρ' ἐλπίδα, καὶ τοῦ τέως ἀφανοῦς εἰς τὸ ἐμφανὲς ἐξαγόμενον, ἐξαίφνης ἐστὶν, ὡς τὸ, Ἐξαίφνης γέγονεν ἡ ἀστραπή. Λοιπὸν καὶ ἐπὶ τῆς ἐνανθρωπήσεως τοῦ Θεοῦ Λόγου, ἣν δὴ καὶ φιλανθρωπίαν καλεῖ, τοῦτο δηλοῖ τὸ ἐξαίφνης. Τί γὰρ ἀφανέστερον Θεοῦ ; τὸ γοῦν ἐκ τοῦ κρυφίου τῆς Θεότητος · τὸ κρύφιος γὰρ πολλάκις ἀντὶ τοῦ Θεὸς εἴληφε · κρυφιότητα, τὴν θεότητα · κρύφιος γοῦν καὶ ἐνταῦθα ἀντὶ τοῦ Θεὸς, ὡς ἀόρατος, εἴρηται. Τὸ γοῦν ἐπὶ τοῦ κρυφίου τῆς θεότητος τὸν ὑπερούσιον εἰς τὸ καθ' ἡμᾶς οὐσιωθέντα φανῆναι · τοῦτό ἐστι τὸ ἐξαίφνης. Τί δὲ, διὰ τοῦτο, διὸ καὶ ἐξεφάνη, ἤδη τὸ κρύφιον ἀπεβάλετο ; οὐδαμῶς · ἀλλὰ καὶ μετὰ τὴν σάργωσιν κρύφιός ἐστιν · ὁ γὰρ Ἰησοῦς Χριστὸς Θεὸς τέλειος, καὶ ἄνθρωπος τέλειος. Καὶ ὅρα κατὰ Νεστοριανῶν · μᾶλλον δὲ, ἵνα τὸ θειότερον εἴπω · τοῦτο γάρ ἐστι τὸ

He wishes in these words to teach the saying of the prophet Malachi, who says: Suddenly there will come into His season the Lord, Whom you seek; and the Angel of the covenant, Whom you desire (Mal. 3:1). And I think that this text was asked about by Gaius; that which is contrary to expectation, then, and brought out from the hitherto invisible into the manifest, is suddenly, as the saying, Suddenly there came the lightning. Hence in the case of the incarnation of God the Word also, which indeed he also calls love for mankind, the word suddenly signifies this. For what is more invisible than God? That from the hiddenness, then, of the deity; for he has often taken the hidden instead of God, and hiddenness for the deity; hidden, then, here too has been spoken instead of God, as invisible. That upon the hiddenness of the deity, then, the Super-essential appeared having been given essence in our condition: this is the suddenly. What then, did He already cast off the hiddenness on account of this, wherefore He was also manifested? In no way; but even after the incarnation He is hidden; for Jesus Christ is perfect God, and perfect man. And see against the Nestorians; or rather, that I may say what is more divine; for this is what is

Editors' notes and page, col. 441

Editors' prose

[(n) Malach.] III.

[(n) Mal.] 3.

Footnotes

(n) ‹anchor: quem vos desideratis› · call in col 442

[…] III.

[…] 3. [The note's start is cut off at the image's left edge; only "III." is visible. The verse quoted is Malachi 3:1, so the note very likely reads "Malach. III, 1"; that reading is inferred, not seen. Re-render to confirm.]

(printed under page 235)

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running head: 443 APPENDIX AD OPERA S. DIONYS
marginal letters: A exhibuerit trabea nostrae; B IN EPISTOLAM IV.; C homo, in ordinem; D et majоribus nostris
old-edition numerals: 248 before et; 249 after substantiam
other: facing Latin version, not set; middle block before B runs across full page width into col 444

PG 4:444

θαυμασιώτερον, ὅτι ἐν αὐτῇ τῇ ἐκφάνσει, καὶ ἐν αὐτῷ τῷ φαίνεσθαι, τὸ κρύφιον ἔχει · ὁ γὰρ Κυριος ἡμῶν Ἰησοῦς Χριστὸς καὶ ἐν αὐτῇ τῇ καθ' ἡμᾶς ἐκφάνσει ἄγνωστον ἔχει τὸ τῆς οἰκονομίας μυστήριον· τίς γὰρ ἐνόησε πῶς Θεὸς συνανεκράθη σαρκί ; Ὅθεν καὶ λεγόμενον ἄῤῥητον μένει, καὶ νοούμενον ἄγνωστον.

more wonderful, that in the manifestation itself, and in the very appearing, He has the hiddenness; for our Lord Jesus Christ even in the manifestation itself according to us has the mystery of the dispensation unknown; for who has understood how God was mingled together with flesh? Whence even when spoken it remains unspeakable, and when understood unknown.

ΕΙΣ ΤΗΝ ΕΠΙΣΤΟΛΗΝ Δʹ.

On Epistle IV.

Ἔφθασεν εἰπεῖν ὁ ἅγιος καὶ ἐν ἄλλοις · τέως δ⟨ὲ⟩ πλατύτερον ἐν τῷ Περὶ θείων ὀνομάτων, ὅτι καὶ ἐ⟨κ⟩ πάντων ὁ Θεὸς ὀνομάζεται, καὶ πᾶσι πάρεστι · τὸ μὲν, ὡς αἴτιος ἐκ τῶν αἰτιατῶν · τὸ δὲ, τῇ προνοίᾳ, ὡς προνοητὴς πάντων. Τοῖς τοιούτοις γοῦ⟨ν⟩ νοήμασιν ὁ Γάϊος κατακολουθῶν, ἐπεὶ ἓν εὑρίσκετα⟨ι⟩ ἐπὶ τοῦ θεαρχικοῦ, Ἰησοῦς ὄνομα καὶ τὸ ἄνθρωπος ὡς τὸ, ὁ Υἱὸς τοῦ ἀνθρώπου, καὶ ἔτι σαφέστερον · Τ⟨ί⟩ ζητεῖτέ με ἀποκτεῖναι, ἄνθρωπον, ὃς εἶπον ὑμῖν τὴ⟨ν⟩ ἀλήθειαν; φησὶ τοίνυν ὁ Γάϊος πρὸς τὸν ἅγιον (ἀπ' ἐκείνου γὰρ ἡ ἐρώτησις)· Τί λέξομεν περὶ τοῦ Ἰησοῦ τοῦ πάντων ἐπέκεινα · ὅτε κατ' οὐσίαν βλεπόμενος ἄνθρωπος συντέτακται πᾶσιν οὐσιωδῶς, καὶ ἄνθρωπος λέγεται, καὶ ἐν τοῖς ἀνθρώποις ἐστὶ πάντως ; Οὐ μη φήσομεν καὶ ἐνταῦθα, ὅτι ἄνθρωπος λέγεται, ὡς αἴτιος ἀνθρώπων · ὥσπερ δηλαδὴ καὶ ἥλιος, καὶ φῶς, ὡς αἴτιος ἡλίου καὶ φωτός; Καὶ πάλιν· Οὐ μὴ φήσομεν ἐπὶ τούτου, ὅτι συνεῖναι λέγεται τοῖς ἀνθρώποις, ὡς προνοητὴς τούτων, καθὼς καὶ τοῖς ἄλλοις ἅπασι συνεῖναι λέγεται ; Ἐνθάδε γὰρ, ἤγουν ἐν τῇ οἰκονομίᾳ, λόγον τινὰ ἴδιον ζητήσομεν, ἐπεὶ καὶ δίχα ταύτης, καὶ ὡς αἴτιος ἀνθρώπων καὶ ποιητὴς, κληθείην ἂν ἄνθρωπος. Τοῦτό φησιν ἐν ταῖς Χρονογραφίαις καὶ Ἀφρικανὸς, ὡς παλαιοὶ λέγουσι · λέγεται γὰρ ὁμωνύμως ὁ Θεὸς πᾶσι τοῖς ἐξ αὐτοῦ, ἐπειδὴ ἐν πᾶσίν ἐστιν · ἐν δὲ τῇ οἰκονομίᾳ δοκεῖ οὐχ ὡς αἴτιος ἀνθρώπων, ὡς κατὰ τὴν οὐσίαν ὅλην οὐσιωθεὶς, ἄνθρωπος λέγεται. Πρὸς ταῦτα γοῦν ὁ Πατὴρ ἀπολογούμενος, καὶ ἔχων μὲν εἰπεῖν ἴδιον λόγον ἐνταῦθα, ὅτι ὡς ἀληθῶς σαρκωθεὶς ἄνθρωπος λέγεται, καὶ μὴ λυμήνασθαι τὴνφ ἀλήθειαν · τέως δὲ καὶ τοῦτο θέλων κατὰ τὸν λόγον τῶν ἑτέρων ὀνομάτων ἐξηγήσασθαι, δηλονότι κατὰ τὸ αἴτιον (τοῦτο γὰρ ὁ σκοπὸς), φησίν · Ἡμεῖς δὲ τὸν Ἰησοῦν οὐκ ἀνθρωπικῶς ἀφορίζομεν, τοῦτ' ἔστιν οὐ μόνον ἄνθρωπον λέγομεν. Πῶς γὰρ λέγοιμεν, ὑπερούσιος Ἰησοῦς ; Εἴπερ ἦν μόνον ἄνθρωπος, πῶς ἐλέγετο ὑπερούσιος ; Ἀλλὰ ἄνθρωπος μὲν ἀληθῶς ὁ λίαν φιλάνθρωπος · τοῦτο γάρ ἐστι τὸ διαφερόντως, δηλονότι ὁ πάντων διαφέρων κατὰ τὸ φιλάνθρωπον. Ἄνθρωπος τοίνυν ἀληθῶς ὁ ὑπερούσιος, οὐσιωμένος ἐπὶ τῶν ἀνθρώπων οὐσίας, καὶ κατ' ἀνθρώπους, καὶ ὑπὲρ ἀνθρώπους · κατ' ἀνθρώπους μὲν, διὰ τὸ ἐν μήτρᾳ χωρηθῆναι, καὶ ἐκ τῶν παρθενικῶν καὶ ἁγίων

The saint has already said in other places as well, and for the present more at length in the book On Divine Names, that God is both named from all things, and is present to all things: the former, as Cause from the things caused; and the latter, by providence, as Provider for all things. Following closely upon such conceptions, then, Gaius, since there is found one name in the case of the Thearchic One, Jesus, and the name man, as in the saying, the Son of Man, and still more clearly: Why do you seek to kill Me, a man Who have told you the truth? (John 8:40) — Gaius therefore says to the saint (for the question is from him): What shall we say concerning Jesus Who is beyond all things, when, being seen as a man according to essence, He has been ranked with all men essentially, and is called man, and is among men altogether? Shall we not say here too that He is called man as Cause of men, just as evidently He is called both sun and light, as Cause of sun and light? And again: Shall we not say in the case of this One that He is said to be with men as Provider for them, just as He is also said to be with all other things? For here, that is, in the dispensation, we shall seek some special principle, since even apart from this, both as Cause of men and Maker, He might be called man. Africanus also says this in the Chronographies, as the ancients say; for God is named equivocally after all the things that are from Him, since He is in all things; whereas in the dispensation He seems to be called man not as Cause of men, but as having been given essence according to the whole essence. Making his defence towards these things, then, the Father, although able to state a special principle here, that as having truly become incarnate He is called man, and not to mar the truth, yet wishing for the present to explain this too according to the principle of the other names, namely according to the Cause (for this is the aim), says: And we do not define Jesus humanly, that is, we do not call Him only man. For how could we say, the super-essential Jesus? If indeed He were only man, how would He be called super-essential? But He Who exceedingly loves mankind is truly man; for this is what pre-eminently means, namely He Who excels all in love for mankind. Truly man, therefore, is the Super-essential, having been given essence upon the essence of men, both according to men, and above men: according to men indeed, on account of having been contained in a womb, and out of the virginal and holy

Editors' notes and page, col. 444

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running head: ERA S. DIONYSII AREOPAGITÆ. 444
marginal letters: A θαυμασιώτερον, ὅτι ἐν; B ΕΙΣ ΤΗΝ ΕΠΙΣΤΟΛΗΝ Δʹ.; C Οὐ μη φήσομεν; D καὶ μὴ λυμήνασθαι
old-edition numerals: 248 after s idem (in full-width Latin block)
other: middle block of full-width facing Latin from col 443 (s idem 248 et homo est... manet incognitum) cut off at left edge and not set; ink blots at right edge of lines in 444_1 and 444_2 supplied in angle brackets

PG 4:445

αἱμάτων συστῆναι καὶ χρόνον ἐννεάμηνον ἐν τῇ κοιλίᾳ ὡς ἄρτος ὡς πλήρης οὐράνιος ἐν ἁγίᾳ τραπέζῃ διαβιβάσαι, καὶ διὰ τὰ ἄλλα ἅπερ ᾠκονόμησε κατ' ἀνθρώπους · ὑπὲρ ἀνθρώπους δὲ διὰ τὸ ἀσπόρως συλληφθῆναι, καὶ ἐκ παρθένου γεννηθῆναι, καὶ ἀνωδίνως ἀποτεχθεῖναι. Ἄνθρωπος τοιγαροῦν ὁ φιλάνθρωπος · ἀλλ' οὐδὲν ἧττον καὶ ὑπερπλήρης ὑπερουσιότητος, δηλονότι θεότητος, κατὰ τὸ εἰρημένον · Ἐν ᾧ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς. Τοῦτο δὲ εἶπε διὰ τὸ ὑπερβάλλον τῆς οὐσίας καὶ ἐξουσίας καὶ δυνάμεως, ἀμέλει ἐν τῇ τῆς θεότητος περιουσίᾳ, καὶ ἀληθῶς γενόμενος ἄνθρωπος, οὐσιώθη μὲν, ἀλλ' ὑπὲρ οὐσίαν · εἰ γὰρ καὶ ἐκ γυναικὸς, ἀλλ' ἐπὶ παρθένου· καὶ ὑπὲρ ἄνθρωπον ἐνήργει τὰ ἀνθρώπου. Καὶ δῆλον, ἐξ ὧν ἐπὶ ὕδατος, ὡς ἐπί τινος στεγανοῦ, ἐπορεύετο · τί ἄν τις λέγῃ τὰ λοιπὰ πάμπολλα ὄντα, δι' ὧν ὁ θεοπρεπῶς ἐξετάζων ὑπὲρ νοῦν γνώσεται καὶ τὰ ἐπὶ τῇ οἰκονομίᾳ τοῦ Σωτῆρος καταφασκόμενα, δύναμιν ἔχοντα ὑπεροχικῆς ἀποφάσεως ; Τί δέ ἐστι κατάφασις, καὶ τί ἀπόφασις, εἴπομεν ἄνω ἐν τῷ περὶ μυστικῆς θεολογίας τρίτῳ κεφαλαίῳ. Πῶς δὲ αἱ καταφάσεις ἐνταῦθα δύναμιν ἔχουσιν ὑπεροχικῆς ἀποφάσεως ; οὕτως · Εἰ γὰρ καὶ καταφάσκομεν λέγοντες ἄνθρωπον εἶναι, καὶ ἐκ παρθένου μητρὸς κατ' οὐσίαν ἡμῶν, ἀλλὰ κεκρυμμένην ἔχει καὶ ὑπὲρ νοῦν τὴν τῆς ἀποφάσεως δύναμιν · ἐρεῖ γὰρ ὁ ἀκούων · Οὐκ ἄνθρωπος ἁπλῶς, ἐπειδὴ ἐκ παρθένου, ἀλλ' ὑπὲρ ἄνθρωπον, εἰ καὶ τὰ ἄλλα ἄνθρωπος. Ὑπεροχικῆς δὲ εἶπε πρὸς ἀντιδιαστολὴν τῶν κατὰ στέρησιν λαμβανομένων ἀποφάσεων · καὶ γὰρ, ἵνα συνελόντες εἴπωμεν, Οὐδὲ ἄνθρωπος ἦν, φησί. Συντόμως δὲ ἑαυτὸν σαφηνίζων ὁ Πατὴρ, ἐπιφέρει · Οὐχ ὡς μὴ ἄνθρωπος, ὀλλ' ὡς ἀνθρώπων ἐπέκεινα, καὶ ὑπὲρ ἄνθρωπον ἀληθῶς ἄνθρωπος γεγονώς. Σημείωσαι δὲ πᾶσαν τὴν ὑπερφυῆ καὶ ἄφραστον τοῦ Κυρίου ἕνωσιν, ὅτι οὐ κατὰ Θεὸν τὰ θεῖα ἔδρασεν · ἦν γὰρ ἄνθρωπος · οὔτε κατ' ἄνθρωπον τὰ ἀνθρώπινα · ἦν γὰρ Θεός. Ὅθεν θαυμαστῶς ὁ θεολόγος Γρηγόριός φησι · Κιρναμένων ὥσπερ τῶν φύσεων, οὕτω δὴ καὶ τῶν κλήσεων καὶ περιχωρουσῶν εἰς ἀλλήλας τῷ λόγῳ τῆς συμφυΐας. Πῶς δὲ καὶ κατὰ Θεὸν τὰ Θεοῦ ἔργα ἐποίησεν ; ἐννόησον ὅτι σωματικοῖς ποσὶν ἐπὶ θαλάττης ἐβάδισε · Θεοῦ μὲν γὰρ τὸ συμπιλῆσαι ὕδωρ · πάλιν δὲ, σὰρξ καὶ ὀστᾶ, καὶ πόδες οὐ θεότητος. Θεοῦ πάλιν, παρθένον ποιῆσαι κύειν · τὸ δὲ διαμεμορφῶσθαι ὄψει καὶ τοῖς λοιποῖς μέλεσιν οὐ θεότητος. Οὕτω καὶ ἐκ τοῦ ἐναντίου τὰ αὐτά· οὐ γὰρ κατ' ἄνθρωπον τὰ ἀνθρώπων ἐποίησεν · ἄνθρωπος μὲν γὰρ ἦν ἐκ τῆς παρθένου · ἀλλ' οὐ κατ' ἄνθρωπον τοῦτο · ποῖος γὰρ ἄνθρωπος ἐκ παρθένου ; Πάλιν, τὸ ποσὶ βαδίζειν ἀνθρώπου · ἐπὶ δὲ ὕδατος οὐκ ἀνθρώπου · ποῖος γὰρ ἄνθρωπος, καθὸ ἄνθρωπος, καὶ εἰ μὴ τινὶ θείᾳ δυνάμει, ἐπὶ ὑδάτων ἐβάδισε ; Τοῦ Θεοῦ γὰρ ἐνανθρωπήσαντος · (τοῦτο γάρ ἐστι τὸ ἀνδρωθέντος ·) ἀνὴρ γὰρ καὶ ἄνθρωπος ἰδίως λέγεται · ὁ ἐκ τῶν δύο φύσεων φανεὶς Ἰησοῦς τὰ τῆς θεανδρικῆς ἐνεργείας ἡμῖν ἐπεδεί-

bloods to have been formed and to have passed a nine-month time in the belly as a full heavenly bread at a holy table, and on account of the other things which He dispensed after the manner of men; and above men on account of having been conceived without seed, and born of a virgin, and having been brought forth without birth-pangs. Man, therefore, is He Who loves mankind; yet none the less also super-full of super-essentiality, namely, of deity, according to what has been said: In Whom dwells all the fullness of the deity bodily (Col. 2:9). And this he said on account of the surpassingness of essence and authority and power; indeed in the abundance of deity, even having truly become man, He was given essence indeed, yet above essence; for even if of a woman, yet in the case of a virgin, and above man He wrought the things of man. And it is clear from the fact that He walked upon water as upon something solid; why should one speak of the remaining things, which are very many, through which he who examines in a manner befitting God will know above mind that even the things affirmed in the dispensation of the Saviour have the force of a transcendent negation? And what affirmation is, and what negation is, we said above in the third chapter On Mystical Theology. And how do the affirmations here have the force of a transcendent negation? Thus: For even if we affirm, saying that He is man, and from a virgin mother according to our essence, yet it has hidden and above mind the force of the negation; for he who hears will say: Not simply man, since from a virgin, but above man, even if in other respects man. And he said of a transcendent one by way of contrast with the negations taken according to privation; for indeed, to speak summarily, He was not even man, he says. And concisely making himself clear, the Father adds: Not as not man, but as beyond men, and having truly become man above man. And note all the supernatural and ineffable union of the Lord, that He neither did the divine things after the manner of God, for He was man; nor the human things after the manner of man, for He was God. Whence admirably Gregory the Theologian says: Just as the natures are mingled, so indeed also the appellations, and mutually indwelling in one another by the principle of natural union. And how did He also do the works of God after the manner of God? Consider that with bodily feet He walked upon the sea; it belongs to God indeed to make water solid; yet again, flesh and bones and feet do not belong to deity. Again, it belongs to God to make a virgin conceive; whereas to have been shaped in appearance and the remaining members does not belong to deity. Thus also from the opposite the same things; for He did not do the things of men after the manner of man; for He was man indeed from the virgin, yet this is not after the manner of man; for what sort of man is from a virgin? Again, to walk with feet belongs to man; whereas upon water does not belong to man; for what sort of man, in so far as he is man, and unless by some divine power, walked upon the waters? For when God became man (for this is the same as became a grown man, for "grown man" is also said, in its proper sense, of a man), Jesus Who appeared out of the two natures displayed to us the things of the theandric activity

Editors' notes and page, col. 445

Footnotes

[(o) C]oloss. II, 9.

[(o)] Col. 2:9.

(printed under page 237)

Footnotes

(o) ‹anchor: divinitatis corporaliter› · call in col 446

[…]loss. II, 9.

Colossians 2:9. [The note's first letters, presumably "(o) Co", fall outside the image's left edge; "loss. II, 9." is visible.]

(printed under page 237)

Footnotes

(p) ‹anchor: sub pedibus ejus› · call in col 447

Psal. XVII, 10.

Psalm 17:10 (Vulgate numbering; Ps. 18:9 in the Hebrew numbering).

(printed under page 238)

(q) ‹anchor: est domus fumo› · call in col 447

Isa. VI, 4.

Isaiah 6:4.

(printed under page 238)

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running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITAE.
marginal letters: B IN EPISTOLAM V.; C εἰληφε, διὰ
old-edition numerals: (none)
other: facing Latin version, not set; full-width Latin lines at middle not set

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ξατο. Σημείωσαι δὲ ὅτι νῦν μὲν ὁ ἅγιος τὴν μικτὴν ἐνέργειαν θεανδρικὴν ἐκάλεσεν· ἐνήργησε γὰρ καὶ ὡς Θεὸς μόνον, ὅτε ἀπὼν τὸν τοῦ ἑκατοντάρχου παῖδα ἰάσατο· καὶ ὡς ἄνθρωπος μόνον, εἰ καὶ Θεὸς ἦν, ἐν τῳ ἐσθίειν καὶ λυπεῖσθαι. Ὁ δὲ ἅγιος, τὴν θεαρχικὴν εἰπὼν ἐνέργειαν, δηλονότι καθ' ἣν ἐνήργει τὰ θαύματα, καὶ τυφλοῦ μὲν ὀφθαλμοὺς διὰ χρίσεως ἐδημιούργει, ἀφῇ δὲ κρασπέδου τὴν αἱμοῤῥοοῦσαν ἰᾶτο, τὰς ἐπὶ Χριστοῦ δύο ἐνεργείας ἐδήλωσε. Συνάγεται ἄρα ἐκ τούτων ἁπάντων, ὅτι καὶ ἄνθρωπος εἴπερ λέγοιτο ὡς αἴτιος καὶ ἀνθρώπων δημιουργὸς, καθὼς ἐλέγομεν καὶ ἐπὶ τοῖς ἑτέροις ὀνόμασιν, ἐπεὶ ὑπὲρ ἄνθρωπον τὰ τῶν ἀνθρώπων ἐνήργει, οὐκ ἂν διαλυμανθείη καθόλου ἡ ἀλήθεια.

worked. And note that here the saint called the mixed activity theandric; for He worked both as God alone, when being absent He healed the centurion's servant; and as man alone, even though He was God, in eating and grieving. And the saint, in speaking of the thearchic activity, namely that according to which He worked miracles, and fashioned the eyes of a blind man through anointing, and by the touch of the hem healed the woman with an issue of blood, declared the two activities in Christ. It is gathered therefore from all these things that even if He should be called man as cause and creator of men, just as we were saying also in the case of the other names, since He worked the things of men beyond man, the truth would not be harmed at all.

ΕΙΣ ΤΗΝ ΕΠΙΣΤΟΛΗΝ Εʹ.

ON LETTER V.

Περὶ τοῦ θείου γνόφου καὶ πρότερον εἴρηκεν ἐν τῷ πρώτῳ βιβλίῳ τοῦ Περὶ μυστικῆς θεολογίας. Ἔστι δὲ ἡ ῥῆσις ἐκ τοῦ θεσπεσίου Δαυῒδ λέγοντος· Καὶ γνόφος ὑπὸ τοὺς πόδας αὐτοῦ. Διὰ τοῦτο γὰρ τίθησι καὶ τό· Ἐν ᾧ κατοικεῖν λέγεται ὁ Θεός. Εἰ γὰρ ὑπὸ τοὺς πόδας ἐστὶν ὁ γνόφος, εὔδηλον ὅτι ἐν ἐκείνῳ παντὶ περικαλύπτεται ὁ ἀπερίληπτος καὶ ἀθέατος. Καὶ πάλιν ὁ Ἡσαΐας· Καὶ ἐπλήσθη καπνοῦ ὁ οἶκος. Ἐρωτῶντι τοίνυν τῷ λειτουργῷ, δηλονότι διακόνῳ, (οὕτω γὰρ ἔλεγεν ἐν τῇ Ἐκκλησιαστικῇ ἱεραρχίᾳ) Δωροθέῳ, τίς ἐστιν ὁ τοιοῦτος γνόφος, φησίν· Οὗτός ἐστιν ὃν σκότος οἰήσαιτό τις, τὸ ἀπρόσιτον φῶς· εἰ γὰρ καὶ φῶς ἐστιν, ἀλλὰ καὶ ἀπρόσιτον· καὶ δια τοῦτο τὸ τοῦ γνοφου ὄνομα εἴληφε, διὰ τὸ ἀόρατον δηλαδή. Ἀόρατον δὲ οὐ κατὰ τὸ περὶ τῆς ἀρχῆθεν γῆς σημαινόμενον· ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος· ἀλλὰ διὰ τὴν ὑπερέχουσαν φανότητα, ὡς ἀόρατον λέγομεν τὸν ἥλιον ἐν μεσημβρίᾳ, ἀποπάλλοντα τὰς ἀκτῖνας καθαρωτάτας· ὅπερ γὰρ ποιεῖ φωτὸς ἀπουσία, ἀνενεργησίαν δῆλον ὅτι τῶν ὀπτικῶν δυνάμεων ἐργαζομένη, τοῦτο καὶ

Concerning the divine darkness he has also spoken previously in the first book of On Mystical Theology. And the saying is from the divinely inspired David saying: And darkness under His feet. For on account of this he also sets down the words: In which God is said to dwell. For if the darkness is under His feet, it is evident that the incomprehensible and invisible One is covered all around in that whole darkness. And again Isaiah: And the house was filled with smoke. To the liturgist, then, namely the deacon (for so he called him in the Ecclesiastical Hierarchy), Dorotheus, asking what this darkness is, he says: This is what someone might suppose to be darkness, the unapproachable light; for even if it is light, yet it is also unapproachable; and on account of this it has received the name of darkness, namely on account of its being invisible. And invisible not according to what is signified concerning the earth from the beginning: And the earth was invisible and unformed; but on account of the surpassing brightness, as we call the sun invisible at midday, darting forth its purest rays; for what the absence of light does, namely working an inactivity of the visual powers, this also

Editors' notes and page, col. 448

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running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITAE.
marginal letters: A ξατο. Σημείωσαι; B ΕΙΣ ΤΗΝ ΕΠΙΣΤΟΛΗΝ Εʹ.; C εἴληφε, διὰ
old-edition numerals: 251 after duabus
other: begins mid-word ξατο from col 445; full-width Latin lines between A and B not set

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ἡ πρὸς ἥλιον ἐν μεσημβρίᾳ ἀτενὴς ἀπόβλεψις ἀποτελεῖ. Ἐν τούτῳ γίνεται πᾶς ὁ κατὰ Μωϋσῆν Θεὸν γνῶναι καὶ ἰδεῖν ἀξιούμενος. Τί δέ ἐστιν ἡ γνῶσις καὶ ἡ θέα ἐπὶ Θεοῦ; αὐτὸ τὸ γίνεσθαί τινα ὑπὲρ ὅρασιν καὶ γνῶσιν, καὶ μήτε ὁρᾷν μήτε γινώσκειν· τοῦτο δὲ μόνον γινώσκειν, ὅτι μετὰ πάντα τὰ αἰσθητὰ καὶ τὰ νοητὰ ὁ Θεός ἐστι. Τὸ δὲ ὑπὲρ πάντα, μετὰ πάντα εἶπε, δηλῶν τὴν τῶν αἰσθητῶν ἅμα καὶ νοητῶν ἁπάντων διάβασιν, πρὸς τὴν ἡμετέραν γνῶσιν ῥηθέντος τοῦ λόγου. Οὕτω γὰρ καὶ ἡ γνῶσις μεθὸ διέλθοι πάντα, πρὸς Θεὸν ἀναγεται, καὶ ζητεῖ τὰ ὑπὲρ πάντα· ὅτε γοῦν τούτου τις ἀξιωθείη, μετὰ τοῦ Προφήτου ἐρεῖ· Ἐθαυμαστώθη ἡ γνῶσίς σου ἐξ ἐμοῦ· ἐκραταιώθη, οὐ μὴ δύνωμαι πρὸς αὐτήν. Ἔγνω καὶ ὁ θεῖος Παῦλος τὸν Θεὸν, ὅτι δηλαδὴ ἐστιν ὑπὲρ πᾶσαν γνῶσιν καὶ νόησιν, ὅτι ἀνεξιχνίαστος, ὅτι τὰ κρίματα αὐτοῦ ἀνεξερεύνητα, ὅτι αἱ δωρεαὶ ἀνεκδιήγητοι, ὅτι ἡ εἰρήνη αὐτοῦ ὑπερέχει πάντα νοῦν· τοῦτο γάρ ἐστιν ὅπερ ὑπὲρ νόησιν ἔγνωκεν, ὅτι πάντων ἐστὶν ἐπέκεινα, ὡς αἴτιος πάντων ὤν. Μὴ γοῦν εἴποι τις, πῶς ὑπὲρ νόησίν ἐστι τὰ εἰδέναι τινὰ, ὅτι ὁ Θεὸς ὡς ἐπέκεινα πάντων ἐστὶν ἀνεξερεύνητος κοινῆς ἐννοίας, ὡσανεὶ ταύτης οὔσης καὶ πάντων εἰδότων ἀναποδείκτως, ὅτι ὁ Θεὸς ἀκατάληπτος· ἀλλ' εἰδέτω, ὡς ὅτι μὲν ὁ Θεὸς ἀκατάληπτος, καὶ ὑπὲρ γνῶσιν τῶν πολλῶν ἐστιν εἰδέναι· διότι δὲ τοιοῦτος, καὶ πῶς, ἐκείνων ἐστὶ μόνων εἰδέναι τῶν ἀξιωθέντων γνώσεως θείας καὶ ὑπὲρ ἄνθρωπον· οἷος ἦν ὁ Δαυῒδ, οἷος ὁ Παῦλος. Καὶ τὸ ἐκλείπειν τὸν ἥλιον, ἢ τὴν σελήνην, ἢ ἄλλο τι τῶν κατὰ κόσμον γίνεσθαι, ὅτι μὲν οἴδασιν οἱ πολλοὶ, οὐδεὶς ἀμφιβάλλει· αὐτὴ γὰρ ἡ αἴσθησις διδάσκει τοῦτο· δι' ὃ δὲ ταῦτα γίνονται, οὐκ οἴδασιν ἄλλοι, ἢ οἱ περὶ ταῦτα ἀκριβεῖς ἐπιστήμονες.

the fixed gaze at the sun at midday accomplishes. In this comes to be everyone who, according to Moses, is deemed worthy to know and see God. And what is knowledge and vision in the case of God? The very coming to be of someone beyond sight and knowledge, and neither seeing nor knowing; and knowing this alone, that God is after all perceptible and intelligible things. And the beyond all things he called after all things, declaring the passing over of all perceptible and at the same time intelligible things, the word being spoken in relation to our knowledge. For thus also knowledge, after it should pass through all things, is led up towards God, and seeks the things beyond all things; when therefore anyone should be deemed worthy of this, with the Prophet he will say: Thy knowledge has become wonderful from me; it has been made strong, I shall by no means be able to attain to it. The divine Paul also knew God, namely that He is beyond all knowledge and intellection, that He is untraceable, that His judgements are inscrutable, that His gifts are indescribable, that His peace surpasses every mind; for this is what he has known beyond intellection, that He is beyond all things, as being cause of all things. Let no one then say, how is it beyond intellection for someone to know the things, that God as beyond all things is inscrutable to common conception, as though this were so and all knew without demonstration that God is incomprehensible; but let him know, that while that God is incomprehensible, and beyond knowledge, belongs to the many to know; yet why He is such, and how, belongs to those alone to know who have been deemed worthy of divine knowledge and beyond man; such as was David, such as was Paul. And that the sun is eclipsed, or the moon, or that anything else of the things in the world comes to pass, that the many know indeed, no one doubts; for sense itself teaches this; but on account of what these things come to pass, no others know than the accurate scientists concerning these things.

ΕΙΣ ΤΗΝ ΕΠΙΣΤΟΛΗΝ Ϛʹ.

ON LETTER VI.

Ἱερέα λέγει τὸν πρεσβύτερον, καθὼς καὶ ἐν τῇ Ἐκκλησιαστικῇ ἱεραρχίᾳ φησὶ, καὶ ἡ συνήθεια ἐπεκράτησεν. Οὗτος ὁ Σώπατρος ὡς δοκεῖ, ἓν εἶχε σπούδασμα, τὸ τὰ τῶν ἑτεροδόξων διασύρειν καὶ καθυβρίζειν· κἀντεῦθεν πολλάκις εἰκὸς ἦν θαῤῥοῦντα τοῦτον τῇ τοιαύτῃ προθέσει καὶ τῷ τοιούτῳ σπουδάσματι, ὡς ὑπὸ Θεοῦ γινομένῳ, ἀμελεῖν καὶ καταῤῥᾳθυμεῖν τῆς οἰκείας αὐτοῦ προκοπῆς, ἱκανὸν τοῦτο εἰς σωτηρίαν ἡγούμενον. Βουλόμενος γοῦν ὁ ἅγιος ἐκκόψαι τοῦτο ἀπὸ τοῦ Σωπάτρου, ὡς μᾶλλον οἰήσεως εἶναι δοκοῦν ἢ ζήλου, καὶ πλάνην ἐμποιοῦν τῷ ὀρθῷ λογισμῷ, ἄλλως τε καὶ τοὺς λόγους ἐν

He calls the presbyter a priest, just as he also says in the Ecclesiastical Hierarchy, and the custom has prevailed. This Sopater, as it seems, had one pursuit, to disparage and insult the things of the heterodox; and from this it was likely that he, often being confident in such a purpose and such a pursuit, as coming to pass from God, neglected and was slothful regarding his own progress, deeming this sufficient for salvation. Wishing therefore to cut this off from Sopater, as seeming to be rather of self-conceit than of zeal, and producing error in right reasoning, and especially making his words in

Editors' notes and page, col. 449

Footnotes

(r) ‹anchor: ad eam› · call in col 450

Psal. CXXXVIII, 6.

