Balthasar Corderius’s Dionysian Onomasticon

BALTHASAR CORDERIUS, THEOLOGIAN OF THE SOCIETY OF JESUS, DIONYSIAN ONOMASTICON, in which words and names having some unique formation and meaning are explained.

^A*Ablabôs* (ἀβλαβῶς), innocuously. *Celestial Hierarchy*, ch. 2, § 5, where he implies that the flames of that celestial fire are not in the least harmful, but salutary; not consuming, but life-giving. *Athea* (ἀθέα, *read: ἀθέατος*), invisibility. It is accepted as a negation of intuition. *Mystical Theology*, ch. 2, where he teaches how God is to be viewed by us as invisible, not through positive vision but through the negation of vision; that is, in mystical darkness. For just as we conceive of infinity not through a limit, but through the negation of a limit; so we properly conceive and explain invisibility not through sight, but through the negation of sight. *Agatharchia* (ἀγαθαρχία), principle of goodness, the lordship of goodness. *Divine Names*, ch. 3, § 1. *Agatharchikē pronoia* (ἀγαθαρχικὴ πρόνοια), providence of the principal good, that is, that from which every good proceeds and derives. *Divine Names*, ch. 1, § 5. *Agathodotôs* (ἀγαθοδότως), beneficially. According to the etymology of the word, it would be "bountifully." Through this word the nature of grace and divine illumination is significantly expressed, because it is given to us liberally not out of any merits of ours, but out of the gift of the good God alone. *Celestial Hierarchy*, ch. 1, § 1. See the Annotations there and the eleventh general observation. Scotus translates this word excellently and broadly; Sarracenus, "by a gift of goodness"; Vercellensis, "through the distribution of goodness"; Ambrosius, "by benign largesse"; Perionius, "by the concession and gift of God"; Gallus, "by giving us His goods." I preferred the single word "beneficially," inasmuch as we call a good gift a "benefit," and the giver of the same, a "benefactor." *Agathoeidēs* (ἀγαθοειδής), boniform. *Divine Names*, ch. 3, where he teaches that angels are *agathoeideis*, as if fashioned from goodness itself, and good in a certain excellent way, imitators of the highest good, who communicate the gifts they have received from the great and super-abundant Ocean of all goods to those who are inferior. *Agathoergos* (ἀγαθοεργός), bonifex (good-doer) or bonificus (good-making) and operative of good. *Divine Names*, ch. 4, § 10, where he calls divine love this, provided that it works every good in us. *Agathoprepōs* (ἀγαθοπρεπῶς), conformably to good, or if it be lawful to say, "bonidecently," formed from the word *agathon* (good) and the verb *prepei*, it becomes, it is fitting. Since, however, it is most fitting and appropriate for the Good to be communicative of Itself, he beautifully teaches that divine illumination is *agathoprepōs plēthynomenēn*, that is, as is fitting, is benignly multiplied. *Celestial Hierarchy*, ch. 1, § 2. *Agathoptikon* (ἀγαθοπτικόν), bonivisivum (sight-of-good), that is, that which contemplates and looks upon the good. *Divine Names*, ch. 4, § 25, where he says that the wicked demons have missed out, in that they obstructed their *agathoptikas dynameis*, that is, their sight-of-good powers; while they fell away from the Highest Good through their own fault, foolishly erecting themselves against God, and wrongly seeking their own glory, they lost the glory that was from God, and consequently blinded themselves, and deprived themselves of the vision of the Highest Good. *Agathotypos* (ἀγαθότυπος), boniform, that is, marked with the figure of the good. *Divine Names*, ch. 4, § 22. *Agathourgia* (ἀγαθουργία), beneficence, namely, the operative power of good, such as those spiritual gifts of grace from God which render us capable of working toward the good, which are properly and significantly called *agathourgiai*, both because they are effects of the Highest Good and because they supply the strength to do good. *Agathourgikōs* (ἀγαθουργικῶς), beneficially. *Ecclesiastical Hierarchy*, ch. 4, p. 3, § 12. *Agathophyēs* (ἀγαθοφυής), naturally good, or he who is born from the Good. *Divine Names*, ch. 2, § 1. *Agalma* (ἄγαλμα), simulacrum, statue. *Mystical Theology*, ch. 2. A Greek interpreter explains it as *pan eph' hō tis agalletai kai chairei*, that is, everything in which one exults and rejoices, as if it were derived from *agallomai*, that is, I exult, I glory, I rejoice. *Angelomimētōs* (ἀγγελομιμήτως), in imitation of the angels. *Divine Names*, ch. 1, § 5. *Hagia tōn hagiōn* (Ἅγια τῶν ἁγίων), Holy of holies. Thus was called in the Old Testament the interior place of the tabernacle where the ark was kept, and this place was separated by a veil from the rest of the temple which was called "the holy," and it was permitted only to the high priest to approach the Holy of holies, and that only once a year, and that with due ceremonies and prior expiations, which are described in Leviticus ch. 16, concerning which see our Cornelius and Bonfrerius on that passage. But Saint Dionysius, *Epistle* 8, § 1, calls "Holy of holies" the place in the temple nearest to the high altar, where Christ, who is the Holy of holies, is kept in the venerable Eucharist. This place was not approached except by the bishop, priests, and deacons or ministers, and it was fenced off by certain railings. Nearest to these railings was the place of the religious or monks; the rest of the people were behind. *Hagiasteia* (ἁγιαστεία), sanctification. *Ecclesiastical Hierarchy*, ch. 4, p. 5, § 12. Others write *hagiateia*. Suidas, however, writes *hagiateia*, and says it is the same as *hagiōsynē, katharotēs, latreia*, that is, holiness, purity, religion, or divine worship. *Hagiographos* (ἁγιογράφος), sacred writer. It is taken by excellence for one who has composed some book of Holy Scripture. *Ecclesiastical Hierarchy*, ch. 2, § 3, 4. *Hagios hagiōn* (Ἅγιος ἁγίων), Holy of holies. Thus God is named in *On Divine Names*, ch. 12, § 1 and 2, *kath’ hyperochousan hyperbolēn*, according to a surpassing excess, by which He excels every genus of purity in a most full and exuberant preeminence. *Hagiotēs* (ἁγιότης), holiness. See ibid., where he defines this as being *pantos aghous eleutheran kai pantelē, kai pantē achranton katharotēta*, free from every defilement and entirely, and in every way, a spotless purity. For no blemish or least stain of vices can fall upon that most blessed nature, as it is distanced from every contagion of base things, purest in all simplicity, with all grace and pul-

^A affluent in beauty, entirely glorious in a most perfect and most blessed state, entirely most holy, so that nothing holier can be spoken or imagined. But that Father of testimonies wills that all things which approach near to Him should also be endowed with exceptional holiness. Hence, St. Dionysius, in *Ecclesiastical Hierarchy*, ch. 2, commands a man approaching near to God to strip himself off [his old self] and to be entirely divine, and (to use his own word) to be moved and agitated by the force of the divine spirit, that is, *from divine things to divine things*, to transfer himself.

*Skoliocheilon* (ἀγκυλόχειλον), with a curved lip. The Greek interpreter uses *skoliocheilon*, for *angkylon* is the same as *skolion*, which is curved, oblique; *cheilos* means lip, and in birds, it signifies a beak. *Celestial Hierarchy*, ch. 2, § 1, where, through that word, he understands the face of the eagle in Ezekiel, ch. 1, v. 7. It is a figure of the holy Gospel of John, who is denoted by the eagle in that mystical vision, represented by the angel of the prophet.

*Aglaia* (ἀγλαΐα), splendor, brightness. *Mystical Theology*, ch. 1, § 1.

*Agnoia* (ἀγνωσία), lack of demonstration, incognizability. It is properly the negation of knowledge which is received through demonstration and reasoning.

*Agnoēton* (ἀγνόητον), unknown, indemonstrable. For *gnōsis*, to Aristotle, is properly knowledge received through demonstration. Hence, divine things are called *agnoēta* because there is no demonstration concerning them, but faith, which does not beget scientific knowledge. *On Divine Names*, ch. 1, § 1.

*Agnoōs* (ἀγνοῶς), without demonstration, that is, without the demonstration that brings about [scientific] knowledge. Ibid, and *Mystical Theology*, ch. 1. Where see our annotations.

*Adelphotheos* (ἀδελφόθεος), brother of God. Thus he calls St. James, who was called brother of the Lord, that is, of Christ, of whom the Apostle says in Galatians ch. 1, v. 19: "But I saw none other of the apostles, save James the Lord's brother." He also appeared to St. Dionysius at the funeral of the Mother of God, as he writes in *Divine Names*, ch. 5, § 2.

*Adelphoktonos* (ἀδελφοκτόνος), fratricide. Thus he calls Cain. *Epistle* VIII, § 1, as one who was the first murderer and killer of his brother, as is contained in Genesis IV, v. 8, to which St. Dionysius alludes in the location cited above.

*Adianoēton* (ἀδιανόητον), unthinkable, that is, that which cannot be perceived by thought. *Divine Names*, ch. 1, § 1.

*Adianoēta* (ἀδιανόητα) are properly called mysteries which, though expressed in words, possess hidden meanings. Thus Quintilian, book 8, ch. 2.

*Adidaktos* (ἀδίδακτον), unteachable, that is, that which is not taught by human instruction, but is received in a more sublime way through the inspiration of the Holy Spirit; such is mystical theology. *Divine Names*, ch. 2, § 9. See our *Isagoge* to *Mystical Theology*, ch. 2.