Psalm 138:6 (Vulgate numbering; Ps. 139:6 in the Hebrew numbering).

(printed under page 239)

(s) ‹anchor: inenarrabilia dona› · call in col 450

II Cor. IX, 15.

2 Corinthians 9:15.

(printed under page 239)

(t) ‹anchor: omnem exsuperaret sensum› · call in col 450

Philip. IV, 7.

Philippians 4:7.

(printed under page 239)

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITAE.
marginal letters: A maret sufficere.; B scribit, qua; C sed occultum.; D sic exagitaret ?
old-edition numerals: 254 after Nestorii,
other: facing Latin version, not set; full-width Latin lines at bottom not set

PG 4:452

κρίσει ποιούμενος, καὶ εἰδὼς, ὡς τὸ τοιοῦτο μὲν ἀπέχθειαν κατεργάζεται, καθ' ὧν οἱ λόγοι λέγονται, κέρδος δὲ οὐ τὸ τυχὸν προξενεῖ· τὸ δὲ ἀγαθοθελῶς διακεῖσθαι μᾶλλον πρὸς τοὺς τοιούτους καὶ ἀγαπᾷν καὶ προσίεσθαι, κατορθοῖ πολλάκις τὰ μέγιστα, καὶ τὸν πλανώμενον ἐπιστρέφει, πεισθέντα, ὅτι οὐ διὰ κακίαν, ἀλλὰ δι' ἀγάπην μᾶλλον καὶ κηδεμονίαν οἱ λόγοι γίνονται. Διὰ τοῦτο τίθησι τὴν ἐπιστολὴν ταύτην ἐκφοβῶν αὐτὸν, μήπως ἀπὸ τῆς τοιαύτης οἰήσεως ἐγκαταλειφθείη παρὰ Θεοῦ, καὶ ὅπερ ἐγκαλεῖ πρὸς ἐκείνους, αὐτὸς πείσεται, ἐξ ὧν ἐλέγχει ἐκείνους αὐτὸς περιπίπτων καὶ βλασφημῶν. Λέγει τοίνυν, ὅτι οὐ δεῖ τὰς ἑτέρων δόξας διαβάλλειν, ἀλλὰ τὴν ἰδίαν κρατύνειν· ἀλλ' οὐδὲ κατὰ δόξης ἢ θρησκείας οὐκ ἀγαθῆς φαινομένης γράφειν, ἀλλ' ὑπὲρ ἀληθείας. Πῶς δὲ τοῦτο, φησὶν, ἡ ἑξῆς ἐπιστολὴ σαφηνίζει. Δύναται γάρ τις, φησὶ, τὸ ἐν πολλοῖς προφανὲς ψεῦδος ἐλέγχων, αὐτὸς διαμαρτάνειν τοῦ ἀληθοῦς, ὅπερ ἕν ἐστι καὶ κρύφιον. Μία γάρ ἐστιν ἀλήθεια· κρύφιον δὲ, διὰ τὸ μυστικὸν τῶν δογμάτων, καὶ πολλῆς ἐρεύνης μετὰ τῆς θείας δεόμενον χάριτος, οἷον Νεστόριος τὰ Ἀρείου καὶ Ἀπολλιναρίου διασείων, καὶ Εὐτυχὴς καὶ Διόσκορος τὰ τοῦ Νεστορίου· ἢ ἕτεροι τοιοῦτοι ὁμοίων ἑτέρων εἰς ἑτέρας ἀτόπους αἱρέσεις ἐξέπεσον. Μηδεὶς δὲ ἐκ τούτων παρακρουέσθω, ἀποβάλλεσθαι τὰ κατὰ τῶν ἑτεροδόξων πονήματα τῶν Πατέρων τὸν ἅγιον· οὐ γὰρ τοῦτό φησιν ὁ Πατὴρ, τὸ μὴ ἐλέγχειν καὶ ἀνατρέπειν τὰς τῶν ἀσεβῶν δόξας· ἐπεὶ πῶς αὐτὸς ἐν τῷ Περὶ θείων ὀνομάτων βιβλίῳ τὰ τοῦ Ἐλύμα διασαλεύων; ἀλλ' ὅτι οὐ χρὴ κατὰ προηγούμενον λόγον εἰς τοῦτο ἐνασχολεῖσθαι, τὸ καθ' ἑτέρων λέγειν· ἀλλὰ τότε λέγειν, ὅτε τυχὸν χρεία τοῖς ἄλλοις ὠφελείας, ὅτε κατισχύει τὸ ψεῦδος, ὅτε σαλεύονται οἱ πιστοί. Τότε γοῦν προηγουμένως μὲν τὸν τῆς ἀληθείας ἐκτίθεσθαι χρὴ λόγον καὶ ἠκριβωμένως· μετέπειτα δὲ καὶ τῇ αντιῤῥήσει κατὰ τῆς τῶν ἀσεβῶν ἐπαναστάσεως χρῆσθαι, μὴ νίκην ζητοῦντας, ἀλλ' ἀδελφῶν διόρθωσιν. Τοῦτό φησι καὶ ὁ θεολόγος μέγας Γρηγόριος, Μὴ πάντα νικᾷν, ἀλλ' ἔστιν οὗ καὶ ἡττᾶσθαι ἀνάσχεσθε. Θέλει γοῦν ἀναλογίζεσθαι ὁ κατὰ τῶν ποσῶς ἐναντίων λέγων, ὡς, ὅτε δὴ καὶ νικᾷ, οὐκ ἀφ' ἑαυτοῦ ἐστιν ἡ νίκη, ἀλλὰ ἀπὸ τοῦ τῆς ἀληθείας κύρους, ἣν οὗτος κατέχει. Ὑπὲρ γὰρ πάντα νικᾷ, φησὶν, ἡ ἀλήθεια. Καὶ οὕτως οὐ μὴ πεσεῖταί ποτε εἰς ἔπαρσιν· οὐδ' οὐ μὴ ἐγκαταλειφθείη ἀπὸ Θεοῦ εἰς τὸ, ἐν ὅσῳ ἑτέρους ἐλέγχει, καταπίπτειν αὐτὸς εἰς ἕτερον βλασφημίας ὄλισθον.

judgement, and knowing that such a thing works hatred against whom the words are spoken, and procures no ordinary gain; whereas to be benignly disposed rather towards such persons and to love and welcome them, often achieves the greatest things, and converts the erring one, being persuaded that the words come to pass not through malice, but rather through love and care. On account of this he sets down this letter frightening him, lest from such self-conceit he should be forsaken by God, and what he charges against them, he himself will suffer, falling into the things from which he refutes them and blaspheming. He says therefore, that one must not slander the opinions of others, but strengthen one's own; nor even write against an opinion or religion appearing not good, but on behalf of truth. And how this is, he says, the following letter makes clear. For someone is able, he says, while refuting the falsehood manifest among many, himself to miss the true, which is one and hidden. For truth is one; and hidden, on account of the mystical character of the doctrines, and needing much inquiry together with divine grace, as Nestorius in shaking to pieces the things of Arius and Apollinarius, and Eutyches and Dioscorus those of Nestorius; or other such men from similar others fell away into other absurd heresies. Let no one then be led astray from these things to think that the saint rejects the labours of the Fathers against the heterodox; for the Father does not say this, not to refute and overturn the opinions of the impious; since how is he himself in the book On Divine Names shaking to pieces the things of Elymas? But that one must not according to a primary reason occupy oneself in this, speaking against others; but speak then, when perchance there is need of benefit for others, when falsehood prevails, when the faithful are shaken. Then therefore primarily indeed one must set forth the word of truth and accurately; and afterwards also use refutation against the uprising of the impious, not seeking victory, but correction of brethren. This also the great theologian Gregory says: Do not conquer in all things, but in some places even endure to be defeated. He who speaks against those who are in some way opponents wishes therefore to reckon that, when indeed he also conquers, the victory is not from himself, but from the authority of the truth, which this man holds. For above all things, he says, truth conquers. And thus he will by no means ever fall into elation; nor will he by any means be forsaken by God so as, while he refutes others, to fall down himself into another slip of blasphemy.

Editors' notes and page, col. 452

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running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITAE.
marginal letters: A κρίσει ποιούμενος,; B φησὶν, ἡ; C ὅτι οὐ; D πεσεῖταί ποτε
old-edition numerals: (none)
other: full-width Latin lines at bottom not set

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ΕΙΣ ΤΗΝ ΕΠΙΣΤΟΛΗΝ Ζʹ.

ON LETTER VII.

Ὁ ἅγιος οὗτος Πολύκαρπος Σμύρνης ἐν Ἀσίᾳ γέγονεν ἐπίσκοπος, ἀκροατὴρ γενόμενος τοῦ ἁγίου ἀποστόλου καὶ εὐαγγελιστοῦ Ἰωάννου τοῦ θεολόγου, καθὼς καὶ Εἰρηναῖος ἐν τῷ τρίτῳ βιβλίῳ τῶν Κατὰ τῆς ψευδωνόμου γνώσεως, ὡς οἱ παλαιοὶ λέγουσι, φησὶ, καὶ μαρτυρίῳ τῷ διὰ πυρὸς ἐτελειώθη. Ἔχει δὲ ἐπιστολὴν ὁ αὐτὸς θεῖος Πολύκαρπος πρὸς Φιλιππησίους. Ἐπιστέλλων γοῦν πρὸς τοῦτον ὁ θεῖος Διονύσιος τὰ περὶ τοῦ Ἀπολλοφάνους διέξεισιν, ὃς Ἕλλην ὢν, καὶ Ἀσιανὸς φιλόσοφος, πολλὰ τοῦ ἁγίου κατηγόρει τῷ Χριστῷ προσελθόντος· καίτοι γε ἅμα τούτῳ συνεωρακὼς τὰ πολλὰ ἐκεῖνα καὶ θαυμαστὰ τὰ ἐπὶ τῇ κατὰ τὸν σταυρὸν ἡλιακῇ ἐκλείψει. Λέγει γοῦν πρὸς τὸν θεῖον Πολύκαρπον, ὅτι Ἐγὼ μὲν οὐκ οἶδα πρός τινας ἑτεροδόξους εἰπὼν, καὶ διασύρας τὴν ἐκείνων θρησκείαν, ἀρκεῖν οἰόμενος τῷ ἀγαθῷ ἀνθρώπῳ, ἐὰν δυνηθείη αὐτὸ καθ' αὑτὸ τὸ ἀληθὲς, καθὼς ἔχει, καὶ γνῶναι καὶ εἰπεῖν. Ὥσπερ γὰρ οὐκ ἔχει λόγον συνίστασθαι τὸ ἀληθὲς, ἐκ τοῦ τὸ ψεῦδος ἐλέγχεσθαι· ἀλλ' αὐτὸ καθ' αὑτὸ αὔταρκές ἐστιν εἰς τὸ πᾶσιν ἀναφαίνειν τὴν ἑαυτοῦ λαμπρότητα, κἂν συγκρίνηται πρὸς τὸ ψεῦθος, κἂν οὐ συγκρίνηται· μᾶλλον μὲν οὖν καὶ τῆς οἰκείας δυνάμεως οἷον εἰπεῖν κινδυνεύσει οὐ τὸ ἐλάχιστον προσαποβαλεῖν, δόξαντός τισιν οὐ καθ' αὑτὸ τὴν ἰσχὺν ἔχειν· ἀλλὰ τοῦ πάντη ἀσθενοῦς ἐλεγχομένου, δηλονότι τοῦ ψεύδους, αὐτὸ, ὡς μὴ τοιοῦτον τελέως, τὸ κράτος κληροῦσθαι· οὕτως οὐδ' ἀγαθοὺς ἀνθρώπους πρέπον ἐστὶ συνίστασθαι κατὰ τὸ οἰκεῖον σέβας, ὡς καλῶς πιστεύουσιν, ἀπὸ τοῦ καθυβρίζεσθαι τοὺς ἑτέρους ἢ ἐξελέγχεσθαι· ἀλλὰ καθ' αὑτοὺς ἐξετάζεσθαι εἰ ἄρα ἄξιοί εἰσι θαυμασμοῦ τῆς ὀρθῆς κρίσεως ἕνεκα· τοῦ γὰρ ἀληθοῦς, ὅ τί ποτέ ἐστιν, ἀποδεικνυμένου κατ' αὐτὸν τὸν τῆς ἀληθείας νόμον (νόμος δὲ ἀληθείας τὸ καθ' αὑτὴν ἐξετάζεσθαι), καὶ καθαρῶς ἑστηκότος, πᾶν τὸ ἄλλως ἔχον καὶ ὑποκρινόμενον τὴν ἀλήθειαν ἐλεγχθήσεται ἕτερον κατὰ ἀνόμοιον τοῦ ὄντως ὄντος, ἤγουν τοῦ ἀληθοῦς· καὶ δοκοῦν ἐλεγχθήσεται μᾶλλον ἢ ὄν. Περιττὸν τοίνυν τὸν ἐπὶ πάντων λέγοντα καὶ φανεροῦντα τὴν ἀλήθειαν, πρὸς τούτους ἢ ἐκείνους διαμάχεσθαι. Ἕκαστος γὰρ, πλανώμενος, οἴεται τὴν ἀλήθειαν κατέχειν, ὥσπερ τι βασιλικὸν νόμισμα· καὶ ἴσως κατέχει μορίου τινὸς τῆς ἀληθείας, οὐ μήν γε πάσης τῆς ἀληθείας ἀπατηλὸν εἴδωλον. Θαυμάσιον δὲ καὶ τὸ εἴδωλον, καθὸ καὶ εἰδωλολάτραι καλοῦνται, ὡς εἰδώλοις ἀπατηλοῖς μορίου ἀληθείας λατρεύοντες, φάσκοντες τοὺς οὐ θεοὺς θεοὺς, καὶ τὸ ὀφειλόμενον τῷ Θεῷ σέβας εἰς τοὺς ψευδωνύμους θεοὺς ἀπονέμοντες. Λάβε τοίνυν τὸν μὲν μὴ ἀλήθειαν ἔχοντα ὡς τὸν τὸ βασιλικὸν κατέχοντα νόμισμα. Εἰ γοῦν οὗτος ἐξελέγχειν πειρώμενος τοὺς μὴ κατέχοντας καὶ οἰομένους, κἂν τοῦτον ἐξελέγξῃ, ἕτερος φιλονεικήσει· κἂν αὐτὸν, ἕτερος πάλιν· κἂν αὖθις τοῦτον, ἕτερος ἀναστήσεται. Τοῦ γοῦν ἀληθοῦς ἀνεξελέγκτου μένοντος, πᾶν τὸ μὴ οὕτως ἔχον, αὐτὸ ὑφ' ἑαυτοῦ καταβληθήσεται, προσ-

This saint Polycarp became bishop of Smyrna in Asia, having become a hearer of the holy apostle and evangelist John the theologian, just as Irenaeus also in the third book of Against Falsely So-Called Knowledge, as the ancients say, says, and he was perfected by martyrdom through fire. And the same divine Polycarp has a letter to the Philippians. Writing therefore to this man, the divine Dionysius recounts the things concerning Apollophanes, who being a Greek, and an Asian philosopher, accused the saint of many things when he came over to Christ; even though together with him he had seen those many and wonderful things at the solar eclipse at the cross. He says therefore to the divine Polycarp: I indeed do not know of having spoken against any heterodox, and disparaged their religion, thinking it to suffice for the good man, if he should be able both to know and to speak the true itself by itself, just as it is. For just as it has no reason for the true to be established from falsehood's being refuted; but itself by itself it is self-sufficient for displaying to all its own brightness, whether it be compared with falsehood, or not compared; rather indeed it will even risk losing not the least part of its own power, so to speak, since it has seemed to some not to have its strength by itself; but when that which is altogether weak is refuted, namely falsehood, it itself, as not being completely such, inherits the mastery; so neither is it fitting for good men to be commended according to their own worship, as believing well, from others' being insulted or refuted; but to be examined by themselves whether indeed they are worthy of admiration on account of right judgement; for when the true, whatever it ever is, is demonstrated according to the very law of truth (and the law of truth is to be examined by itself), and stands purely, everything that is otherwise and feigns the truth will be refuted as other according to the dissimilar from that which truly is, that is, the true; and will be refuted as seeming rather than being. It is superfluous therefore for him who speaks before all and manifests the truth, to contend fiercely against these or those. For each one, erring, thinks he holds the truth, just like some royal coin; and perhaps he holds a deceitful idol of some part of the truth, yet by no means of the whole truth. And wonderful also is the word idol, according as they are also called idolaters, as worshipping deceitful idols of a part of truth, alleging those who are not gods to be gods, and assigning to falsely so-called gods the worship owed to God. Take therefore him who does not have truth as him who holds the royal coin. If then this man, trying to refute those who do not hold it and think they do, even if he should refute this one, another will contend; and if him, another again; and if this one again, another will rise up. While the true therefore remains irrefutable, everything that is not thus, will itself be cast down by itself, strik-

Editors' notes and page, col. 453

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running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITAE.
marginal letters: A cujus particulae; B versus se; C comperta habuerim,; D materiæ, carni
old-edition numerals: 256 after venerabilem; 257 before Apollophanes
other: facing Latin version, not set

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κροῦσαν μὲν τῷ ἀληθεῖ, αὐτὸ δὲ πεσὸν τῇ ἀηττήτῳ στάσει τῆς ἀληθείας ἀποκρουσθέν· ἐπεὶ γὰρ οὐ κατισχύσει ποτὲ τῆς ἀληθείας τὸ ψεῦδος, ἀεὶ δὲ ὡς ἐναντίον μάχεται τοῦτο ἐκείνῃ, πάντως αὐτὸ προσκρούσει, καὶ αὐτὸ πεσεῖται. Τίς γὰρ κοινωνία χύτρας πρὸς λέβητα; αὐτὸ προσκρούσει, καὶ αὐτὸ συνθλασθήσεται. Τοῦτο γοῦν, ὡς οἶμαι, καλῶς εἰδὼς, οὐκ ἔσπευσα πρός τινας διαμαχέσασθαι· ἀλλ' ἱκανόν μοι τοῦτο δοίη Θεὸς, πρῶτον γινώσκειν περὶ τῆς ἀληθείας ὡς δεῖ· κἄπειτ' εἰδότα, λέγειν ὡς χρή. Σὺ δὲ λέγεις, ὅτι λοιδορεῖταί μοι ὁ Ἀπολλοφάνης, ἀποκαλῶν με πατραλοίαν, ὅτι δῆθεν τοῖς πατρίοις θεοῖς ἐμνησικάκησα, καὶ ὅτι τοῖς τῶν Ἑλλήνων κατὰ τῶν Ἑλλήνων ἀπεχρησάμην. Καίτοι γε ἀληθέστερόν ἐστιν ὃ κατηγορεῖ ἐμοῦ, τοῦτο ἐμὲ πρὸς αὐτὸν εἴπεῖν, ὡς Ἕλληνες μᾶλλον τῇ θείᾳ σοφίᾳ κακῶς καὶ οὐχ ὁσίως ἐχρήσαντο· λαβόντες μὲν αὐτὴν παρὰ Θεοῦ, ἵνα τὸν Θεὸν γνῶσιν, ἀποπλανηθέντες δὲ πρὸς μὴ ὄντας θεούς. Καὶ οὐ τὴν πολλῶν φημι δόξαν, τῶν προσύλως καὶ ἐμπαθῶς ἐναπομενόντων τοῖς τῶν ποιητῶν· ἐκεῖνοι γὰρ, ἀγαπήσαντες τὴν ὕλην καὶ τὰ πάθη, ἠγάπησαν καὶ τὰ τῶν ποιητῶν, καὶ ἐναπέμειναν τοῖς ἐκείνων συγγράμμασιν, ἐμπαθὲς τὸ θεῖον λεγόντων· οὐ περὶ τούτων γοῦν λέγω, τῶν τὴν κτίσιν παρὰ τὸν κτίσαντα λατρευόντων· ἀλλὰ καὶ αὐτὸς Ἀπολλοφάνης οὐ καλῶς τοῖς θείοις, λέγω τοῖς ἐμφιλοσόφοις λόγοις χρᾶται· ἔδει γὰρ ἀνάγεσθαι αὐτὸν, εἴπερ ἦν ἀληθὴς φιλόσοφος, καὶ ἡ φιλοσοφία γνῶσις τῶν ὄντων ἐστὶν ᾗ ὄντα, πρὸς τὸν τῶν ὄντων αἴτιον Θεὸν χρώμενον τῇ τῶν ὄντων γνώσει, ἣν αὐτὸς μὲν φιλοσοφίαν καλεῖ, ὁ δὲ θεῖος Παῦλος Θεοῦ σοφίαν ἐκάλεσεν, ἐν τῇ πρὸς Κορινθίους πρώτῃ γράφων Ἐπιστολῇ· ἐπειδὴ γὰρ ἐν τῇ σοφίᾳ τοῦ Θεοῦ οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν Θεὸν, τουτέστι τῆς ἐμφαινομένης τῷ ἐναρμονίῳ καὶ τεταγμένῳ τῆς κτίσεως. Καὶ ἵνα μὴ τούτους ἐλέγχοιμι παρὰ δόξαν ἐμοὶ ἀρχῆθεν, καὶ τὸν σκοπὸν δι' ὃν οὔτε κατὰ Ἑλλήνων, οὔτε καθ' ἑτέρων συνέγραψα, ἔδει συνιδεῖν σοφὸν τὸν Ἀπολλοφάνη ὄντα, μὴ ἂν ἄλλως δυνατὸν γενέσθαι παρατραπῆναί τι τῆς ἰδίας τάξεως, εἰ μὴ ἐκίνησεν εἰς τοῦτο ὁ αἴτιος καὶ συνοχεὺς αὐτοῦ, ὡς ἐπὶ Ἰησοῦ τοῦ Ναυῆ, καὶ τοῦ Ἐζεκίου ἐγένετο εἰς τὸν ἥλιον καὶ εἰς τὴν σελήνην. Τέως δὲ ἰστέον, ὅτι ἀπὸ τῶν παρ' Ἕλλησιν ὁμολογουμένων τὴν διάταξιν τοῦ πάντων αἰτίου παρατίθεται· φήσας γὰρ, ὅτι ἄξιον ἐκ τούτου ἐπιγνῶναι τὸν ὁροθέτην τοῦ παντὸς Θεὸν ἐκ τοῦ τὸν ἥλιον καὶ τὴν σελήνην τοὺς διατεταγμένους τῆς ἡμέρας τρέχειν ὅρους, καὶ τῷ παντὶ τοῦ οὐρανοῦ κύκλῳ συμπεριθέειν, ἐλέγχει τοῦτον μὴ γνόντα ἐκ τούτων μηδὲ σεβόμενον τὸν δημιουργόν. Πῶς οὖν οὐκ ἄγασται καὶ λέγων καὶ οὗτος τὸν Θεὸν τῆς παναιτίου καὶ ἀῤῥήτου δυνάμεως; Ἀναμιμνήσκει γοῦν τὸν ἅγιον Πολύκαρπον τῆς κατὰ Ἰησοῦν τοῦ Ναυῆ ἱστορίας, ἵνα ταύτην ἀντιτιθῇ τῷ Ἀπολλοφάνει. Φησὶν οὖν· Εἰπὲ αὐτῷ· Μάθε πῶς ὁ Θεὸς τὸν ἥλιον καὶ τὴν σελήνην κατὰ διάμετρον ὄντας τότε ἄντικρυς ἀλλήλων, δυομένου ἤδη τοῦ ἡλίου, ἔστησεν ἐπὶ τοῦ τόπου τοὺς φωστῆρας, στάσιν τινὰ κατὰ δύναμιν ἄφατον τοῦ αἰτίου αὐτῶν Θεοῦ· καὶ ἔστη τὸ πᾶν ἀκί-

ing indeed against the true, and itself falling, repulsed by the invincible standing of the truth; for since falsehood will never prevail over the truth, and always as an opposite this fights against that, it will altogether strike against it, and it itself will fall. For what fellowship has an earthen pot with a cauldron? It itself will strike against it, and it itself will be dashed in pieces. Knowing this well, then, as I think, I did not hasten to contend fiercely against any; but may God grant me this as sufficient, first to know concerning the truth as one ought; and then, knowing, to speak as is needful. And you say that Apollophanes reviles me, calling me a parricide, because forsooth I bore a grudge against the ancestral gods, and because I abused the things of the Greeks against the Greeks. And yet it is truer for me to say to him what he accuses me of, that the Greeks rather used the divine wisdom badly and unholily; having received it indeed from God, in order that they might know God, and having wandered away to those who are not gods. And I do not mean the opinion of the many, who materially and passionately abide in the things of the poets; for those men, having loved matter and the passions, loved also the things of the poets, and abode in the writings of those who call the divine passionate; I do not speak, then, concerning these, who worship the creation beside the Creator; but Apollophanes himself also does not use well the divine, I mean the philosophical, words; for he ought to have been led up, if indeed he was a true philosopher, and philosophy is knowledge of beings qua beings, towards God the cause of beings, using the knowledge of beings, which he indeed calls philosophy, and the divine Paul called wisdom of God, writing in the first Epistle to the Corinthians: For since in the wisdom of God the world through wisdom did not know God, that is, the wisdom manifested in the harmonious and ordered character of creation. And lest I should refute these men contrary to what was resolved by me from the beginning, and the aim on account of which I wrote neither against Greeks nor against others, Apollophanes, being wise, ought to have perceived that it could not otherwise be possible for anything to be turned aside from its own order, unless its cause and sustainer moved it to this, as in the case of Joshua the son of Nun, and of Hezekiah, came to pass regarding the sun and regarding the moon. Meanwhile one must know that from the things confessed among the Greeks he sets forth the ordinance of the Cause of all; for having said that it is worthy from this to recognize God the establisher of the bounds of the universe from the fact that the sun and the moon run the appointed bounds of the day, and run around together with the whole circle of heaven, he refutes this man as neither having known from these things nor worshipping the Creator. How then does he not admire, even when this man also speaks of God of the all-causative and ineffable power? He reminds the holy Polycarp, therefore, of the history concerning Joshua the son of Nun, so that he may set this over against Apollophanes. He says therefore: Say to him: Learn how God made the sun and the moon, being then diametrically opposite one another, when the sun was already setting, made the luminaries stand upon the place, a certain standing according to the ineffable power of God their cause; and the universe stood im-

Editors' notes and page, col. 456

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running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITAE.
marginal letters: A κροῦσαν μὲν; B εἴπεῖν, ὡς; C ἐκάλεσεν, ἐν; D τοῦ τὸν ἥλιον
old-edition numerals: (none)
other: begins mid-word κροῦσαν from col 453; black ink bars at right edge of col 456 obscuring end-of-line letters; ends mid-word ἀκί-

PG 4:457

νητον μετὰ τῶν δύο φωστήρων· οὔτε γὰρ ὁ οὐρανὸς, οὔτε οἱ λοιποὶ ἀστέρες περιεπόλουν, ἀλλὰ συνειστήκεισαν τοῖς δυσὶ φωστῆρσι· τοῦτο γάρ ἐστιν· Ἅμα τῷ παντὶ πρὸς τὸ πάντη ἀκίνητον ὁρίζονται, ὡς γενηθῆναι μέτρον ἡμέρας ὅλης, δηλονότι δωδεκάωρον διάστημα, ἐν ὅσῳ ἵσταντο ἐπὶ τῶν αὐτῶν σημείων καὶ οἱ φωστῆρες καὶ τὸ πᾶν. Ὅτι δὲ ἐδιπλασιάσθη ἡ τότε ἡμέρα, σαφῶς φησιν Ἰησοῦς ὁ τοῦ Σιρὰχ ἐν τῷ ὕμνῳ τῶν πατέρων· εἰκοσιτεσσάρων γὰρ ὡρῶν ἡ ἐπὶ τοῦ Ἰησοῦ υἱοῦ Ναυῆ ἡμέρα ἐκείνη ἐγένετο, καθὼς αὐτὸς ἐδήλωσεν. Εἰ δὲ εἴποι Ἀπολλοφάνης, ἀδύνατον στῆναί ποτε τὸν οὐρανὸν), ἀεικίνητος γάρ.) ἀπόκριναι αὐτῷ, ὅτι τοῦτο μᾶλλον θαυμασιώτερον, καὶ τοῦτο ἔδει σε ἐπιστρέψαι πρὸς τὸν ἀληθῆ Θεὸν, καὶ τὴν περὶ αὐτοῦ γνῶσιν· εἴπερ ὁ μὲν πόλος περιήγετο ὁ περιέχων τοὺς φωστῆρας· τοῦτο γὰρ ἐδήλωσεν εἰπὼν, Τῶν ὅλων καὶ τῶν κρειττόνων καὶ περιεχόντων· ὁ δὲ ἥλιος καὶ ἡ σελήνη οἱ περιεχόμενοι ἀκίνητοι ἵσταντο, καὶ οὐ τὴν αὐτὴν φορὰν συνεκινοῦντο τῷ παντὶ, μεθ' οὗ ἀεὶ συμπεριήγοντο. Πάλιν ἐπὶ τοῦ Ἐζεκίου, ὅταν ἄλλη τις ἡμέρα κατὰ συνέχειαν σχεδὸν τριπλασιάζηται, τὸ σχεδὸν προσετέθη, ἐπειδὴ τριπλῆ κατὰ τὸ πλῆρες οὐκ ἐγένετο ἡ ἡμέρα ἐκείνη· τριάκοντα δύο γὰρ ὡρῶν γέγονε, δέκα ἀπὸ ἀνατολῆς μέχρι τοῦ τόπου ἐν ᾧ εὑρέθη ὁ ἥλιος· τότε τὸ σημεῖον ἐδόθη· καὶ δέκα ἐκεῖθεν πάλιν ἐπὶ ἀνατολὴν, κἀκεῖθεν πάλιν δώδεκα μέχρι τῆς τελείας δύσεως. Τῷ αὐτῷ δὲ σχήματι τοῦ λόγου καὶ ἐνταῦθα ἐχρήσατο, ὅτι ὁ πόλος αὐτὸς σὺν τῷ ἡλίῳ ἐν τῷ τῶν εἴκοσι ὡρῶν διαστήματι τὴν ὑπερφυῆ ἐκείνην ἀντιπεριαγωγὴν ἐποιήσατο, ἢ μόνος ὁ ἥλιος. Τοῦτο γάρ ἐστιν ὃ λέγει· Ἢ τὸ πᾶν τοσούτου χρόνου, δηλονότι εἴκοσιν ὡρῶν, φορᾶς ἐναντίας ἀναποδίζει· ἢ ὁ ἥλιος ἰδίῳ δρόμῳ τὴν τοιαύτην κίνησιν ἐποιήσατο. Τὸ πεντάτροπον δὲ τῆς τοῦ ἡλίου κινήσεως οὕτω νόησον· Ἡ τοῦ ἡλίου ἐνιαύσιος κίνησις πέντε ποιεῖται τροπὰς, ἀνάβασιν βορείαν, τουτέστιν ἀπὸ ἐαρινῆς ἰσημερίας εἰς τὸν θερινὸν τροπικόν· κατάβασιν βορείαν, ἀπ' αὐτοῦ δηλονότι ἐπὶ τὸν μετοπωρινὸν ἰσημερινόν· κατάβασιν νοτίαν ἀπὸ τοῦ τοιούτου ἰσημερινοῦ ἐπὶ τὸν χειμερινὸν τροπικόν· καὶ ἀνάβασιν νοτίαν, ἀπὸ τοῦ χειμερινοῦ τροπικοῦ ἐπὶ τὸν ἐαρινὸν ἰσημερινόν· καὶ πέμπτην τὴν ἐναντίαν τῷ παντί. Εἰπὼν οὖν τὴν πεντάτροπον αὐτοῦ κίνησιν, διὰ τῆς προσθήκης τοῦ ἄρθρου τὴν γνώριμον καὶ συνήθη ὑπέφηνε. Τὸ δὲ ἐν τούτοις λεγόμενον ὑπὸ τοῦ πατρὸς, νοήσωμεν οὕτως. Ὑποθώμεθα τὸν ἥλιον εἶναι κατὰ τὴν ἡμέραν ἐκείνην τῇ ὥρᾳ τῆς ἀνατολῆς ἐν τῇ πρώτῃ μοίρᾳ τοῦ Κριοῦ. Εἰς τὴν αὐτὴν οὖν μοῖραν ἐπανελθεῖν αὐτὸν οὐκ ἦν δυνατὸν, εἰ μὴ ποιήσεται τὴν προταγεῖσαν πεντάτροπον κίνησιν, ἤγουν δι' ἡμερῶν τξέʹ, καὶ τεταρτημόριον. Ἐν οὖν ταῖς δέκα ὥραις, ταῖς ἀπὸ τοῦ τόπου ἐν ᾧ γέγονε τὸ σημεῖον, ἕως πάλιν τῆς ἐν τῇ ἀνατολῇ πρώτης μοίρας τοῦ Κριοῦ, τὴν τελείαν ἀποκατάστασιν ἐποιήσατο. Καὶ κατὰ τοῦτο, ἐπεὶ ἄλλως οὐκ ἦν ἅψασθαι τοῦ τῆς πρώτης μοίρας σημείου τοῦ Κριοῦ τὸν

mobile together with the two luminaries; for neither the heaven, nor the remaining stars revolved, but stood together with the two luminaries; for this is what is meant: Together with the universe they are bounded towards the altogether immobile, so that the measure of a whole day came to be, namely a twelve-hour interval, during which both the luminaries and the universe stood upon the same signs. And that the day at that time was doubled, Jesus the son of Sirach clearly says in the hymn of the fathers; for that day in the time of Joshua the son of Nun became of twenty-four hours, just as he declared. And if Apollophanes should say that it is impossible for the heaven ever to stand still, for it is ever-moving, answer him that this is rather more wonderful, and this ought to have converted you to the true God, and the knowledge concerning Him; if indeed the pole that contains the luminaries was carried around; for this he declared in saying: Of the wholes and the better and containing things; whereas the sun and the moon, the things contained, stood immobile, and were not moved together in the same motion with the universe, with which they were always carried around together. Again in the time of Hezekiah, when a certain other day continuously was almost tripled, the word almost was added, since that day did not become triple in full; for it became of thirty-two hours, ten from the rising up to the place in which the sun was found; then the sign was given; and ten from there again unto the rising, and from there again twelve up to the complete setting. And he used the same figure of speech here also, because the pole itself together with the sun in the interval of the twenty hours made that supernatural counter-revolution, or the sun alone. For this is what he says: Either the universe for so much time, namely twenty hours, steps back in an opposite motion; or the sun by its own course made such a motion. And understand the five-turn character of the motion of the sun thus: The annual motion of the sun makes five turns, a northern ascent, that is, from the vernal equinox into the summer tropic; a northern descent, namely from it unto the autumnal equinox; a southern descent from such equinox unto the winter tropic; and a southern ascent, from the winter tropic unto the vernal equinox; and fifth, the motion opposite to the universe. Having spoken therefore of its five-turn motion, through the addition of the article he indicated the familiar and customary motion. And let us understand what is said in these words by the Father thus. Let us suppose the sun to be on that day at the hour of rising in the first degree of Aries. To return therefore into the same degree was not possible for it, unless it shall make the aforesaid five-turn motion, that is, through 365 days, and a fourth part. In the ten hours, therefore, those from the place in which the sign came to pass, up to the first degree again of Aries in the east, it made the complete restoration. And according to this, since otherwise it was not possible for the sun to touch the sign of the first degree of Aries

Editors' notes and page, col. 457

Footnotes

(u?) ‹anchor: not visible; the call is not in the visible part of col 458› · call in col 458 (presumed) […]ap. I, v. 24.