^B Christ is called the distributor of rewards, who established this spiritual contest for us, is our leader in it, and the remunerator of those who conquer. *Eccles. Hierarch.*, ch. 2, part 3, § 6, where he calls Him *agonotheten*, the effector of the struggle and of the setting forth of prizes, and says that He, being wise, established its law; as the beautiful, He ordained worthy prizes for those who should conquer; finally, as the good, He was in the number of the athletes and fought holily with them against the force and power of death and corruption. Moreover, in the sacred anointing, the initiates were taught that they were being summoned to struggles, and that everyone had to obey the laws and commands of the supreme Agonothetes [Arbiter of the Games], and with a great heart to imitate the leader and prince of the anointing in divine struggles, having a firm hope of the beautiful prizes, and trusting and strengthened by the excellent rewards. This the pontiffs and ministers of the ceremonies instilled into the new Christians, and by the display of a magnificent and royal prize in every respect, they roused them to struggle and contention.

*Athyrmo* (ἀθύρω), to play, to trifle. *On Divine Names*, ch. 8, § 6. Hence *athyrma*, a toy. The Greek interpreter uses *kosmion*, *paignion*, *skirtēma*, that is, something adorned, playful, or frolicsome.

*Aisthesis* (αἴσθησις), sensation, sense. *On Divine Names*, ch. 4, § 10.

*Aistheton* (αἰσθητόν), sensible, sensitive, or that which is perceptible by sense, or that which exists endowed with sense. *On Divine Names*, ch. 4, § 11, and often elsewhere.

*Aion* (αἰών), age, era; regarding how it is said of God, see *On Divine Names*, ch. 10, § 5, and the Annotations there, where it is explained how it befits angels, etc.

*Akakia* (ἀκακία), innocence, simplicity. *Epistle* VIII, § 1. The Greek interpreter uses *agathōsynē*, kindness.

*Akalles* (ἀκαλλές), indecorous, that is, having no beauty or comeliness. *On Divine Names*, ch. 4, § 32. The Greek interpreter uses *amorphon*, deformed.

*Akatakritos* (ἀκατάκριτος), irreprehensibly, without blame. *Eccl. Hierarch.*, ch. 6, p. 3, § 2.

*Akatalēktos* (ἀκατάληκτος), continuously, unceasingly, without end. *Celest. Hierarch.*, ch. 8, § 1. The Greek interpreter uses *apaustōs*, incessantly.

*Akataseiston* (ἀκατάσειστον), unshaken, constant, which does not waver in the least. *Eccl. Hierarch.*, ch. 3, part 3, § 4. The Greek interpreter uses *asaleuton*, *bebaion*, *hedraion*, that is, fixed, firm, stable.

*Akēlidōton* (ἀκηλίδωτον), immaculately. *Eccl. Hierarch.*, ch. 3, part 5, § 10, and *On Divine Names*, ch. 4, § 22.

*Aklinōs* (ἀκλινῶς), unbendingly, that is, directly, nowhere inclining or turning aside. *On Divine Names*, ch. 2, § 1.

*Akoinōnēton* (ἀκοινώνητον), incommunicable, that is, that which cannot be shared. *On Divine Names*, ch. 1, § 2.

*Akolasia* (ἀκολασία), dissolution, intemperance, wantonness. *Divine Names*, ch. 4, § 19.

*Akolastos* (ἀκόλαστος), slippery, dissolute. Ibid.

*Akraiphnes* (ἀκραιφνές), pure. The Greek interpreter uses *katharon*, *diauges*, *teleion*, *athikton*, that is, pure, diaphanous, perfect, untouched. *On Divine Names*, ch. 4, § 22.

*Akrotēs* (ἀκρότης), apex, vertex, summit, peak, pinnacle. But it is taken by Dionysius for that which is the highest and most excellent in any thing. Thus, ch. 1 of the *Celestial Hierarchy*, § 3, he calls those who are the highest in celestial matters *ouraniōn hierarchiōn akrotētas*, that is, the apexes of the celestial hierarchies. Similarly, ch. 3 of *On Divine Names*, he calls St. Peter the *akrotēta tōn theologōn*, that is, the vertex or pillar of the theologians or apostles; and ch. 1 of *Mystical Theology*, he asks from God to be directed *epi tēn tōn mystikōn logiōn akrotatēn koryphēn*, that is, to the supreme apex of the mystical oracles. Hence, the teachers of the contemplative life call that which is most pure in the soul and mind the apex of the mind. Indeed, Proclus also, in book 1 of *Platonic Theology*, ch. 5, [calls] that which is most excellent in the soul,

^A *the peak of the mind*, and, as they say, the flower itself.

*Alloukhia* (ἀλληλουχία), mutual connection, mutual complex, reciprocal coherence, a series of things connected with one another, a framework. *Divine Names*, ch. 4, § 12.

*Allotrikon* (ἀλλοτριτικόν), alterative, that is, having the power of altering and changing. *Celestial Hierarchy*, ch. 15, § 2.

*Allotriepiskopos* (ἀλλοτριεπίσκοπος), an alien bishop, that is, an inspector or curator of others' affairs, curious about the affairs of others. The word is composed of *allotrios*, that is, alien, and *episkopos*, that is, inspector. It is, however, used for one who, while pardoning himself for his own errors, severely pursues the transgressions of others. *Epistle VIII*, § 1, at the end.

*Alogia* (ἀλογία), irrationality, that is, that which cannot be attained by reason and surpasses every capacity for reasoning. *Divine Names*, ch. 1, § 1. It is also taken for irrationality and lack of reason. *Celestial Hierarchy*, ch. 2, § 4.

*Alogon* (ἄλογον), lacking reason. *On the Divine Names*, ch. 4, § 32.

*Akeraion* (ἀκέραιον), whole, unmutilated. *Divine Names*, ch. 4, § 22.

*Ablabes* (ἀβλαβές), unharmed, inviolate. *On the Divine Names*, ch. 8, § 5. The Greek interpreter renders it *anubristos*, *ablabes*, *amuntos*, that is, void of contumely, harm, or stain.

*Amblothridion* (ἀμβλωθρίδιον), an abortion, or a dead birth. *Ecclesiastical Hierarchy*, ch. 3, part 3, § 6. The Greek interpreter renders it *ektrōma* (abortion). Hesychius says: a dead, immature child; an ejection of the woman.

*Amethecton* (ἀμέθεκτον), untouched; that which cannot become common, nor be touched by anyone. *Ecclesiastical Hierarchy*, ch. 1, § 5, where he writes to Timothy that he should hold fast to the things that pertain to faith and religion as *amethekta* (unparticipated), and not spread them to others indiscriminately, especially those mystical things which he treats in his books.

*Amethektos* (ἀμέθεκτος), unparticipated. *Divine Names*, ch. 2, § 5.

*Amethexia* (ἀμεθεξία), non-participation, that is, that which is participated in by no one. *Divine Names*, ch. 2, § 5.

*Amelikton* (ἀμελίκτον), severe or rigid, namely, in a good sense. The Greek interpreter renders *akolakeuton*, *aparankliton*, that is, not yielding to adulation, that which cannot be inclined, namely, to that which is unbecoming. *Celestial Hierarchy*, ch. 2, § 4, and ch. 8, § 1. See the *Scholia* of St. Maximus in the same place.

*Ameiōton* (ἀμειῶτον), undiminished, that is, not in the least mutilated, but whole. *Divine Names*, ch. 1, § 2. Thus Dionysius, in *Ecclesiastical Hierarchy*, ch. 3, part 3, says that the pontiff, and indeed all who take pains in instructing the people and calling them back from vices, although they have gone forth as it were from the altars and the quiet of their devoted minds to educate others, must continuously return to the things that are proper to their office and that pertain to the intimate holiness of the mind, and that *ameiōtōs*, that is, without being diminished in any respect, without any loss of piety and virtue, without being stained by the blight and filth of vices, and without any weakening of the fervor of the pious mind; lest, while they desire to benefit others, they appear to have harmed themselves.

*Ameria* (ἀμερία), impartibility, that is, that which lacks parts, and thus cannot be divided into them. *Divine Names*, ch. 1, § 4.

*Ameres* (ἀμερές), impartible, that is, not by parts, nor participated in, but totally, integrally. *Divine Names*, ch. 2, § 1.

*Amoibē* (ἀμοιβή), vicissitude, vicarious relation, retaliation, change. *Epistle VII*, § 5.

*Amorphia* (ἀμορφία), informality, infigurability. *Divine Names*, ch. 1, § 1.

*Amorphon* (ἄμορφον), infigurable, that is, that which can be expressed by no form or figure. *Celestial Hierarchy*, ch. 15, § 9.

*Amudroumenon* (ἀμυδρούμενον), sub-obscured, that is, shining ^B more faintly. It is said properly of luminous and visual rays, which, the farther they are removed from the sun or a candle and the eye, are so much the more remiss in proportion to the distance, until at last, reaching the extremity of their sphere of activity, they vanish altogether. *Celestial Hierarchy*, ch. 8, § 1.

*Amuētos* (ἀμύητος), profane, uninitiated. *Ecclesiastical Hierarchy*, ch. 3, p. 3, § 6. The Greek interpreter says: *ho ametokhos tōn mustikōn*, devoid of mystical things.

*Amunō* (ἀμύνω), I punish, I vindicate, I defend. *Epistle VIII*, § 1.

*Amustos* (ἄμυστος), rude, unskilled in sacred things, that is, one who is not yet initiated into sacred rites nor imbued with Christian doctrine; who is devoid of mysteries and excluded from them. *Mystical Theology*, ch. 1, § 2, where see our *Annotations*, and the *Scholia* of St. Maximus.

*Amphibion* (ἀμφίβιον), amphibious, or living a double life, that is, that which lives as much in water as in air. *Divine Names*, ch. 4, § 2. See the *Scholia* of St. Maximus in the same place.

*Anagōgē* (ἀναγωγή), *anagoge*, that is, the mystical and recondite sense of the oracles, which carries us upward by meditating, and presents itself to those contemplating, near to God, to behold celestial things. *Celestial Hierarchy*, ch. 1, and often elsewhere.

*Anagōgikōs* (ἀναγωγικῶς), *anagogically*, that is, by acting or impelling upward, and by transferring from earthly to celestial things. Hence the *anagogic* sense of Scripture is so called, which insinuates something celestial. *Celestial Hierarchy*, ch. 1, § 2, and passim elsewhere.

*Anadokhos* (ἀνάδοχος), a receiver, or a sponsor and surety for one being baptized. *Ecclesiastical Hierarchy*, ch. 2, p. 2, § 5. See our *Annotations* in the same place, and the *Scholia* of St. Maximus concerning his duty and obligation.

*Anazēon* (ἀναζέον), boiling or effervescent. *Celestial Hierarchy*, ch. 7, § 1, from the verb *anazēō*, I boil, I spring forth.

*Anazōpuroun* (ἀναζωπυροῦν), to resuscitate, and in some way to recall vital fire or heat. For it is properly to stir up fire that has already been heaped up and lulled to sleep. *Celestial Hierarchy*, ch. 7, § 1.

*Anakatharsis* (ἀνακάθαρσις), explanation of the anagogical sense, from the verb *anakathairomai*, that is, I repurge, I explain. The Greek interpreter renders: *dianoixis, diasaphēsis, epilusis, dieukrinēsis*, that is, revelation, declaration, resolution, distinction. *Celestial Hierarchy*, ch. 15, § 1. It signifies also the repurgation of a solar eclipse, when, namely, the moon passing under the sun restores to us the light of the sun, which it had obscured. Thus St. Dionysius receives that word in the *Epistle to Polycarp*, where he describes the admirable eclipse of the sun which happened to Christ hanging from the cross.

*Anaisthēsia* (ἀναισθησία), insensibility, privation of the senses, and stupor. *Celestial Hierarchy*, ch. 2, § 4.

*Anaitios* (ἀναίτιος), lacking a cause, whom no cause precedes, acknowledging no cause. *Divine Names*, ch. 4, § 32. It signifies also innocent, guilty of no fault, free from crime.

*Anakainismos* (ἀνακαίνισμος), renovation. *Divine Names*, ch. 1, § 3.

*Anakēruxton* (ἀνακήρυκτον), praiseworthy, commendable. *Epistle VIII*, § 1.

*Anakēruttō* (ἀνακηρύττω), I proclaim, I commend. In the same place.

*Anakuklismos* (ἀνακυκλισμός), revolution. *Celestial Hierarchy*, ch. 15, § 9, from the verb *anakuliō*, that is, I replicate, I revolve, I roll upward.

*Analusasthai* (ἀναλύσασθαι), to solve, to explain. *Divine Names*, ch. 2, § 7.

*Analloios* (ἀλλοῖος), invariable, immutable. *Divine Names*, ch. 2, § 6. The Greek interpreter: *aei ho autos ōn, mē dekhomenos alloiōsin*. Who is always the same, not admitting mutation.

*Analogia* (ἀναλογία), proportion, propriety, similitude, comparison, etc. *Ecclesiastical Hierarchy*, ch. 3, p. 3, § 6.

*Anamartēsia* (ἀναμαρτησία), impeccance, that is, the highest purity of life, alien to all sin, such as was Christ's, the Blessed Virgin's, and certain saints'. *Ecclesiastical Hierarchy*, ch. 5, p. 3, § 4, which Perionius and Lansselius translate as the privation of sin. But it is truer that in Christ there was not only the privation of sin, but a positive im-

peccabilitas, and an absolute inability to sin, because of the hypostatic union, as the theologians teach.

^A *Anamorphosis*, reformation. *Div. Nom.*, ch. 1, § 3.

*Ananeuous*, let us look up, or let us aspire, specifically with the inclination and propensity of the soul: for *ananeuo* is composed as if from *ana*, that is, upward, and *neuo*, that is, I nod, I assent, I look toward. The Greek interpreter [says] *anakypto*, I emerge, I lift my eyes upward. St. Dionysius therefore suggests that one must attend to divine things from an inward propensity of the soul; this propensity and promptness of the will contributes much to the more easily grasping of them. *Coel. Hier.*, ch. 1, § 2. Hence:

*Ananeusis*, looking up, that is, an aspiration toward things above. *Coel. Hierar.*, ch. 15, § 3, where he explains *ton pros ta theia phota dietananeusin*, a most sharp-sighted looking up toward divine lights, which Perionius translates less appropriately as "a most clear ascent of divine lights"; Lansselius corrects this in this way: "a most clear looking up toward divine lights (of knowledge)." Scotus: "a most clear respect toward divine luminaries."

*Ananeutikon*, renewing, that is, having the power of renewing. *Coelest. Hier.*, ch. 15, § 2.

*Anantes*, forward, specifically in the sense of St. Paul, who, reaching out to the things which are before, understands the more perfect, more sublime, more arduous things, etc. For this force of signification resides in this word. The Greek interpreter explains: *prosō, anō, epi to prokeimenon*, that is, forward, upward, to the proposed goal. *Coel. Hier.*, ch. 15, § 1.

*Anapetamenon*, spread out, open, from the irregular verb *petannymi*, I spread, I open. *Coel. Hierarch.*, ch. 15, § 3.

*Anapimplēmi*, I fill. *Divin. Nominib.*, ch. 4, § 30.

*Anaploi*, that is, he simplifies, specifically with some relation to the upward, as if it were composed of *ana*, that is, upward, and *aploō*, that is, I simplify: for it is derived from *aploos, aplous*, which is simple. Lexicographers interpret *to aplō kai anaplō* as "I expand, I unfold," just as Lansselius translates; but St. Dionysius clearly takes it to mean "I simplify," as is evident from the title and ch. 1 of *Coel. Hierar.*, § 1, where see our Annotations.

*Anapodizō*, I stand still, I delay, I hinder; also, I go backward, I turn back. *Epist. VII*, § 2.

*Anaptyxis*, explanation, from the verb *anaptyssō*, I explain. The Greek interpreter [says] *diaphynēsis*, declaration. *Coel. Hier.*, ch. 15, § 1.

*Anaptyssō*, I explain, I expound, I open. *Div. Nom.*, ch. 2, § 7.

*Anarrhēsis*, evocation, or the pronunciation of a name, by which those who are to be ordained are called and summoned, each in his own order, and they respond: "I am here." *Eccl. Hierar.*, ch. 5, p. 2, at the end, and p. 3, § 1. See St. Maximus, ibid.

*Anarchon*, without beginning, that is, that which does not have a beginning. *Div. Nom.*, ch. 4, § 8.

*Anaskaleuō*, I stir up. *Eccl. Hierar.*, ch. 7, p. 3, at the end.

^B *Anatatikōs*. Lexicographers explain this as "menacingly, imperiously, extensively"; thus they interpret *anatasin* as "extension," as if from *anatainō*, that is, "I extend, I raise," specifically with a certain relation to those things which are above: for this significant force is present in compounds with the preposition *ana*, as is manifest in the words *anagōgē, anagōgikōs*, etc. Hence, to express this force of the word, I translate *anatatikōs* as "by calling us back to things above, he simplifies." *Coelest. Hier.*, ch. 1, § 1 and 2. See my Annotations there. Scotus translates this word by restoring it; Sarracenus [translates it as] "revivingly," Ambrosius "by the force of principal intention," Perionius "by exciting," as also does Lansselius.

*Anaphainō*, I show, I demonstrate, I manifest. *Eccl. Hier.*, ch. 5, p. 1, § 1.

*Anaphēs*, untouchable, that is, that which cannot be touched or felt. *Mystic. Theolog.*, ch. 1, § 1. He says this concerning the mystical union, which, as it is above sense and intellect, so it does not have within itself either a sensitive or an intellectual touch; or [it refers] to God having slipped intimately into the soul, which comes to the same thing.

*Anaphēs*, untouchable, escaping the sense of touch. The Greek interpreter [says] *aphaystos, aphalaphētos, ho mē ephēlaphēmenos*, impalpable, intangible, one who cannot be handled. *Div. Nom.*, ch. 1, § 1.

*Anthropoplasia*, human-formation. *Epist. IX*, § 1. Compounded from the noun *anēr*, man, and the verb *plattō*, I form, I fashion.

*Anthropōtheis*, made man, or having become manly. *Epist. IV*. The Greek interpreter [says] *eis andras eggegraphēis*, that is, properly "of age," who is already numbered among men; or an adolescent who was already permitted his own guardianship, who was said among the Romans also to have assumed the toga of manhood.

*Anekleipton*, unfailing. *Coelestis Hierarch.*, ch. 15, § 9.

*Anekpompēutōs*, without ostentation, that is, without pride, without pomp and arrogance. *Coelest. Hierarch.*, ch. 15. It also signifies "secretly," or "arcane": for *ekpompieuō* is also the same as "to divulge secrets."

*Anekphoiteion*, that which does not go out, that is, that which does not emanate outside, nor reveal itself. *Divin. Nomin.*, ch. 2, § 4.

*Anemos*, wind. What it signifies mystically, see *Coel. Hier.*, ch. 15, § 6, and the Annotations and Scholia there.

*Anempodistōs*, expeditiously, without impediment, with no shackle delaying [one]. *Coelest. Hierarch.*, ch. 15, § 8.

*Anendoton*, constant, specifically that which cannot be bent toward that which is worse. Thus he says that the love of the angels is *aklinē kai anendoton ephesin*, that is, a desire that does not know how to be bent, and is constant. *Coelest. Hierarch.*, c. 2, § 4.