[…] chapter 1, verse 24. [The note's start (its letter and the book name) is cut off at the image's left edge; only "ap. I, v. 24." is visible. The book is not identified. Re-render to complete it.]

(printed under page 243)

(v) ‹anchor: hymno Patrum› · call in col 458

Eccli. XLVI, 5.

Ecclesiasticus (Sirach) 46:5.

(printed under page 243)

Footnotes

[heading, as printed] VARIÆ LECTIONES ET NOTÆ.

VARIANT READINGS AND NOTES.

(printed under page 244)

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITAE.
marginal letters: A prodigium dignum; B Ab oriente; C quinquiformem illam; D eam solis
old-edition numerals: 259 after descensus,
other: facing Latin version, not set

PG 4:460

ἥλιον πάλιν, εἰ μὴ μετὰ τελείου χρόνου περαίωσιν, ἐν ᾧ δὴ χρόνῳ καὶ ἡ πεντάτροπος τελεῖται κίνησις, λογίζονται αἱ δέκα ὥραι, οὐχ αἱ πρῶται δηλαδὴ, αἵτινες ἦσαν, κινηθέντος ἀπὸ ἀνατολῆς τοῦ ἡλίου μέχρι τοῦ τόπου ἐν ᾧ τὸ σημεῖον ἐπὶ τῷ Ἐζεκίᾳ ἐγένετο, ἀλλ' αἱ ἀπὸ τούτου τοῦ σημείου εἰς τὴν ἀνατολὴν ὀπισθοδρομήσαντος τοῦ ἡλίου διαβιβασθεῖσαι. Αὗται οὖν αἱ δέκα ὥραι, ἐπεὶ πάλιν εἰς τὴν ὑποκειμένην πρώτην μοῖραν τοῦ Κριοῦ ὁ ἥλιος ἐγεγόνει, λογίζονται ὡς ἐνιαυτὸς ὁλόκληρος· συνεῖλε γὰρ ἀναλυτικῶς ἅπασαν τὴν τοῦ χρόνου περίοδον, ἀποκαταστὰς ἐν τῷ κατ' ἐκείνην τὴν ἡμέραν ἀνέτειλεν. Ἔπειτα, πάλιν κινηθέντος ἀπ' ἀνατολῆς, ἐπεὶ οὐκ ἦν ἄλλως ἐπανελθεῖν εἰς ἐκεῖνο τὸ σημεῖον, ἐν ᾧ ὄντος αὐτοῦ τὸ ἐπὶ τῷ Ἐζεκίᾳ σημεῖον ἐγένετο, εἰ μὴ κατὰ περαίωσιν ὁλοκλήρου χρόνου καὶ πεντάτροπον κίνησιν· ἐν δέκα δὲ πάλιν ὥραις ἐκεῖσε ἀποκατέστη· διὰ τοῦτο τὰς τοιαύτας δέκα ὥρας, τὰς ἀπὸ ἀνατολῆς ἕως τοῦ σημείου ἐκείνου, ἀντὶ ἐνιαυσίου παρέλαβε καὶ πεντατρόπου κινήσεως· οὐκ ἦν γὰρ τὸν ἥλιον ἅπαξ ἀποστάντα τοῦ κατὰ τὴν ἀνατολὴν σημείου, ἐπανελθεῖν εἰς αὐτὸ, εἰ μὴ κατὰ ἐνιαύσιον περίοδον· καὶ οὐκ ἦν ἄλλως, ἅπαξ ἀποστάντα ἀπὸ τοῦ σημείου, καθὸ τὸ ἐπὶ Ἐζεκίᾳ σημεῖον γέγονε, πάλιν ἐπανελθεῖν εἰς αὐτὸ, εἰ μὴ κατα ἐνιαυσιαίαν ἑτέραν καὶ πάλιν πρόοδον. Καὶ διὰ τοῦτο λέγει· Ἣν ἐνιαυσιαίαν κίνησιν συνεῖλεν ἀναλυτικῶς ἐν δέκα ὥραις, ἀπὸ τοῦ τόπου ἐν ᾧ τὸ κατὰ τὸν Ἐζεκίαν σημεῖον ἐδόθη ἐπὶ τὴν ἀνατολὴν κινούμενος, τὴν αὐτὴν ὅλην ἐνιαυσιαίαν τρίβον ἐν ἑτέραις δέκα ὥραις ἀπ' ἀνατολῆς μέχρι τοῦ τόπου ἐν ᾧ τὸ σημεῖον γέγονεν, ἐποιήσατο. Τοῦτο δὲ ἦν καὶ τὸ τοὺς Βαβυλωνίους ἐκπλῆξαν, ἅτε καὶ αὐτοὺς οὐρανοθεάμονας καὶ ἀστρολέσχας ὄντας, καὶ καθυποτάξαν μάχης ἐκτὸς τῷ τῆς Ἱερουσαλὴμ βασιλεῖ, ὡσανεὶ ἰσοθέῳ τινὶ ὄντι, καὶ ὑπὲρ τοὺς ἄλλους ἀνθρώπους. Καὶ οὐ λέγω τὰς ἐν Αἰγύπτῳ θαυματουργίας, ἢ ἄλλας τινὰς ἀλλαχοῦ γεγενημένας· ἀλλ' ἐκεῖνα λέγω, ἅπερ καὶ ἐν τῷ οὐρανῷ ἐγεγόνεισαν, καὶ κατὰ τὸν ἥλιον συνέβησαν, καὶ διὰ τοῦτο πᾶσιν ἐθριαμβεύθησαν· εἴ τι γὰρ τῷ ἡλίῳ συμβαίη, οὐδείς ἐστι τῶν ὁρώντων τὸν ἥλιον, ὃς οὐκ ἐκεῖνο θεάσαιτο. Εἰ μέντοι γε διαπιστήσει ὁ Ἀπολλοφάνης πρὸς ταῦτα, οἱ Πέρσαι μαρτυρήσουσιν, οἵτινες Μίθραν μὲν τὸν ἥλιον λέγουσι· τὸ παρέκταμα δὲ τῆς ἡμέρας ἐκείνης διὰ τῆς τελετῆς τῶν μνημοσύνων τοῦ τριπλασίου σημαίνουσιν. Ἀλλ' ἔστω τοῦτο· τί φήσει περὶ τῆς κατὰ τὸν σωτήριον σταυρὸν ἐκλείψεως, ἀμφότεροι γὰρ ἡμεῖς, ἐγώ τε καὶ αὐτὸς, κατὰ τὴν τῆς Αἰγύπτου Ἡλιούπολιν παρόντες, (ἔθος γὰρ ἦν τότε τοῖς ὁπουδήποτε Ἕλλησιν, ἀποδημεῖν εἰς Αἴγυπτον μαθήσεως ἕνεκα·) καθεωρῶμεν τὴν τοιαύτην ἔκλειψιν, καὶ ὅπως ξένη καὶ παρὰ λόγον ἐγένετο, ἐθαυμάζομεν· κατὰ διάμετρον γὰρ ἡ σελήνη, τεσσαρεσκαιδεκαταία οὖσα, τῷ ἡλίῳ ἦν· καθ' ὃν καιρὸν οὐδέποτε συμβαίνει ἡλίου ἔκλειψιν γίνεσθαι· εἰ μὴ

again, unless after the completion of a complete time, in which time indeed the five-turn motion also is accomplished, the ten hours are reckoned, namely not the first ones, which were when the sun had moved from the east up to the place in which the sign in the time of Hezekiah came to pass, but those passed through when the sun ran backward from this sign into the east. These ten hours therefore, since the sun had come to be again into the underlying first degree of Aries, are reckoned as a whole year; for it contracted by way of resolution the whole period of the time, having been restored in that in which on that day it rose. Then, when it moved again from the east, since it was not otherwise possible to return into that sign, in which while it was, the sign in the time of Hezekiah came to pass, unless according to the completion of a whole time and a five-turn motion; and in ten hours again it was restored thither; on account of this he took such ten hours, those from the east up to that sign, instead of an annual and five-turn motion; for it was not possible for the sun, once having departed from the sign in the east, to return into it, unless according to an annual period; and it was not otherwise possible, once having departed from the sign, according as the sign in the time of Hezekiah came to pass, again to return into it, unless according to another annual progression again. And on account of this he says: Which annual motion he contracted by way of resolution in ten hours, moving from the place in which the sign in the time of Hezekiah was given unto the east, the same whole annual path he made in another ten hours from the east up to the place in which the sign came to pass. And this was also what astounded the Babylonians, inasmuch as they themselves also were observers of heaven and talkers of stars, and subjected them without battle to the king of Jerusalem, as though he were someone equal to God, and beyond other men. And I do not speak of the wonder-workings in Egypt, or certain others that have come to pass elsewhere; but I speak of those things which both had come to pass in heaven, and happened regarding the sun, and on account of this were triumphed abroad to all; for if anything should happen to the sun, there is no one of those who see the sun who would not behold that thing. Yet if indeed Apollophanes will disbelieve towards these things, the Persians will bear witness, who call the sun Mithras indeed; and signify the extension of that day through the rite of the memorials of the triple day. But let this be so; what will he say concerning the eclipse at the saving cross? For both of us, both I and he, being present at Heliopolis of Egypt (for there was a custom then for Greeks anywhere to travel abroad into Egypt for the sake of learning), beheld such an eclipse, and marvelled how strange and contrary to reason it came to pass; for the moon, being in its fourteenth day, was diametrically opposite to the sun; at which season it never happens that an eclipse of the sun comes to pass; unless

Editors' notes and page, col. 460

Footnotes

(72) ‹anchor: τοῦ τριπλασίου σημαίνουσιν› · call in col 460 (the call is visible in the Greek column only; no matching call shows in the visible Latin of col 459)

Eruditam hac de re disputationem P. Martini Couvreurii societatis Jesu theologi in Commentariis vide. ED.

For a learned discussion of this matter see the Commentaries of Fr Martin Couvreur, theologian of the Society of Jesus. ED.

(printed under page 244)

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITAE.
marginal letters: A ἥλιον πάλινʹ,; B μὴ κατὰ; C μεῖον γέγονεν,; D σίου σημαίνουσιν
old-edition numerals: (none)
other: (none)

PG 4:461

γὰρ παρεμπέσοι ἡ σελήνη, καὶ ὑποδράμοι τὸν ἥλιον, οὐ μὴ γενήσεται ἡ τοῦ ἡλίου ἔκλειψις. Τότε γοῦν οὐκ ἦν συνόδου καιρός· καὶ τὸ θαυμάσιον, ὅτι καὶ ἔκλειψις ἐγένετο ἀπὸ ὥρας ϛ ἕως ὥρας ἐννάτης· καὶ ἀπ' ἐννάτης ὥρας ἕως ἑσπέρας πάλιν κατὰ διάμετρον τῷ ἡλίῳ ἡ σελήνη ἐγένετο. Ἀνάμνησον δὲ καὶ ἕτερον αὐτὸν ταῖς ἀστρονομικαῖς ἀκόλουθον· ἐν γὰρ τῇ κατὰ τάξιν ἐκλείψει τοῦ ἡλίου, ἐκ τοῦ αὐτοῦ μέρους τοῦ ἡλιακοῦ δίσκου ἀνάγκη καὶ τὴν ἔμπτωσιν, δηλονότι τὴν σκότωσιν, καὶ πάλιν τὴν ἀνακάθαρσιν, δηλονότι τὴν φαῦσιν, γίνεσθαι· τοῦ γὰρ ἡλίου ἄνω διερχομένου κατὰ τὸν οἰκεῖον κύκλον, καὶ τῆς σελήνης ὑποθεούσης κατὰ τὸν ἴδιον, ἀνάγκη προλαμβάνειν τὴν σελήνην, ὡς ἐλάττονα κατὰ πολὺ διερχομένην κύκλον· λοιπὸν, εἰ καὶ ἀμφότεροι οἱ φωστῆρες τὴν ἐναντίαν τῷ παντὶ τρέχουσιν, ἀλλ' οὖν σελήνη προλήψεται. Εἰκὸς γοῦν ἕνι, ὃ μέρος ἐπισκοποιεῖν συμπίπτουσαν, τοῦτο καὶ ἀπολείπειν, ὥστε κἀκεῖνο φωτίζεσθαι. Ἐν δὲ τῇ ἡμέρᾳ τοῦ σωτηρίου σταυροῦ, ἐπεὶ ἀπὸ ἀνατολῆς ἀκαριαίως συνῆλθεν ἡ σελήνη τῷ ἡλίῳ, καὶ πεποίηκε τὴν ἔκλειψιν· ἔδει δὲ πάλιν ὑπονοστεῖν εἰς τὸν οἰκεῖον τόπον, ἵνα ἡ τάξις αὐτῆς φυλαχθῇ· καὶ διὰ τοῦτο ἀπολιποῦσα τοῦτον πάλιν ὑπενόστησε, συνέβη. Καὶ ἡ μὲν ἔκλειψις γέγονε, σκοτισθέντος πρότερον τοῦ ἀνατολικοῦ μέρους τοῦ ἡλιακοῦ δίσκου· μετέπειτα, ὑποδραμούσης ταύτης ὅλον τὸν ἥλιον, καὶ ἤδη ἀρξαμένης ὑπονοστεῖν, εἰκὸς ἦν, τὸ δυτικὸν μέρος τοῦ δίσκου πρῶτον ἀπολειπούσης, ἵνα τὸ τῆς ἀνατολῆς καταλάβῃ μέρος, ἐκεῖνο καὶ πρῶτον φωτίζεσθαι. Τοιαῦτα τότε ἐτελέσθησαν τῷ παναιτίῳ μόνῳ Θεῷ διαταττόμενα καὶ κυβερνώμενα.

the moon should fall in between, and run under the sun, the eclipse of the sun will by no means come to pass. Then therefore it was not the season of conjunction; and the wonderful thing is that both an eclipse came to pass from the 6th hour until the ninth hour, and from the ninth hour until evening the moon again came to be diametrically opposite to the sun. And remind him also of another thing consequent upon astronomical principles; for in the eclipse of the sun according to order, from the same part of the solar disc of necessity both the incidence, namely the darkening, and again the clearing, namely the shining, come to pass; for when the sun passes through above according to its own circle, and the moon runs under according to its own, of necessity the moon gets ahead, as passing through a much smaller circle; consequently, even if both the luminaries run the course opposite to the universe, yet the moon will get ahead. It is likely therefore that whichever part it darkens in falling together with it, this part it also leaves, so that that part also is illuminated. But on the day of the saving cross, since from the east in an instant the moon came together with the sun, and made the eclipse; and it had again to return back into its own place, in order that its order might be preserved; and on account of this having left this it returned back again, it happened so. And the eclipse indeed came to pass when the eastern part of the solar disc was darkened first; afterwards, when this had run under the whole sun, and had already begun to return back, it was likely that, as it left the western part of the disc first, in order that it might overtake the part of the east, that part also was illuminated first. Such things were accomplished then, being ordained and governed by the all-causing God alone.

Editors' notes and page, col. 461

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running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITAE.
marginal letters: A Quod si; B Demophilum hunc; C Pater) exprimunt
old-edition numerals: 262 before IN EPISTOLAM VIII.
other: facing Latin version, not set; full-width Latin lines at top and middle not set

PG 4:464

Σὺ δὲ λοιπὸν, Ἀπολλόφανες, εἴπερ οὐκ ἀληθεύω, ἐξέλεγχε· ἐγὼ δὲ ἄλλο σε ἀναμνήσω· ὅτι σὺ τότε ἔνθους οἱονεὶ γενόμενος, οὐκ οἶδ' ὁπόθεν, μαντείας ἀπήρχου, καὶ ἔλεγες πρὸς ἐμέ· Ταῦτα. ὦ καλὲ Διονύσιε, θείων πραγμάτων μεταβολαί. Καὶ ἰδοὺ ἡ μεταβολὴ ἐκείνη μετέθηκεν ἡμᾶς ἀπὸ τῆς πλάνης εἰς τὴν ἀλήθειαν, ἀπὸ τοῦ σκότους εἰς τὸ φῶς, ἀπὸ τοῦ θανάτου εἰς τὴν ζωὴν, ἀπὸ τῶν εἰδώλων εἰς τὸν ὄντως Θεόν. Ταῦτ' ἐγὼ κατ' ἐπιστολὴν μὴ μηκύνων τόν λόγον· σὺ δὲ, ὦ θεῖε Πολύκαρπε. προστίθει καὶ τὰ λειπόμενα, ἵνα προσάξῃς τοιοῦτον ἄνδρα σοφὸν εἰς τὴν ὑπέρσοφον τοῦ Χριστιανισμοῦ ἀλήθειαν.

Do you then, Apollophanes, if indeed I do not speak the truth, refute me; and I will remind you of another thing: that you then, having become as it were inspired, I know not whence, began a divination, and said to me: These, O noble Dionysius, are changes of divine things. And behold, that change transferred us from error into the truth, from darkness into the light, from death into life, from idols unto Him Who truly is God. These things I write by way of a letter, not lengthening the discourse; and do you, O divine Polycarp, add also the things that are lacking, in order that you may bring such a wise man unto the super-wise truth of Christianity.

ΕΙΣ ΤΗΝ Ηʹ ΕΠΙΣΤΟΛΗΝ.

ON THE 8TH LETTER.

Ὁ Δημόφιλος οὗτος μοναχὸς ἦν, ὡς δηλοῖ τὸ, θεραπευτῇ. Τυραννήσας δὲ κατὰ τοῦ πρεσβυτέρου αὐτοῦ, ἢ καὶ ἀγανακτήσας, ὅτι ἐδέξατό τινα ἐν μετανοίᾳ ὄντα ἁμαρτημάτων, ἐξέβαλε τυπτήσας τὸν μετανοοῦντα, τὸν δὲ πρεσβύτερον ἐξώθησε, καὶ αὐτὸς τοῖς ἱεροῖς, οὐ θεμιτὸν ὂν, ἐπεχείρησε· γενναῖον δὲ λέγει τοῦτον, ἰσχὺ εἰς τὸ κακὸν ὀνειδίζων αὐτῷ, ἀλλ' οὐκ εὐλάβειαν ἐπιμαρτυρῶν· πρότίθησι τοίνυν τὴν Μωϋσέως πραότητα, δι' ἣν καὶ τῆς θεοφανείας ἠξίωτο . ὥστε, καὶ ὅταν λέγωσιν αὐτὸν αἱ Γραφαὶ ἐν ἀγανακτήσει τοῦ Θεοῦ γεγονέναι, καὶ ἐν ἀποστροφῇ τοῦ προσώπου αὐτοῦ, πρότερον, φησὶ, δεικνύουσιν αὐτὸν ἔξω γεγονέναι τῆς πραότητος, καὶ εἶθ' οὕτω παθεῖν τὸ ἀπ' ὄψεως γενέσθαι τοῦ Θεοῦ. Ὅτε δὲ ἀνακηρύττουσιν αὐτὸν τὸ προῦχον καὶ ἐξαίρετον τῆς θεομιμησίας, ἀνακηρύττουσι τὴν πραότητα· καὶ γὰρ καὶ διὰ ταύτην λέγεται θεράπων Θεοῦ· ἀλλὰ καὶ ὅτε, πρὸς αὐτὸν μὲν ὑπὲρ ἐθναρχίας, πρὸς Ἀαρὼν δὲ ὑπὲρ τῆς ἀρχιερωσύνης, ἰταμοί τινες καὶ ἀναίσχυντοι ἐπισυνέστησαν, ἐπαῤῥησιάζετο λίαν πραέως, καὶ τῷ εἰς προστασίαν λαοῦ κριθησομένῳ παρὰ Θεοῦ παρεχώρει τῆς ἀρχῆς· ἐπεμαρτύρετο δὲ, ὡς ἀναίτιός ἐστι τοῖς ἀρχομένοις ἁπάντων τῶν κακῶν. Ἀρχομένοις δὲ φησὶ τοῖς ὑπὸ ἐξουσίαν, δηλαδὴ τῷ λαῷ. Ἠπίστατο γὰρ, ὅτι ὁ ὁμιλῶν τῷ ἀγαθῷ Θεῷ, ὀφείλει ἀποτυποῦσθαι πρὸς τὴν ἐκείνου ἀγαθότητα. Τί δὲ τὸν θεοπάτορα Δαυῒδ ἐποίει φίλον Θεῷ μὴ ἡ πραότης; Θεοπάτορα δὲ καλεῖ διὰ τὸν Χριστόν· φησι γὰρ ὁ θεῖος Παῦλος· Ἀφωρισμένος εἰς Εὐαγγέλιον, ὃ προεπηγγείλατο ἐν Γρα-

This Demophilus was a monk, as the word therapeut shows. And having acted tyrannically against his presbyter, or even having been indignant because he received someone who was in repentance of sins, he cast out the penitent after striking him, and pushed out the presbyter, and himself laid hands on the sacred things, it not being lawful; and he calls this man noble, reproaching him with strength for evil, and not bearing witness to reverence; he sets forth therefore the meekness of Moses, on account of which he was also deemed worthy of the theophany. So that, even when the Scriptures say that he came to be in the indignation of God, and in the turning away of His face, first, he says, they show him to have come to be outside of meekness, and then thus to have suffered coming to be away from the sight of God. And when they proclaim him as the pre-eminent and choice pattern of the imitation of God, they proclaim his meekness; for indeed on account of this also he is called servant of God; Moreover, even when against him indeed over the leadership of the nation, and against Aaron over the high-priesthood, certain reckless and shameless men gathered together against them, he spoke openly very meekly, and yielded the rule to him who should be judged by God for the presidency of the people; and he called to witness that he is blameless to those who are ruled of all the evils. And by those who are ruled he means those under authority, namely the people. For he knew that he who converses with the good God ought to be moulded towards His goodness. And what made David the ancestor of God a friend to God if not meekness? And he calls him ancestor of God on account of Christ; for the divine Paul says: Set apart unto the Gospel, which He promised beforehand in Scrip-

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φαῖς ἁγίαις περὶ τοῦ Υἱοῦ αὐτοῦ τοῦ γενομένου ἐκ σπέρματος Δαυῒδ κατὰ σάρκα. Λοιπὸν, διὸ ἦν οὗτος πρᾶος πρὸς τοὺς ἐχθροὺς καὶ ἀγαθὸς, κατὰ τὴν καρδίαν εἶναι τοῦ Θεοῦ μαρτυρεῖται. Καίτοι γε οὐ ξένον ἦν τὸ εἶναί τινα πρὸς τὸν ἐχθρὸν αὐτοῦ προσηνῆ, ἐπεὶ καὶ Νόμος ἔκειτο ἱερὸς, καὶ τῶν τοῦ ἐχθροῦ ὑποζυγίων προνοεῖν· γέγραπται γὰρ ἐν τῷ Νόμῳ, ὥστε καὶ τὸ τοῦ ἐχθροῦ ὑποζύγιον καταπίπτον ἀνεγείρειν. Ἰακὼβ δὲ, καὶ Ἰωσὴφ, καὶ Ἄβελ (ὁ μὲν ὡς ἄπλαστος ὢν καὶ κακίας ἐλεύθερος, ὁ δὲ ὡς τοὺς ἀδελφοὺς, ὅτε ὑποχειρίους εἶχεν αὐτοὺς οἰκονόμος ὢν ἁπάσης Αἰγύπτου, οὐκ ἀμυνόμενος, εἰπὼν πρὸς αὐτούς· Μὴ φοβεῖσθε· τοῦ γὰρ Θεοῦ ἐγώ εἰμι· ὁ δὲ τῷ ἀδελφῷ Κάϊν ἀνυπόπτως συμπορευόμενος)· ἀγαθοειδεῖς ἀνακηρύττονται. Οὐ γὰρ χρὴ τὸν ἀγαθὸν οὔτε προεπινοεῖν, οὔτε προσποιεῖν τὰ κακὰ, ἀλλὰ μηδὲ μεταπίπτειν ἐκ τοῦ ἀγαθοῦ εἰς κακίαν διὰ τὴν τῶν ἑτέρων κακίαν, ἀλλὰ μᾶλλον πλεονάζειν καὶ τότε τὴν ἀγαθότητα, ὡς ἂν κἀκείνους ἐκκαλοίη πρὸς τὸν ὅμοιον ζῆλον. Ἐπειδὴ περὶ ἀνδρῶν ἐμνήσθημεν, δεῖ δὲ καὶ ὑψηλοτέρων ἅψασθαι, ἀνανεύσωμεν καὶ κατανοήσωμεν, οὐ λέγω ἀγγέλων ἀγαθότητας φιλανθρώπων, καὶ ὑπὲρ ἐθνῶν δεομένων τοῦ Θεοῦ, καὶ ἐπιτιμώντων ὑπὲρ ἀνθρώπων ταῖς ἀποστατικαῖς δυνάμεσι, δηλονότι τοῖς δαίμοσιν, ἃς καὶ πληθῦς λέγει, οὐ διὰ τὸ τῶν ἀριθμῶν πλῆθος, ἀλλ' ὅτι τοῦ ἑνιαίου Θεοῦ πόῤῥω ἀπέστησαν· τὸ δὲ πλῆθος πόῤῥω τῆς μονάδος ἀπέχει· οὐ λέγω γοῦν περὶ τούτων· ἀλλ' ἴδωμεν τὴν ἀγαθότητα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἀληθινοῦ Θεοῦ ἡμῶν, παραδεχόμενοι τὰς τῆς ἀγαθότητος αὐτοῦ ἀκτῖνας ἐν ἡσυχίᾳ. Χαίρει γὰρ τὰ θεῖα τῇ ἡσυχίᾳ, ὥσπερ τῷ ὄχλῳ τὰ ἐναντία· οὗ γὰρ ἀφάτου ἀγαθότητος τὸ τὰ μὴ ὄντα ποιεῖν εἶναι, τουτέστι διακρατεῖν πρὸς διαμονὴν, ὥστε τὸν αὐτὸν εἶναι καὶ ποιητὴν καὶ συνοχέα, καὶ τὸ πάντα, κατὰ τὴν ἑκάστου ἐπιτηδειότητα, βούλεσθαι ἐκκαλεῖσθαι πρὸς τὴν ἑαυτοῦ μίμησιν, Τί δέ; ὅτι καὶ τῶν ἀποφοιτνόντων ἐρᾷ, καὶ παρακαλεῖ μὴ ἐκπεσεῖν αὐτοῦ τέλεον· διὰ τοῦτο γὰρ καὶ Παράκλητος ἀκούει· παρακαλεῖ γὰρ μὴ ἀπαξιωθῆναι παρ' ἐκείνων τῶν θρυπτομένων καὶ ἀλαζονευομένων. Ἡ λέξις δὲ ἐπὶ τῶν ἐρωμένων, οἳ τὴν πρὸς τοὺς ἐρῶντας ἀναβαλλόμενοι συντυχίαν, τοιούτῳ τῷ σωματικῷ, τουτέστι κεκλασμένῳ, ἤθει κέχρηνται· ὅθεν λαμβάνεται καὶ ἐπὶ τῶν ἄλλων ὁμοιοτρόπων πραγμάτων, κἀκείνων εἰκῆ καὶ μάτην κατεγκαλούντων, αὐτὸς πράως ἀπολογεῖται καὶ θεραπεύσειν ἐπαγγέλλεται. Λάβε μοι δὲ καὶ τοῦ ἀσώτου παραβολὴν ἐπὶ τούτοις, πῶς, ἔτι ἀπέχοντος τοῦ ἀσώτου, ὅμως, ἐπεὶ πρόσεισι, προστρέχει καὶ ὑπαντᾷ, καὶ περιπλακεὶς ἀσπάζεται, καὶ ἀμνημονεῖ τῶν προτέρων, καὶ τοῖς παροῦσιν ἐνεορτάζει συνάμα ταῖς φίλαις δυνάμεσιν, ἵνα ᾖ πάντων εὐφραινομένων ἡ κατοικία· ἵνα δηλονότι ἅμα ἐπὶ τὸ αὐτὸ πάντες εὐφραίνοιντο· οὕτω γὰρ ἐκλαμβάνει τὸ ῥητὸν κατὰ τὸ παρὸν ὁ ἅγιος. Τὸ δὲ ὅλος ὅλους περιθεὶς θαυμασίως φησὶ, καταισχύνων τοὺς τότε αἱρετικοὺς, οἵτινες ψυχὴν μόνην σώζεσθαι ὑπὸ Θεοῦ, οὐ μὴν

tures, holy ones, concerning His Son Who came to be from the seed of David according to the flesh. Consequently, wherefore this man was meek towards his enemies and good, he is borne witness to as being according to the heart of God. And yet it was not strange that someone should be gentle towards his enemy, since a sacred Law also was laid down to take thought even for the beasts of burden of one's enemy; for it is written in the Law, so as even to raise up the beast of burden of one's enemy when falling down. And Jacob, and Joseph, and Abel (the first as being unfeigned and free from malice, and the second as not taking vengeance on his brothers, when he had them under his hand being steward of all Egypt, having said to them: Fear not, for I am of God; and the third walking together with his brother Cain without suspicion) are proclaimed good-like. For the good man must neither devise beforehand nor contrive evils, nor even fall away from the good into malice on account of the malice of others, but rather abound even then in goodness, so that he might call forth them also towards the like zeal. Since we have made mention of men, and we must also touch upon higher things, let us look up and consider, I do not say the goodnesses of philanthropic angels even praying to God on behalf of nations, and rebuking on behalf of men the apostate powers, namely the demons, which he also calls multitudes, not on account of the multitude of numbers, but because they stood far off from the unitary God; and multitude is far distant from the monad; I do not speak therefore concerning these; but let us see the goodness of our Lord Jesus Christ and our true God, receiving the rays of His goodness in quietness. For the divine things rejoice in quietness, just as the opposite things rejoice in the crowd; of Whose ineffable goodness indeed it is to make the things that are not to be, that is, to hold them fast towards permanence, so that the same is both Creator and Sustainer, and to will that all things, according to the fitness of each, be called forth towards the imitation of Himself. And what? That He also loves those who stand aloof, and entreats that they not fall away from Him completely; for on account of this also He is called Paraclete; for He entreats that He not be disdained by those who give themselves airs and are boastful. And the word is used in the case of beloved ones, who in putting off a meeting with their lovers, have used such a bodily, that is, broken-down, demeanour; whence it is taken also in the case of other similar matters, and when they accuse Him rashly and in vain, He Himself meekly defends Himself and promises to heal them. And take for me also the parable of the prodigal upon these things, how, while the prodigal is still far off, nevertheless, since he approaches, He runs forward and meets him, and having embraced him kisses him, and is unmindful of the former things, and keeps festival at the present things together with the friendly powers, in order that the dwelling-place may be of all who rejoice; namely in order that all together in the same place might rejoice; for thus the saint takes the saying at present. And the phrase wholly embracing them whole he says wonderfully, putting to shame the heretics of that time, who said that the soul alone is saved by God, yet by no means

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Footnotes

(x?) ‹anchor: not visible (call above the cropped part of col 466)› · call in col 466 (presumed) […]Rom. I, 6.

Romans 1:6. [The note's letter is cut off at the image's left edge, and "Rom." is partly clipped. The letter is presumed to be (x), since (y) follows.]

(printed under page 247)

(y) ‹anchor: not visible (call above the cropped part of col 466)› · call in col 466 (presumed)

Act. XIII, 22.

Acts 13:22.

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(z) ‹anchor: obiter allevaret› · call in col 466

Deut. XXII, 4.

Deuteronomy 22:4.

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(a) ‹anchor: ego sum› · call in col 466

Gen. XLV, 5.

Genesis 45:5. [As printed. The words quoted, "Nolite timere; Dei enim ego sum", match Genesis 50:19 more closely.]

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Footnotes

(b) ‹anchor: ille Apostolus› · call in col 467

Rom. V, 9.

Romans 5:9. [As printed. The words quoted, "Cum enim ... peccatores adhuc essemus, Christus pro nobis mortuus est", are Romans 5:8.]

(printed under page 248)

Matth. V, 45.

Matthew 5:45.

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running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITAE.
marginal letters: A omnia cupit; B nera animae; C Dei gratiam,; D nobis mortuus
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δὲ καὶ σῶμα ἔλεγον. Ὅλος οὖν, φησὶν, ὁ Κύριος, ὡς ψυχὴν καὶ σῶμα λαβὼν, ὅλους ἡμᾶς τοὺς ἐκ ψυχῆς καὶ σώματος σέσωκεν. Ἦσαν δὲ τότε οἱ ἀπὸ Σίμωνος, καὶ ἕως αὐτοῦ Κηρίνθου, ὡς δηλοῦσιν οἱ παλαιοὶ, φησὶν, Εἰρηναῖος καὶ Ἱππόλυτος. Δημόφιλος δὲ καὶ εἴ τις ἄλλος κατ' αὐτὸν, ἐπιτιμᾶται, φησὶ, παρὰ τοῦ Θεοῦ δηλονότι τοῦ καὶ ἁμαρτωλοὺς θέλοντος σωθῆναι, καὶ ἐκδιδάσκεται παρ' αὐτοῦ, Καὶ πῶς οὐκ ἔδει, λέγοντος, ἐπὶ σωτηρίᾳ τῇ διὰ μετανοίας εὐφραίνεσθαι; Αὐτὸς γάρ εἰμι ὁ ἐπ' ὤμων ἄρας τὸ ἀπολωλὸς, ὁ χρηστὸς ἐπὶ τοὺς ἀχαρίστους. Ἔτι γὰρ ἁμαρτωλῶν ὄντων ἡμῶν, Χριστὸς ὑπὲρ ἡμῶν ἀπέθανε, φησὶν ὁ θεῖος Ἀπόστολος, ὁ ἀνατέλλων τὸν ἥλιον ἐπὶ πονηροὺς καὶ ἀγαθοὺς, ᾗ φησὶ τὰ ἱερὰ Εὐαγγέλια· ὁ τιθεὶς τὴν ψυχὴν ὑπὲρ τῶν ἀποφευγόντων. Σὺ δὲ, ὦ Δημόφιλε, ὡς τὰ γράμματά σου δηλοῖ, (αὐτὸς γὰρ προαπέστειλε τῷ ἁγίῳ, ἐναβρυνόμενος οἷον ἐπὶ τῷ τελεσθέντι·) λέγεις γοῦν, ὅτι καὶ προσπεσόντα τῷ πρεσβυτέρῳ ἀσεβῆ καὶ ἁμαρτωλόν, (τοῦτο δὲ κατὰ τὸν ἐκείνου λέγει λόγον, καὶ οὐ καθὼς ἡ ψυχὴ αὐτοῦ ἔχει· οὐδὲ γὰρ οὕτως ἔχει ἀσεβῆ τὸν ἀπὸ ἁμαρτίας μετανοοῦντα) κατ' αὐτοῦ παρὼν ἀπελάκτισας. Τὸ δὲ ἀσεβῆ καὶ ἁμαρτωλὸν ἀντὶ γενικῆς ἀττικῶς εἴληφεν. Εἶτα ὁ μὲν ἐδεῖτο ζητῶν θεραπείαν· σὺ δὲ οὐκ ἔφριξας, ἀλλὰ καὶ τὸν ἱερέα καθύβριζες, δικαιώσαντα τὸν κατὰ σὲ ἀσεβῆ ὡς ἁμαρτωλὸν ἐλέους ἄξιον εἶναι μετανοοῦντα· καὶ τέλος, Ἔξιθι, ἔφης, καὶ αὐτὸς εἰς τὰ ἄδυτα εἰσεπήδησας, καὶ τὰ ἄχραντα συνῆξας μυστήρια, οἱονεὶ ἐπῆρας, ἀπὸ τοῦ θυσιαστηρίου βαστάσας· ὡς ἔοικε γὰρ ἔτι λειτουργοῦντι τῷ ἱερεῖ ἐπέστη ὁ Δημόφιλος. Τοῦτο γοῦν πεποίηκας ἀναξίως· διακόνων γὰρ καὶ πρεσβυτέρων τὸ ποιεῖν τοιαῦτα, τοῦ νόμου λέγοντος, Καὶ οἱ ἱερεῖς περιστελοῦσι τὰ ἅγια, ὡς καὶ ἐν τοῖς ἑξῆς φησι. Καὶ γράφεις, ὅτι μέλλοντα διαφθαρῆναι τὰ ἅγια ἀπέσωσας; Νῦν οὖν ἄκουε καὶ τῶν ἡμετέρων. Οὐ θεμιτὸν πρεσβύτερον, κἂν ἁμαρτάνοι, ὑπὸ διακόνου ὑψηλοτέρου σου, ἢ καὶ μονάζοντος, εὐθύνεσθαι. Τάξις γὰρ συνέχει πάντα· πόσῳ γε μᾶλλον ἐπὶ τοῖς ἡμετέροις δεῖ τὴν τάξιν φυλάττεσθαι; εἰ γὰρ ἀταξία, λοιπὸν ἐμερίσθη ἐφ' ἑαυτὸν ὁ Θεός· πᾶσα δὲ βασιλεία, ἥτις μερισθήσεται, οὐ σταθήσεται. Καὶ εἰ τοῦ Θεοῦ ἐστιν ἡ κρίσις, ἄγγελοι δὲ Θεοῦ οἱ ἱερεῖς μετὰ τοὺς ἱεράρχας εἰσί. Σὺ δὲ οὐδὲ τοῖς λειτουργοῖς, δηλονότι τοῖς διακόνοις, συνιστάμενος, ἀλλὰ μετ' αὐτοὺς, δι' αὐτῶν ἐκδιδάσκου παρὰ τῶν ἱερέων, δι' ὧν ἠξιώθης καὶ τὸ θεραπευτὴς εἶναι, (καθ' ὑπερβατὸν γὰρ ἡ σύνταξις·) πρὸς αὐτῶν δηλονότι τῶν ἱερέων ἐκδιδάσκου, δι' ὧν καὶ μοναχικόν σοι σχῆμα δέδοται. Ἢ οὐχὶ μαρτυρεῖ μου τῷ λόγῳ καὶ αὐτὰ τὰ τῆς ἱερᾶς τάξεως σύμβολα; Ἵστανται γὰρ ἐν μὲν τῷ θυσιαστηρίῳ πρῶτον ἀρχιερεῖς, εἶτα ἱερεῖς, εἶτα πρὸς ταῖς πύλαις διάκονοι· ἔξωθεν δὲ τῶν πυλῶν οἱ θεραπευταὶ, πρὸς αὐταῖς ἱστάμενοι, οὐ πρὸς φυλακὴν αὐτῶν δὴ τῶν πυλῶν, (τοῦτο γὰρ τῶν πρὸς αὐταῖς ἐντὸς ἱσταμένων λειτουργῶν, δηλονότι διακόνων καὶ ὑποδιακόνων, ἐστίν·) ἀλλὰ πρὸς τάξιν καὶ ἐπίγνω-

also the body. The whole Lord, therefore, he says, as having taken soul and body, has saved us whole who are of soul and body. And there were then those from Simon, and even up to Cerinthus himself, as the ancients show, he says, Irenaeus and Hippolytus. And Demophilus and anyone else like him, is rebuked, he says, by God, namely Him Who wills that sinners also be saved, and is taught thoroughly by Him, saying: And how ought one not to rejoice over salvation that is through repentance? For I Myself am He Who lifted up on My shoulders that which was lost, Who am kind towards the ungrateful. For while we were yet sinners, Christ died for us, says the divine Apostle, Who makes the sun to rise upon the evil and the good, as the sacred Gospels say; Who lays down His life for those who flee away. But you, O Demophilus, as your letters show (for he himself had sent beforehand to the saint, priding himself as it were upon what was accomplished), you say therefore, that even when the impious and sinful man fell down before the presbyter (and this he says according to that man's word, and not just as his soul is; for neither does he thus hold the one repenting from sin to be impious), being present against him you kicked him away. And he has taken the impious and sinful in the accusative instead of the genitive in the Attic manner. Then he indeed was entreating, seeking healing; and you did not shudder, but even insulted the priest, who had judged the one impious according to you as a sinner repenting to be worthy of mercy; and finally, Go out, you said, and you yourself leaped into the sanctuaries, and gathered together the immaculate mysteries, as it were lifted them up, having carried them from the altar; for as it seems, while the priest was still officiating, Demophilus came upon him. This therefore you have done unworthily; for it belongs to deacons and presbyters to do such things, the law saying: And the priests shall wrap up the holy things, as he also says in what follows. And do you write that you saved the holy things when they were about to be corrupted? Now therefore hear also our words. It is not lawful for a presbyter, even if he should sin, to be called to account by a deacon who is higher than you, or even by a monk. For order holds all things together; how much more indeed in our matters must order be preserved? For if there is disorder, then God has been divided against Himself; and every kingdom which shall be divided, shall not stand. And if the judgement is God's, the priests after the hierarchs are angels of God. And you, not even standing together with the liturgists, namely the deacons, but after them, through them be taught thoroughly by the priests, through whom you were deemed worthy also to be a therapeut (for the construction is by hyperbaton), by the priests themselves, namely, be taught thoroughly, through whom the monastic habit also has been given to you. Or do not the very symbols of the sacred order also bear witness to my word? For in the sanctuary indeed stand first chief priests, then priests, then at the gates deacons; and outside the gates the therapeuts, standing at them, not for the guarding of the gates themselves (for this belongs to the liturgists standing inside at them, namely deacons and subdeacons), but for order and recogni-

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other: ends mid-word ἐπίγνω-

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σιν ἑαυτῶν, ἵνα ἐπιγινώσκωσιν ἑαυτοὺς ἧς τάξεως καὶ ἀξίας εἰσὶ, καὶ μὴ τῶν κρειττόνων κατεπαίρωνται· μᾶλλον γὰρ τῷ λαῷ πλησιάζουσιν ἢ ταῖς ἱερατικαῖς τάξεσι. Καὶ τοῦτο οὐκ ἀπεικότως λέγει, ἀλλ' ὅτι οἱ μὲν ἱερωμένοι ἴδιον τόπον τὸ θεῖον θυσιαστήριον ἔχουσιν· οἱ δὲ μοναχοὶ μετὰ τοῦ λαοῦ ἔξωθεν ἵστανται, εἰ καὶ τοῦ λαοῦ οἱ μοναχοὶ προΐστανται. Διὰ τοῦτο καὶ ἡ ἱερὰ θεσμοθεσία ἐν τῷ μεταλαμβάνειν τούτους τοῖς ἐνδοτέροις τὴν μετάδοσιν ἐγχειρίζει· καὶ γὰρ οἱ ἐντὸς ἀπερικαλύπτως τὰ θεῖα διὰ συμβόλων βλέπουσι καὶ ἀκούουσι· καὶ ἐπὶ τοὺς ἔξωθεν τῶν παραπετασμάτων ἱσταμένους, μοναχοὺς, λαϊκούς, ἔτι καὶ τὰς καθαιρομένας τάξεις, κατηχουμένους, καὶ τοὺς ἐν μετανοίᾳ, τὰ ἱερὰ ἐκφαίνουσι, καλῶς ἀεὶ διαφυλαττόμενα ἄχραντα ἀπὸ τῶν σῶν ὄψεων, μέχρις οὗ, τυραννικῶς εἰσπηδήσας αὐτοῖς, ἠνάγκασας ἐκπομπευθῆναί σοι τὰ ἀθέατα. Σὺ δὲ φὴς ἔχειν καὶ διαφυλάττειν τὰ ἱερὰ, μὴ εἰδὼς ὅτι σὐκ ἔχεις ταῦτα· ἐπεὶ οὐδαμῶς σοι, ἀλλὰ τοῖς ἱερεῦσι διαφέρει. Τὸ δὲ Ὥσπιρ οὐδὲ τὴν ἀλήθειαν, καὶ τὰ ἑξῆς, φησὶ, καθαπτόμενος τούτου, καὶ ἐπ' ἄλλῃ ἀταξίᾳ καὶ ἀναισχυντίᾳ, καθ' ἣν λογομαχῶν καθημέραν, οὐκ ἐπὶ συστάσει, ἀλλ' ἐπὶ καταστροφῇ τῶν ἀκουόντων, τὰς Γραφὰς ἀνεγίνωσκεν. Ἐπεὶ δυσὶ τισι κεφαλαίοις περιορίζει τὴν τοῦ Δημοφίλου ἁμαρτίαν καὶ ἀταξίαν, τῷ τε ἐπιχειρῆσαι τοῖς ἁγίοις, καὶ τῷ τὸν πρεσβύτερον ὑβρίσαι· ἐατέον γὰρ τὴν κατὰ τοῦ μετανοοῦντος ἀπολάκτισιν καὶ ἐξώθησιν· δύο γὰρ ἐργασίας ἀπὸ τοῦ ἐλάττονον παρέλαβε· πρὸς μὲν τὴν πρώτην ἁμαρτίαν λέγων τό· Εἰ μὲν ἐθναρχίᾳ τις ἀφ' ἑαυτοῦ ἐνεχείρησε, μὴ διδόντος τοῦ βασιλέως, ἐτιμωρεῖτο ἄν· πρὸς δὲ τὴν δευτέραν λέγων, Καὶ εἰ τὸν δικαιοῦντα ἄρχοντα, ἢ καταδικαζοντά τινα, παρεστώς τις ἀνέκρινεν, οὔπω λέγω καθύβριζε. Πάλιν ἀπὸ κοινοῦ τὸ ἐτιμωρεῖτο ἄν. Σὺ δὲ τοσοῦτον τολμηρὸς εἶ, καὶ ἀφ' ἑαυτοῦ ἱερωσύνῃ ἐγχειρῶν, καὶ τὸν πρεσβύτερον ἀνακρίνων. Καὶ ταῦτα ἔδει εἰπεῖν εἰς ἐκεῖνον τὸν ὑπὲρ τὴν ἀξίαν μὲν πράττοντα, ὅμως μέντοι εἰκότα καὶ πρέποντα. Σὺ δὲ τίνα ἕξεις τὴν ἀπολογίαν, ὅτε καὶ παρὰ τὴν ἀξίαν καὶ μηδόλως εἰκότα; Καὶ εὐθων ἐπάγει τὰ παραδείγματα, καὶ πλέον ἐκεῖνον τὸν Δημόφιλον ποιήσαντα δείκνυσιν. Ὁ Ὀζίας καλὸν ἐποίει θυμιῶν, εἰ καὶ παρὰ τὴν ἀξίαν· οἱ δαίμονες ἀληθῶς ἔλεγον, θεολογοῦντες τὸν Ἰησοῦν, εἰ καὶ μηδὲν ἐφειμένον ἦν ἐκείνοις τοιαῦτα λαλεῖν· σὺ καὶ παρὰ τὴν ἀξίαν πεποίηκας, καὶ οὐχὶ τὸ εἰκὸς διεπράξω, ὑβρίσας πρεσβύτερον τὸν τοὺς μετανοοῦντας δεχόμενον. Ὅρα καὶ ἀπὸ τοῦ παλαιοῦ νόμου· Καὶ ἕκαστος τῇ τάξει τῆς λειτουργίας αὐτοῦ ἔσται, καὶ τὰ ἑξῆς διοριζομένου· καὶ πάλιν. Ὠργίσθη θυμῷ Κύριος ἐπὶ τῷ τὸν Ὀζίαν προπετῆσαι· τὴν κιβωτὸν ἀνορθοῦν βουλόμενον· καὶ, Ἡ τοῦ Μωϋσέως ἀδελφὴ Μαριὰμ λεπροῦται· καὶ περὶ τῶν υἱῶν τοῦ Σκευᾶ, ὡς ἐν ταῖς Πράξεσι φέρεται, ὅτι, μήτε πιστεύσαντες εἰς Χριστὸν, μήτε κεχειροτονημένοι, ἐξώρκιζον τοὺς δαίμονας, ὅπερ τοῖς ἐφορκισταῖς μόνοις ἐφεῖτο. Καὶ πάλιν· Ὁ ἀσεβὴς, θύων μόσχον, ὡς ὁ ἀποκτείνων

tion of themselves, in order that they may recognize of what order and dignity they themselves are, and not lift themselves up against their betters; for they draw near rather to the people than to the hieratic orders. And he says this not unreasonably, but because the consecrated men indeed have the divine sanctuary as their own place; whereas the monks stand outside with the people, even though the monks stand before the people. On account of this also the sacred legislation, in their partaking, entrusts the distribution to those further inside; for indeed those inside behold and hear the divine things through symbols unveiled; and unto those standing outside the curtains, monks, laymen, and furthermore the orders being purified, catechumens and those in repentance, they set forth the sacred things, being always well preserved immaculate from your sight, until, having tyrannically leaped in upon them, you compelled the things not to be beheld to be paraded before you. And you say that you hold and preserve the sacred things, not knowing that you do not hold these things; since they are by no means your care, but the priests'. And the phrase Just as neither the truth, and what follows, he says, touching upon this man also over another disorder and shamelessness, according to which, contending about words daily not for the building up, but for the subverting of the hearers, he read the Scriptures. Since in some two heads he bounds the sin and disorder of Demophilus, both in laying hands on the holy things, and in insulting the presbyter; for one must leave aside the kicking away and pushing out of the penitent; for he took two workings from the lesser; towards the first sin saying this: If indeed anyone of himself laid hands on the leadership of the nation, the king not granting it, he would be punished; and towards the second saying: And if anyone standing by called to account, I do not yet say insulted, the ruler acquitting or condemning someone. Again in common is understood he would be punished. And you are so bold, both of yourself laying hands on the priesthood, and calling to account the presbyter. And these things one had to say towards that man who acts above his dignity indeed, yet nevertheless things reasonable and fitting. But what defence will you have when they are both contrary to your dignity and not at all reasonable? And straightway he brings in the examples, and shows that man Demophilus to have done more. Uzziah did what was good in burning incense, even if contrary to his dignity; the demons spoke truly, speaking of Jesus as God, even if it was in no way permitted to them to speak such things; you have both acted contrary to your dignity, and did not accomplish what is reasonable, having insulted a presbyter who receives the penitents. See also from the old law, which determines: And each shall be in the order of his ministry, and what follows; and again: The Lord was angry with wrath at Uzziah's having been rash, wishing to set upright the ark; and: Moses' sister Miriam becomes leprous; and concerning the sons of Sceva, as is related in the Acts, that, neither having believed in Christ, nor having been ordained, they exorcized the demons, which was permitted to the exorcists alone. And again: The impious man, sacrificing a calf, is as he who kills

Editors' notes and page, col. 469

Footnotes

(d) ‹anchor: jam non stabit› · call in col 470

[…]atth. XII, 25.

Matthew 12:25. [The start of the note, "(d) M", is cut off at the image's left edge; "atth. XII, 25." is visible.]

(printed under page 249)

Footnotes

[On this page the Latin is set across the full page width, spanning cols 471–472. Each call is filed under the half of the line it stands in.] (printed under page 250)

(e) ‹anchor: sui ministerii› · call in col 471

Num. VII, 5.

Numbers 7:5.

(printed under page 250)

(g) ‹anchor: lepra respergitur› · call in col 471

Num. XII, 10.

Numbers 12:10.

(printed under page 250)

(k) ‹anchor: novi vos, respondet› · call in col 471

Matth. VII, 23.

Matthew 7:23.

(printed under page 250)

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITAE.
marginal letters: A tiati, peculiari; B Antithesin sive
old-edition numerals: (none)
other: facing Latin version, not set; full-width Latin lines in middle not set

PG 4:472

κύνα λογίζεται, οὐ προσιεμένου τὴν φιλότιμον θυσίαν τοῦ Θεοῦ διὰ τὴν τοῦ προσάγοντος ἀναξιότητα. Καὶ αὖθις. Ὅρα τὴν τοῦ Θεοῦ δικαιοσύνην, ὅτι καὶ λεγόντων τινῶν, Οὐ τῷ σῷ ὀνόματι τὸ καὶ τὸ ἐποιήσαμεν; Οὐκ οἶδα ὑμᾶς, ἀποκρίνεται. Ὥστε συνάγεται ἀπὸ τούτων πάντων, ὅτι οὐ θεμιτὸν οὐδὲ τὰ δίκαια διώκειν, εἰ μὴ κατ' ἀξίαν. Τοῦτο γὰρ ὁ νομοθέτης διδάσκει ἐν τῷ Δευτερονομίῳ Μωϋσῆς, λέγων· Δικαίως τὸ δίκαιον διώξεις. Καὶ πάλιν· Διακελεύεταί σοι Σειρὰχ ὁ θαυμάσιος, Ὑψηλότερά σου μὴ ζήτει, καὶ βαθύτερά σου μὴ ἐρεύνα.

a dog, God not accepting the lavish sacrifice on account of the unworthiness of him who offers it. And again: See the righteousness of God, that even when certain men say: Did we not in Thy name do this and that? He answers: I do not know you. So that it is gathered from all these things, that it is not lawful to pursue even just things, unless according to dignity. For Moses the lawgiver teaches this in Deuteronomy, saying: Justly you shall pursue what is just. And again: The wonderful Sirach commands you: Do not seek things higher than you, and do not search into things deeper than you.

Ἀντίθεσιν εἰσάγει , ὡς ἐκ τοῦ Δημοφίλου, ὅτι ἔσται λοιπὸν ἀσέβεια ἐν τοῖς ἱερεῦσι, μὴ ἐξεταζομένων αὐτῶν, μήτε μὴν εὐθυνόντων αὐτοὺς ἑτέρων· καὶ κινδυνεύσει τοὺς ἐν νόμῳ καυχωμένους διὰ τῆς παραβασίας τοῦ νόμου τὸν Θεὸν ἀτιμάζειν. Ἐγὼ δὲ προ-

He brings in an objection, as if from Demophilus, that there will then be impiety among the priests, if they are not examined, nor yet others call them to account; and there will be danger that those who boast in the law through transgression of the law dishonour God. And I in

Editors' notes and page, col. 472

Footnotes

(f) ‹anchor: arcam surrigere praesumentis› · call in col 472

II Reg. VI, 7.

2 Kings 6:7 (Vulgate numbering; 2 Sam. 6:7).

(printed under page 250)

(h) ‹anchor: in Actis apostolicis› · call in col 472

Cap. XIX.

Chapter 19 [of Acts].

(printed under page 250)

(i) ‹anchor: occiderit carnem› · call in col 472

Isa. LXVI, 3.

Isaiah 66:3.

(printed under page 250)

(l) ‹anchor: est exsequaris› · call in col 472

Cap. XVI, v. 20.

Chapter 16, verse 20 [of Deuteronomy].

(printed under page 250)

(m) ‹anchor: te ne scrutatus fueris› · call in col 472

Eccli. III, 22.

Ecclesiasticus (Sirach) 3:22.

(printed under page 250)

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITAE.
marginal letters: A κύνα λογίζεται,; B Ἀντίθεσιν εἰσάγει
old-edition numerals: 267 after provectus
other: left side of col 472 visible in PG004_c471_1.png and PG004_c471_3.png; full-width Latin lines in middle not set; ends mid-word προ-

PG 4:473

νοητικῶς ὑπὲρ τούτου ἀπολογήσομαι· οὐ γὰρ ἐχθρὸς ὁ Δημόφιλος, ἵνα ἐαθῇ παρὰ τῷ Σατανᾷ τοιαύτῃ πλάνῃ συνεχόμενος. Ἴστι, ὅτι ἑκάστη τῶν ἱερῶν διακοσμήσεων θεοειδεστέρα ἐστὶ τῆς μᾶλλον ἀφεστηκυίας, ἡ τῷ Θεῷ πλησιάζουσα, καὶ ἐν τοῖς οὐρανίοις καὶ ἐν ἡμῖν. Μὴ γοῦν ἐκλάβῃς τὸν πλησιασμὸν τοπικῶς, ἀλλὰ μᾶλλον κατὰ τὴν ἑκάστου ἕξιν καὶ ἐπιτηδειότητα· οὐ γὰρ ἐν τόπῳ ἐστὶν ὁ Θεὸς, ὡς ἂν ἐντεῦθεν τὸ ἐγγὺς καὶ τὸ πόῤῥω ἐμφαίνηται. Εἰ τοίνυν ἡ τῶν ἱερέων τάξις φωτιστική ἐστιν, ὁ μὴ φωτιστικὸς, ἢ μᾶλλον καὶ ὁ ἀφώτιστος, οὐχὶ ἱερεὺς, καὶ τολμηρὸς οὗτος δοκεῖ μοι καὶ ἀναίσχυντος, ἀγνοεῖν οἰόμενος τὸν Θεὸν, ἅπερ αὐτὸς ἑαυτῷ σύνοιδε, καὶ νομίζων ἀπατᾷν ὃν αὐτὸς ψευδωνύμως ἐπικαλεῖται πατέρα, Πάτερ, λέγων, ὁ ἐν τοῖς οὐρανοῖς· καὶ τολμῶν τὰς αὑτοῦ βλασφημίας (οὐ γὰρ εἴποιμι προσευχὰς) ἐπὶ τῶν θείων συμβόλων ἐπιλέγειν. Οὗτος γοῦν οὐκ ἔστιν ἱερεὺς. ἀλλὰ πᾶν τοὐναντίον. Τέως δὲ οὐ δίδοται τῷ Δημοφίλῳ περὶ τούτων διεξετάζειν· δικαίως γὰρ ὀφείλομεν διώκειν τὰ δίκαια, κατὰ τὸ παράγγελμα· δίκαιον δέ ἐστι τὸ κατ' ἀξίαν πᾶσι διανεμητικὸν, ἐπεὶ καὶ ἀγγέλοις τὸ δίκαιον ἀπονέμεται· ἐν πᾶσι γὰρ τοῖς οὖσι διὰ τῶν πρώτων τοῖς δευτέροις τὰ κατ' ἀξίαν ἀπονέμεται. Οἱ μὲν οὖν ἐπάρχειν τῶν ἄλλων ταχθέντες, ἐκεῖνοι τοῖς μετ' αὐτοὺς ἀποδώσουσι τὰ κατ' ἀξίαν· ὁ Δημόφιλος δὲ ἀφοριζέτω, διαχωριζέτω τὰ κατ' ἀξίαν, ποῖα μὲν τῷ λόγῳ, ποῖα δὲ τῷ θυμῷ, ποῖα δὲ τῇ ἐπιθυμίᾳ, ὅπερ οὐκ ἂν ἄλλως γένηται, καὶ ἕκαστον πρεπόντως ἀφορισθήσεται, εἰ μὴ κατάρξει ὁ λόγος τῶν ὑφειμένων , θυμοῦ λέγω καὶ ἐπιθυμίας, καὶ εὐθὺς τὸ παράδειγμα τίθησιν· ὁ λόγος γὰρ ἐπέχει τάξιν δεσπότου, πρεσβυτέρου, πατρός· ὁ δὲ θυμὸς, καὶ ἡ ἐπιθυμία, δούλου, νεωτέρου, υἱοῦ. Οὐκ ἂν οὖν ἀσεβεῖν ἐδοκοῦμεν, εἴπερ, ἐπ' ἀγορᾶς τῶν κρειττόνων ὑπὸ τῶν χειρόνων πασχόντων, οὐκ ἐβοηθοῦμεν τοῖς κρείττοσι; Καὶ ἐπὶ τούτοις ἐνθυμηματίζεται. Καίτοι γε ἐνταῦθα οἱ χείρονες ἴσως παρὰ τῶν κρειττόνων προηδικήθησαν. Ὁ δὲ λόγος ἐνταῦθα, πῶς ἀδικεῖ τὰ χείρονα, λέγω τὸν θυμὸν καὶ τὴν ἐπιθυμίαν, ἐπεὶ, τὴν ἐκ Θεοῦ δοθεῖσαν αὐτῷ ἀρχὴν κατέχειν βουλόμενος, παρὰ τούτων ἀπείργεται; Ἄδικοι ἄρα ἡμεῖς, οἱ μὴ τῷ λόγῳ βοηθεῖν σπεύδοντες. Εἰκότως οὖν ὁ μέγας Παῦλος πρὸς Τιμόθεον ἐπιστέλλων διατάττεται, μὴ εἰς προστασίαν Ἐκκλησίας ἀξιοῦσθαι τὸν μὴ τοῦ ἰδίου οἴκου προστάντα καλῶς· καὶ καλῶς τὰ θεῖα λέγουσιν Εὐαγγέλια. Ὁ ἐν ὀλίγῳ πιστὸς, καὶ ἐν πολλῷ πιστός. Αὐτὸς μὲν οὖν, καθὼς καὶ προείπομεν, ἀφώριζε τὰ οἰκεῖα τῷ λόγῳ, τὰ οἰκεῖα τῷ θυμῷ, τὰ οἰκεῖα τῇ ἐπιθυμίᾳ· τό δέ ἐστι, Σὺ αὐτὸς μὴ ἄλλον, ἀλλὰ σεαυτὸν διόρθου καὶ τάττε, καθ' ἑκάστην ψυχικὴν δύναμιν ἑκάστῃ τούτων τὰ κατ' ἀξίαν ἀφοριζόμενος. Σοὶ δὲ οἱ διάκονοι, κἀκείνοις οἱ πρεσβύτεροι, καὶ τούτοις οἱ ἱεράρχαι, καὶ τοῖς ἱεράρχαις οἱ ἀπόστολοι, καὶ οἱ τῶν ἀποστόλων διάδοχοι· ἔτι γὰρ ἦσαν ἐν κόσμῳ καί τινες τῶν ἀποστόλων, καὶ διάδοχοι παρ' ἐκείνων ταχθέντες· καὶ ἐπανορθωθήσεται

forethought will make defence on behalf of this; for Demophilus is not an enemy, so that he should be left with Satan held fast by such an error. Know that each of the sacred orders which draws near to God is more godlike than that which stands further off, both in the heavenly realms and among us. Do not therefore take the drawing near locally, but rather according to the habit and fitness of each; for God is not in a place, so that from this the near and the far off should be manifested. If then the order of the priests is illuminative, he who is not illuminative, or rather even unilluminated, is not a priest; and this man seems to me bold and shameless, thinking that God is ignorant of the things which he himself is conscious of in himself, and supposing that he deceives Him Whom he himself falsely calls upon as Father, saying: Father, Who art in the heavens; and daring to utter his own blasphemies (for I would not call them prayers) over the divine symbols. This man therefore is not a priest, but quite the contrary. Meanwhile it is not granted to Demophilus to examine concerning these things; for justly we ought to pursue just things, according to the command; and just is that which distributes to all according to dignity, since to angels also what is just is assigned; for in all beings through the first the things according to dignity are assigned to the second. Those therefore who have been appointed to rule over the others, they will render to those after them the things according to dignity; and let Demophilus set apart, let him separate the things according to dignity, which things belong to reason, and which to anger, and which to desire, which will not otherwise come to pass, and each be fittingly set apart, unless reason rules over the subordinate things, I mean anger and desire, and straightway he sets down the example; for reason holds the order of master, presbyter, father; and anger, and desire, that of slave, younger man, son. Would we not then seem to be impious, if indeed, when in the marketplace the betters were suffering at the hands of the worse, we did not come to the aid of the betters? And upon these things he reasons by an enthymeme. And yet here perhaps the worse were first wronged by the betters. But here how does reason wrong the worse things, I mean anger and desire, since, wishing to hold fast the rule given to it from God, it is hindered by these? Unjust therefore are we, who do not hasten to come to the aid of reason. Reasonably therefore the great Paul writing to Timothy ordains that he who has not ruled his own house well should not be deemed worthy of the presidency of the Church; and that the divine Gospels say well: He who is faithful in a little, is faithful also in much. Do you yourself therefore, just as we also said before, set apart the things proper to reason, the things proper to anger, the things proper to desire; and this is: Do you yourself not correct and order another, but yourself, according to each psychic power setting apart for each of these the things according to dignity. And for you the deacons, and for them the presbyters, and for these the hierarchs, and for the hierarchs the apostles and the successors of the apostles; for there were still in the world both certain of the apostles, and successors appointed by them; and each will be set right

Editors' notes and page, col. 473

Footnotes

(n) ‹anchor: Scripturae praeceptum› · call in col 474

[D]eut. xvi, 20.

Deut. 16:20.

(printed under page 251)

Footnotes

(o) ‹anchor: not visible› · call in col 475

I Tim. III, 5.

1 Tim. 3:5.

(printed under page 252)

(p) ‹anchor: not visible› · call in col 475

Luc. XVI, 10.

Luke 16:10.

(printed under page 252)

(q) ‹anchor: juxta Jeremiae› · call in col 475

Cap. II, v. 12.

Chapter 2, verse 12 [of Jeremiah].

(printed under page 252)

(r) ‹anchor: in ore ejus› · call in col 475

I Pet. II, 22.