*Anendotōs*, that is, in good faith, without any pretense. Greek interpreter: *apēkribōmenōs, spoudaiōs, epieikōs*, that is, accurately, diligently, sufficiently; when, indeed, something is not done perfunctorily, nor figuratively, but accurately, and earnestly, and with all effort. Thus Budaeus in his Annotations.

*Aneuergēsia*, inefficacy. He uses this word concerning him who has tamed his passions, so that they no longer do harm. *Eccles. Hier.*, ch. 5, p. 3, § 4.

*Ametaklētos* [sic - see facsimile], immutable, constant, which is not changeable. *Eccl. Hier.*, ch. 1, § 1.

*Anelegkton*, irrefutable, that is, that which cannot be refuted, or disproved, or convicted. *Epist. VI* and *VII*, § 1. Likewise in Thucydides, it is the same as that which rests on no arguments, having no demonstration.

*Anereunēton*, inscrutable, that is, that which cannot be found or understood by searching. *Div. Nom.*, ch. 1, § 2.

*Anichneuston*, ininvestigable, that is, that which cannot be followed by investigation. *De divinis nomin.*, ch. 1, § 2.

*Anetarkhetos* [sic - see facsimile], serene, that is, not at all troubled, or confused, or intricate. *Divin. Nomin.*, ch. 2, § 7.

*Ane pistrophos*, irremeable, unreturnable, that is, that which does not turn back, nor look behind. *Coel. Hierarc.*, ch. 15, § 9. The Greek interpreter [says] *ameleis*, that is, incurious.

*Anthropomorphia*, the forming of a man. What this signifies mystically in the angels, see *Coelest. Hierarc.*, ch. 15, § 3.

*Anthropomorphos*, in the form of a man, that is, depicted in human form, as angels are wont to be painted in a beautiful youthful form. *Coelest. Hierarchiae* ch. 15, § 3.

*Anthropōdēs*, humanly, that is, as a man

hominem decet, humanitus, humane. Cœl. Hier. cap. 7, § 3.

*Ἀνθρωποφυϊκόν*, quod homini nativum est, seu naturale. Mystic. Theol. cap. 3, ubi pulchre ait Ὑπερούσιον Ἰησοῦν ἀνθρωποφυϊκαῖς ἀληθείαις οὐσιῶσθαι, supersubstantialem Jesum humanae naturae veritatibus substantiatum esse, hoc est connaturales homini proprietates vere assumpsisse.

*Ἀνόρθος*, instabile, inconstans, fundamento carens. Div. Nom. c. 4, § 32.

*Ἀνοησία*, inintelligibilitas, id est quod omnem superat intelligendi capacitatem. Div. Nomin. cap. 1, § 1.

*Ἀνόητος*, inintelligibilis, ibid. Alias ordinarie significat stultum, stolidum ac imprudentem.

*Ἀνώμματος*, exoculatus, carens oculis. Div. Nom. c. 4, § 1.

*Ἀνόμοιον*, dissimile. Quid in Deo, vide Divin. Nom. cap. 9, § 7.

*Ἀνομοιότης*, dissimilitudo. De divin. nomin. cap. 4, § 7.

*Ἀντιπεριαγωγή*, retroactio, retrogradatio. Epist. vii, § 2.

*Ἀντιτείνω*, reluctor, repugno, resisto. Epist. viii, § 1.

*Ἀντίτυπον*, reluctans, refractarium. Div. Nomin. cap. 2, § 6.

*Ἀντωπεῖν*, obtueri, obtutum directe obvertere. Eccl. Hier. can. 2, p. 1, in fine. Div. Nom. cap. 3, § 5. Graecus interpres ἀντοφθαλμεῖν καὶ ἀντιβλέπειν, oculis contraniti, contra aspicere.

*Ἀνυπαρξία*, annihilatio. Eccl. Hierarc. cap. 5, p. 3, § 11, compositum ex a privativa, et ὕπαρξις, id est substantia.

*Ἀνυπόπτως*, insuspiranter, sine suspicione, confidenter, secure. Epist. viii, § 1.

*Ἀνωκισμένον*, sursum habitans. Dicitur proprie de eo quod semotum est, et abstrusum aut obscurum. Divin. Nominib. cap. 4, § 1. Suidas Ἀνωκισμένος interpretatur, ἐν ταῖς ἀνωτάτω γενηθείς ἢ ἄνω ὤν, id est in summo natus, vel sursum exsistens.

*Ἀνώνυμος*, anomius seu anonymus, id est sine nomine. Sic Deum vocat, quia quid sit, nullo nomine exprimi potest. Divin. Nom. cap. 1, § 5, vide ibidem Adnotationes.

*Ἀολλῆ ποιεῖ*, in unum copulat. Graecus interpres τὸ ἀολλῆ exponit συνηθροισμένα, ἡνωμένα, id est coacervata, adunata. Dicit hoc de sole, qui de hoc Graece dicitur. Divin. Nom. cap. 4, § 4, ubi vide Adnotationes et Scholia S. Maximi.

*Ἀόρατον*, invisibile. Myst. Theol. c. 1, § 1.

*Ἀοριστία*, infinitas, quae definiri nequit, nec ullis limitibus circumscribitur. Cœlest. Hier. cap. 2, § 1.

*Ἀπαμφιέννυμι*, exuo, seu spolio vestibus. Eccl. Hier. cap. 2, p. 2, § 6.

*Ἀπαναίνεσθαι*, renuere, renuntiare, deserere, refugere. Cœlest. Hier. cap. 2, § 5, Divin. Nomin. cap. 2, § 3.

*Ἀπαξιῶ*, dedignor. Epist. vii, § 3.

*Ἀπαρακάλυπτος*, palatus, minime obvolutus aut tectus. Eccl. Hier. c. 1, § 4.

*Ἀπαραμφάτως*, sine reservatione, id est sine observatione ullius differentiae, per quam contrahatur aut determinetur ad quidpiam particulare aut speciale. Div. Nom. cap. 2, § 1.

*Ἀπατηλόν*, fallax. Epist. vii, § 1.

*Ἀπανθαδιζόμενος*, praesumptuosus, contumax, protervus, id est insolenter aliquid attentans supra vires. Div. Nom. c. 1, § 2.

*Ἀπανθαδίζω*, insolesco, arroganter me gero. Epist. viii, § 1.

*Ἀπειλέω*, minor, comminor, minas intento. Epist. viii, § 1.

*Ἀπειρία*, infinitas. Div. Nom. cap. 4, § 10.

*Ἀπειρόγνωστος*, infinitiscius, sive infinita praeditus scientia. Sic Cœl. Hier. c. 14, vocat Ἀπειρόγνωστον σοφοποιΐαν, infinitorum consciam creatricem sapientiam, vel, si dictu fas sit, infinitisciam sapientificentiam; quod vertit Sarracenus, infinite cognitionis sapientificationem; Ambrosius, immensae auctorem scientiae atque sapientiae fontem; minus recte Perionius, sapientiae effectricem, omisit enim primam partem; et Lansselius, infinite cognitionis principium, non enim id totum exprimit quod est in Graeco.

*Ἀπειροδύναμος*, infinitipotens. Divin. Nomin. cap. 8, § 3.

*Ἄπειρον*, infinitum. Div. Nom. c. 4, § 10.

*Ἀπειροπρόσωπον*, infinitarum facierum, id est innumeras facies habens. Eccl. Hierar. cap. 4, p. 3, § 7.

*Ἀπεμφαῖνον*, dissimile, scilicet quod non refert id cujus imago est. Cœlesti Hierarch. cap. 2, § 2.

*Ἀπερικαλύπτως*, aperte, quod nimirum symbolis et figuris minime velatur. Cœlest. Hierarch. cap. 2, § 4. Perionius vertit, perspicue; Scotus, circumvolute; Sarracenus, non circumvelate; Ambrosius, absque ullo velamine.

*Ἀπερίληπτον*, incomprehensibile, id est quod comprehendi nequit, neque teneri. Cœlest. Hierar. c. 15, § 2.

*Ἀπερισάπτητοι*, non citati per tubam, id est non invitati, neque admissi ad sacra, atque adeo penitus ignari mysteriorum; intelligit enim homines profanos, qui ad sacra non invitantur neque admittuntur. Alludit ad tubas vel campanas, quibus signum dari solet Christianis futuri sacri, ad quod tubae vel campanae sonitu invitantur. Eccl. Hier. cap. 3, par. 3, § 6, ubi vertit Perionius, omnino ignari; Scotus, non circumtubicinantes; Sarracenus, qui quidem buccinas non senserunt; Ambrosius, qui omnino rudes sunt; Gallus, ceux-là qui n'ont du tout point voulu entendre publier; Lansselius, quibus nihil omnino apostolorum tuba innotuit.

*Ἀπερίσκεπτον*, incircumspectum, seu inconsideratum. Cœlest. Hier. c. 2, § 4.

*Ἀπήχημα*, sibilus ultimus soni, ubi echo quasi desinit. Cœl. Hier. c. 2, § 4.

*Ἀπλωτικός*, simplificativus, ab ἁπλέος ἁπλοῦς, id est simplex, hinc unionem animae cum Deo vocat ἁπλωτικὴν ἕνωσιν, id est simplificativum unionem; mens enim nostra in ista cum Deo conjunctione a distractionibus ac dividuis imaginationibus absoluta, quodammodo simplificatur, cum per beatissimam illam unionem simplicissimis Dei perfectionibus communicat supra omnem multiplicitatem, simplici Deo tota per amorem supernaturalem simpliciter inhaerens. Cœl. Hier. cap. 1, § 2.

*Ἀπογράφεσθαι*, describere. Dicitur id proprie, cum nomina in catalogum referuntur, ut fit in Ecclesia, dum baptizandi et ordinandi adnotantur. Eccl. Hier. c. 2, p. 2, § 6.

*Ἀποδειλιῶν*, animum despondens, exanimatus. Div. Nom. c. 3, § 3.

*Ἀποδέον*, deficiens, id quod non assequitur neque attingit perfectionem rei propositae. Cœl. Hier. c. 2, § 5. Hinc ait cap. 12, § 2. Ὅτι τῆς ὁλικῆς καὶ ὑπερκειμένης τῶν πρεσβυτέρων διακόσμων δυνάμεως ἀποδέουσιν, οἱ τελευταῖοι. Novissimas antiquorum dispositionum integram et eminentem virtutem non attingere. Quod vertit Perionius: Totam atque summum superiorum ordinum vim inferiores requirere; Scotus: Ab universali et superposita majorum ornatuum virtute relinquuntur ut ii; Saracenus: Totalem et superpositam digniorum ornatuum virtutem non habent postremi; Lansselius: A totali et eminenti superiorum ordinum virtute, postremos abesse.

*Ἀποδιαστέλλω*, segrego, separo. Eccl. Hierar. cap. 5, p. 1, § 1.

*Ἀποκάμνων*, labori cedens, fatigatus. Divin. Nom. c. 3, § 3.

^A *Ἀπόκαρσις*, tonsure. Eccles. Hierar. cap. 6, p. 3, § 3, where he says that in the consecration of monks there occurs the *ἀπόκαρσις*, the tonsure of hair, and that it signifies a life *καθαρὰν καὶ ἀσχημάτιστον*, pure and candid, unadulterated by any vice or artifice, bare and stripped of all impediments, and one in which the mind, free and polished on all sides, may look upon God from the inner chamber of the head, and strive toward Him with ardent and most noble zeal. *Ἀποκλήρωσις*, casting of lots, or attribution of offices, which is accustomed to happen to each one individually and almost by chance, that is, the attribution of the turns of performing an office. They are commonly called vocations. Eccles. Hierar. cap. 5, p. 1, § 1. Where see the Scholia of S. Maximus. *Ἀποκληρόω*, to assign by lot, to disinherit. Eccl. Hierar. cap. 5, p. 1, § 1. *Ἀπόκλισις*, propensity, or inclination. Coel. Hier. cap. 2, § 4. *Ἀποκρυφή*, a hiding place, or secret recess. Mystica Theologia cap. 1, § 2. *Ἀπολακτίζω*, to kick with the heel, to repel. Epist. VII, § 1. *Ἀπολισθαίνω*, to fall away, to slip, that is, to stumble by falling into some obstacle. De divinis nominibus cap. 1, § 2. *Ἀπολίσθησις*, a slipping, an aberration, a wandering from the path. Div. Nom. cap. 4, § 24. *Ἀπολύτως*, absolutely, that is, without restriction. Div. Nom. cap. 2, § 1. *Ἀπομορφώματα*, expressions, or those things which have been expressed, e.g., from a seal, as are signatures. Div. Nom. cap. 2, § 6. *Ἀπομύω*, to close, to shut out. Divin. Nomin. cap. 4, § 23. *Ἀποπεράτωσις*, termination, or limitation, as when something is defined and circumscribed by certain boundaries and limits; for *πέρας* is a terminus. Coelest. Hier. cap. 15, § 6. *Ἀποσοβέω*, to drive away, to forbid, to exclude. Eccl. Hier. cap. 3, p. 3, § 7. *Ἀποταγή*, renunciation, that is, that which is made to Satan in baptism and exorcisms. Eccl. Hierar. cap. 2, p. 2, § 6. *Ἀπότομον*, rude or disconnected. Coel. Hier. cap. 2, § 2. See the Scholia of Maximus in the same place. *Ἀπόφασις*, negation, or a statement which is brought forth through negation, as, for example, when it is said: God is not a stone, etc. The Greek interpreter explains *λόγος ἀποφατικός*, *ἀπόφανσις*, *τινος ἀπό τινος*, that is, a negative discourse, a negation of something from something. Opposed to this is *κατάφασις*, which is the affirmation of something of something. Coelest. Hierarch. cap. 2, § 3, Mystica Theol. cap. 5, where he teaches *τίνες αἱ καταφατικαὶ θεολογίαι, τίνες αἱ ἀποφατικαί*, that is, which are the affirmative theologies, and which are the negative. *Ἀπονόητον*, imprudent. De divin. nominib. cap. 4, § 33. *Ἀπροσδεές*, in need of nothing. Coel. Hier. cap. 15, § 2. *Ἀπρόσιτον*, inaccessible, that is, to which it is not possible to approach. Div. Nom. cap. 4, § 11. *Ἀπτικαὶ δυνάμεις*, tactile faculties. What they designate mystically, see Coelest. Hierar. cap. 15, § 3. *Ἀραρότως*, stably. Coelest. Hier. cap. 1, § 2. The Greek interpreter [adds] *ἁρμοζόντως*, or *παγίως*, *ἑδραίως*, that is, congruently, or solidly, firmly. *Ἀργυροειδής*, argentiform, that is, having the appearance of silver. Coel. Hier. cap. 15, § 7. ^B *Ἅρματα*, chariots. What they [signify] mystically, see Coel. Hier. cap. 15, § 8. *Ἁρμοστής*, a concinnator, one who arranges all things in a coherent and beautiful order. Eccl. Hier. cap. 3, p. 3, § 14. He properly (as S. Maximus says) calls the *ἄρχοντα τῆς Ἐκκλησίας ἐπίσκοπον*: the bishop, the prince of the Church, alluding to the custom of the Lacedaemonians, who called the prefects of cities *ἁρμοστάς*, as the Athenians did *ἁρμοστήρας*, who would direct others toward living well and honorably. *Ἀῤῥενωπῶς*, manfully. Eccles. Hierar. cap. 2, p. 3, § 5. *Ἀῤῥεπῶς*, constantly, stably, manfully. Coel. Hier. cap. 15, § 1. *Ἀρχέγονος*, primeval formation, or primitive form. Coelest. Hier. cap. 2, § 4. Divin. Nomin. cap. 2, § 6. *Ἀρχέτυπον*, primigenial form. Eccles. Hierar. cap. 3, p. 3. *Ἀρχὴ παραδειγματική*, exemplar principle; *τελική*, final; *ποιητική*, efficient; *εἰδική*, formal; *στοιχειώδης*, elementary or material. Divin. Nom. cap. 4, § 10. *Ἀρχιερωσύνη*, pontificate, the principal priesthood. Epist. VII, § 1. *Ἀρχιστράτηγος*, prince of the militia. Coel. Hierar. cap. 2, § 1. *Ἀρχισύμβολον*, the primary symbol. Thus he calls the venerable sacrament, which holds the primacy among symbols or sacraments. Eccl. Hierar. cap. 3, p. 3, § 1. *Ἀρχισυναγωγός*, primary collector, prince of the synagogue. Div. Nom. cap. 4, § 4. *Ἀρχιφώτιον*, principle of light. Thus he calls God the Father, who is the principle of all light. The word is composed of *ἀρχή*, that is, principle; and *φῶς*, that is, light. Coelestis Hierarchiae cap. 1, § 2. See the Annotations and general observation VII in the same place. *Ἄσκοπον*, aimless, that is, vague, erroneous, inconsiderate. Div. Nom. cap. 4, § 52. ^C *Ἀσχημάτιστον*, infigurabile, that is, that which cannot be represented through any figure. Coel. Hierar. cap. 2, § 2, Div. Nom. cap. 1, § 1. *Ἀσχέτος*, incomprehensible. See S. Maximus in the Scholia to cap. 7 of the Coelest. Hierarch., § 4, at the end. *Ἀσυμμετρία*, improportion. Divin. Nom. cap. 4, § 32. *Ἀσυμμίξια*, unmixedness. De divin. nominib. cap. 4, § 7. *Ἀσύμφυρτον*, unmixed. Eccles. Hierarch. cap. 1, § 5. *Ἀσύστατον*, restless, that is, that which has no consistency, or fixed state, but is always changing and varied. De Divin. Nominib. cap. 2, § 6. *Ἀτελεύτητον*, endless, that is, which has no end. Div. Nom. cap. 4, § 8. *Ἀτευξία*, frustration, aberration. Divin. Nomin. cap. 4, § 34. *Ἀπράνωτον*, obscure, that is, which the sight, whether intellectual or sensitive, is unable to penetrate. Div. Nom. cap. 4, § 11. *Αὐθαίρετον*, liberty of will, or the power of choosing something by itself. Eccles. Hierarch. cap. 2, p. 3, § 3. *Ἄϋλος*, immaterial or devoid of matter, from the privative particle *α*, which negates that which it leaves behind, and *ὕλη*, that is, matter. It is taken, however, for a spiritual thing, because spirit is separated as much as possible from matter and all material concretion. Hence he calls the eyes of the mind, with which we contemplate spiritual things, *ἀΰλους*. Coelest. Hierarch. cap. 1, § 2. *Αὐτενέργητον*, operating by itself. Div. Nom. cap. 4, § 14. *Αὐτοαγαθότης*, goodness itself, or goodness *per se*, which is such by its own essence, and not from another or through participation, as are the created goodnesses of men and angels. Divin. Nomin. cap. 2, § 1. ^D *Αὐτοαγιότης*, holiness *per se*. Div. Nom. c. 12, § 1. *Αὐτοζωή*, life *per se*, that is, not having life from another as we do, but from itself and through itself. Divin. Nom.

cap. 2, § 8. Vide etiam cap. 6, et ibidem Adnotationes nostras, et Scholia sancti Maximi.

*Αὐτοκαλλοποιός*, *per se* pulchrificus (making-beautiful *per se*). Divin. Nom. cap. 11, § 6.