1 Pet. 2:22.

(printed under page 252)

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITAE.
marginal letters: A mate utitur:; B sim sua; C tate, non; D habere opus
old-edition numerals: 270 before Obstupuit
other: facing Latin version, not set

PG 4:476

ἕκαστος παρὰ τῶν ὁμοταγῶν ἁγίων, καὶ οὐκ ἀντιστραφήσεται ἡ τάξις. Τοσαῦτά σοι τὰ παρ' ἡμῶν ὑπὲρ τοῦ εἰδέναι σεαυτὸν καὶ τὴν ἰδίαν τάξιν. Περὶ δὲ τῆς εἰς τὸν ἁμαρτωλὸν ἀπανθρωπίας, οὐκ οἶδα πῶς κλαύσομαι προφητικῶς τὸ σύντριμμα τοῦ ἀγαπητοῦ χριστιανοῦ· χάριν γὰρ τίνος θεραπευτὴς ἐτάχθης παρ' ἡμῶν, ἀλλότριος ὢν τῆς καθ' ἡμᾶς θεραπείας; Καὶ ἐπεὶ τοιοῦτος εἶ, ὥρα σοι καὶ Θεὸν καὶ ἱερέας ἑτέρους ζητεῖν, ὡς ἂν θηριωθῇς παρ' ἐκείνων ἢ τελεσθῇς, οὔτε εἰδὼς ἐν τίνι προσκόπτεις, καὶ οἰόμενος βλέπειν, ἀληθῶς οὐ βλέπων. Ἐξέστη ὁ οὐρανὸς ἐπὶ τούτῳ, κατὰ τὸν Ἱερεμίαν, καὶ ἔφριξα ἐγώ. Καὶ εἰ μὴ τὰ σὰ γράμματα ἐδεξάμην, οὐκ ἂν ἑτέρῳ τοιαῦτα περὶ σοῦ λέγοντι ἐπίστευον· ὅτι Δημόφιλος καὶ τὸν Θεὸν ἀφιλάνθρωπον καὶ ἑαυτὸν μὴ δεῖσθαι ἐλέους οἴεται, καὶ τοὺς ἱερεῖς ἀποχειροτονεῖ· ἀλλ' ὁ Δεσπότης Χριστὸς καὶ ταῦτα κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν, (Ἁμαρτίαν γὰρ οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ·) καὶ τὴν τῶν προβάτων ποιμαντικὴν δεῖγμα τῆς εἰς ἑαυτὸν ἀγάπης ποιεῖται· καὶ τὸν μὴ ἀφιέντα ὀλίγον τῷ συνοικέτῃ πολλὰ ἀφεθέντι πονηρὸν ἀποκαλεῖ, καὶ δικαιοῖ τῶν οἰκείων ἀπολαύειν, δηλονότι τοῦ σκότους καὶ τῆς τιμωρίας· ταῦτα γὰρ οἰκεῖα τῷ πονηρῷ· αὐτός ἐστιν, ὃς καὶ ὑπὲρ τῶν σταυρούντων προσηύχετο. Ἐπετίμα δὲ καὶ τοῖς μαθηταῖς κατὰ τῶν Σαμαρειτῶν λέγουσι, καθὼς καὶ ἐν τῷ κατὰ Λουκᾶν ἁγίῳ Εὐαγγελίῳ γέγραπται· Καὶ γὰρ ὁ Κύριος πρὸς αὐτούς φησιν· Οὐκ οἴδατε ποίου πνεύματός ἐστε, δηλονότι ποίᾳ χάριτι διακονεῖτε. Σὺ δ' ἄνω καὶ κάτω θρυλλεῖς, ὡς τὸν Θεὸν ἐξεδίκησας, διὰ κακίας τὸν ἀγαθόν· ἄπαγε. Ὁ ἀρχιερεὺς ἡμῶν Χριστὸς, ἄκακος, πραῢς, ἱλασμός ἐστι περὶ τῶν ἡμετέρων ἁμαρτιῶν. Τοίνυν οὐκ ἀποδεξόμεθά σου τὰς ἀζηλώτους ὁρμὰς, εἰ καὶ πολλάκις προβάλλῃ τόν τε Ἠλίαν καὶ τὸν Φινεὲς, λέγων, ὅτι κατ' ἐκείνους ἐποίησας· οὐδὲ γὰρ ἠρέσκετο ὁ Κύριος λέγουσι τοιαῦτα ἀπάνθρωπα τοῖς ἔτι ἀμετόχοις τοῦ Πνεύματος μαθηταῖς. Τοῦτο δὲ εἶπεν ὁ Πατὴρ πρὸς τὸ τέλειον τῆς δωρεᾶς ἀπιδὼν, ἧς ἔλαβον μετὰ τὴν ἀνάστασιν· γέγραπται γάρ· Οὔπω ἦν Πνεῦμα ἅγιον, ὅτι Ἰησοῦς οὔπω ἐδοξάσθη. Διδάσκεσθαι δὲ χρὴ, καὶ οὐ κολάζεσθαι τοὺς ἀγνοοῦντας, ὥσπερ καὶ τυφλοὺς ὁδηγοῦμεν, οὐ κολάζομεν. Κόῤῥην δέ τινες μὲν τὸν κρόταφόν φασιν· ἔνιοι δὲ, τὴν γνάθον. Βέλτιον δὲ τὸν κρόταφον λέγειν. Μὴ τοίνυν, παρακαλῶ ὑμᾶς, βλάπτωμεν· τοῦτο γὰρ παροιμιωδῶς λέγει, ὠθεῖν καθ' ἑαυτῶν τὸ ξίφος. Μετὰ ταῦτά φησιν, οἷα ἐπακολουθεῖ τοῖς ἀδικεῖν ἢ εὐεργετεῖν τινας βουλομένοις, κἂν μὴ πρὸς ἔργον ἤνεγκαν ἃ ἐβουλεύσαντο. ἐκείνους γὰρ, δηλαδὴ οὓς προείλοντο ἀδικῆσαι ἢ εὐεργετῆσαι , οὐ πάντως, φησὶ, διέθηκαν καθὼς ἠβουλήθησαν· πρόδηλον δὲ, ὅτι τὰ μὲν παρὰ τὸ ἀβούλητον τῶν εὐεργετουμένων, τὸ δὲ παρὰ τὸ ἀδρανὲς τῶν ἀδικούντων. Προθέμενος δὲ περὶ τῶν δύο εἰπεῖν, τῶν τε ἀδικεῖν καὶ τῶν εὐεργετεῖν προθεμένων, περὶ τῶν ἀδικούντων μόνον ἐπιφέρει τὸν λόγον, ὅτι οἱ μὲν ἀδικούμενοι τὴν βασιλείαν

by the saints of the same rank, and order will not be overturned. So much for you are the things from us on behalf of knowing yourself and your own order. But concerning your inhumanity towards the sinner, I do not know how I shall weep prophetically for the crushing of the beloved Christian; for on account of what were you appointed a therapeut by us, being alien to the service among us? And since you are such, it is time for you to seek both another God and other priests, so that you may be made savage by them rather than initiated, neither knowing in what you stumble, and thinking that you see, truly not seeing. The heaven was astonished at this, according to Jeremiah, and I shuddered. And had I not received your letters, I would not have believed another speaking such things concerning you: that Demophilus thinks both that God is unmerciful and that he himself has no need of mercy, and deposes the priests; whereas the Master Christ, and that too being separated from sinners (for He did no sin, neither was guile found in His mouth), both makes the shepherding of the sheep a proof of love towards Himself; and calls wicked him who does not forgive a little to his fellow-servant after having been forgiven much, and judges it right that he enjoy the things proper to him, namely darkness and punishment; for these things are proper to the wicked man; He Himself it is, Who also prayed on behalf of those who crucified Him. And He rebuked the disciples also when speaking against the Samaritans, just as it is also written in the holy Gospel according to Luke; for indeed the Lord says to them: You know not of what spirit you are, namely to what grace you minister. But you up and down babble that you avenged God, through malice the Good One; away with it! Our high priest Christ, guileless, meek, is a propitiation concerning our sins. Therefore we shall not accept your unenviable impulses, even if you often put forward both Elijah and Phinehas, saying that you acted according to them; for neither was the Lord pleased with the disciples, who were still without share in the Spirit, when they spoke such inhumane things. And the Father said this looking towards the perfection of the gift, which they received after the resurrection; for it is written: The Holy Spirit was not yet, because Jesus was not yet glorified. And those who are ignorant must be taught, and not punished, just as we also guide the blind, we do not punish them. And korrhe some indeed call the temple of the head; and some, the jaw. And it is better to say the temple. Let us not therefore, I beseech you, do harm; for this he says proverbially, to thrust the sword against ourselves. After these things he says what sort of things follow upon those who wish to wrong or to benefit certain persons, even if they did not bring to deed what they counselled. For those persons, namely whom they chose beforehand to wrong or to benefit, they did not altogether, he says, dispose just as they wished; and it is manifest that the one is on account of the unwillingness of those benefited, and the other on account of the weakness of those who wrong. And having purposed to speak concerning the two, both those who purposed to wrong and those who purposed to benefit, he brings on the discourse concerning those who wrong alone, that those who are wronged indeed will inherit the kingdom

Editors' notes and page, col. 476

Page

running head: APPENDIX AD OPERA S. DIONYSII AREOPAGITAE.
marginal letters: A ἕκαστος παρὰ; B ἀλλ' ὁ; C κακίας τὸν; D οιμιωδῶς λέγει,
old-edition numerals: (none)
other: in line 6, προφητικῶς has damaged η looking like ()

PG 4:477

τοῦ Θεοῦ κληρονομήσουσιν· αὐτοὶ δὲ οἱ ἀδικοῦντες καὶ ἐν τῷ βίῳ τούτῳ καὶ ἐν τῷ μέλλοντι τιμωροῦνται, μετὰ δαιμόνων εἶναι κατακρινόμενοι. Μετὰ ταῦτα καὶ περὶ τῆς πολυθρυλλήτου θείας ὀπτασίας διαλαμβάνει. Οὗτός ἐστιν ὁ Κάρπος, οὗ μέμνηται ὁ θεῖος Ἀπόστολος ἐν τῇ πρὸς Τιμόθεον δευτέρᾳ ἐπιστολῇ, ὃς οὐδὲ ταῖς τῶν ἁγίων μυστηρίων τελεταῖς ἐνεχείρει , εἰ μή τινος πρότερον ἠξίωτο ὁράσεως κατὰ τὰς προτελείους εὐχάς. Προτέλεια δὲ ἐκάλουν οἱ Ἀθηναῖοι τὰς περὶ τῶν γάμων μετὰ θυσιῶν εὐχάς· τὸν γὰρ γάμον τέλος ἐκάλουν, ὡς τελειοῦντα πρὸς τὸν βίον τὸν ἄνθρωπον. Μυστήριον γοῦν εἶχον καὶ τὸν γάμον. Ἔλεγον δὲ προτελεῖσθαι καὶ προμυεῖσθαι, καὶ οἱονεὶ προκαθαίρεσθαι, εἰς ἑτοιμασίαν μυστηλους. Τὸ γοῦν παρ' Ἕλλησιν ἀσεβῶς λεγόμενον εἰς τὸ τῆς ἀληθείας μυστήριον ὁ Πατὴρ μετήγαγε. Καὶ προτελείους εἶπεν εὐχὰς τὰς πρὸ τοῦ μυστηρίου δεήσεις ὑπὲρ καθάρσεως καὶ ἀκατακρίτου μεταλήψεως τοῦ τελειοτάτου καὶ τελειοποιοῦ τῶν μυστηρίων δώρου. Τίνες δέ εἰσιν αἱ Ἱλάριαι εὐχαί; Ἦσάν τινες ἡμέραι τοῖς εἰδωλολάτραις, ἃς Ἱλαρίας ἀπεκάλον. Καὶ αἱ μὲν ἦσαν ἰδικαὶ Ἱλάριαι, ὡς ὅταν τις ἔγημεν, ἢ υἱὸν ἐκτᾶτο· αἱ δὲ κοιναὶ καὶ δημόσιαι, ὡς ὅταν βασιλεὺς ἀναγορευόμενος τὰς δημοσίας Ἱλαρίας παρεῖχε. Καὶ οὔτε πένθιμα ἐν ταύταις φορεῖν ἐξῆν, ἀλλὰ καὶ θέαι καὶ θυσίαι καθ' ἑκάστην ἡμέραν δημόσιαι ἐτελοῦντο , καὶ ἐπαύοντο οἱ πενθοῦντες, καὶ ἐθεώρουν, καὶ ἐν εὐωχίαις διῆγον τὰς τοιαύτας Ἱλαρίους ἡμέρας. Ἦν δὲ καὶ Ἱλάρια ἑορτὴ ἰδικὴ Ῥωμαίων εἰς τιμὴν τῆς μητρὸς τῶν θεῶν αὐτῶν. Ἐπεὶ δὲ ἀεὶ τὸ σήμερόν ἐστιν, ἀεὶ νουθετεῖν τὸν μὴ ἀγαθὸν ὁ λόγος ὑποδηλοῖ. Τινὲς γοῦν ἀμαθῶς τὸ ἐναντίον λέγουσι, κεχρημένοι τῷ ἀποστολικῷ ῥητῷ τῷ λέγοντι· Αἱρετικὸν ἄνθρωπον μετὰ πρώτην καὶ δευτέραν νουθεσίαν παραιτοῦ· μὴ νοοῦντες τῶν εἰρημένων τὴν δύναμιν ἐκ τῶν ἑπομένων ῥητῶν μάλιστα σαφηνιζομένην· τότε γὰρ εὔλογος ἡ μετὰ πρώτην καὶ δευτέραν νουθεσίαν παραίτησις, ὅταν ὁ διδάσκων πρὸς τὴν παραίτησιν ἔλθῃ, εἰδὼς ὅτι ἐξέστραπται ὁ τοιοῦτος, καὶ λανθάνει ὢν αὐτοκατάκριτος· δῆλον γὰρ ὡς τοῖς ἱεροῖς διδασκάλοις ἀποκαλύπτεται καὶ ἡ τῶν προσιόντων κατάστασις. Ἕτεροι δε τὸ, Μετὰ πρώτην καὶ δευτέραν οὕτως ἐνόησαν, ἀντὶ τοῦ, Μετὰ τὴν ἐκ Παλαιᾶς καὶ Νέας Διαθήκης διδασκαλίαν. Ὡς γοῦν ὁ Κάρπος ἐλυπήθη, φησὶ, διὰ τὸν παρ' ἄλλου πλανηθέντα, δέον καὶ ἀμφοτέρων προνοήσασθαι, καὶ νουθετοῦντα ἀεὶ ἐπὶ τὴν θείαν τούτους ἀγαγεῖν γνῶσιν, ὡς κριθεισῶν ἤδη καὶ τῶν ἀμφισβητήσεων αὐτοῖς, δι' ἃς τυχὸν ἐκεῖνος μὲν ἀπεπλάνησεν, οὗτος δὲ ἀπεπλανήθη· οὐ διὰ ταύτης δὲ τῆς ἀμφισβητήσεως ἐκεῖνος μὲν ἐπλάνησεν , οὗτος δὲ ἐπλανήθη. Ἀλλ' αἰτία τοῦ τε παρελθεῖν εἰς τὸ πλανῆσαι τὸν πλανήσαντα, καὶ τοῦ παραδέξασθαι τὰ τῆς πλάνης τὸν πλανηθέντα, ἀμφισβήτησίς τις ἦν, ἣν ἔχων ὁ ὕστερον πλανηθεὶς μετά τινος, ἐπεὶ οὐκ ἐδύνατο κατισχύσαι τοῦ θράσους ἐκείνου , πρὸς τὴν πλάνην ἀπέκλινε· τοῦτο γὰρ δηλοῖ καὶ τὸ ἐπιφερό-

of God; whereas those who wrong are themselves punished both in this life and in the life to come, being condemned to be with demons. After these things he also treats concerning the much-spoken-of divine vision. This is the Carpus of whom the divine Apostle makes mention in the second Epistle to Timothy; who did not even take in hand the rites of the holy mysteries, unless he had first been deemed worthy of some vision during the preliminary prayers. And the Athenians called the prayers with sacrifices concerning marriages preliminary rites; for they called marriage a consummation, as perfecting man for life. They held marriage therefore also as a mystery. And they said to be preliminarily initiated and preliminarily inducted into mysteries, and as it were preliminarily purified, for preparation of the mystery. What was impiously spoken among the Greeks, therefore, the Father transferred unto the mystery of the truth. And he called preliminary prayers the supplications before the mystery on behalf of purification and uncondemned partaking of the most perfect and perfecting gift of the mysteries. And what are the Hilaria prayers? There were certain days among the idolaters, which they called Hilaria. And some indeed were private Hilaria, as when someone married, or acquired a son; and others common and public, as when a king being proclaimed provided the public Hilaria. And it was not lawful to wear mourning garments on these days, but both spectacles and public sacrifices were performed each day, and those who mourned ceased, and were spectators, and passed such Hilaria days in feastings. And Hilaria was also a special festival of the Romans in honour of the mother of their gods. And since it is always Today, the word indicates always to admonish him who is not good. Certain persons therefore ignorantly say the opposite, having used the apostolic saying which says: A heretical man after a first and second admonition refuse; not understanding the force of the things said, which is made clear especially from the following words; for then is the refusal after a first and second admonition reasonable, when he who teaches comes to the refusal, knowing that such a one has been perverted, and is unawares self-condemned; for it is clear that to the sacred teachers the state also of those who approach is revealed. And others understood the phrase after a first and second thus, instead of after the teaching from the Old and New Testament. When therefore Carpus was grieved, he says, on account of him who was led astray by another, whereas he ought to have taken thought for both, and always admonishing to lead them unto the divine knowledge, as their disputes also had already been judged for them, on account of which perchance that one indeed led astray, and this one was led astray; yet not through this dispute did that one lead astray, and this one was led astray. But the cause both of the deceiver's having come forward into deceiving, and of the deceived's having accepted the things of error, was a certain dispute, which he who was afterwards deceived having with someone, since he was not able to prevail over that man's boldness, he inclined towards error; for this also is what the following

Editors' notes and page, col. 477

Footnotes

(s) ‹anchor: not visible› · call in col 478

[L]uc. IX, 55.

Luke 9:55.

(printed under page 253)

(t) ‹anchor: erat glorificatus› · call in col 478

Luc. VII, 39.

Luke 7:39 [as printed; the quotation is John 7:39].

(printed under page 253)

Footnotes

(u) ‹anchor: correptionem devita› · call in col 479

Tit. III, 10.

Titus 3:10.

(printed under page 254)

Page

running head: 479 APPENDIX AD OPERA S. DIONYS
marginal letters: A vina illa visione.; B εὐχὰς dixit, nimirum; C inque publicis conviviis
old-edition numerals: 272 after cae,
other: facing Latin version, not set; full-width Latin continuation at foot of page cut off at right edge

PG 4:480

μενον , καὶ τῶν ἀλόγως θρασυνομένων σωφρονεῖν ἀναγκαζομένων , δηλονότι τῶν ἀδικούντων ἐκείνων, δι' οὓς ὁ πλανηθεὶς εἰς τὴν πλάνην ἔδωκεν ἑαυτὸν, δεινοπαθήσας. Δέον γοῦν τοιαῦτα γενέσθαι, ὁ Κάρπος, οὐκ οἶδ' ὅπως τὴν πικρίαν ἐντήξας, κατεκοιμήθη. Περὶ δὲ τὸ μεσονύκτιον κατὰ τὸ σύνηθες διεγερθεὶς εἰς θείους ὕμνους, οὐδὲ καλῶς ἀναπαυσαμενος διὰ τὸν τῆς ψυχῆς θόρυβον ἐδυσχέραινε, καὶ τοῦ θεοῦ ἐδεῖτο, ἀφανίσαι καὶ ἀμφοτέρους διὰ πρηστῆρος, οἱονεὶ κεραυνοῦ (ἀπὸ τοῦ πρήθω τὸ καίω). Ταῦτα λέγων, ἔδοξεν ἰδεῖν τὴν φοβερὰν ἐκείνην ὀπτασίαν, περὶ ἧς κατὰ λεπτὸν διηγεῖται. Καὶ ἡμεῖς, ὡς σαφοῦς οὔσης, τὰ τῆς ἐξηγήσεως παρελίπομεν, τοῦτο μόνον ἐπειπόντες περὶ τῶν ὑπογαργαλιζόντων, καὶ διὰ παντὸς εἰς τὸ ἀχανὲς ἐμβάλλειν μηχανωμένων. Σημείωσαι ὅτι πῶς ὁ διάβολος ῥίπτει τοὺς ἀνθρώπους εἰς τὸ σκότος τὸ ἐξώτερον, ὅπερ ἐνταῦθα ἀχανὲς καλεῖ, τουτέστι βάραθρον, ἢ ἀπατῶν ἦ, καὶ ὠθῶν τοὺς πειθομένους αὐτῷ· ἔστι δὲ ὅτε καὶ ἀσελγεῖς ἀνθρώπους συνεργοὺς αὐτοῦ λαμβάνων εἰς τὴν ἑτέρων ἀπάτην, ὡς καὶ τὸν εἰδωλολάτρην ἐπὶ τὸν ἀπατηθέντα, περὶ οὗ ὁ λόγος. Διὸ καὶ ἐν τῇ ὀπτασίᾳ καὶ ἄνδρας ὁρᾷ μεταξὺ τῶν ὄφεων, τουτέστι τῶν δαιμόνων, ἕλκοντας τοὺς ὑπὸ τοῦ διαβόλου νικηθέντας, ὧν ἡμᾶς ὁ Κύριος ἐλευθερώσοι ! Τὸ δὲ, Ἄκοντες καὶ βιαζόμενοι, μὴ ἀναγκαστικήν τινα δύναμιν, τουτέστι τὸν διάβολον νοητέον, ὡς οἱ Μανιχαϊκοὶ, Μεσαλιανοὶ, ἤγουν Εὐχῖται· (μεσάλα γὰρ ἡ εὐχὴ κατὰ τοὺς Φοίνικας·) ἀλλ' ὅτι, πειθόμενοι τὸ κακὸν πρᾶξαι, τῷ ἀπατῶντι χώραν διδόαμεν συνεχῶς ἡμῖν ἐπιτίθεσθαι, ἐξ ἡμῶν καθ' ἡμῶν λαμβάνοντι τὴν ἰσχύν. Ἀδυνατήσει δὲ, μὴ πειθομένων ἡμῶν· ἐπειδὴ ἐγγὺς ἡμῶν ἐστιν ἡ βοήθεια τοῦ Θεοῦ, συνεπιλαμβανομένη, ὡς δηλοῖ τὰ ἐφεξῆς· τὸ δὲ Μὴ ἄλλων ἁμαρτανόντων ἀνθρώπων, τῶν σταυρούντων δηλαδὴ, ὡς ἂν εἰ ἔλεγεν· Ἕτοιμος καὶ αὖθις πάσχειν· μόνον οὐ δι' ἀνθρώπων, ἵνα μὴ καὶ πάλιν ἁμάρτωσιν ἄνθρωποι. Σημείωσαι δὲ ἐν τούτοις, ὅτι κατὰ τὴν ὀπτασίαν καὶ αὐτὸς ὁ Κύριος ἀγαθοὺς καὶ φιλανθρώπους καλεῖ τοὺς ἁγίους ἀγγέλους.

and those who irrationally act with insolence being compelled to come to their senses, namely those wrongdoers on whose account the man who was led astray gave himself over to error, having suffered grievously. Although, therefore, such things ought to have been done, Carpus, having I know not how steeped bitterness into his soul, fell asleep. And around midnight, having woken according to his custom for divine hymns, not even having rested well on account of the tumult of his soul, he was vexed, and begged of God to destroy both of them by a fiery whirlwind, as it were a thunderbolt (from pretho, to burn). While saying these things, he seemed to see that fearful vision, concerning which he relates in detail. And we, since it is clear, have passed over the matters of its exposition, adding only this concerning those who tickle secretly and continually contrive to cast men into the yawning gulf. Note how the devil hurls men into the outer darkness, which here he calls a yawning gulf, that is, an abyss, whether he is deceiving, or also pushing those who obey him; and sometimes even taking licentious men as his fellow-workers for the deception of others, just as he took the idolater against the one who was deceived, concerning whom the discourse is. Wherefore also in the vision he sees men too among the serpents, that is, the demons, dragging those overcome by the devil, from whom may the Lord set us free! And the phrase, Unwilling and forced, must not be understood as some compulsory power, that is, the devil, as the Manichaeans, Messalians, or Euchites think (for mesala is prayer according to the Phoenicians); but that, being persuaded to do evil, we give place to the deceiver to attack us continually, taking strength from us against us. Yet he will be powerless if we are not persuaded; since the help of God is near us, lending aid alongside, as what follows makes clear; and the phrase, Without other men sinning, namely those who crucify, is as if He were saying: Ready to suffer even again, only not through men, lest men should sin yet again. And note in these things that according to the vision the Lord Himself also calls the holy angels good and loving towards mankind.

Editors' notes and page, col. 480

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running head: ERA S. DIONYSII AREOPAGITAE. 480
marginal letters: A μενον , καὶ τῶν; B τοὺς ἀνθρώπους εἰς; C δὲ, μὴ πειθομένων
old-edition numerals: (none)
other: begins mid-word from previous Greek column (μενον); full-width facing Latin continuation at foot of page (m vim, quae se alioqui...) cut off at left edge and not set

PG 4:481

ΕΙΣ ΤΗΝ Θʹ ΕΠΙΣΤΟΗΝ.

On the 9th Epistle.

Οὗτός ἐστιν ἅγιος Τῖτος, ὁ τοῦ ἁγίου ἀποστόλου Παύλου γνώριμος, ὃν καὶ Κρήτης κατέστησεν ἐπίσκοπον, ὡς ἡ πρὸς αὐτὸν γραφεῖσα ἐπιστολὴ δηλοῖ· πρὸς ὃν ἐπιστέλκων φησὶν ὁ μέγας Διονύσιος, ὅτι Ὁ μὲν ἱερὸς Τιμόθεος οὐκ οἶδα εἴ τινος τῶν ἐμοὶ διεγνωσμένων θεολογιλῶν συμβόλων ἀνήκοος ἐφάνη· πρὸς αὐτὸν γὰρ τὰ πλεῖστα τῶν ἰδίων συνέθηκε συγγραμμάτων. Ἐν τῇ Συμβολικῇ γοῦν θεολογίᾳ διηυκρινησάμεθα πολλὰ τῶν δοκούντων τερατολογιῶν· ἀτοπίαν γὰρ ἀποτίθενται ταῖς ἀτελέσι ψυχαῖς· ὃ δὴ ἀπομόργνυνταί φησιν. Ἀπομόρξασθαι δέ ἐστι τὸ ἐναπομάξασθαι καὶ ἐμβαλεῖν τι εἰς τὴν ἑαυτοῦ διάνοιαν, ἐκ μεταφορᾶς τῶν ζωγραφούντων, οἳ προσέχοντες τῇ ἀληθείᾳ, γράφουσι τὰς εἰκόνας, ὁπόταν ἴδωσι δηλαδὴ τοὺς πατέρας τῆς ἀποῤῥήτου σοφίας, δηλαδὴ τοὺς προφήτας διά τινων παρακεκινδυνευμένων αἰνιγμάτων ἐμφαίνοντας τὴν ἀλήθειαν. Διὸ καὶ πολλοὶ ἀπιστοῦσι πρὸς τὸ ἔξω μόνων τῶν ὀνομάτων βλέποντες. Ἡμεῖς δὲ, εἰ γυμνὰ τὰ πράγματα θεασαίμεθα , σεβασθείημεν τὴν ἁγίαν καὶ προσκυνητὴν Τριάδα, τὴν πηγὴν τῆς ζωῆς, εἰς ἑαυτὴν χεομένην καὶ ἐφ' ἑαυτῆς ἑστῶσαν· δείκνυται γὰρ ἐντεῦθεν καὶ τὸ ὁμοούσιον· καὶ ὅτι ἡ Μονὰς, εἰς Τριάδα προελθοῦσα, μέχρις αὐτῆς ἵσταται, καθὼς καὶ ὁ θεολόγος φησὶ Γρηγόριος. Πρέπον γοῦν ᾠήθημεν ἀναπτυχθῆναι αὐτῷ τε, καὶ τῷ ἱερῷ Τιμοθέῳ, καὶ ἄλλοις, τὴν τοιαύτην συμβολικὴν πλάσιν, καὶ διὰ τοῦτο τὴν Συμβολικὴν θεολογίαν συνεθέμεθα· τὰ γὰρ ἐκτὸς τῆς τοιαύτης ἱεροπλαστιας, ὁπόσης καὶ πολλῆς τῆς τερητείας ἀναπέπλησται ! οἷον ὅτε γαστέρα Θεοῦ ἀκούομεν· Ἐκ γαστρὸς πρὸ Ἑωσφόρου ἐγέννησά

This is holy Titus, the acquaintance of the holy Apostle Paul, whom he also appointed bishop of Crete, as the epistle written to him makes clear; writing to whom the great Dionysius says that I know not whether the sacred Timothy has proved unacquainted with any of the theological symbols known to me; for to him he addressed most of his own writings. In the Symbolic Theology, therefore, we have elucidated many of the things that seem to be tales of marvels; for they deposit an absurdity in imperfect souls; which is what he means by the word they wipe off upon them. And to wipe off upon is to impress and cast something into one's own mind, by a metaphor from painters, who, attending to the truth, paint their images when they see, namely, the fathers of ineffable wisdom, namely, the prophets, manifesting the truth through certain venturesome riddles. Wherefore also many disbelieve, looking only towards the outward surface of the names. But we, if we behold the things stripped bare, would revere the holy and adorable Trinity, the fountain of life, pouring forth into Itself and standing upon Itself; for from this is shown also the consubstantiality; and that the Monad, having proceeded into a Triad, stops as far as It, even as Gregory the Theologian also says. We thought it fitting, therefore, that there be unfolded both to him, and to the sacred Timothy, and to others, such symbolic fashioning, and on this account we composed the Symbolic Theology; for the things outside such sacred fashioning, with how great and how much marvel-mongering are they filled! As when we hear of a womb of God: From the womb before the morning star I have begotten

Editors' notes and page, col. 481

Footnotes

(v) ‹anchor: not visible› · call in col 483

Psal. CIX, 3.

Ps. 109:3 [Vulgate numbering].

(printed under page 256)

(x) ‹anchor: not visible› · call in col 483

Psal. XLIV, 2.

Ps. 44:2.

(printed under page 256)

(y) ‹anchor: not visible› · call in col 483

Psal. XXXII, 6.

Ps. 32:6.

(printed under page 256)

(z) ‹anchor: not visible› · call in col 483

Joan. I. 18.

John 1:18.

(printed under page 256)

(a) ‹anchor: not visible› · call in col 483

Gen. II, 9.

Gen. 2:9.

(printed under page 256)

(b) ‹anchor: not visible› · call in col 483

Isa. XXVII, 6.

Isa. 27:6.

(printed under page 256)

Ezech. XLVI, 3.

Ezek. 46:3.

(printed under page 256)

(d) ‹anchor: fons vitae› · call in col 483

Phal. XXXV, 10.

Ps. 35:10 [misprinted "Phal."].

(printed under page 256)

(e) ‹anchor: aquae viventis› · call in col 483

Jer. II, 13.

Jer. 2:13.

(printed under page 256)

(f) ‹anchor: splendor gloriae› · call in col 483

Hebr. I, 3.

Heb. 1:3.

(printed under page 256)

(g) ‹anchor: tui ambulabunt› · call in col 483

Psal. LXXXVIII, 16.

Ps. 88:16.

(printed under page 256)

(h) ‹anchor: manum tuam› · call in col 483

Psal. CXLIV, 16.

Ps. 144:16.

(printed under page 256)

(i) ‹anchor: concutiens montes› · call in col 483

Cant. II, 1.

Song 2:1 [as printed; the reference belongs to "Lilium convallium"].

(printed under page 256)

(k) ‹anchor: Lilium convallium; apud Danielem› · call in col 483

Cap. VII, v. 10.

Chapter 7, verse 10 [of Daniel; the letter (k) is printed twice in the column].

(printed under page 256)

(l) ‹anchor: leo obdormivit› · call in col 483

Num. XXIV, 9.

Num. 24:9.

(printed under page 256)

(m) ‹anchor: et non homo› · call in col 483

Psal. XXI, 7.

Ps. 21:7.

(printed under page 256)

(n) ‹anchor: vitis› · call in col 483

Psal. CXXVII, 3.

Ps. 127:3.

(printed under page 256)

Page

running head: 483 APPENDIX AD OPERA S. DIONY
marginal letters: A permanere intelligemus.; B ut : Qui est in sinu Patris; C se exhibuerit; D ma, ut apud Danielem
old-edition numerals: 275 after Dei
other: facing Latin version, not set

PG 4:484

σε· καὶ λόγον χεόμενον· Ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν· καὶ πνεῦμα· Καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ· καὶ κόλπους θεογονικούς· Ὁ ὢν εἰς τὸν κόλπον τοῦ Πατρός· καὶ δένδρα τινά· Τὸ ξύλον τῆς ζωῆς· καὶ βλαστοὺς, ὡς τὸ, Ἐκ βλαστοῦ, Υἱέ μου, ἀνέβης· καὶ τὸ, Ἀνθήσει καὶ βλαστήσει Ἰακὼβ, ἐπὶ Χριστοῦ ληφθὲν, οὗ ὁ καρπὸς τῆς σωτηρίας ἐπλήρωσε τὴν γῆν· καὶ ῥίζας, ὡς τὸ, Καὶ τὸ ῥίζωμά σου· καὶ πηγὰς ὑδάτων, Ὅτι παρὰ σοὶ πηγὴ ζωῆς· καί· Ἐμὲ ἐγκατέλιπον πηγὴν ὕδατος ζῶντος, καὶ ὅσα τοιαῦτα· καὶ φωτογονίας ἀπαυγασμάτων· Ὃς ὢν ἀπαύγασμα τῆς δόξης· καὶ Κύριε, ἐν τῷ φωτὶ τοῦ προσώπου σου πορεύσονται, καὶ τὰ παραπλήσια, ἢ ἄλλας τινὰς δηλωτικὰς ἱερογραφίας λαμβανομένας ἐπὶ τῶν ποικίλων τοῦ Θεοῦ προνοιῶν· ὡς τὸ, Ἀετὸς σκεπάσει νεοσσιὰν ἑαυτοῦ· δωρεῶν δὲ, ὡς τὸ, Ἀνοίγεις σὺ τὴν χεῖρά σου· ἐκφάνσεων, διὰ τὸ ἐν σχήματι ἀνθρώπου ὀφθῆναι τοῖς ἐν τῇ Παλαιᾷ ἁγίοις· δυνάμεων, ὡς, Πνεῦμα διασεῖον ὄρη· ἰδιοτήτων, ὡς ἀδάμας διὰ τὸ ἀπαθὲς τῆς θεότητος· ἴδιον γὰρ τοῦτο τῆς θείας φύσεως. Αἱ δὲ λήξεις καὶ αἱ μοναὶ τὸ τῆς θείας φύσεως ἀμετάστατον; διὰ τῶν θεμελιωτικῶν ὑποδηλοῦται λίθων. Προόδων δὲ, ὅτι ἡ τῶν φυσικῶν αὐτοῦ ἀγαθῶν μετάδοσις τῇ τοῦ κρίνου εὐοσμίᾳ δηλοῦται, καθὸ λέγεται, Κρίνον τῶν κοιλάδων. Αἱ ἑνώσεις διὰ τοῦ κασσιτέρου λίθου· καὶ διὰ τοῦ πυρὸς αἱ διακρίσεις. Καὶ ποῦ μὲν ἀνδρὸς σχῆμα, ὡς παρὰ τῷ Δανιήλ· Καὶ ὁ Παλαιὸς τῶν ἡμερῶν ἐκάθητο· ποῦ δὲ θηρίων, κατὰ τὸ, Ἀναπεσὼν ὡς λέων ἐκοιμήθη· καὶ πάλιν· Ὡς πάρδαλις ἀπορουμένη κατὰ τὴν ὁδὸν Ἀσσυρίων. Ποῦ δὲ ἄλλων ζῴων, ὡς τὸ, Ἐγὼ δέ εἰμι σκώληξ, καὶ οὐκ ἄνθρωπος. Καὶ ποῦ μὲν φυτὸν, ὡς παρὰ τῷ Δαυῒδ, Ἄμπελος· ἢ παρ' ἑτέρῳ προφήτῃ, Ἐλαία. Ποῦ δὲ λίθων ποικιλομορφίας, ὡς τὸ, Σάπφειρος· καὶ παρὰ τῷ Ἀμὼς, Ἀδάμας. Καὶ κόσμους γυναικείους, ὡς τὸ, Ἐν ἱματισμῷ διαχρύσῳ. Ποῦ βαρβαρικὰς ὁπλοποιίας, ἴσως ὡς ἐκεῖνο· Περίζωσαι τὴν ῥομφαίαν σου ἐπὶ τῶν μηρῶν σου, δυνατέ· ἡ γὰρ ῥομφαία βαρβαρικόν ἐστιν ὅπλον, ὡς ἱστορεῖ Φύλαρχος. Ὅτε πάλιν ἀκούομεν ἐπὶ Θεοῦ καὶ τῶν θείων κεραμείων, ὡς τὸ, Ὡς πηλὸν πλατειῶν λεανῶ αὐτούς. Καὶ χωνευτήριον· Ἐπύρωσας αὐτοὺς, ὡς πυροῦται τὸ ἀργύριον· καί· Ἵππους σου ταράσσοντας ὕδατα πολλά· καὶ ἅρματα. Τὸ ἅρμα τοῦ Θεοῦ μυριοπλάσιον· καὶ θρόνους· Ὁ θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα· καὶ δαῖτας, ὡς ἐν τῷ Εὐαγγελίῳ ὅτε ὁ μόσχος ὁ σιτευτὸς, καὶ τὰ λοιπὰ γίνονται ἐπὶ τῇ εὑρέσει τοῦ ἀσώτου υἱοῦ. Καὶ πάλιν ὅτε ἀκούομεν τὸν Θεὸν κεκραιπαληκότα· Καὶ κεκραιπαληκὼς ἐξ οἴνου. Καὶ μεθύοντα, καὶ ὑπνώττοντα· Ἵνα τί ὑπνοῖς, Κύριε; Τί ἄν τις εἴποι περὶ τῶν, Καὶ ὠργίσθη Κύριος, καί· Ἵνα τί ὠργίσθης ἡμᾶς; καί· Ἐλυπήθη Κύριος, καὶ, Ὤμοσε Κύριος, καὶ, Μετεμελήθη, καὶ Κατηράσατο, καὶ, Ἐμήνισε. Τί δὲ περὶ τῶν πολυει-