*Αὐτοκρατικόν*, *per se* victoriosum (victorious *per se*), that is, *per se* powerful to bring something into its own power. Coel. Hier. cap. 15, § 2.

*Αὐτομετοχή*, *per se* participatio (participation *per se*). Divin. Nomin. cap. 5, § 5.

*Αὐτομοιότης*, *per se* similitudo (similitude *per se*). Divin. Nomin. cap. 5, § 5.

*Αὐτοσοφία*, *per se* sapientia (wisdom *per se*). Divin. Nomin. cap. 5, § 5.

*Αὐτοϋπερούσιον*, *per se* supersubstantiale (supersubstantial *per se*). Divin. Nom. cap. 5, § 1.

*Αὐτοφυές*, nativum, as if born *per se*. Myst. theol. cap. 2.

*Αὐτοφῶς*, *per se* lux (light *per se*), that is, not receiving light from another, but *per se* and *per se* such. Divin. Nom. cap. 2, § 8.

*Ἀφαίρεσις*, ablatio (taking away), or negatio (negation). *De div. nominibus* cap. 2, § 4. He celebrates it in *Mystical Theology* cap. 2, where he denies all things of God; where see examples of ablation.

*Ἀφέγγατον*, ineffabile (ineffable), which cannot be spoken or explained.

*Ἀφεγγῶς*, ineffabiliter (ineffably). Div. Nom. cap. 1, § 1.

*Ἀφιερόω*, consecro (I consecrate), dedico (I dedicate). Ecclesiast. Hierar. cap. 1, § 1.

*Ἀφορίζεσθαι*, definire (to define). Div. Nom. cap. 4, § 7.

*Ἀχάρακτον*, infiguratum (unformed), that is, a clean slate, on which nothing is sculpted or inscribed. Div. Nom. cap. 2, § 6.

*Ἄχραντον*, intemeratum (undefiled), which it is impious to pollute or violate; such are the mysteries which cannot be divulged. Eccles. Hierar. cap. 1, § 1.

B

*Βάθος*, profunditas (depth). What this may be in God, see Div. Nom. cap. 9, § 5.

*Βάρος*, gravitas (weight), densitas (density). Hence he calls *βάρος τοῦ σκότους* the density of darkness. Divin. Nomin. cap. 4, § 5.

*Βασιλεὺς βασιλέων*, Rex regum (King of kings). How God is this, see Divin. Nom. cap. 12, § 3.

*Βέβηλος*, impurus (impure), profanus (profane). Epist. IX.

*Βλέφαρα*, palpebrae (eyelids). What these mystically signify, see Coel. Hier. cap. 15, § 3.

*Βοὸς μορφή*, bovis forma (form of an ox). What this signifies mystically, see cap. 15 *De coelest. hierarch.*, § 8.

*Βουλητόν*, expetendum (to be sought), desiderabile (desirable). Div. Nom. cap. 4, § 32.

*Βραχύλεκτος*, breviloquus (brief-speaking), or expressed in brief speech. Myst. theol. cap. 1, § 3, where, according to the opinion of St. Bartholomew, he teaches that the good cause of all, or God, is *πολύλογος καὶ βραχύλεκτος*, that is, that which is expressed in much speech or concept, and in little, and even in none—about which see our Annotations to the said passage, and the Scholia of St. Maximus.

*Βραχύτης*, brevitas (brevity), tenuitas (tenuity). *De divinis nominibus* cap. 4, § 4.

^A Γ

*Γαῦρον*, animositas (haughtiness), superbia (pride). Div. Nom. cap. 4, § 25.

*Γηρός*, terrenus (earthly), terrestris (terrestrial). Epist. IV.

*Γειτνιάω*, appropinquo (I approach). *De divinis nominibus* cap. 4, § 50.

*Γενεουργόν*, generativum, that is, having the power of generating. Div. Nom. c. 4, § 20.

*Γευστικαὶ δυνάμεις*, gustandi facultates (faculties of tasting). What they mystically signify, see Coelest. Hierarch. cap. 15, § 3.

*Γεωμετρικὰ σκεύη*, geometrica instrumenta (geometric instruments). What they mystically signify, see Coel. Hier. cap. 15, § 5.

*Γνέφος*, caligo (mist/darkness). What mystical darkness is, see Myst. Theol. cap. 1 and 2, and Epist. I and V, and there our Annotations, and the Scholia of St. Maximus. St. Dionysius calls it *γνόφον ἀγνωσίας*, that is, the darkness of unknowing, because in itself it admits no intellectual light or cognition; but he truly calls it mystical, because it is that intimate and hidden conjunction, so that no mind can comprehend its reason. But if you understand God through darkness (as in truth He can be understood), he is indeed called the darkness of unknowing, because as he is in himself, he cannot be known by any created mind in this life.

*Γνῶσις*, notio (notion), notitia (knowledge), scientia (science). Properly in philosophical rigor it is accepted for knowledge acquired by reasoning through syllogism and demonstration. Myst. Theol. c. 1, § 2 and 3. See there the Annotations and Scholia of Maximus.

*Γνωστικὴ ἀντίληψις*, scientifica apprehensio (scientific apprehension). Myst. Theol. cap. 1, § 3, where Perionius and Ambrosius translate *γνωστικὰς ἀντιλήψεις* as "defenses of cognition and science"; Marsilius as "cognitive perceptions"; our own as "scientific apprehensions," that is, all the notions or concepts which can instill science and cognition into the mind.

*Γονοποιόν*, fecundans (fecundating) or having the power of fecundating. Coel. Hier. cap. 15, § 8.

*Γόνιμος*, fecundus (fecund), genitalis (genital). Ibidem.

*Γονή*, fecunditas (fecundity). *De divinis nominibus* cap. 1, § 4.

*Γυμνασία*, exercitatio (exercise). By metaphor from wrestling exercises, which were done naked. Div. Nom. cap. 2, § 9.

*Γυμνόν*, nuditas (nakedness). What it mystically signifies, see Coel. Hier. cap. 15, § 3.

Δ

*Δευτεροφανῶς*, secundaria apparitione (by secondary apparition), that is, by a remiss illumination, and as if by refracted light. For the more an illumination passes through and is extended to many, the more remiss it becomes and less bright in the lower things, and more distant from the primary irradiation, as St. Dionysius beautifully shows in Coel. Hier. cap. 7 and 8 and 15, § 6.

*Διαβάλλω*, criminor (I accuse), traduco (I traduce). Divin. Nomin. cap. 4, § 11.

*Διαψιθυρίζω*, strideo (I hiss), tinnio (I tinkle), to emit a vain sound. Div. Nom. cap. 4, § 11.

*Διαιρετικόν*, divisivum (divisive), that is, having the power of dividing. Coel. Hier. cap. 15, § 5.

*Διακεκριμένον*, distinctum (distinct), and

*Διακεκριμένως*, distincte (distinctly), non confuse (not confusedly). Div. Nom. cap. 2, § 2.

*Διακόσμησις*, adornatus (adorned), or adornatio (adornment), from the verb *κοσμέω*, that is, I adorn, I order. Hence St. Dionysius calls the celestial hierarchies and the orders of angels *οὐρανίας διακοσμήσεις* (celestial adornments), because they are plainly ordered and adorned by God with most beautiful order, Coelest. Hierarch. cap. 2, § 1. For the same reason St. Dionysius in Eccles. Hierarch. cap. 2, § 1, calls the clergy *ἱερὰν διακόσμησιν* (holy adornment), a sacred ornament, beauty, a pre-eminent order, apt and suitable in its parts; so that we may understand it as an instructed and prepared army, and an ordered battle line, marching in a square formation. For just as in the militia there are various orders, and ranks of those fighting, of whom some are inferior and are ruled, while by the nod and command of others military matters are administered; so in this militia we see the clergy and the expedition of the militant Church to be similarly constituted.

*Διάκρισις*, distinctio (distinction). Div. Nom. c. 4, § 7.

*Διακριτικαὶ δυνάμεις*, discernendi vires (powers of discerning). Coel. Hier. cap. 15, § 3.

*Διάμετρον*, ex opposito (from the opposite). But *diameter* is lines

^A 1147 of the right figure, which extends the furthest, cutting and measuring equally. Epist. VII, § 2. The Greek interpreter explains it as *τὸ ἀπὸ πέρατος εἰς πέρας κατὰ πλάτος διάστημα*, that is, a distance from end to end according to breadth.

*Διαπορθμευτικόν*, permeative, that is, having the ability to pass through, from the verb *διαπορθμεύω* or *διαπορθμεύω*, that is, I carry across, transport, transmit. The Greek interpreter explains *τὸ διαπορθμεύεται* as *διακομίζεται, διαπερᾷ, διατυποῦται*, that is, it transports, passes through, transforms. Coelest. Hierar. cap. 15, § 6.

*Διεσκεδασμένον*, dispersed, dissipated, distracted. Div. Nom. c. 4, § 4.

*Διεξέστατον*, most perspicacious, or most conspicuous, most lucid. The Greek interpreter explains it as *διαφανέστατον, καθαρώτατον, διαυγέστατον, λαμπρόν*, that is, most manifest, most pure, most splendid, clear. Coelest. Hierarch. cap. 15, § 3.

*Διαφερόντως*, excellently, especially. Divin. Nom. c. 4, § 12.

*Διεξοδικόν*, diffuse, that is, extending widely, explanatory. Saint Dionysius understands *διεξοδικὰς ἱερὰς μαθητείας*, that is, diffuse sacred disciplines, as those which explain at length things that have been understood succinctly and briefly through internal illumination or divine revelation. Coelest. Hierarch. cap. 1, § 3. See there the Scholia of Saint Maximus.

*Διεξοδικώτερον*, more diffusely, more prolixly. Eccles. Hierar. cap. 1.

*Διηκριβημένον*, well digested, well distinguished, well ordered. Div. Nom. c. 3, § 2.

*Δίκαιος*, just. Div. Nom. c. 4, § 10.

*Δικαιοσύνη*, justice. What it is, and what its duties are, see Divin. Nomin. cap. 8, § 9, where he treats of this virtue explicitly.

*Δόρατα*, spears. What they designate, see Coelest. Hier. c. 15, § 5.

*Δραστήριον*, efficacious, that is, having the power of effecting, from the verb *δράω*, that is, I do, which verb simultaneously denotes some strength and efficacy in expeditiously executing that which is done. Hence the Greek interpreter explains *δραστηρίως* as *ἐνεργῶς, ἐργαστικῶς, πρακτικῶς*, that is, efficaciously, operatively, practically, all of which connote an effect conjoined to an action, so that the action is by no means ineffectual. Coelest. Hier. cap. 15, § 2.

*Δύναμις*, virtue, power. It is taken also for the angelic order of the second hierarchy, and for a hierarchical part. Coelest. Hierar. cap. 3, § 1, and cap. 8 and 11. Where see the Annotations and Scholia of Saint Maximus. See also Divin. Nomin. cap. 8, § 1, 2. Note that Saint Dionysius, Coel. Hierar. cap. 10, § 3, teaches that every heavenly and human mind contains in itself *πρώτας καὶ μέσας καὶ τελευταίας δυνάμεις*, that is, first, and middle, and last virtues or faculties. But cap. 11 says that all divine minds are divided into three, namely *εἰς οὐσίαν, καὶ δύναμιν, καὶ ἐνέργειαν*, that is, into substance, and power, and action, this meaning that for their perfection these three are required, among which there is this order: that first is the very nature or substance; second, the virtue or power of acting; third, the very action. Wherefore (as our Halloix well notes in his documents) Saint Dionysius does not intend there to bring forward a division of a genus into its species, or another similar one; but only the division and order of necessary things.

*Δυναμοποιός*, potentific, or that which makes one powerful to do something. Thus he calls God *ὑπερούσιον καὶ δυναμοποιὸν δύναμιν*, that is, a superessential and potentific virtue. Coelest. Hierarch. cap. 8, § 1.

*Δυναμωνυμία*, denomination of power. Divin. Nom. cap. 8, § 1.

*Δυοειδής*, biform, that is, having two forms. Divin. Nom. c. 4, § 21. ^B *Δυσχέρεια*, absurdity, indecency. Divin. Nom. c. 4, § 12.

*Δυσχερέστερον*, harder, more absurd. Divin. Nomin. cap. 4, § 12.

E

*Ἐγκάρδιον*, cordial, that which is in the heart. Mystica Theol. cap. 3.

*Ἐγκόσμιος*, mundane, that is, he who is in the world. Div. Nom. c. 1, § 6.

*Ἕδρα*, seat, session. What this is in God, see Div. Nom. cap. 9, § 8.

*Ἐθναρχία*, gentile principality. Epist. VII, § 1.

*Εἴδωλον*, image, figment. Divin. Nom. c. 4, § 12.

*Εἰδοποιόν*, formific, that is, that which bestows form. Div. Nom. c. 4, § 18.

*Εἶδος*, form, species. Divin. Nomin. cap. 4, § 10.

*Εἰκονογραφία*, description, namely by images or figures. Coel. Hier. c. 15, § 9.

*Εἰρήνη*, peace. What it is regarding God, see Divin. Nom. cap. 11, § 1.

*Εἰσαγωγή*, introduction. Eccles. Hierar. cap. 2, p. 3, § 1.

*Εἰσαγωγικῶς*, introductorily. Eccl. Hierar. cap. 2, p. 1, § 2.

*Ἐκστατικόν*, terrifying. Eccl. Hierar. cap. 6, p. 1, § 1.

*Ἐκφαίνειν* (should be *Ἐκφαντικόν*), expressive of God. Divin. Nomin. c. 2, § 7.

*Ἐκπομπεύειν*, to publish, divulge, reveal arcana. Epist. VIII, § 1.

*Ἔκπτωσις*, lapse. Div. Nom. c. 4, § 12.

*Ἔκστασις*, excess, namely of mind, while through the vehemence of love and the intention of the intellect one is destitute of the use of the senses, absorbed wholly in the contemplation of the beloved object, as often happens to the contemplative. But the writers of the spiritual life define ecstasy as the abstraction of the soul from sensitive faculties, and sometimes even from intellectual ones, or their suspension, by the force of divine grace, by which the soul is illuminated with the greatest lights, or with the knowledge of divine things. See Divin. Nomin. cap. 4, § 13, and cap. 1 of the Mystic. Theolog. and the Annotations and Scholia of S. Maximus there.

*Ἐκστατικός*, exstatic, that is, causing or suffering ecstasy. Divin. Nom. c. 4, § 13.

*Ἐκτύπωμα*, expressed figure, e.g., the signature of a seal. Div. Nom. c. 2, § 5.

*Ἐκφαίνω*, I reveal, manifest, narrate. Dionysius uses this verb almost whenever any mystical manifestation is treated, whether something of the arcanum is known through symbols or through intellectual irradiation, which was previously unknown and occult, and exceeded human natural capacity. Coel. Hierar. cap. 1, § 2, and cap. 5, where he calls angels *ἐκφαντορικὰς* virtues, messengers and interpreters of divine things, whose wisdom the blessed Maximus learnedly expounding, divinely pronounces in this manner: Angels raise holy men *ἐπὶ τὰς ἐγνωσμένας αὐτοῖς θείας αὐγάς*, to the divine splendors known to them. Which must not only be understood of the secrets of the faith, in the wise understanding of which the prelates of religion greatly assist, and, as the same S. Maximus says, *παιδαγωγικῶς χειραγωγοῦσι*, they instruct like pedagogs and guide, as it were, by the hand; but also that same benefit must be referred to men of all orders, to whom they are as guardian protectors.

*Ἐκφαντορία*, explanation, or manifestation. See above the verb *ἐκφαίνω*, from which it is derived, and the Scholia of S. Maximus in Coelest. Hierarch. cap. 2, § 1.

*Ἐκφαντορικῶς*, with explanation. Divin. Nom. cap. 1, § 4.

*Ἐλευθεροπρεπῶς*, liberally, that is, as befits a free person. Coel. Hier. c. 8, § 1.

*Ἑλικοειδές*, oblique. What this is in God, see Div. Nom. c. 9, § 9.

*Ἑλικοειδῶς*, obliquely. Div. Nom. c. 4, § 9.