Thee (Ps. 109:3); and a word poured forth: My heart hathuttered a good word (Ps. 44:2); and spirit: And by the spirit of His mouth (Ps. 32:6); and God-begetting bosoms: He Who is in the bosom of the Father (John 1:18); and certain trees: The tree of life (Gen. 2:9); and shoots, as: From a shoot, my Son, you have gone up (Gen. 49:9); and: Jacob shall blossom and shoot forth (Isa. 27:6), taken as referring to Christ, Whose fruit of salvation has filled the earth; and roots, as: And your root (Ezek. 16:3); and fountains of waters: For with Thee is the fountain of life (Ps. 35:10); and: They have forsaken Me, the fountain of living water (Jer. 2:13), and all such things; and light-begettings of radiances: Who being the radiance of glory (Heb. 1:3); and: O Lord, in the light of Thy countenance shall they walk (Ps. 88:16), and the like, or certain other declarative sacred depictions taken with reference to the manifold providences of God: as: An eagle shall cover his nest (Deut. 32:11); and in gifts, as: Thou openest Thine hand (Ps. 144:16); in manifestations, because He was seen in the form of a man by the saints in the Old Testament; in powers, as: A wind shaking mountains (1 Kgs. 19:11); in properties, as adamant on account of the impassibility of the Godhead; for this is proper to the divine nature. And the allotments and themansions, the immutability of the divine nature, are darkly indicated through the foundation stones. And of processions, because the impartation of His natural goods is signified by the sweet fragrance of the lily, according as it is said: The lily of the valleys (Song 2:1). The unions through the stone of tin; and through fire the discernments. And in one place the form of a man, as in Daniel: And the Ancient of days sat (Dan. 7:9); and in another of wild beasts, according to: Having lain down, he slept as a lion (Num. 24:9); and again: As a leopard bereaved along the way of the Assyrians (Hos. 13:7). And in another of other creatures, as: But I am a worm, and no man (Ps. 21:7). And in one place a plant, as in David: A vine (Ps. 79:9); or in another prophet: An olive tree (Hos. 14:7). And in another the varied forms of stones, as: Sapphire (Ezek. 10:1); and in Amos: Adamant (Amos 7:7). And women's ornaments, as: In gold-woven raiment (Ps. 44:10). In another barbarian weaponry, perhaps as that saying: Gird Thy broadsword upon Thy thighs, O mighty one (Ps. 44:4); for the rhomphaia is a barbarian weapon, as Phylarchus records. When again we hear with reference to God even of divine potteries, as: As the clay of the streets I will beat them fine (2 Sam. 22:43). And a smelting-furnace: Thou hast tried them with fire, as silver is tried with fire (Ps. 65:10); and: Thy horses troubling many waters (Hab. 3:15); and chariots: The chariot of God is ten-thousandfold (Ps. 67:18); and thrones: Thy throne, O God, is for ever (Ps. 44:7); and banquets, as in the Gospel when the fatted calf and the rest take place at the finding of the prodigal son (Luke 15:23). And again when we hear of God as drunken with wine: And as one drunken from wine (Ps. 77:65). And intoxicated, and slumbering: Why sleepest Thou, O Lord? (Ps. 43:24). What should one say concerning the phrases: And the Lord was wroth (Num. 11:10), and: Why wast Thou wroth with us? (Ps. 84:6); and: The Lord was grieved (Gen. 6:6), and: The Lord sware (Ps. 109:4), and: He repented (1 Sam. 15:11), and: He cursed (Gen. 5:29), and: He was angry (Josh. 23:16). And what concerning the manifold

Editors' notes and page, col. 484

Page

running head: PERA S. DIONYSII AREOPOGITAE. 484
marginal letters: A σε· καὶ λόγον; B ἑαυτοῦ· δωρεῶν δὲ,; C Ἀσσυρίων. Ποῦ δὲ; D Θεὸς, εἰς τὸν αἰῶνα·
old-edition numerals: (none)
other: ends mid-word at column break (πολυει-)

PG 4:485

δῶν καὶ λοξῶν τῆς ἁμαρτίας τῶν ἐπαγγελιῶν σοφισμάτων; Ἁμαρτίας δὲ τὰς ἀποτυχίας τῶν ἐπαγγελιῶν φησι, διὰ τὸ ἔν τισι τῶν προῤῥήσεων διὰ τὸ πρόχειρον δοκεῖν μὴ τέλος λαβεῖν τὰ ἐπαγγελθέντα· οἷόν ἐστιν, ἐκ πολλῶν ὀλίγα παραθέσθαι, τὸ πρὸς Ἰακὼβ λεχθὲν, Γίνου κύριος τοῦ ἀδελφοῦ σου· καὶ τὰ περὶ τῆς διαμονῆς τῶν εἰς τὴν βασιλείαν τοῦ σπέρματος Δαυῒδ, ἅπερ ἐν τῷ προφανεῖ διήμαρτον τῆς ἐκβάσεως. Κατὰ δὲ τὴν ἀκριβῆ θεωρίαν, οὐδαμῶς· τὸ μὲν γὰρ τοῦ Ἰακὼβ, διὰ τῆς τοῦ ἐξ αὐτοῦ ἐπικρατείας, καὶ τῆς εἰς Χριστὸν ἀναγωγῆς πεπλήρωται· ὥσπερ καὶ αἱ πρὸς τὸν Ἀβραὰμ ἐπαγγελίαι περὶ τῆς κατασχέσεως τῆς γῆς καὶ τῶν ἐθνῶν εὐλογίας. Τὰ δὲ πρὸς Δαυῒδ μόνον ὡς Χριστὸν ἀναφέρεται· ὁμοίως καὶ τὰ περὶ Σολομῶντος δοκοῦντα ἐν τοῖς Ψαλμοῖς εἰρῆσθαι ἐν τῷ Χριστῷ ἐτελειώθησαν. Τὰς γοῦν ἐν τούτοις ἐξηγητικὰς ἀποδόσεις τὸ ποικίλον ἐχούσας πολυειδῆ ἐκάλεσε σοφίσματα· οὐχ ὡς παραλογιστικῶς τεχναζόμενα τὴν ἀλήθειαν, ἀλλ' ὡς σοφῶς ἀναπτύσσοντα τὸ ζητούμενον. Πάλιν τὴν γιγαντομαχίαν καὶ τὴν πυργοποιίαν, ὡς ἐν τῇ Γενέσει φέρεται· καὶ τὸ κατὰ τοῦ Ἀχαὰβ συμβούλιον, ὡς ἐν τῇ τρίτῃ τῶν Βασιλειῶν εὑρίσκεται, ἐν ᾧ διαλαμβάνει ἡ θεία Γραφὴ, πῶς συνῆλθεν Ἰωσαφὰτ βασιλεὺς Ἰούδα τῷ βασιλεῖ Ἰσραὴλ Ἀχαάβ. Καὶ εἶπε βασιλεὺς Ἰσραὴλ πρὸς βασιλέα Ἰούδα· Εἰ ἀναβήσῃ μεθ' ἡμῶν εἰς πόλεμον εἰς Ῥεμμὰθ Γαλαάδ. Καὶ εἶπεν Ἰωσαφάτ· Καθὼς ἐγὼ, οὕτω καὶ σύ· καθὼς ὁ λαός μου, ὁ λαός σου· καθὼς οἱ ἵπποι μου, οἱ ἵπποι σου. Καὶ εἶπεν Ἰωσαφὰτ τῷ βασιλεῖ Ἰσραήλ· Ἐπερωτήσατε δὴ σήμερον τὸν Κύριον. Καὶ συνήθροισεν ὁ βασιλεὺς Ἰσραὴλ πάντας τοὺς προφήτας ὡς τετρακοσίους. Καὶ εἶπεν ὁ βασιλεὺς Ἰσραὴλ τοῖς προφήταις· Εἰ πορευθῶ εἰς Ῥεμμὰθ Γαλαὰδ εἰς πόλεμον, ἢ ἐπισχῶ; Καὶ εἶπον· Ἀνάβαινε, καὶ διδοὺς δώσει Κύριος εἰς χεῖρας τοῦ βασιλέως. Καὶ εἶπεν Ἰωσαφὰτ πρὸς Ἀχαάβ· Οὐχ ἔστιν ὧδε προφήτης Κυρίου, καὶ ἐπερωτήσωμεν τὸν Κύριον δι' αὐτοῦ; Καὶ εἶπεν ὁ βασιλεὺς Ἰσραὴλ πρὸς Ἰωσαφάτ· Ἔτι εἷς ἐστιν ἀνηρ εἰς τὸ ἐπερωτῆσαι τὸν Κύριον δι' αὐτοῦ. Καὶ ἐγὼ μεμίσηκα αὐτὸν, ὅτι οὐ λαλεῖ πρὸς ἐμὲ καλὰ, ἀλλὰ κακὰ, Μιχαίας υἱὸς Ἰεμβλαά. Καὶ εἶπεν Ἰωσαφὰτ βασιλεὺς Ἰούδα· Μὴ λεγέτω ὁ βασιλεὺς οὕτω. Καὶ ἐκάλεσεν ὁ βασιλεὺς Ἰσραὴλ εὐνοῦχον ἕνα, καὶ εἶπε· Τὸ τάχος Μιχαίαν υἱὸν Ἰεμβλαά. Καὶ Ἀχαὰβ καὶ Ἰωσαφὰτ βασιλεῖς ἐκάθηντο ἐπὶ τῶν θρόνων αὐτῶν ἔνοπλοι ἐπὶ ταῖς πύλαις Σαμαρείας, καὶ πάντες οἱ προφῆται προεφήτευον ἐνώπιον αὐτῶν. Καὶ ἐποίησεν ἑαυτῷ Σεδεκίας υἱὸς Χαναὰν κέρατα σιδηρᾶ, καὶ εἶπε· Τάδε λέγει Κύριος· Ἐν τούτοις κερατιεῖς τὴν Συρίαν ἕως συντελεσθῇ. Καὶ πάντες οἱ προφῆται προεφήτευον οὕτω, λέγοντες· Ἀνάβαινε εἰς Ῥεμμὰθ Γαλαὰδ, καὶ εὐοδώσει, καὶ δώσει Κύριος εἰς χεῖράς σου τὸν βασιλέα Συρίας. Καὶ ὁ ἄγγελος, ὁ πορευθεὶς καλέσαι τὸν προφήτην Μιχαίαν, ἐλάλησεν αὐτῷ λέγων· Ἰδοὺ δὴ πάντες οἱ προφῆται ἐν στόματι ἑνὶ λαλοῦσι καλὰ περὶ

and oblique subtleties of the failure of promises? By sin he means the failures of promises, because in some of the predictions the things promised seem on account of what is at hand not to have received fulfilment; such as, to cite a few out of many, what was said to Jacob: Become lord of your brother (Gen. 27:29). And the things concerning the permanence of the successors to the kingdom of the seed of David, which in outward appearance fell short of the event. Yet according to accurate contemplation, not at all; for that of Jacob has been fulfilled through the predominance of him who was from him and the anagogical reference to Christ; just as also the promises to Abraham concerning the possession of the land and the blessing of the nations (Gen. 26:4). And the things spoken to David refer only to Christ; likewise also the things that seem to have been spoken concerning Solomon in the Psalms were fulfilled in Christ. The exegetical explanations in these matters, therefore, which have variety, he called manifold subtleties: not as fallaciously contriving the truth, but as wisely unfolding what is sought. Again, the battle of the giants and the building of the tower, as is recorded in Genesis (Gen. 11); and the counsel against Ahab, as is found in the third book of Kingdoms (1 Kgs. 22), wherein divine Scripture treats of how Jehoshaphat king of Judah came together with Ahab king of Israel. And the king of Israel said to the king of Judah: Will you go up with us to war to Ramoth Gilead? And Jehoshaphat said: As I am, so are you; as my people, your people; as my horses, your horses. And Jehoshaphat said to the king of Israel: Inquire, I pray you, today of the Lord. And the king of Israel gathered together all the prophets, about four hundred men. And the king of Israel said to the prophets: Shall I go to Ramoth Gilead to war, or shall I forbear? And they said: Go up, and the Lord will surely give into the hands of the king. And Jehoshaphat said to Ahab: Is there not here a prophet of the Lord, that we may inquire of the Lord through him? And the king of Israel said to Jehoshaphat: There is yet one man by whom we may inquire of the Lord. And I hate him, for he does not speak good concerning me, but evil, Micaiah the son of Imlah. And Jehoshaphat king of Judah said: Let not the king say so. And the king of Israel called a certain eunuch, and said: Fetch quickly Micaiah the son of Imlah. And Ahab and Jehoshaphat the kings sat upon their thrones armed at the gates of Samaria, and all the prophets prophesied before them. And Zedekiah the son of Chenaanah made himself horns of iron, and said: Thus says the Lord: With these you shall push Syria until it be consumed. And all the prophets prophesied so, saying: Go up to Ramoth Gilead, and you shall prosper, and the Lord will give into your hands the king of Syria. And the messenger who went to call the prophet Micaiah spoke to him, saying: Behold now, all the prophets with one mouth speak good concerning

Editors' notes and page, col. 485

Footnotes

(o) ‹anchor: not visible› · call in col 486

[...]Ose. XIV, 7.

Hos. 14:7.

(printed under page 257)

(p) ‹anchor: not visible› · call in col 486

Ezech. X, 1.

Ezek. 10:1.

(printed under page 257)

(q) ‹anchor: not visible› · call in col 486

Psal. XLIV, 9.

Ps. 44:9 [Vulgate numbering].

(printed under page 257)

(r) ‹anchor: not visible› · call in col 486

II Reg. XXII, 43.

2 Kgs [= 2 Sam.] 22:43.

(printed under page 257)

(s) ‹anchor: not visible› · call in col 486

Psal. LXV, 10.

Ps. 65:10.

(printed under page 257)

(t) ‹anchor: not visible› · call in col 486

Habac. [...]

Hab. [...]

(printed under page 257)

(u) ‹anchor: not visible› · call in col 486

Psal. LXVII, 18.

Ps. 67:18.

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(v) ‹anchor: not visible› · call in col 486

Hebr. I, 8.

Heb. 1:8.

(printed under page 257)

(x) ‹anchor: not visible› · call in col 486

Luc. XV.

Luke 15.

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(y) ‹anchor: not visible› · call in col 486

Psal. LXXVII, 65.

Ps. 77:65.

(printed under page 257)

(z) ‹anchor: Domine› · call in col 486

Psal. XLIII, 23.

Ps. 43:23.

(printed under page 257)

(a) ‹anchor: iratus est Dominus› · call in col 486

Num [...] 22.

Num. [...] 22.

(printed under page 257)

(b) ‹anchor: irasceris nobis› · call in col 486

Psal. LXXXIV, 6.

Ps. 84:6.

(printed under page 257)

Psal. CIX, 4.

Ps. 109:4.

(printed under page 257)

(d) ‹anchor: Maledixit› · call in col 486

Gen. V, 29.

Gen. 5:29.

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(e) ‹anchor: Comminatus est› · call in col 486

Jos. XXIII, 15.

Josh. 23:15.

(printed under page 257)

(f) ‹anchor: fratris tui› · call in col 486

Gen. XXVII, 29

Gen. 27:29.

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(g) ‹anchor: gentium benedictione› · call in col 486

[Ge]n. XXVI, 4.

Gen. 26:4.

(printed under page 257)

Footnotes

(h) ‹anchor: not visible› · call in col 487

Cap. XI.

Chapter 11.

(printed under page 258)

(i) ‹anchor: not visible› · call in col 487

Cap. XVI.

Chapter 16.

(printed under page 258)

Page

running head: 487 APPENDIX AD OPERA S. DIONYS
marginal letters: A tomachiam illam; B dans enim dabit; C prosperum enim erit; D Michaeas : Non sic.
old-edition numerals: 277 before cum Achab; 278 before Audi
other: facing Latin version, not set

PG 4:488

τοῦ βασιλέως· γενοῦ καὶ σὺ εἰς λόγους σου κατὰ τοὺς λόγους ἑνὸς τούτων, καὶ λάλησον καλά. Καὶ εἶπε Μιχαίας· Ζῇ Κύριος, ὅ τι ἂν εἴπῃ Κύριος πρὸς ἐμὲ, τοῦτο λαλήσω. Καὶ ἦλθε Μιχαίας πρὸς τὸν βασιλέα. Καὶ εἶπεν ὁ βασιλεὺς αὐτῷ· Μιχαία, εἰ ἀναβῶ εἰς Ῥεμμὰθ Γαλαὰδ εἰς πόλεμον, ἢ ἐπισχῶ; Καὶ εἶπεν· Ἀνάβαινε, καὶ εὐοδώσει Κύριος εἰς χεῖρας τοῦ βασιλέως. Καὶ εἶπεν αὐτῷ ὁ βασιλεὺς· Ποσάκις ἐγὼ ὁρκίζω σε ὅπως λαλήσῃς πρὸς μὲ ἀλήθειαν ἐν ὀνόματι Κυρίου; Καὶ εἶπε Μιχαίας· Οὐχ οὕτως. Ἑώρακα πάντα τὸν Ἰσραὴλ διεσπαρμένον ἐν τοῖς ὄρεσιν ὡς ποίμνιον, ᾧ οὐκ ἔστι ποιμήν. Καὶ εἶπε Κύριος· Οὐ Κύριος τούτοις εἰς Θεόν; Ἀναστρεφέτω ἕκαστος εἰς τὸν οἶκον αὐτοῦ ἐν εἰρήνῃ. Καὶ εἶπεν Ἀχαὰβ πρὸς Ἰωσαφάτ· Οὐκ εἶπα πρὸς σὲ, οὐ προφητεύει οὗτός μοι καλὰ, διότι ἀλλ' ἢ κακά; Καὶ εἶπε Μιχαίας· Οὐχ οὕτως, οὐκ ἐγώ. Ἄκουε ῥῆμα Κυρίου· Οὐχ οὕτως. Εἶδον Κύριον Θεὸν Ἰσραὴλ καθήμενον ἐπὶ θρόνου αὐτοῦ, καὶ πᾶσα ἡ στρατιὰ τοῦ οὐρανοῦ εἱστήκει περὶ αὐτὸν ἐκ δεξιῶν αὐτοῦ καὶ ἐξ εὐωνύμων αὐτοῦ. Καὶ εἶπε Κύριος· Τίς ἀπατήσει τὸν Ἀχαὰβ βασιλέα Ἰσραὴλ, καὶ ἀναβήσεται, καὶ πεσεῖται εἰς Ῥεμμὰθ Γαλαάδ; Καὶ εἶπεν οὗτος οὕτω, καὶ οὗτος οὕτω. Καὶ ἐξῆλθε πνεῦμα, καὶ ἔστη ἐνώπιον Κυρίου, καὶ εἶπεν· Ἐγὼ ἀπατήσω αὐτόν. Καὶ εἶπε πρὸς αὐτὸ Κύριος· Ἐν τίνι; Καὶ εἶπεν· Ἐξελεύσομαι καὶ ἔσομαι πνεῦμα ψευδὲς ἐν στόματι πάντων τῶν προφητῶν αὐτοῦ. Καὶ εἶπεν· Ἀπατήσεις, καί γε δυνήσῃ, ἔξελθε, καὶ ποίησον οὕτω. Καὶ νῦν ἰδοὺ ἔδωκε. Κύριος πνεῦμα ψευδὲς ἐν στόματι πάντων τῶν προφητῶν σου τούτων. Καὶ Κύριος ἐλάλησεν ἐπὶ σὲ κακὰ. Καὶ προσῆλθε Σεδεκίας υἱὸς Χαναὰν, καὶ ἐπάταξε τὸν Μιχαίαν ἐπὶ τὴν σιαγόνα, καὶ εἶπε· Ποῖον πνεῦμα τὸ λαλῆσαν ἐν σοί; Καὶ εἶπε Μιχαίας· Ἰδοὺ σὺ ὄψει ἐν τῇ ἡμέρᾳ ἐκείνῃ, ὅταν εἰσέλθῃς εἰς τὸ ταμεῖον τοῦ ταμείου σου τοῦ κρυβῆναι. Καὶ εἶπεν Ἀχαάβ· Λάβε τὸν Μιχαίαν, καὶ ἀποστρέψατε αὐτὸν πρὸς Ἀμὼν τὸν ἄρχοντα τῆς πόλεως, τοῦ θέσθαι τοῦτον ἐν φυλακῇ, καὶ ἐσθίειν αὐτὸν ἄρτον θλίψεως, καὶ ὕδωρ θλίψεως, ἕως τοῦ ἐπιστρέψαι με ἐν εἰρήνῃ. Καὶ εἶπε Μιχαίας τῷ βασιλεῖ· Ἐὰν ἐπιστρέφων ἐπιστρέψῃς ἐν εἰρήνῃ, οὐκ ἐλάλησε Κύριος ἐν ἐμοί. Καὶ ἀνέβησαν οἱ δύο βασιλεῖς Ἀχαὰβ καὶ Ἰωσαφὰτ εἰς Ῥεμμὰθ Γαλαάδ. Καὶ εἶπε βασιλεὺς Ἰσραὴλ πρὸς Ἰωσαφὰτ βασιλέα Ἰούδα· Συγκάλυψόν με, καὶ εἰσελεύσομαι εἰς τὸν πόλεμον, καὶ σὺ ἔνδυσαι τὸν ἱματισμόν μου. Καὶ συνεκαλύψατο ὁ βασιλεὺς Ἰσραὴλ, καὶ εἰσῆλθεν εἰς τὸν πόλεμον. Καὶ ὁ βασιλεὺς Συρίας ἐνετείλατο τοῖς ἄρχουσι τῶν ἁρμάτων αὐτοῦ τριάκοντα καὶ δύο, λέγων· Μὴ πολεμεῖτε μικρὸν καὶ μέγαν, ἀλλ' ἢ τὸν βασιλέα Ἰσραὴλ μονώτατον. Καὶ ἐγένετο ὡς εἶδον οἱ ἄρχοντες τῶν ἁρμάτων Ἰωσαφὰτ βασιλέα Ἰούδα, καὶ αὐτοὶ εἶπον· Φαίνεται βασιλεὺς Ἰσραὴλ οὗτος, καὶ ἐκύκλωσαν αὐτὸν πολεμῆσαι, καὶ ἀνέκραξεν Ἰωσαφάτ. Καὶ ἐγένετο ὡς εἶδον οἱ ἄρχοντες τῶν ἁρμάτων, ὅτι οὐκ ἔστι βασιλεὺς Ἰσραὴλ οὗτος, καὶ ἀπέστρεψαν ἀπ' αὐτοῦ. Καὶ ἐνέτεινεν εἷς τὸ τόξον εὐστόχως, καὶ ἐπάταξε

the king; let your words also be like the words of one of them, and speak that which is good. And Micaiah said: As the Lord lives, whatsoever the Lord shall say unto me, that will I speak. And Micaiah came to the king. And the king said unto him: Micaiah, shall I go up to Ramoth Gilead to war, or shall I forbear? And he said: Go up, and the Lord will prosper it into the hands of the king. And the king said unto him: How many times do I adjure you that you speak unto me truth in the name of the Lord? And Micaiah said: Not so. I have seen all Israel scattered upon the mountains as a flock to which there is no shepherd. And the Lord said: Is not the Lord for God unto these? Let each return to his house in peace. And Ahab said to Jehoshaphat: Did I not say unto you, this man does not prophesy good unto me, because he speaks nothing but evil? And Micaiah said: Not so, not I. Hear the word of the Lord: Not so. I saw the Lord God of Israel sitting upon His throne, and all the host of heaven stood around Him on His right hand and on His left hand. And the Lord said: Who will deceive Ahab king of Israel, that he may go up and fall at Ramoth Gilead? And one spoke in this manner, and another in that manner. And there came forth a spirit, and stood before the Lord, and said: I will deceive him. And the Lord said unto it: Wherewith? And it said: I will go forth and will be a lying spirit in the mouth of all his prophets. And He said: You shall deceive him, and shall also prevail; go forth, and do so. And now, behold, the Lord has put a lying spirit in the mouth of all these your prophets. And the Lord has spoken evil against you. And Zedekiah the son of Chenaanah came near, and smote Micaiah upon the cheek, and said: What spirit is it that has spoken in you? And Micaiah said: Behold, you shall see in that day, when you shall go into an inner chamber of your chamber to hide yourself. And Ahab said: Take Micaiah, and carry him back unto Amon the governor of the city, to put this fellow in prison, and for him to eat bread of affliction and water of affliction, until I return in peace. And Micaiah said to the king: If you return at all in peace, the Lord has not spoken by me. And the two kings, Ahab and Jehoshaphat, went up to Ramoth Gilead. And the king of Israel said unto Jehoshaphat king of Judah: Disguise me, and I will enter into the battle, and you put on my raiment. And the king of Israel disguised himself, and entered into the battle. And the king of Syria commanded the thirty and two captains of his chariots, saying: Fight neither with small nor great, save only with the king of Israel alone. And it came to pass, when the captains of the chariots saw Jehoshaphat king of Judah, that they themselves said: This seems to be the king of Israel; and they compassed him about to fight, and Jehoshaphat cried out. And it came to pass, when the captains of the chariots saw that this was not the king of Israel, that they turned back from him. And a certain man drew his bow with a true aim, and smote

Editors' notes and page, col. 488

Page

running head: ERA S. DIONYSII AREOPAGITAE. 488
marginal letters: A τοῦ βασιλέως· γενοῦ; B καλὰ, διότι ἀλλ'; C κίας υἱὸς Χαναὰν,; D σιλεὺς Ἰσραὴλ, καὶ
old-edition numerals: (none)
other: (none)

PG 4:489

τὸν βασιλέα Ἰσραὴλ ἀνὰ μέσον τοῦ πνεύμονος καὶ ἀνὰ μέσον τοῦ θώρακος, καὶ εἶπε τῷ ἡνιόχῳ αὐτοῦ· Ἐπίστρεψον τὰς χεῖράς σου, καὶ ἐξάγαγέ με ἐκ τοῦ πολέμου, ὅτι τέτρωμαι. Καὶ ἐτροπώθη ὁ πόλεμος ἐν τῇ ἡμέρᾳ ἐκείνῃ. Καὶ ὁ βασιλεὺς ἦν ἑστηκὼς ἐπὶ τοῦ ἅρματος ἐξ ἐναντίας Συρίας ἀπὸ πρωῒ ἕως ἑσπέρας, καὶ ἀπέχυνε τὸ αἷμα ἀπὸ τῆς πληγῆς εἰς τὸν κόλπον τοῦ ἅρματος, καὶ ἀπέθανεν ἑσπέρας. Καὶ ὁ στρατοκῆρυξ ἔστη ἐν τῇ παρεμβολῇ, δύνοντος τοῦ ἡλίου, λέγων· Ἕκαστος εἰς τὴν ἑαυτοῦ πόλιν καὶ εἰς τὴν ἑαυτοῦ γῆν στραφήτω, ὅτι τέθνηκεν ὁ βασιλεύς. Καὶ ἔθαψαν τὸν βασιλέα ἐν Σαμαρείᾳ, καὶ ἀπένιψαν τὸ αἷμα ἐπὶ τὴν κρήνην Σαμαρείας· καὶ ἐξέλειξαν αἱ ὕες καὶ οἱ κύνες τὸ αἷμα· καὶ αἱ πόρναι ἐλούσαντο ἐν τῷ αἵματι, κατὰ τὸ ῥῆμα Κυρίου, ὃ ἐλάλησε. Καὶ ταῦτα μὲν τὰ τῆς ἀπάτης τοῦ Ἀχαάβ. Σημείωσαι δὲ καὶ περὶ τοῦ Ἄσματος τῶν ᾀσμάτων, οὗτινος λέγει τὰς ἑταιρικὰς πολυπαθείας, τὰς προαγωγείας, τὰ φιλήματα, καὶ τὰ λοιπὰ, δι' ἃ δὴ καὶ ὁ Μοψουεστίας Θεόδωρος ἀφρόνως τὸ βιβλίον διέβαλλε· καὶ ὅσα ἄλλα συνθήματα οἱονεὶ σύμβολα πεπληθυσμένα τῶν νοητῶν καὶ ἑνιαίων, καὶ μεριστὰ τῶν ἀμερίστων. Τὰ δὲ σύμβολα πεπληθυσμένα φησὶ πρὸς τὸ ἀληθὲς ἐκεῖνο καὶ ἑνιαῖον· ἐκεῖνο γὰρ εἴ τι ἂν καὶ ᾖ, ἑνιαῖόν ἐστι. Τὰ δὲ σύμβολα τὰ δηλοῦντα ἐκεῖνο πληθύνονται· ἅμα μὲν, ὅτι δι' ἄλλου καὶ ἄλλου δηλοῦσι τὸ ἀληθές· ἅμα δὲ καὶ ὅτι πόῤῥω τοῦ ἑνιαίου, ὅσα ἄν τις καὶ εἴποι, λέγει. Καὶ πρὸς πολλὰ μὲν τὰ μορφώματα καὶ οἱ λόγοι μερίζονται, δι' ὃ δὲ ταῦτα καὶ πράττονται καὶ λέγονται, ἑνιαῖόν ἐστι καὶ ἀμέριστον· μὴ γὰρ ὑπολαμβάνωμεν τὰ φαινόμενα ταῦτα τῶν συνθημάτων οἱονεὶ τῶν συμβολικῶς γινομένων ἀναπεπλάσθαι ὑπὲρ ἑαυτῶν , τουτέστιν ὑπὲρ τοῦ ὄντως νοεῖσθαι αὐτὰ, ὡς τὸ φαινόμενον ἔχει, καὶ τὸ γράμμα ψιλῶς ὑπαγορεύει , ἀλλὰ προβάλλονται ταῦτα καὶ προφαίνονται τῆς ἀποῤῥήτου τοῖς πολλοῖς καὶ θείας ἐπιστήμης. Περικαλύμματα γάρ εἰσι καὶ τύποι τῶν βαθυτέρων νοήσεών τε καὶ ὑπολήψεων· ταύτας γὰρ ἐπιστήμην, φησὶ δηλοῦντος τοῦ λόγου, ὡς ἔστι τις τούτων ὑψηλοτέρα ἐπιστήμη, ἣν ὁ πνευματικῶς θεωρῶν καὶ τὰ πνευματικὰ συγκρίνων πνευματικῶς ἐπίσταται, οὐ λόγοις ἀποδεικτικοῖς, ἀλλὰ πνευματικοῖς. Ἱερογραφήθησαν δὲ οὕτω διὰ τοὺς ἀναξίους, ἵνα μὴ εὐκαταφρόνητα δοκοίη. Καὶ ἵνα ἐκείνοις μόνοις ἀνακαλύπτωνται τοῖς τελείοις, καὶ πᾶσαν ἀπρεπῆ φαντασίαν ἐπὶ τούτων ἀποσκευαζομένοις, καὶ δυνατῶς ἔχουσι διαβαίνειν πρὸς τὴν ἀλήθειαν, ἐν τῷ παραθεωρεῖν μὲν τὸ τῶν συμβόλων ποικίλον, τὸ ἑνιαῖον δὲ καταλαμβάνειν, οὐκ ἐν ἀποδείξει καὶ διανοητικῇ ἐπιστήμῃ, ἀλλ' ἐν ἁπλαῖς ἐπιβολαῖς τοῦ νοός. Ἄλλως τε καὶ διπλῆ, φησὶν, ἐστὶ τῶν θεολόγων ἡ παράδοσις· ἡ μὲν διὰ συμβόλων, ἡ δὲ διὰ τῆς θεωρίας τῆς κτίσεως , ἐν τῷ κατανοεῖσθαι ἀπὸ ταύτης τὸν τελεσιουργόν. Εἰπὼν δὲ τὴν μὲν ἀπόῤῥητον καὶ μυστικὴν, ἐπεξηγεῖται, καλῶν συμβολικὴν αὐτὴν, ἅτε διὰ συμβόλων χρησμοδοτηθεῖσαν. Ἀλλὰ καὶ τελεστικὴν, ὡς τὰς τελετὰς τῶν μυστηρίων ἐν

the king of Israel between the lungs and between the breastplate, and he said to his charioteer: Turn your hands, and carry me out of the battle, for I am wounded. And the battle was turned in that day. And the king was standing upon the chariot over against Syria from morning until evening, and the blood poured out from the wound into the bosom of the chariot, and he died at evening. And the herald of the army stood in the camp, as the sun was setting, saying: Let each man turn to his own city and to his own land, for the king is dead. And they buried the king in Samaria, and washed off the blood at the spring of Samaria; and the swine and the dogs licked up the blood; and the harlots washed themselves in the blood, according to the word of the Lord which He spake (1 Kgs. 22:34–38). And these are the matters of the deception of Ahab. And note also concerning the Song of Songs, of which he mentions the courtesan-like manifold passions, the procurings, the kisses, and the rest, on account of which indeed Theodore of Mopsuestia also foolishly traduced the book; and whatever other tokens there are, as it were multiplied symbols of things intelligible and unitary, and divisible symbols of things indivisible. And he calls the symbols multiplied in relation to that which is true and unitary; for that, whatsoever it may be, is unitary. But the symbols that signify that are multiplied: both because through one thing and another they signify what is true, and also because whatever one might say speaks far from the unitary. And the speeches too are divided in accordance with the many formations, whereas that on account of which these things are both done and spoken is unitary and indivisible; for let us not suppose that these visible tokens, as it were of things symbolically enacted, have been fashioned for their own sake, that is, for the sake of being understood as really being themselves, as the outward appearance holds and the letter barely dictates, but these things are put forward and displayed as belonging to the divine knowledge ineffable to the many. For they are coverings and types of deeper conceptions and apprehensions; for he calls these knowledge, the discourse signifying that there is a certain knowledge higher than these, which he who contemplates spiritually and compares spiritual things spiritually knows, not by demonstrative arguments, but by spiritual ones. And they were sacredly depicted thus on account of the unworthy, lest they should seem contemptible. And in order that they might be unveiled to those alone who are perfect, and who put away every unseemly imagination regarding these things, and are able to pass over towards the truth, in looking past the variety of the symbols while apprehending the unitary, not in demonstration and discursive knowledge, but in simple intuitions of the mind. Moreover, twofold, he says, is the tradition of the theologians: the one through symbols, the other through the contemplation of creation, in understanding from it the Finisher. And having called the one ineffable and mystical, he explains further, calling it symbolic, inasmuch as it has been oracularly delivered through symbols. But also telestic, as handing down the rites of the mysteries in

Editors' notes and page, col. 489

Footnotes

(k) ‹anchor: quod locutus est› · call in col 490

I Cor. V, 7.

1 Cor. 5:7 [as printed; the passage quoted is 3 Kgs (1 Kgs) 22:38].

(printed under page 259)

Footnotes

(l) ‹anchor: immolatus est Christus› · call in col 491

I Cor. V. 7.

1 Cor. 5:7.

(printed under page 260)

Page

running head: 491 APPENDIX AD OPERA S. DIONY
marginal letters: A ut sunt symbola; B signa proposita rerum; C lentur perfectis, et; D Hanc rursus arcanam
old-edition numerals: 280 after unitatem
other: facing Latin version, not set

PG 4:492

συμβόλοις παραδιδοῦσαν διὰ τῆς ἱερατικῆς παραδόσεως. Ταύτην δὲ τὴν ἀπόῤῥητον, ἤτοι συμβολικὴν, φησὶν, ἔχειν συμπεπλεγμένον τῷ ῥητῷ, τουτέστι τῷ ῥηθῆναι ἐπιτετραμμένῳ τῷ συμβόλῳ, καὶ τὸ ἄῤῥητον, ἤτοι μυστικόν· συνεσκίασται γὰρ ἐν τῷ συμβόλῳ τὸ ἀληθὲς, καὶ ἀδημοσίευτόν ἐστιν, ὡς ἐν τῷ νομικῷ τὸ ἀληθὲς πάσχα, ὥσπερ εἴρηται· Τὸ πάσχα ἡμῶν ὑπὲρ ἡμῶν ἐτύθη Χριστός. Τὸ δὲ δεύτερον μέρος τῆς θεολογίας ἐμφανές ἐστι καὶ γνώριμον. Ταύτην τὴν θεολογίαν φιλόσοφον καὶ ἀποδεικτικὴν εἶπεν, ὡς διὰ τῆς κατανοήσεως τῶν κτισμάτων, καί τινων θείων οἰκονομιῶν, καὶ τῆς θεωρητικῆς ἐξηγήσεως τῶν περὶ Θεοῦ λεγομένων ἐν ταῖς θείαις Γραφαῖς συνισταμένην . Καὶ αὕτη μὲν ἡ ἐμφανεστέρα ἔχει τινὰ πειθὼ καὶ συνδεδεμένην ἀλήθειαν τοῖς λεγομένοις· κατὰ τοῦτο γάρ ἐστι καὶ ἀποδεικτικὴ , πείθουσα καὶ καταδουμένη, καὶ οἱονεὶ δεσμόν τινα καὶ σφαγῖδα τοῖς λεγομένοις ἐπιτιθεῖσα την ἀλήθειαν· καὶ διδοῦσα τὸ πιστὸν τοῖς ἀκούουσιν, ὑποβαλλομένη, ὅτι τὰ μεγάλα καὶ μεγάλως ὀφείλουσι νοεῖσθαι, καὶ προσηκόντως τῇ σφῶν μεγαλειότητι, καὶ οὐχ ἁπλῶς χυδαίως, καὶ ὡς οἱ πολλοὶ μανθάνειν βούλονται· τίς γὰρ, ἰδὼν ἥλιον λάμποντα, ἔπειτα ἀκούσας τὸν αἴτιον αὐτοῦ καὶ παραγωγέα, οὐ φωτεινὸν μὲν κατανοήσει ἐκεῖνον, καὶ ὑπὲρ τὸ τοιοῦτον δὴ πάλιν φῶς ὄντα κατὰ πολύ ; εἰ γὰρ ἦν τοιοῦτος, οὐκ ἂν τοιούτου ποιητὴς ἂν ἦν. Τίς δὲ πάλιν, ζῶντα καὶ ἐνεργοῦντα καὶ κινούμενα ἰδὼν , οὐκ ἀναλογίζεται τὸν ποιητὴν αὐτῶν καὶ ζῶντα ὑπὲρ ταῦτα καὶ ἀσυγκρίτως, καὶ κινούμενον ὑπὲρ ταύτας δὴ τὰς κινήσεις, δηλονότι τῇ ἑαυτοῦ θεωρίᾳ κατὰ τὸν πολὺν τὰ θεῖα καὶ μέγαν Γρηγόριον, καὶ ἐνεργοῦντα κρειττόνως ἐς ὑπερβολὴν ὑπὲρ τὰ ποιήματα ; Καὶ τοιαύτη μὲν ἡ ἐμφανεστέρα, ἀπὸ τῆς τῶν ποιημάτων φύσεως τὸν ποιητὴν ἀποδεικνύουσα· διὰ τοῦτο γὰρ καὶ φιλόσοφος, ὡς τῇ φυσει ἐμφιλοχωροῦσα τῆς κτίσεως, κἀντεῦθεν θεολογοῦσα τὰ ὑπὲρ φύσιν. Ἡ δὲ συμβολικὴ οὐκ ἔχει τὸ πείθειν, ἀλλ' ἐνέργειάν τινα θείαν ἀφανῆ καὶ δραστήριον, ἥτις τὰς μυστηριώδεις καὶ θεωρητικὰς ψυχὰς διὰ τῶν μυστικῶν, ἤτοι συμβολικῶν αἰνιγμάτων, ἐνιδρύει καὶ οἱονεὶ θεμελιοῖ εἰς τὸν Θεὸν διὰ τῶν μὴ λόγῳ διδασκομένων μυστηρίων, ἀλλὰ σιγῇ καὶ ἀποκαλύψει θείων ἐλλάμψεων· καὶ φωτίζει τὸν νοῦν εἰς τὰς τῶν ἀῤῥήτων μυστηρίων κατανοήσεις· διὰ γὰρ τῶν τελουμένων (ταῦτα γάρ ἐστι τὰ παρ' αὐτῆς δρώμενα, διὸ καὶ τελεστικὴ λέγεται·) προσοικειοῖ τῷ Θεῷ πραγματικῇ ἕξει τε καὶ τυπώσει (ὅπερ καὶ ἀδιδάκτους μυσταγωγίας ἐκάλεσεν). Ὁ γὰρ ἐν μεθέξει, φέρε εἰπεῖν, τῶν ἀχράντων δώρων γενόμενος ἀδιδάκτως μυσταγωγεῖται καὶ πραγματικῶς τὸν ἁγιασμόν· διὰ τοῦτο καὶ ἡ τοιαύτη μὲν μυστικὴ θεολογία δρᾷ, ἡ δὲ διὰ τῆς κατανοήσεως τῆς πίστεως πειθει καὶ ἐνάγει πρὸς τὴν ἀλήθειαν. Καὶ μὴν οὐ μόνον ἡ νομικὴ παράδοσις, ἀλλὰ καὶ ἡ τελετὴ τῶν καθ' ἡμᾶς μυστηρίων τῶν ἱερῶν ἐδεήθη συμβόλων. Καὶ οὐὲν θαυμαστὸν, ὅπου γε καὶ οἱ ἄγγελοι δι' αἰνιγμάτων τὰ θεῖα μυστήρια προάγουσι. Καὶ αὐτὸς ὁ

symbols through the priestly tradition. And this ineffable or symbolic theology, he says, has interwoven with the spoken word, that is, with the symbol permitted to be spoken, also the unspoken, or mystical; for the truth is shaded over in the symbol, and is unpublished, as in the legal Passover the true Passover, even as it is said: Christ our Passover was sacrificed for us (1 Cor. 5:7). But the second part of theology is manifest and well-known. This theology he called philosophical and demonstrative, as being constituted through the understanding of creatures, and of certain divine dispensations, and of the contemplative exposition of the things spoken concerning God in the divine Scriptures. And this more manifest theology has a certain persuasiveness and truth bound up with the things spoken; for in accordance with this it is also demonstrative, persuading and binding fast, and setting the truth upon the things spoken as it were a kind of bond and seal; and giving assurance to the hearers, suggesting that great things ought also to be understood greatly, and suitably to their majesty, and not simply in a vulgar manner, and as the many wish to learn; for who, having seen the sun shining, and thereafter having heard of its Cause and Producer, will not understand Him to be luminous indeed, and again far above such light? For if He were such, He would not be the Maker of such a thing. And who again, having seen things living and operating and moving, does not reckon by analogy that their Maker both lives above these things and incomparably, and is moved above these very motions, namely by His own contemplation, according to Gregory, rich in divine things and great, and operates exceedingly better beyond measure above the things made? And such is the more manifest theology, demonstrating the Maker from the nature of the things made; for on this account it is also philosophical, as dwelling fondly upon the nature of creation, and thence theologizing the things above nature. But the symbolic theology does not have persuasiveness, but a certain unseen and efficacious divine energy, which establishes and as it were grounds in God the mystical and contemplative souls through the mystical, or symbolic, riddles, through the mysteries not taught by word, but by silence and the revelation of divine illuminations; and it illuminates the mind unto the understandings of the ineffable mysteries; for through the things celebrated (for these are the things enacted by it, wherefore it is also called telestic) it familiarizes with God by an actual habit and formation (which he also called untaught mystagogies). For he who has come to partake, say, of the immaculate gifts is initiated without teaching and in actual deed into sanctification; on this account such mystical theology acts, whereas the other through the understanding of faith persuades and leads towards the truth. And truly not only the legal tradition, but also the rite of the mysteries among us stood in need of the sacred symbols. And it is no wonder, seeing that even the angels bring forward the divine mysteries through riddles. And the

Editors' notes and page, col. 492

Page

running head: PERA S. DIONYSII AREOPAGITAE. 492
marginal letters: A συμβόλοις παραδιδοῦσαν διὰ; B πείθουσα καὶ καταδουμένη,; C μέγαν Γρηγόριον, καὶ; D Θεῷ πραγματικῇ ἕξει
old-edition numerals: (none)
misprints kept as printed: οὐὲν (for οὐδὲν); φυσει, πειθει, την (accent omitted)
other: (none)

PG 4:493

Κύριος τοῦτο μὲν ἐν πάραβολαῖς ὡς ἐν συμβόλοις φαίνεται θεολογῶν· τοῦτο δὲ καὶ παραδιδοὺς τὰ ἐν τῷ δείπνῳ θεουργὰ μυστήρια, ἢ τὰ θεοὺς τοὺς μετέχοντας ἐργαζόμενα, ἢ τὰ παρὰ τοῦ Δεσπότου Χριστοῦ καὶ Θεοῦ ἡμῶν πραχθέντα διὰ τυπωτικῆς τραπεζώσεως. Τραπέζωσιν δέ φησι τότε μὲν τὴν ἐπὶ τῆς τραπέζης κατάκλισιν, νῦν δὲ τὰ ἐν τῇ θείᾳ τραπέζῃ διὰ τοῦ ἁγίου ἄρτου καὶ τοῦ ποτηρίου τῆς εὐλογίας τελούμενα μυστήρια· καὶ γὰρ διὰ δύο αἰτίας οὕτω ταῦτα τελοῦνται· μίαν μὲν, ἵνα τῶν πολλῶν τὰ ἅγια ἀποδιαστέλλωνται, μὴ ἐχόντων ἐφικνεῖσθαι τῶν νοουμένων, ὧν χάριν τὰ σύμβολα γίνονται· δευτέραν δὲ, ἐπεὶ ἡ ἡμετέρα ζωὴ ἀπὸ ψυχῆς ἐστι καὶ σώματος, καὶ ἀμέριστος ἅμα καὶ μεριστή· τὸ μὲν διὰ τὸ ἀμερὲς τῆς ψυχῆς καὶ ἀσώματον, τὸ δὲ διὰ τὸ τοῦ σώματος ποικίλον καὶ πολυμερὲς, διττὴ γίνεται καὶ ἡ τῶν θείων οἰκονομία ἀναλόγως ἡμᾶς ἐλλάμπουσα. Καὶ τὸ μὲν ἀπαθὲς τῆς ψυχῆς, τὸ νοερὸν δηλονότι, οὐχ ὡς πάντα ἀμέτοχον πάθους, ἀλλ' ὡς ἔξωθεν τοῦ πάσχειν οὐκ ἔχον τὰς ἀφορμὰς, ὥσπερ τὸ σῶμα πλείστοις ὑποπῖπτον κακοῖς, ἅπερ ἡ ψυχὴ ἄνευ τῆς οἰκείας ἑκουσιότητος οὐχ ὑπομένει. Τὸ γοῦν ἀπαθὲς τοῦτο εἰς τὰ νοητὰ ἀφωρίσθη θεάματα, ἃ καὶ ἁπλᾶ λέγει καὶ ἐνδότατα, οἱονεὶ κρυφιώτατα· τὸ δὲ παθητικὸν αὐτῆς, τὸ διὰ τῶν αἰσθήσεων δηλονότι ἀντιληπτικὸν τῶν ἔξωθεν, δέχεται τὰ συγγενῆ ταῦτα παραπετάσματα. Τοῦτο δὲ δῆλον ἐξ ὧν καί τινες τῶν προφητῶν σαφοῦς, δηλονότι γυμνῆς προκαλυμμάτων, θεολογίας ἀκηκοότες· οἷον Ὤφθη Κύριος τῷ Ἀβραὰμ, ἢ τῷ Μωϋσῇ, καὶ εἶπε τὸ καὶ τὸ· καὶ ἐγένετο λόγος Κυρίου πρὸς τὸν προφήτην, ἐν ἑαυτοῖς ἀναπλάττουσι τύπον τινὰ, δηλονότι εὐσεβῆ θεωρίαν, καὶ τῇ θείᾳ φύσει κατάλληλον. Πῶς γὰρ ἄν τις ἑτέρως χειραγωγηθείη πρὸς νόησιν τῆς εἰρημένης θεολογίας ; Καὶ αὐτὰ δὲ τὰ κτίσματα προβέβληνται, οἱονεὶ πρόκεινται τῶν ἀοράτων καὶ νοητῶν. Καὶ τοῦτο μὴ μόνον ὁ θεῖος ἀπόστολος Παῦλός φησιν, Ὅτι τὰ ἀόρατα αὐτοῦ ἐν τοῖς ποιήμασι νοούμενα καθορᾶται· ἀλλὰ καὶ αὐτὸς ὁ ἀληθὴς Λόγος ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, ὅταν λέγῃ· Εἰ τὰ ἐπίγεια εἶπον ὑμῖν , καὶ οὐ πιστεύετε , πῶς ἐὰν τὰ ἐπουράνια εἴπω ὑμῖν, πιστεύσετε ; Διὸ καὶ οἱ προφῆται, πῆ μὲν πολιτικῶς καὶ ἐννόμως ἐπισκοποῦσιν, ὅτε λέγει ὁ Ἠσαΐας· Καὶ δεῦτε διαλεχθῶμεν, λέγει Κύριος· τοῦτο γάρ ἐστι τὸ τῆς πολιτείας καὶ τῶν νόμων· πῆ δὲ καθαρτικῶς, ὅτε παραινοῦσιν· Οἱ διψῶντες πορεύεσθε ἐφ' ὕδωρ καὶ λούσασθε, καθαροὶ γένεσθε , καὶ , Προσέλθετε πρὸς αὐτὸν, καὶ φωτίσθητε. Ταῦτα γὰρ εἰσι τὰ τῆς διδασκαλίας καὶ τῆς καθάρσεως. Ἐκεῖνα γοῦν τὰ πολιτικὰ καὶ ἔννομα λόγον συμβόλων ἐπέχουσι· παχύτερα γὰρ καὶ σαφῆ ἡμῖν εἰσι· ταῦτα δὲ τὰ καθαρτικὰ καὶ ἄχραντα λόγον γυμνῆς συμβόλων θεολογίας ἐπέχουσι. Διὸ κἀκεῖνα μὲν ἀνθρωπίνως ἢ καί πως ὑψηλοτέρως· τοῦτο γάρ ἐστι τὸ μέσως· ταῦτα δὲ ὑψηλοτέρως καὶ τελεσιουργικῶς. Κἀκεῖνα μὲν ἀπὸ τῶν φαινομένων νόμων· ταῦτα δὲ ἀπὸ τῶν ἀφανῶν θεσμῶν· τὰ γὰρ τοῦ παλαιοῦ νόμου φαινόμενα ἐξαγγέλλονται, ἀφανῶς δὲ νοοῦνται . Ἐπεὶ πῶς τὰς νηστείας, καὶ

Lord Himself on the one hand appears theologizing in parables as in symbols; and on the other hand handing down the theurgic mysteries at the supper, either those that make the partakers gods, or the things done by our Master Christ and God through a typical setting of the table. And by setting of the table he means at that time the reclining at the table, and now the mysteries celebrated at the divine table through the holy bread and the cup of blessing; for on two accounts these things are celebrated thus: first, that the holy things may be separated from the many, who are unable to attain to the things understood, for the sake of which the symbols come to be; and second, since our life is from soul and body, and is at once indivisible and divisible—the one on account of the indivisible and incorporeal nature of the soul, the other on account of the varied and many-parted nature of the body—twofold also becomes the dispensation of divine things illuminating us proportionately. And the impassible part of the soul, namely the intellectual, not as being in all respects unpartaking of passion, but as not having from without the occasions of suffering, just as the body falls under very many evils, which the soul without its own willingness does not undergo—this impassible part, therefore, was set apart for the intelligible spectacles, which he calls both simple and innermost, as it were most hidden; whereas its passible part, namely that which through the senses apprehends external things, receives these akin veils. And this is clear from the fact that even some of the prophets, having heard a clear theology, namely stripped of coverings—such as: The Lord appeared unto Abraham, or unto Moses, and said this and that; and the word of the Lord came unto the prophet—fashion in themselves a certain type, namely a devout contemplation, and suitable to the divine nature. For how else could one be led by the hand towards an understanding of the aforesaid theology? And the creatures themselves too are put forward, as it were set before the invisible and intelligible things. And this not only the divine Apostle Paul says: For the invisible things of Him are clearly seen, being understood in the things that are made (Rom. 1:20); but also the true Word Himself, our Lord Jesus Christ, when He says: If I have told you earthly things, and you do not believe, how shall you believe, if I tell you heavenly things? (John 3:12). Wherefore the prophets also in one place oversee politically and legally, when Isaiah says: And come, let us reason together, says the Lord (Isa. 1:18); for this belongs to polity and laws; and in another place purificatorily, when they exhort: You that thirst, go to the water (Isa. 55:1), and wash you, become clean (Isa. 1:16), and: Come unto Him, and be enlightened (Ps. 33:6). For these belong to instruction and purification. Those political and legal things, therefore, hold the rank of symbols, for they are thicker and clear to us; whereas these purificatory and immaculate things hold the rank of theology stripped of symbols. Wherefore those are brought forward after a human manner, or also somewhat more loftily—for this is what is meant by intermediately—whereas these are brought forward more loftily and in a manner that works perfection. And those are from the visible laws, whereas these are from the unseen ordinances; for the things of the old law are proclaimed visibly, but are understood unseen. Since how, after legislating fasts, and

Editors' notes and page, col. 493

Footnotes

(m) ‹anchor: intellecta conspiciuntur› · call in col 495

Rom. I, 20.

Rom. 1:20.

(printed under page 262)

(n) ‹anchor: vobis credetis› · call in col 495

Joan. III, 12.

John 3:12.

(printed under page 262)

(o) ‹anchor: dicit Isaias› · call in col 495

Cap. I, 18.

Chapter 1, [verse] 18 [of Isaiah].

(printed under page 262)

(p) ‹anchor: venite ad aquam› · call in col 495

Isa LV, 1.

Isa. 55:1.

(printed under page 262)

(q) ‹anchor: mundi estote› · call in col 495

Isa. I, 16.

Isa. 1:16.

(printed under page 262)

(r) ‹anchor: et illuminamini› · call in col 495

Psal. XXXIII, 6.

Ps. 33:6 [Vulgate numbering].

(printed under page 262)

Page

running head: 495 APPENDIX AD OPERA S. DIONY
marginal letters: A solum, sed etquae; B sacrosancta mysteria; C nempe ipsius intellectilis
old-edition numerals: 282 after divina; 283 after Venite
other: facing Latin version, not set; full-width Latin continuation at foot of page cut off at right edge

PG 4:496

τὰ σάββατα, καὶ τὰς νουμηνίας νομοθετήσας, ὕστερον λέγει διὰ τοῦ Ἠσαΐου· Τίς γὰρ ταῦτα ἐξεζήτησεν ἐκ τῶν χειρῶν ὑμῶν, εἰ μὴ φανερῶς μὲν λέγονται, ἀφανῶς δὲ νοοῦνται ; καὶ τὸ προσῆκον ἢ τοῖς πράγμασιν ἃ, κρυφιωδέστερα ὄντα, οὕτως ἐκφαίνονται, ἵνα μὴ τοῖς πολλοῖς βεβηλωθῶσιν, ἢ τοῖς ἡμετέροις νοῖς καὶ ψυχαῖς, δηλονότι κατὰ τὴν τῶν ὑποδεχομένων δύναμιν· ἄλλως γὰρ νομοθετοῦνται οἱ Ἰουδαῖοι. καὶ ἄλλως οἱ κατὰ Χριστὸν ἡμεῖς, τὴν αὐτὴν νομοθεσίαν· ἐκεῖνοι μὲν ἐν γράμματι, ἡμεῖς δὲ ἐν πνεύματι · οὐ γὰρ ἁπλῶς ἱστορίαν ἔχει ὁ λόγος τῶν προφητῶν, ἀλλὰ ζωτικὴν τελείωσιν· σκοπὸς γάρ ἐστι τοῖς ἁγίοις διὰ τῶν Γραφῶν, πρὸς τὴν αἰώνιον ζωὴν τελεῖσθαι τοὺς διδασκομένους. Ταῦτα δέ φησι, δεικνὺς ἀναγκαίως τὴν ἀναγωγὴν ἐν τοῖς θείοις λόγοις γίνεσθαι. Χρὴ τοιγαροῦν καὶ ἡμᾶς εἴσω παρακύψαι τῶν συμβόλων, καὶ θεωρῆσαι αὐτὰ ὡς ἔκγονα θείων καὶ νοητῶν χαρακτήρων· καὶ γὰρ οὐ μόναι αἱ προσκυνηταὶ τῆς ἁγίας Τριάδος ὑποστάσεις συμβόλοις διαποικίλλονται· καὶ πῦρ λέγεται ὁ Θεὸς, ὡς, Πῦρ καταναλίσκον, καὶ τὰ λόγια τούτου πεπυρωμένα · ἀλλὰ καὶ οἱ ἄγγελοι συμβολικῶς διαγράφονται· λέγεται γὰρ καὶ περὶ αὐτῶν· Ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα. Ἀλλ' ὅμως πρὸς τὰ ὑποκείμενα καὶ οἱ τύποι νοοῦνται, κἂν οἱ αὐτοὶ εἶεν· ἡ γοῦν τοῦ πυρὸς εἰκὼν λαμβάνεται ἐπὶ Θεοῦ, ἢ κατὰ τὸ ὑπὲρ νόησιν, ὅτι πῦρ λέγεται· ἀλλ' ὑπὲρ τοῦτό ἐστι. Τέως δὲ λέγεται πῦρ, ὡς αἴτιος πυρός. Καὶ ἐπεὶ τὸ θεῖον ὑπὲρ νόησίν ἐστιν, ἀπὸ τῶν αἰτιατῶν ὡς αἴτιος νοεῖται , ἢ κατὰ τὴν αὐτοῦ πρόνοιαν, ὡς ἐν τοῖς Εὐαγγελίοις , Πῦρ ἦλθον βαλεῖν ἐπὶ τῆς γῆς· τὸ γὰρ προνοητικὸν αὐτοῦ καὶ ἐπὶ πᾶσι δραστήριον καὶ διακριτικὸν πῦρ ὀνομάζεται· ἢ κατὰ τὸν λόγον, ὡς παρὰ τῷ Ἱερεμίᾳ· Οὐχ οὕτως οἱ λόγοι μου, ὥσπερ πῦρ ; λέγει Κύριος· διὰ τὸ καθαρὸν πάντη, καὶ ἀκίβδηλον· καθὼς καὶ παρὰ τῷ Δαυΐδ. Τὰ λόγια Κυρίου πεπυρωμένα, λόγια ἁγνά. Ἀλλ' οὕτω μὲν ἐπὶ τοῦ Θεοῦ· λέγεται δὲ καὶ ἐπὶ τῶν ἀγγέλων τὸ πῦρ, ὡς αἰτιατῶν ἐκ Θεοῦ κατὰ μέθεξιν, ὥσπερ δῆτα λέγοντι καὶ φῶς, καὶ θεοὶ καὶ τἄλλα τὰ τῷ Θεῷ προσήκοντα.

the sabbaths, and the new moons, does He afterwards say through Isaiah: For who has required these things at your hands? (Isa. 1:12), unless they are spoken visibly indeed, but understood unseen; and as is fitting either to the things which, being more hidden, are manifested thus, lest they be profaned by the many, or to our minds and souls, namely according to the capacity of the recipients? For in one way are the Jews legislated for, and in another way we who are according to Christ, as regards the same legislation: they in the letter, but we in the spirit; for the word of the prophets does not simply contain history, but life-giving perfection; for the aim of the saints through the Scriptures is that those who are taught be perfected towards eternal life. And he says these things, showing that anagogy necessarily takes place in the divine words. We too, therefore, must stoop and look within the symbols, and contemplate them as offspring of divine and intelligible characters; for not only are the adorable hypostases of the holy Trinity variegated with symbols—both God is called fire, as: A consuming fire (Deut. 4:24), and His words tried with fire (Ps. 118:140)—but the angels also are symbolically depicted; for it is said concerning them too: Who makes His angels spirits, and His ministers a flame of fire (Ps. 103:4). Nevertheless, the types too are understood in relation to the subjects, even though they be the same: thus the image of fire is taken with reference to God, either according to what is above understanding, in that He is called fire, yet He is above this. Meanwhile He is called fire as the Cause of fire. And since the Divine is above understanding, He is understood from the things caused as Cause, either according to His providence, as in the Gospels: I came to cast fire upon the earth (Luke 12:49); for His providential and all-efficacious and discerning power is named fire; or according to the word, as in Jeremiah: Are not My words thus, like fire? says the Lord (Jer. 23:29); on account of its being altogether pure and unadulterated; even as also in David: The words of the Lord are tried with fire, pure words (Ps. 11:7; 17:31). Now thus is it with reference to God; and fire is spoken of with reference to the angels also, as caused from God according to participation, just as indeed they are called both light, and gods, and the other things that belong to God.

Editors' notes and page, col. 496

Page

running head: PERA S. DIONYSII AREOPAGITAE. 496
marginal letters: A τὰ σάββατα, καὶ; B καὶ θεωρῆσαι αὐτὰ; C γὰρ προνοητικὸν αὐτοῦ
old-edition numerals: (none)
other: note calls (35) after διδασκομένους and (36) after γίνεσθαι, pointing to the Notae at the end of the work, not set in the text
other: misprint kept as printed: λέγοντι (for λέγονται)
other: full-width facing Latin continuation at foot of page (et intimas astruit...) cut off at left edge and not set

PG 4:497

Μᾶλλον δὲ, ἵνα συνελὼν εἴπω, τὸ πῦρ ἐπὶ Θεοῦ λεγόμενον κατ' αἰτίαν λέγεται · καλεῖται γὰρ ὡς αἰτία τοῦ πυρός · ἐπὶ δὲ τῶν λόγων τοῦ Θεοῦ καθ' ὕπαρξιν · τοῦτο δὲ λέγει, οὐχ ὅτι ἐνυπόστατοί εἰσιν αἱ τοῦ Θεοῦ πρόνοιαι, ἀλλ' ὅτι ἀπὸ Θεοῦ εἰσι καὶ ὑπάρχουσιν, οὐχ ὡς ὑφεστῶσαι, ἀλλ' ὡς ἐνεργούμεναι · ἐπὶ δὲ τῶν ἀγγέλων κατὰ μέθεξιν · ἐπεὶ γὰρ καὶ θεοειδεῖς λέγονται, καὶ τοῦ θείου μετέχουσι. Πῦρ δὲ ὁ Θεὸς λέγεται, πῦρ καὶ αὐτοὶ καλοῦνται κατὰ τὴν μετοχήν. Διασέρει δὲ τὸ κατὰ μέθεξιν θεῖον τοῦ καθ' ὕπαρξιν ἐνταῦθα, ὅτι τὸ κατὰ μέθεξιν δηλοῖ οὐσίαν καθ' ἑαυτὴν οὖσαν καὶ ἐπακτὸν ἔχουσαν τὸ θεοειδές · τὸ δὲ καθ' ὕπαρξιν, πνεῦμα ἢ λόγιον θεῖον, τουτέστιν ἐκ Θεοῦ παραχθὲν καὶ λεχθέν. Οὕτω γὰρ οὐ συμφύρονται οἱ λόγοι τῶν συμβολικῶν ὀνομάτων · ἀλλὰ προσηκόντως τοῖς ὑποκειμένοις νοοῦνται · ὡς φέρε εἰπεῖν ἐπὶ τοῦ φωτὸς, φῶς λέγεται ὁ Θεὸς, ἀλλὰ τῷ εἶναι αἴτιος τοῦ φωτός · φῶς τὰ προστάγματα τοῦ Θεοῦ, ἀλλὰ κατὰ τὴν ὕπαρξιν. Εἴπομεν δὲ ἀνωτέρω, πῶς ἐκλαμβάνει τὴν ὕπαρξιν · ἐπεὶ φῶς ὁ Θεὸς λέγεται, ὑπάρχει δὲ τὸ πρόσταγμα ἐξ αὐτοῦ παραχθὲν φῶς καὶ αὐτὸς κληθείη · πλὴν οὐ κατὰ μέθεξιν · οὐ γάρ τι ἄλλο ὂν τὸ πρόσταγμα μετέσχε τοῦ θείου φωτὸς · ἀλλ' οὕτως αὐτὸ παρήχθη ἐκ Θεοῦ, καὶ θεῖον,

Or rather, to speak concisely, fire spoken of with reference to God is spoken of according to cause; for He is called so as Cause of fire; and with reference to the words of God, according to existence; and he says this, not that the providences of God are hypostatic, but that they are from God and exist, not as subsisting, but as being operated; and with reference to the angels, according to participation; since they are both called godlike, and partake of the Divine. And God is called fire, and they too are called fire according to participation. And that which is divine according to participation differs from that which is according to existence here, in that what is according to participation signifies a substance existing of itself and having the godlike quality as something acquired; whereas what is according to existence signifies a spirit or divine utterance, that is, produced and spoken from God. For thus the meanings of the symbolic names are not confounded, but are understood suitably to the subjects: as, for instance, in the case of light, God is called light, but by being the Cause of light; the ordinances of God are light, but according to existence. And we have said above how he takes existence: since God is called light, and the ordinance exists as produced from Him, it too would be called light; yet not according to participation; for the ordinance did not, being something else, partake of the divine light, but it was produced thus from God, and is divine,

Editors' notes and page, col. 497

Footnotes

(s) ‹anchor: not visible› · call in col 497

Isa. I, 12.

Isa. 1:12.

(printed under page 263)

(t) ‹anchor: not visible› · call in col 497

Deut. IV, 24.

Deut. 4:24.

(printed under page 263)

(u) ‹anchor: not visible› · call in col 497

Psal. CXVIII, 140.

Ps. 118:140 [Vulgate numbering].

(printed under page 263)

(v) ‹anchor: not visible› · call in col 497

Psal. CIII, 4.

Ps. 103:4.

(printed under page 263)

(x) ‹anchor: not visible› · call in col 497

Luc. XII, 49.

Luke 12:49.

(printed under page 263)

(y) ‹anchor: apud Jeremiam› · call in col 497

Jer. XXIII, 29.

Jer. 23:29.

(printed under page 263)

(z) ‹anchor: eloquia casta› · call in col 497

Psal. XVII, 31.

Ps. 17:31.

(printed under page 263)

Page

running head: 499 APPENDIX AD OPERA S. DIONY
marginal letters: A lucis. Lux item; B tionem. Ad hunc; C tenet, et potionem; D quod forte simul
old-edition numerals: 285 after modo; 286 before creaturarum
other: facing Latin version, not set

PG 4:500

ὅπερ λέγει ὁ Πατὴρ καθ' ὕπαρξιν. Φῶς καὶ ὁ ἄγγελος, ἀλλὰ κατὰ μέθεξιν τοῦ θείου φωτός · φῶς αἱ ὑπερβεβηκυῖαι τῶν ἀγγέλων τάξεις κατὰ τὴν τάξιν καὶ τὴν ἀξίαν αὐτῶν, ὅτι τῷ πρωτίστῳ φωτὶ πλησιάζουσι, καί ὅτι δύναμιν ἔσχον φωτιστικὴν καὶ ἀναγωγὸν τῶν ὑποδεεστέρων · καὶ οὕτω προσηκόντως ἀναπτύσσονται τὰ τῶν συμβόλων ὀνόματα πρὸς τὰ ὑποκείμενα πράγματα. Ἀλλ' ὅπως μὴ ὑπὲρ τὸ μέτρον λεγοιμεν τῆς ἐπιστολῆς, ἔλθωμεν ἐπὶ την ἐρώτησιν, καὶ τὸ τῶν παροιμιῶν πρόβλημα. Καὶ ἐπεὶ τὸ ἐρώτημά ἐστι, τίνα τὰ βρώματά εἰσι, καὶ τίνα τὰ πόματα, λέγομεν περὶ τῆς τροφῆς · ἡ τροφὴ πληρωτική ἐστι τοῦ ἐνδεοῦς, καὶ τοῦ ἀσθενοῦς θεραπευτικὴ, καὶ τῆς ζωῆς φρουρητικὴ, καὶ θάλλειν ποιεῖ καὶ ἀνανεάζειν, καὶ τὴν ζωτικὴν δωρεῖται εὐπάθειαν · καὶ ἁπλῶς τὸ λυποῦν ἀπελαύνει, καὶ τὴν εὐφροσύνην χορηγεῖ. Καλῶς οὖν ἡ ὑπέρσοφος σοφία κρατῆρα ἱστᾷ, καὶ τὸ πόμα προχέει · τοῦτο γάρ ἐστι τὸ προνοεῖ · μᾶλλον δὲ, πρὸ τοῦ κρατῆρος, τὰς στερεὰς τροφὰς προτιθεῖσα, ἅπαντας συγκαλεῖται πρὸς εὐωχίαν, αὐτὴ ἐφιεμένη ἀγαθοπρεπῶς τῶν δεομένων αὐτῆς · καὶ οὐ παρακαλεῖται, ἀλλὰ παρακαλεῖ δι' ἄκραν ἀγαθότητα. Διττῶς οὖν τρέφει διά τε βρώσεως, διά τε πόσεως, Ἡ δὲ πρόχυσις τοῦ κρατῆρος τὰς προνοητικὰς αὐτῆς ἀγαθότητας παριστάνει. Ὁ κρατὴρ οὖν, κυκλικῶς περιφερὴς ὢν καὶ ἐξηπλωμένος, δηλοῖ τὸ ἀνηπλωμένον ἐπὶ πάντας τῆς θείας προνοίας, ἥτις καὶ κύκλῳ πάντα περιλαμβάνει τὰ κτίσματα. Ἄναρχον δέ φησι τοῦ Θεοῦ τὴν πρόνοιαν, οὐχ ὅτι τῶν ὄντων τυχὸν συνάρχων προνοεῖ, οὐδὲ γάρ ἐστι τι τῶν ὄντων συνάναρχον τῇ ἁγίᾳ καὶ δημιουργικῇ καὶ μακαρίᾳ Τριάδι · ἀλλ' ὅτι καὶ πρὶν ἢ παραχθῆναι τὰ ὄντα οἱ τῶν δημιουργημάτων λόγοι ἐν τῷ Θεῷ προῆσαν · καὶ ἐν ταῖς θείαις νοήσεσι τὰ μέλλοντα παράγεσθαι προτετύπωτο. Διὰ τοῦτο καὶ ἡ πρόνοια τοῦ Θεοῦ ἀνάρχως προϋπάρχειν λέγεται πάσης τῆς κτίσεως · προνοίας γὰρ ἦν θείας, ἤτοι προνοήσεῶς, καὶ τὸ βούλεσθαι παραγαγεῖν τὴν κτίσιν τὴν ἀπολαύσουσαν τῆς προνοητικῆς αὐτοῦ ἀγαθότητος. Κατὰ τοῦτο γοῦν καὶ ἀτελεύτητος ἡ πρόνοια λέγεται εἰς τοὺς ἀθανάτους ἀγγέλους, καὶ τοὺς ἀπαθανατισθησομένους ἡμᾶς, καὶ τὰ δι' ἡμᾶς ἀγαθὰ ἐσομένη · πλὴν ἐπειδὴ καὶ πρόεισιν ἡ πρόνοια, καὶ ἀνεκφοιτήτως ἐν τῇ ταὐτότητι ἑδραίως ἵδρυται · οὐ γὰρ διαχέεται καὶ ἀφανίζεται · διὰ τοῦτο λέγεται ὁ κρατὴρ ἑστάναι. Οἰκοδομεῖ δὲ ἡ σοφία οἶκον ἑαυτῇ ὡς εἶναι καὶ ἔξω αὐτοῦ, καὶ ἐν αὐτῷ. Καὶ ἐν αὐτῷ ἑτοιμάζει ἃ ἔφη, ὅτι καὶ ἐν τῷ παντὶ ἡ θεία πρόνοιά ἐστι, καὶ τὰ πάντα περιέχει, καὶ ἐν τῷ παντὶ οὐδὲν ἐν οὐδενὶ κατ' οὐδέν ἐστι, δηλαδὴ καθ' ὑπεροχήν · οὐδὲ γὰρ κατὰ στέρησιν, οὐδὲ δι' ἀνυπαρξίαν, ἀλλὰ καὶ ὢν καὶ ὑπὲρ ταῦτα ὢν, ὡς ἐν τῷ Περὶ μυστικῆς θεολογίας εἴρηται · ἐξῄρηται γὰρ τῶν ὅλων, οὐ κατ' ἄλλο μὲν τούτου, κατ' ἄλλο δὲ ἐκείνου · οὐδὲ ἄλλως τούτου, καὶ ἄλλως ἐκείνου · οὐδὲ τούτου μὲν ἀεὶ, τούτου δέ ποτε · ἀλλὰ ταύτῶς καὶ ἀϊδίως καὶ κατὰ ταὐτὰ καὶ ὡσαύτως ἔχων, καὶ οὐδαμῶς τῆς οἰκείας ἑστίας ἀπολειπόμενος, ἔξω δηλονότι ἑαυτοῦ γιγνόμενος · ἑστία γὰρ λέγεται, τουτεστιν ῆ ὡς ἔστι διαμονὴ,

which the Father calls according to existence. The angel too is light, but according to participation in the divine light; the transcendent orders of the angels are light according to their order and worthiness, because they draw near to the primal light, and because they have a power illuminative and anagogical of the inferior orders; and thus the names of the symbols are suitably unfolded in relation to the underlying things. But lest we speak beyond the measure of the epistle, let us come to the question, and the problem of the Proverbs (Prov. 9:1–5). And since the question is, what are the foods, and what are the drinks, we speak concerning nourishment: nourishment is replenishive of what is lacking, and curative of what is weak, and preservative of life, and makes to flourish and renew, and bestows vital well-being; and in short drives away what grieves, and supplies gladness. Well then does all-wise Wisdom set up a mixing-bowl, and pour forth the drink; for this is what He exercises providence means; or rather, before the mixing-bowl, setting forth the solid foods, she calls all together to a feast, herself desiring in a manner befitting goodness those who stand in need of her; and she is not entreated, but entreats through supreme goodness. In two ways, therefore, she nourishes, both through food and through drink. And the pouring forth of the mixing-bowl presents her providential goodnesses. The mixing-bowl, therefore, being circularly round and spread out, signifies the expanse over all of the divine providence, which also in a circle encompasses all creatures. And he calls the providence of God beginningless, not that perchance existing co-ordinately with beings He exercises providence over them—for neither is any of the things that exist co-beginningless with the holy and creative and blessed Trinity—but because even before beings were produced the principles of the things made pre-existed in God; and in the divine thoughts the things about to be produced had been preformulated. On this account also the providence of God is said to pre-exist without beginning before all creation; for it belonged to divine providence, or forethought, even to will to produce the creation that would enjoy His providential goodness. In accordance with this, therefore, providence is also called endless unto the immortal angels, and unto us who shall be rendered immortal, and unto the goods that shall be on our account; yet since providence both goes forth, and without departing from itself is firmly established in sameness—for it is not dissipated and made to vanish—on this account the mixing-bowl is said to stand. And Wisdom builds herself a house (Prov. 9:1) so as to be both outside it, and in it. And in it she prepares the things she spoke of, because the divine providence is both in the universe, and encompasses all things, and in the universe is nothing in anything in any respect, namely by way of transcendence; for neither is He so by way of privation, nor through non-existence, but both being and being above these things, as has been said in the book On Mystical Theology; for He is transcendent above all things, not in one respect from this, and in another respect from that; nor in one way from this, and in another way from that; nor from this always, and from that sometimes; but holding Himself identically and eternally and in the same things and in like manner, and in no way falling short of His own hearth, namely coming to be outside Himself; for hearth is spoken of, that is, permanence as it is,

Editors' notes and page, col. 500

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running head: ERA S. DIONYSII AREOPAGITAE. 500
marginal letters: A ὅπερ λέγει ὁ; B εὐπάθειαν · καὶ; C μιουργικῇ (44) καὶ; D ὡς εἶναι καὶ
old-edition numerals: (none)
other: (none)

PG 4:501

καὶ ἑστὼς ἐν ἑαυτῷ, καὶ ἀεὶ κατὰ τὴν πρόνοιαν κινούμενος, οὔτε ἑστὼς κατὰ τὴν πρόνοιαν, οὔτε κινούμενος κατὰ φύσιν · μᾶλλον δὲ, ἐπειδὴ τὸ μὲν ἑστὼς ἐπὶ τῆς κατὰ τὸ ἀναλλοίωτον μονιμότητος ἔλαβε, τὸ δὲ κινούμενος ἐπὶ τῆς περὶ τὰ ὄντα προνοίας, ἐφ' ἑκατέρου τούτων νοεῖν ἡμᾶς χρὴ, καὶ προσάγειν τὸ καθ' ὅλου, ἵνα τοιοῦτον τὸ λεγόμενον, οὔτε ἑστὼς καθόλου ὡς μὴ κινεῖσθαι προνοητικῶς, οὔτε κινούμενος καθόλου, ὡς τῆς οἰκείας μεθίστασθαι μονιμότητος. Διὰ τοῦτο γὰρ λέγει, ὅτι, καὶ εἰ κινεῖται εἰς προνοίας, ἀλλὰ τὸ μόνιμον ἔχει · καὶ εἰ μένει ἐν τῷ ἀναλλοιώτῳ, ἀλλὰ ταῖς προνοίαις κινεῖται. Ἐντεῦθεν διαλαμβάνει, τίς μὲν ἡ στερεὰ τροφὴ, τίς δὲ ἡ ὑγρά. Ἡ γοῦν στερεὰ τροφὴ σύμβολόν ἐστι · τοῦτο γάρ ἐστι τὸ σύνθημα τῆς νοερᾶς καὶ μονίμου τελειότητος. Ποία δέ ἐστιν ἡ νοερὰ καὶ μόνιμος τελειότης ; Πάντως καθ' ἣν νοοῦντες οἱ ἄξιοι καὶ τῶν θείων μετέχοντες (ἡ γὰρ νόησις μετοχὴ λέγεται·) τελειοῦνται · ἀλλὰ κατὰ γνῶσιν ἑστῶσαν, ἐπειδὴ καὶ ἡ τροφὴ στερεὰ, καὶ ἑνιαῖον καὶ ἀδιαίρετον. Τοῦτο δέ φησιν, ὅτι δηλαδὴ χρὴ ἐν τοῖς περὶ Θεοῦ λόγοις μὴ πρὸς τὰς ὑλικὰς ἐννοίας καταμερίζεσθαι τὸν νοῦν, ἀλλὰ μονοτρόπως τὸ ὑπερφυὲς καὶ ἀνεξιχνίαστον τῆς θείας φύσεως λογίζεσθαι, καὶ ταῦτά τινα τὸν τὰ αἰσθητήρια τοῦ ἐντὸς ἀνθρώπου γεγυμνασμένα ἔχοντα · ἐν οἷς ὁ θεῖος Παῦλος ἀπαρυσάμενος τῆς θείας σοφίας · τούτου γάρ ἐστιν ὁ λόγος· Ὅτε ἤμην νήπιος, ὡς νήπιος ἐφρόνουν · μεταδίδωσι τῆς στερεᾶς τροφῆς τοῖς τελείοις, πρῶτον ποτίσας γάλα, ὅτε τυχὸν εἶχον τὰ νοητὰ αἰσθητήρια ἀγύμναστα · ὡς γὰρ ὁ νήπιος, τὰ σωματικὰ αἰσθητήρια ἀγύμναστα ἔχων, ἅπαν ὃ ὁρᾷ ἢ ἀκούει, οὐ καθὼς ἔχει ὁρᾷ καὶ ἀκούει · τὸ γὰρ μηδὲν φοβερὸν μορμολύκειον οἴεται, καὶ λόγον πραῢν πολλάκις ὡς ἀπειλητικὸν δέχεται · οὕτω καὶ ὁ νηπιάζων κατὰ ψυχὴν, ἀγύμναστα ἔχει τὰ τῆς ψυχῆς αἰσθητήρια, καὶ οὐ δύναται ἢ θεάσασθαι, ἢ ἀκοῦσαι θεωρίαν ὑψηλοτέραν, ἣν τροφὴν στερεὰν ὁ λόγος ἀποκαλεῖ. Τὴν δὲ ὑγρὰν τροφὴν σύνθημα καὶ σύμβολον πάλιν οἶμαι. Τοῦτο γάρ ἐστι τὸ ἀπὸ κοινοῦ, τῆς διαχυτικῆς ἐπιῤῥοῆς, δηλονότι τῆς διὰ πολλῶν καὶ μεριστῶν διδασκαλίας · οὐχ ἑνὶ γὰρ τρόπῳ καὶ ἁπλῷ, ἀλλὰ πολυειδεῖ καὶ ποικίλῳ τοὺς διδασκομένους ἐπὶ τὸ τέλειον τῆς θεογνωσίας ἄγεσθαι συμβαίνει. Διὸ καὶ δρόσῳ, καὶ ὕδατι, καὶ γάλακτι, καὶ οἴνῳ, καὶ μέλιτι, τὰ θεῖα λόγια παρεικάζονται · ἐπειδὴ γὰρ πάντα ὑδατηρά εἰσι · τὸ δὲ ὕδωρ ζωογόνον · διὰ τὴν τοιαύτην δύναμιν οὕτω λέγονται. Οὐ μὴν δὲ μόνον τὸ ὑδαρὸν ἔχουσιν, ἀλλὰ φέρουσιν ἕκαστον καί τινα ἰδίαν ποιότητα. Ὡς γοῦν αὐξητικὰ, γάλακτι ἐοίκασι · τὸ γὰρ γάλα θρεπτικὸν καὶ αὐξητικόν · ὡς ἀναζωτικὰ οἴνῳ · ὁ γὰρ οἶνος ἀναζωτικὸς, τὸ ἔμφυτον διεγεῖραν θερμόν · ὡς καθαρτικὰ καὶ φρουρητικὰ μέλιτι · τὸ γὰρ μέλι καθαίρει μὲν καὶ τὰ ἑλκώδη, φυλάττει δὲ καὶ τὰ ἐν αὐτῷ τῶν ὀπωρῶν ἐμβαλλόμενα. Ταῦτα γοῦν ὑπερβλύζει ἡ θεία σοφία τὴν ψυχὴν δροσίζοντα, κατὰ ταῦτα καὶ εὐωχεῖ ὁ Θεὸς τοὺς ἀξίους, καὶ αὐτὸς μεθύ-

and standing in Himself, and always moved according to providence, neither standing according to providence, nor moved according to nature; or rather, since he took standing with reference to stability according to unchangeableness, and moved with reference to providence over beings, in each of these we must understand and supply altogether, so that what is said is such: neither standing altogether so as not to be moved providentially, nor moved altogether so as to depart from His own stability. For on this account he says that, even if He is moved unto providences, yet He has stability; and if He remains in the unchangeable, yet He is moved by providences. Hence he treats of what is the solid food, and what is the liquid. Now the solid food is a symbol, for this is the token of intellectual and stable perfection. And what is intellectual and stable perfection? Assuredly that according to which the worthy, understanding and partaking of divine things (for understanding is called participation), are perfected; but according to a standing knowledge, since the food too is solid, and unitary and undivided. And he says this, namely that in discourses concerning God one must not divide the mind towards material conceptions, but in a single manner reckon the supernatural and unsearchable character of the divine nature, and that too as one who has the senses of the inner man exercised; wherein the divine Paul, having drawn from the divine wisdom—for his is the word: When I was a child, I thought as a child (1 Cor. 13:11)—imparts solid food to the perfect, having first given them milk to drink when perchance they had their intellectual senses unexercised; for just as an infant, having his bodily senses unexercised, sees and hears all that he sees or hears not as it is—for he takes what is nothing fearful for a bugbear, and often receives a gentle word as threatening—so also he who is childish in soul has the senses of the soul unexercised, and is able neither to behold nor to hear a loftier contemplation, which the discourse calls solid food. And the liquid food I suppose again to be a token and symbol—for this is supplied in common—of the diffusive outflow, namely of the instruction through many and divisible things; for it happens that those who are taught are led unto the perfection of the knowledge of God not in one and a simple way, but in a manifold and varied way. Wherefore the divine utterances are likened both to dew, and to water, and to milk, and to wine, and to honey; for since all are watery, and water is life-giving, on account of such power they are called thus. Yet they do not have only the watery quality, but each also bears a certain proper quality. Thus as promoting growth, they resemble milk; for milk is nutritive and promotes growth; as reviving, wine; for wine is reviving, stirring up the innate heat; as purificatory and preservative, honey; for honey both cleanses ulcerous sores, and also preserves the fruits cast into it. These things, therefore, divine Wisdom pours forth in abundance, bedewing the soul; according to these things God also feasts the worthy, and He Himself

Editors' notes and page, col. 501

Footnotes

(a) ‹anchor: not visible› · call in col 502

Prov. IX, 1.

Prov. 9:1.

(printed under page 265)

Footnotes

(b) ‹anchor: not visible› · call in col 503

I Cor. XIII, 11.

1 Cor. 13:11.

(printed under page 266)

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running head: 503 APPENDIX AD OPERA S. DIONYS
marginal letters: A diduci ; sed uniformiter; B latum, plerumque accipit,; C buntur ; quandoquidem
old-edition numerals: 288 after et
other: facing Latin version, not set; full-width Latin continuation at foot of page cut off at right edge

PG 4:504

ειν λέγεται, ὡς πλήρης τούτων καὶ ὑπερπλήρης. Σημείωσαι δὲ ἐνταῦθα, ὅτι καὶ τὸ εὐωχεῖν ῥῆμα ὁ Πατὴρ ἀπὸ τοῦ εὖ ἔχειν ἐτυμολογεῖ, καθὼς ἔχει καὶ ἡ τῆς εὐεξίας λέξις. Ὡς γοῦν ἐφ' ἡμῶν ἡ μέθη κατὰ τὸ χεῖρον λέγεται, οὕτω κατὰ τὸ κρεῖττον ἐπὶ Θεοῦ · ὅθεν καὶ ἐφ' ἡμῶν ἡ ἀμετρία χεῖρον, ἐπὶ δὲ Θεοῦ, κρεῖττον. Ἔτι δὲ καὶ τὸ ἐξεστηκέναι ἐπὶ Θεοῦ λέγεται κατὰ τὴν ὑπεροχὴν, καὶ τοῦ νοεῖν καὶ τοῦ νοεῖσθαι · οὔτε γὰρ τὰ ὄντα γινώσκει ᾗ ὄντα εἰσὶν, ἀλλὰ κατἄ τινα ἐξῃρημένην καὶ ὑπὲρ ἄνθρωπον νόησιν. Οὔτε μὴν παρὰ τῶν ἀξίων νοεῖται καθὼς ἔχει · ἐπεὶ καὶ ὑπὲρ αὐτὸ τὸ εἶναί ἐστι, καὶ ἁπλῶς ὅσα εἰσὶν ἀγαθὰ, καὶ ὡς ὑπερπλήρης τούτων, μεθύων λέγεται, καὶ ὡς αὖθις ἔξω καὶ ἐπέκεινα τῶν τοιούτων ἀγαθῶν ἀνῳκισμένος, ἐξεστηκὼς λέγεται · ὁ γὰρ ἐκστὰς, ἔξω πάντων γίνεται, καὶ οὐδὲν οἶδεν οὔτε τῶν ὄντων, οὔτε τῶν τελουμένων. Τὸ γοῦν ἔξω πάντων εἶναι τὸ θεῖον κατά τινα ὑπερανῳκισμένην ἕξιν, ἵν', οὕτως εἴπω, πρέπον ἐστὶ τῷ Θεῷ, καθ' ἣν οὐδὲ οἶδε τὰ ὄντα ᾗ ὄντα εἰσὶν, ἀλλ' ὑπεροχικῶς ἐξῃρημένως ἐκ τούτων ὁρμώμενοι, καὶ τὰ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν δεῖπνα ἀλληγορήσομεν, ἅτινα ἐμφαίνουσι κοινήν τινα καὶ ὁμονοητικὴν τῶν ἁγίων κοινωνίαν, ἣν καὶ Ἐκκλησίαν πρωτοτόκων φησὶν ὁ θεῖος Ἀπόστολος καὶ τὴν ἀνάκλισιν ἀνάπαυσιν τῶν πολλῶν καμάτων λογιζόμεθα. Εὐφραίνει δὲ τούτους ὁ Σωτὴρ ἡμῶν καὶ Δεσπότης, καὶ ἀνακλίνει, ὅτι αὐτός ἐστιν αἴτιος ἁπάντων τῶν τοῖς ἁγίοις ἐναποκειμένων καλῶν. Σὺ δὲ ἐπιζητήσεις καὶ τὸν ὕπνον, καὶ τὴν ἐγρήγορσιν ἐπὶ Θεοῦ ἀλληγορηθῆναι. Ὅταν ὕπνον φῶμεν τοίνυν, τὸ οἷον παραχωρητικὸν τοῦ Θεοῦ δηλοῦμεν · ὅταν δὲ ἐγρήγορσιν, τὴν εἰς τὸ προνοεῖν προσοχήν. Σὺ δὲ πάλιν καὶ ἄλλα ζητήσεις. Διὸ καὶ περιττὸν μὲν οἰηθέντες, τὰ αὐτὰ ἐπανακυκλοῦντες, ἕτερα δοκεῖν λέγειν, ἐνταῦθα στήσομεν τὸν τῆς ἐπιστολῆς λόγον, ἀποδεδωκότες ὡς ὑπολαμβάνω καὶ πλείονα, ὧν ἐν τοῖς σοῖς γράμμασιν ἐπεζήτησας. Πειθόμενοι δὲ πάλιν ὑμῖν θέλουσι περὶ πάντων μανθάνειν, αὐτὴν ὅλην τὴν Συμβολικὴν θεολογίαν ἀποστέλλομεν, καθ' ἣν εὑρήσεις πάντα, καὶ περὶ τῆς σοφίας, καὶ περὶ τοῦ οἴκου, καὶ περὶ τῆς στερεᾶς τροφῆς, διαιρουμένης εἰς ἄρτους καὶ θύματα καὶ περὶ τῶν ἄλλων ἁπάντων · ἔστι γὰρ τὸ τοιοῦτον βιβλίον εὑρετικὸν ἁπασῶν τῶν συμβολικῶν θεολογιῶν, καὶ ὁμοφωνοῦν πρὸς τὰς ἱερὰς παραδόσεις, ἃς παρὰ τοῦ ἁγίου Ἀποστόλου καὶ διδασκάλου ἡμῶν παρελάβομεν.

is said to be drunken, as full of these things and more than full. And note here that the father also derives the verb to feast from to be well, even as the word good habit of body also holds. Just as among us, therefore, drunkenness is spoken of in a worse sense, so in a better sense with reference to God; whence also among us excess is worse, but with reference to God, better. Moreover, to be in ecstasy is also spoken of with reference to God by way of transcendence, both of understanding and of being understood; for neither does He know beings as beings are, but according to a certain transcendent and superhuman understanding. Nor indeed is He understood by the worthy as He is; since He is above being itself, and simply all things that are good, and as more than full of these things, He is said to be drunken, and as again dwelling outside and beyond such goods, He is said to be in ecstasy; for he who has gone into ecstasy comes to be outside all things, and knows nothing either of the things that are, or of the things that are brought to pass. That the Divine, therefore, is outside all things according to a certain super-transcendent habit, so to speak, is befitting to God, according to which He does not even know beings as beings are, but supereminently; setting out transcendently from these things, we shall also allegorize the suppers in the kingdom of the heavens, which manifest a certain common and harmonious communion of the saints, which the divine Apostle also calls the Church of the firstborn (Heb. 12:23), and we reckon the reclining to be rest from the many labours. And our Saviour and Master gladdens these, and makes them recline, because He Himself is the Cause of all the good things laid up in store for the saints. And you will seek that both sleep and waking with reference to God be allegorized. When we speak of sleep, therefore, we signify the as it were permissive disposition of God; and when of waking, the attention unto exercising providence. And you again will seek other things too. Wherefore, having thought it superfluous, by revolving the same things over again, to seem to say different things, we shall stay the discourse of the epistle here, having rendered, as I suppose, even more than the things you inquired after in your letters. And complying again with you who wish to learn concerning all things, we send the whole Symbolic Theology itself, according to which you will find all things, both concerning wisdom, and concerning the house, and concerning the solid food divided into loaves and victims, and concerning all the other things; for such a book is inventive of all the symbolic theologies, and in harmony with the sacred traditions which we received from the holy Apostle and our teacher.

Editors' notes and page, col. 504

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running head: ERA S. DIONYSII AREOPAGITAE. 504
marginal letters: A ειν λέγεται, ὡς; B ὁ γὰρ ἐκστὰς,; C λοῦμεν · ὅταν δὲ
old-edition numerals: (none)
other: begins mid-word from col. 501 (ειν); full-width facing Latin continuation at foot of page (quibus animam irroret...) cut off at left edge and not set

PG 4:505

ΕΙΣ ΤΗΝ ΕΠΙΣΤΟΛΗΝ Ιʹ·

On the 10th Epistle.

Ἡ μὲν ἐπιστολὴ ἀξια τῆς ἀρχαιότητος ἐκείνης τῆς ἱερᾶς καὶ τοῦ μαθητοῦ, ὃν ἠγάπα ὁ Ἰησοῦς, τὴν χάριν ἀπαγγέλλουσα. Ἔστι δὲ συμβάλλειν ἐκ τῆς ἐπιστολῆς ταύτης, καὶ ἐκ τῆς πρὸς τὸν ἅγιον Πολύκαρπον ἑβδόμης οὔσης, εἶναι τὸν μέγαν Διονύσιον, ὅτε ταῦτα ἔγραψεν, ἐτῶν περί που ἐννενήκοντα· ἐν μὲν γὰρ τῇ πρὸς τὸν ἅγιον Πολύκαρπόν φησιν, ὅτι ἐν τῇ κατ' Αἴγυπτον Ἡλιουπόλει διάγων, ἐθεάσατο τὴν ἐπὶ τῷ σωτηρίῳ σταυρῷ γενομένην τοῦ ἡλίου ἔκλειψιν, ὅπερ γέγονεν ἐν τῷ ὀκτωκαιδεκάτῳ ἔτει τῆς Τιβερίου βασιλείας· τῷ γὰρ πεντεκαιδεκάτῳ ἔτει ἤρξατο τοῦ κηρύγματος ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, ὡς ἐν τῷ κατὰ Λουκᾶν δηλοῦται θείῳ Εὐαγγελίῳ. Τρία δ' ἔτη μετ' ὀλίγων καὶ μηνῶν κηρύξας, ἑκὼν πάσχει ὁ Δεσπότης Χριστὸς καὶ Θεὸς ἡμῶν, ὡς εἶναι Τιβερίου ιηʹ ἔτος. Ἐβασίλευσε δὲ Τιβέριος ἀμφὶ τὰ κγʹ ἔτη, ὡς εἶναι ἀπὸ τοῦ σωτηρίου πάθους ἕως τελευτῆς Τιβερίου ἔτη ϛʹ. Ἐξωρίσθη δὲ ὁ ἅγιος Ἀπόστολος καὶ Εὐαγγελιστὴς Ἰωάννης ἐν Πάτμῳ τῇ νήσῳ, ἥτις ἐστὶ μία τῶν Κυκλάδων νήσων, περὶ τὸ τελευταῖον ἔτος τῆς Δομετιανοῦ βασιλείας· ἐβασίλευσε δὲ οὗτος ἔτη ιεʹ, καὶ μῆνας εʹ. Συνάγονται δὲ ἀπὸ τοῦ ιηʹ ἔτους Τιβερίου, ὅτε ἡ ἔκλειψις γέγονεν, ἕως τῆς τελευτῆς Δομετιανοῦ, ἔτη ξδʹ περί που καὶ μῆνες ζʹ. Ὑποθόμεθα δὲ καὶ τὸν θεῖον Διονύσιον, ὅτε τὰ ἐπὶ τῷ σταυρῷ τοῦ Κυοίου εἶδεν, εἶναι ἐτῶν κεʹ, ἅτε οἶμαι, καὶ ἔτι ἀναγινώσκοντα, ὡς εἶναι τὰ πάντα ἀμφὶ τὰ ϟʹ ἔτη. Μέμνηται δὲ τῆς ἐπὶ τοῦ Δομετιανοῦ ἐξορίας τοῦ ἁγιωτάτου Ἰωάννου καὶ θεολόγου καὶ Εἰρηναῖος ἐν τῷ τρίτῳ καὶ πέμπτῳ λόγῳ τῶν Κατὰ αἱρέσεων, καὶ Κλήμης ὁ Ἀλεξανδρεὺς ἐν τῷ λόγῳ τῷ περὶ τοῦ, Τίς ὁ σωζόμενος πλούσιος· ἐν ᾧ καὶ περὶ τοῦ γεγονότος ληστάρχου λέγει. Οὕτω πληροῦνται Τιβερίου τὰ λείποντα, Γαΐου, Κλαυδίου,

The epistle is worthy of that sacred antiquity, and proclaims the grace of the disciple whom Jesus loved. And one may conjecture from this epistle, and from that to holy Polycarp, which is the seventh, that the great Dionysius, when he wrote these things, was about ninety years old; for in that to holy Polycarp he says that while dwelling in Heliopolis in Egypt, he beheld the eclipse of the sun that took place at the saving cross, which took place in the eighteenth year of the reign of Tiberius; for in the fifteenth year our Lord Jesus Christ began His preaching, as is made clear in the divine Gospel according to Luke (Luke 3:1). And having preached for three years along with a few months, our Master Christ and God willingly suffers, so that it was the 18th year of Tiberius. And Tiberius reigned about 23 years, so that from the saving passion until the death of Tiberius there were 6 years. And the holy Apostle and Evangelist John was banished to the island of Patmos, which is one of the Cyclades islands, around the last year of the reign of Domitian; and he reigned 15 years and 5 months. And there are gathered from the 18th year of Tiberius, when the eclipse took place, until the death of Domitian, about 64 years and 7 months. And let us suppose that the divine Dionysius too, when he saw the things at the cross of the Lord, was 25 years old, inasmuch as, I think, he was still studying, so that in all he was about 90 years old. And Irenaeus also mentions the banishment under Domitian of the most holy John and Theologian in the third and fifth books Against Heresies, and Clement of Alexandria in the discourse On Who is the Rich Man that is Saved, wherein he also speaks concerning him who became a robber-chief. Thus are filled up the remaining years of Tiberius, of Gaius, of Claudius,

Editors' notes and page, col. 505

Footnotes

[C]ap. III, 1.

Chapter 3, [verse] 1 [of Luke].

(printed under page 267)

Footnotes

(d) ‹anchor: ab invicem› · call in col 507

Matth. XXV, 32.

Matt. 25:32.

(printed under page 268)

Page

running head: 507 APPENDIX AD OPERA S. DIONY
marginal letters: A di, Domino cruci; B persequuntur iniqui sanctos?; C liarius jungi :; D Evangelii in exsilium
old-edition numerals: 291 after jamque
other: facing Latin version, not set; full-width Latin continuation at foot of page cut off at right edge

PG 4:508

Νέρωνος, Οὐεσπασιανοῦ , Τίτου, Δομετιανοῦ. Λέγει γοῦν ὁ πατὴρ, πρὸς τὸν εὐαγγελιστὴν ἅγιον Ἰωάννην τὸν θεολόγον, μεθὸ ἐγγράφως αὐτὸν προσηγόρευσε· Τί θαυμαστὸν εἰ Χριστὸς ἀληθεύει , καὶ διώκουσι τοὺς ἁγίους οἱ ἄδικοι, ἀξίως ποιοῦντες τοῦτο καὶ ἑαυτοῖς καὶ τοῖς ἁγίοις ; ἑαυτοῖς μὲν, ὅτι οὐκ ἄξιοί εἰσι τῆς αὐτῶν ὁμιλίας· τοῖς ἁγίοις δὲ, ὅτι φυλάσσεσθαι ποιοῦσι τὰ ἅγια ἄχραντα ἀπὸ τῆς αὐτῶν κοινωνίας. Ταῦτα τὰ ὁρατὰ εἰκόνες εἰσι τῶν ἀοράτων, καὶ εἴπερ ἐν τῷ θείῳ Εὐαγγελίῳ ἀκούομεν , Καὶ ἀφοριεῖ αὐτοὺς ἀπ' ἀλλήλων, οὐ χρὴ οἴεσθαι ὅτι ὁ Θεὸς αἴτιός ἐστι τοῦ ἀφορισμοῦ τοῖς ἁμαρτωλοῖς, τῆς ἐν ἀριστερᾷ στάσεως· ἀλλ' αὐτοὶ ἑαυτοῖς αἴτιοι τούτων οἱ ἁμαρτωλοὶ, παντελῶς ἑαυτοὺς ἀφορίσαντες τοῦ Θεοῦ· ὥσπερ καὶ ἄλλους ὁρῶμεν ὡς ἐραστὰς τῶν καλῶν μετὰ Θεοῦ γινομένους , οἳ δὴ καὶ ἐκ τῆς παρούσης ζωῆς τῆς μελλούσης ἀπάρχοντα, ἀγγελοπρεπῶς ἐν μέσῳ τῶν ἄλλων ἀνθρώπων ἐμπολιτευόμενοι σὺν πάσῃ θεωνυμίᾳ καὶ ἁγιότητι. Θεωνυμίαν δὲ λέγει ἢ τὸ πάντοτε ἐν τῷ ὀνόματι τοῦ θεοῦ πάντα πράττειν αὐτούς· ἢ τὸ ἀπὸ τοῦ Θεοῦ, ἤγουν τοῦ Χριστοῦ ὀνομαζομένους, κατ' αὐτὸν πολιτεύεσθαι. Ὑμᾶς οὖν οὐκ ἄν ποτε εἴποιμι πάσχειν, ἀλλὰ καὶ εἴ τι ἂν πάσχοιτε σωματικὸν, κατὰ τοσοῦτον λέγω πάσχειν ὑμᾶς , καθόσον διακρίνετε καὶ αἰσθάνεσθε, ἵνα μὴ ἀστεφάνωτοι μείνητε. Μέμφομαι δὲ δικαίως τοὺς νομίζοντάς σε τὸν τοῦ Εὐαγγελίου ἥλιον περιορίζειν. Εὔχομαι δὲ ὅμως ἀνανῆψαι καὶ προσδραμεῖν σοι, ἵνα φωτισθέντες σωθῶσιν· ὥσπερ γὰρ μέμηνεν ὁ οἰόμενος τὸν ἥλιον τοῦτον περικλείειν ἐν τόπῳ, οὕτω καὶ οὗτοι μεμήνασι νομίζοντες τὸ φῶς τοῦ Εὐαγγελίου περιορίζειν σὺν σοὶ ἐν Πάτμῳ τῇ νήσῳ· Ἡμᾶς δὲ οὐδὲ τὸ ἐναντίον, τουτέστι τὸ καὶ ποῤῥωτέρω ἀφεστάναι, στερήσει τοῦ σοῦ φωτός· ἀλλ' ἐν μὲν τῷ ἀπεῖναί σε, τὸ σὸν Εὐαγγέλιον ἀναγνωσόμεθα, ὅπερ μνήμην τῆς ἀληθοῦς αὐτοῦ θεολογίας εὐθυβόλως ὀνομάζει. Μετὰ βραχὺ δὲ, ὅτε ἀνακληθῇς, κατὰ πρόσωπον ἀλλήλοις ἐντευξόμεθα· ὁ καὶ ὡς ἀποκαλυφθεὶς ἐκ Θεοῦ προφητεύω, ὅτι εἴσω βραχυτάτου χρόνου ἀνακληθήσῃ τῆς ἐξορίας. Περὶ γὰρ τὸ τελευταῖον ἔτος τῆς Δομετιανοῦ βασιλείας ἐν Πάτμῳ ἐφυγαδεύθη, διωγμὸν κινήσαντος τοῦ Δομετιανοῦ. Εἶτα περὶ τὴν τελευτὴν αὐτοῦ τοῦ βασιλέως, ὁρᾷ τὴν θείαν ἀποκάλυψιν. Καὶ μετὰ ταῦτα βασιλεύει Νερούας· καὶ εὐθὺς ἀνακαλεῖται πάντας τοὺς ἐξορισθέντας, ὅτε καὶ ὁ ἅγιος Ἰωάννης ὁ θεολόγος ἐπανῆλθεν εἰς Ἔφεσον. Δεῖ δὲ γινώσκειν ὅτι ἡ ἐπὶ τὴν νῆσον ἐξορία παρὰ Ῥωμαῖος κεφαλικὴν τιμωρίαν ἐμιμεῖτο· καὶ λέγεται δεπορτατίων. Καὶ οὐ δύναται ὁ ἄρχων τὴν νῆσον ὀνομάζειν, εἰ μὴ ὁ βασιλεὺς μόνος. Ὁ γοῦν ἁγιώτατος ἀπόστολος καὶ εὐαγγελιστὴς Ἰωάννης ὁ θεολόγος δεπορτάτος ἐγένετο, ἤγουν εἰς νῆσον ἐξόριστος.

of Nero, of Vespasian, of Titus, of Domitian. The father says, therefore, to the holy Evangelist John the Theologian, after he has addressed him in writing: What wonder if Christ speaks truth, and the unjust persecute the saints, doing this worthily both of themselves and of the saints? Of themselves, because they are unworthy of their company; and of the saints, because they cause the holy things to be kept immaculate from their communion. These visible things are images of the invisible, and even if in the divine Gospel we hear: And He shall separate them one from another (Matt. 25:32), one must not suppose that God is the cause of the separation for the sinners, of the standing on the left hand; but the sinners themselves are the causes of these things for themselves, having altogether separated themselves from God; just as we also see others, as lovers of good things, coming to be with God, who indeed even from the present life offer the firstfruits of the life to come, living like angels in the midst of other men with all divine naming and holiness. And by divine naming he means either their always doing all things in the name of God; or that, being named from God, that is, from Christ, they live in accordance with Him. You, therefore, I could never say to suffer, save that even if you should suffer anything bodily, I say that you suffer only in so far as you discern and perceive it, lest you should remain uncrowned. And I justly blame those who suppose that they confine you, the sun of the Gospel. Yet I pray that they may come to their senses and run to you, that being enlightened they may be saved; for just as he is mad who supposes that he encloses this sun in a place, so also these men are mad in supposing that they confine the light of the Gospel with you in the island of Patmos. And as for us, not even the contrary, that is, our standing even further off, will deprive us of your light; but while you are absent, we shall read your Gospel, which he aptly names a memorial of his true theology. And after a short while, when you are recalled, we shall meet one another face to face; which also, as having received revelation from God, I prophesy, that within a very short time you will be recalled from banishment. For around the last year of the reign of Domitian he was banished to Patmos, when Domitian stirred up persecution. Then around the death of the emperor himself, he sees the divine Apocalypse. And after these things Nerva reigns; and straightway he recalls all who had been banished, when the holy John the Theologian also returned to Ephesus. And one must know that banishment to an island among the Romans imitated capital punishment; and it is called deportatio. And the magistrate cannot name the island, save the emperor alone. The most holy Apostle and Evangelist John the Theologian, therefore, became deportatus, that is, banished to an island.

Editors' notes and page, col. 508