Ἔλλαμψις*, illumination. Scripture calls it thus, both because it is dictated and written through divine inspiration and the illumination of the Holy Spirit, and because it illuminates and brightens the mind of men, instructing it in divine matters and teaching what is to be done and what is to be omitted. Coel. Hier. c. 1, in the title. See the Annotations there. *Ἔλλειψις*, defect. Div. Nom. c. 4, § 20. *Ἐμπαθής*, passionate, or involved in and addicted to vicious passions. It is taken in a bad sense, e.g., concerning irrational and inordinate affections that disgrace man and are adverse to divine and natural law. Coelest. Hierar. c. 2, § 4. *Ἐμπρηστής*, burner. Coel. Hier. c. 15, § 2. *Ἔμφερεια*, similitude. It is properly said of an internal similitude, e.g., a spiritual one, such as that of the soul to God, which shines forth intrinsically at the apex of the mind, especially through the supernatural gifts of grace; which similitude, since it is carried about within, is fittingly termed *ἔμφερεια*. Coelest. Hierar. c. 2, § 3; Divin. Nomin. c. 2, § 8. *Ἔμφερής*, similar. Div. Nom. c. 2, § 7. *Ἐμφυσῆσαι*, to breathe into. It is properly said when an exorcist conjures a demon. Eccl. Hier. c. 2, p. 2, § 6. *Ἕν*, one. How it is said of God, see Div. Nom. c. 13, § 2. *Ἐναγές*, impure, execrable; it is opposed to *καθαρῷ*, that is, to pure or clean. See Mystic. Theol., c. 1, § 3. Where note that by "pure" are signified intellectual things, as being purged of all dregs of corruptible matter; by "impure," however, things liable to corruption. *Ἐναγέστατον*, most holy, that is, most detestable. Eccl. Hier. c. 3, p. 3, § 7. *Ἐναπομόργνυμαι*, I imprint, inculcate, instill. Epist. ix, 1. *Ἐναρμονίως*, harmoniously, congruously, that is, with fitting proportion. Eccles. Hierar. c. 3, p. 3, § 5; Div. Nom. c. 1, § 2. *Ἐναρχία*, principle of unity, or uni-principality, from which, indeed, all unity proceeds. Divin. Nomin. c. 2, § 4, where he calls God *ὑπὲρ ἐναρχίαν ἑνότητα*, a unity which is above the principle of unity. *Ἐνδότης*, intimacy, formed from *ἔνδον*, which is "within," but combined with the word, it means the same as intimate unity, which first and foremost accords with spiritual things, whose entire splendor is from within, and which are most unified and enjoy unity and simplicity. Coelest. Hierarch. c. 1, § 2. See there the Scholia of St. Maximus. *Ἐνδύναμον*, valid, powerful. Div. Nom. c. 4, § 32. *Ἐνέργεια*, afflatus, and as it were a certain internal operation of the spirit, whether that exists from a good spirit or from an evil one. Whence those possessed by a demon are called *ἐνεργούμενοι*. Eccles. Hierar. c. 1, § 1. Sometimes he also calls angels *ἐνέργειαι*, that is, operations, namely spiritual ones, and he defines hierarchy itself as *τάξιν, ἐπιστήμην, καὶ ἐνέργειαν*, that is, order, knowledge, and operation. See concerning these, c. 3 Coel. Hierar. § 1, and there, the Annotations and Scholia of S. Maximus. *Ἔνθεος*, divine, inspired by divine power, such as is properly any mystic theologian, while with St. Paul he transcends himself to God, and being removed from himself and all external things, through love and affection is entirely in God, and God in him; which that word significantly insinuates. Coelest. Hierar. c. 2, § 5 at the end and elsewhere passim. *Ἐνταλής* ^B, united, gathered. He called monks thus, as those who, divided from the divine kind of life and a turbulent one, embraced that state, the property of which is *ἐνστολίζεσθαι*, to become one, and to strive, as much as is lawful, *εἰς θεοειδῆ μονάδα*, toward the divine unity. For they aimed at this one thing: that they should strip themselves of all things of the world, and likewise from the obedience of the body to the indulgence ^C of their passions, and finally refer themselves wholly to God, and in a most blissful union become simplest. *Ἑναλῶς*, unitedly, singularly. Eccl. Hierar. c. 3, p. 1, § 4. *Ἐντείνω*, I insert, I enfold. Divin. Nomin., c. 4, § 12. *Ἐνιδρῦον*, implanting, from the verb *ἐνιδρύω*, I sit in, I cleave to. Coelestis Hierarch. c. 2, § 2. See there the Scholia of S. Maximus. *Ἐνιδρύω*, I sit in, I cleave to. Coelest. Hierarch. c. 2, § 2. *Ἐνεσχημένος*, snared, implicated, namely one who cleaves to some thing. Mystic. Theolog. c. 1, § 2. *Ἐνοειδής*, uniform. Eccles. Hierarch. c. 2, p. 3, § 5. *Ἐνοποιὸς δύναμις*, unitive power. It is composed of *ἓν*, that is, one, and *ποιέω*, that is, I make. Significantly he thus calls divine illumination and grace, to which is ingrained a certain divinely-implanted power of joining and unifying man with God. Coelest. Hierarch. c. 1, § 1 and 2. See there the Annotations. *Ἑνότης*, unity. Divi. Nom. c. 2, § 4. *Ἐντρεχής*, agile, swift. Coelest. Hierar. c. 15, § 8. *Ἕνωσις*, union, unition. Divin. Nomin. c. 1, § 1, where he teaches us how to be joined to ineffable and unknown things in an ineffable and unknown way *κατὰ τὴν κρείττονα, τῆς καθ' ἡμᾶς λογικῆς καὶ νοερᾶς δυνάμεως καὶ ἐνεργείας ἕνωσιν*, according to that most excellent union, which exceedsall the power and potency of our reasoning or intellection. Which Perionius renders, "union, which much surpasses our sense, mind, and action"; Scotus and Sarracenus, "according to the better union of our rational and intellectual virtue and operation." By this union indeed we acquire the highest degree of perfection, for through it we return to the One from whom we have emerged, as the holy Dionysius beautifully teaches, Mystic. Theolog. c. 1, § 3 at the end. To this relates that illustrious dogma of the Pythagoreans: "Man must become one"; which if it be permitted to explain by philosophical and Christian reason at once, one must say that there is a twofold unity of the soul: human, namely, which is proper to it, and which Proclus defined as being the very essence of the soul; as being that which in itself does not admit a distinction of faculties or operations; and divine, which the Apostle said was the unity of the spirit with God: "He who cleaves to God," he says, "is one spirit," understand mystically, and which Christ the Lord called "the one thing necessary," and wished for his own to have with the Father, as an imitator of the eternal unity which he has with the Father. Joan. XVII. *Ἑνωτικόν*, unitive, that is, having the power of uniting. Divin. Nomin. c. 4, § 6. *Ἐξαίσιον*, exceeding, stupendous. Epistol. vi, 2. *Ἐξαίφνης*, suddenly, unexpectedly. Coel. Hier. c. 15, § 2. See the force of this word explained in epist. iii, to Gaius, and there consult our Annotations and the Scholia of S. Maximus. *Ἐξημμένον*, depending. Divin. Nomin. c. 4, § 28. *Ἕξις*, habit, state. Eccles. Hierar. c. 4, p. 3, § 10. *Ἐξοισθάνοι*, I slip away, fall out, deviate. Divin. Nom. c. 4, § 12. *Ἐξαρχεῦσθαι τὰ Ἅγια τῶν ἁγίων*, to explode/profane the Holy of Holies, that is, to disclose sacred mysteries to the profane, and to betray secrets. It properly signifies to dance outside the choir. Sacred things, however, are wont to be handled in the choir, in a place segregated from the common people. He, therefore, who divulges those things to the profane, as it were dances with them outside the choir and profanes them. Less accurately they translate, Scotus, "to reverence the Holy of Holies"; Perionius, "to make common"; Sarracenus, "to cast outside its limit." Eccl. Hier. c. 1, § 1. *Ἐξουσιαστικός*, potentific, that is, ^D conferring power

having the force of producing. It is derived from *ἐξουσία*, that is, power or faculty. Coel. Hierar. cap. 8, § 1. In the same place, and under the same meaning, he calls God *ἐξουσιαρχίαν*, that is, the principate of a potentific power. *Ἐπαναβαθμός*, a grade by which one ascends upwards. Eccl. Hier. cap. 7, p. 3, § last. *Ἐπαναστρέφω*, to turn back. Epist. VII, § 2. *Ἐπανορθωτική παιδεία*, corrective discipline, that is, that which has the power of correcting. Coel. Hierar. cap. 13, § 5. *Ἐπαφή*, contact. Divin. Nom. c. 4, § 10. *Ἐπέκεινα*, beyond, above. Divin. Nom. cap. 4, § 16. *Ἐπιβοάω*, to shout out, to invoke. Epist. VIII, § 1. *Ἐπιείκεια*, equability, benignity. Epist. VIII, § 1. *Ἐπιεικῶς*, equably, gently, benignly. Epist. VIII, § 1. *Ἐπιθυμία*, concupiscence. For what this may be mystically, see Coel. Hierar. cap. 15, § 8. *Ἐπίῤῥοια*, affluence. Coelest. Hierar. cap. 15, § 9. *Ἐπιστήμη*, knowledge. He often takes this by way of excellence for proper hierarchical knowledge, defining it as hierarchical knowledge. See cap. 3 Coelest. Hierarch. § 1, and the same S. Maximus there. But in the primary pontiffs he attributes *ἐπιστήμην τελειωτικήν*, perfect knowledge, and one having the power of perfecting, and elsewhere *θεοπαράδοτον*, handed down by God, lest anyone think that every genus of sciences, even the curious and useless ones, applies to them. Wherefore the great Dionysius, when he describes the hierarch or pontiff in Eccles. Hierar. cap. 1, does not wish him to be a rhetorician from the school; not skilled in geometry, not a maker of fables—a poet—not an astrologer or musician, but says he is a man inspired by divine power, and himself divine and *πάσης ἱερᾶς ἐπιστήμης γνώσεώς*, gifted with every sacred knowledge of wisdom. ^A *Ἐπιστημονικῶς*, scientifically, knowingly. Eccl. Hierar. cap. 5, p. 1, § 4. *Ἐπιστρεπτικόν*, converting, that is, having the power of converting. Div. Nom. c. 4, § 6. *Ἐπιστρεπτικῶς*, conversively. Divin. Nomin. cap. 4, § 10. *Ἐπιστροφή*, conversion. Divin. Nomin. cap. 4, § 12. *Ἐπισυνίσταμαι*, to conjure, to conspire. Epistol. VIII, § 1. *Ἐποχετεύειν*, to derive. Coelest. Hierarch. cap. 3, § 3. *Ἐπωνυμία*, denomination. Divin. Nomin. cap. 4, § 10. *Ἐράω*, to love. Divin. Nomin. cap. 4, § 11. *Ἐρυθρὸν χρῶμα*, a red color. For what it is mystically, see Coelest. Hierar. cap. 15, § 7. *Ἔρως*, love, and what is the force and significance of this word, and whether it is the same as *ἀγάπη*, or dilection, see Divin. Nomin. cap. 4, § 11 and 12; in the same place the Scholia of S. Maximus, and the Paraphrase of Pachymeres, and also P. Petrus Halloix, who in tome II, in question 2, concerning the works of S. Dionysius, near the middle, handsomely noted these words: *γράφει δὲ καὶ ὁ θεῖος Ἰγνάτιος Ὁ ἐμὸς ἔρως ἐσταύρωται*, that is: Truly the divine Ignatius writes: "My love is crucified," when these had been noted by someone in the margin, they had crept into the text. For without them the sense stands, nay, it is fuller, and the difficulty ceases which is objected from thence, that while S. Dionysius wrote these things, the epistles or writings of Ignatius did not yet exist. *Ἐρωτικῶς*, lovingly, amably. Epist. VIII, § 1. *Ἐσθὴς πυρώδης*, a fiery garment. For what this signifies in angels, see Coelest. Hierar. cap. 15, § 4. *Ἑστίασις*. The Greek interpreter [renders it as] *εὐωχία, εὐφροσύνη, χαρά*, that is, a banquet, pleasantness, joy, from the verb *ἐστιάομαι*, I feast. Coelest. Hierarch. cap. 15, § 9. *Ἑτερότης*, diversity. Eccl. Hierar. cap. 1, § 1. Divin. Nom. cap. 4, § 7. *Εὐαρμοστία*, concinnity, good proportion. Divin. Nom. cap. 4, § 7. *Εὐδιάχυτον*, fusile, that is, what is easily melted. Div. Nom. cap. 2, § 6. *Εὐζωΐα*, integrity of life, a manner of living well. Eccl. Hierar. cap. 2, p. 3, § 1. *Εὐθύγραμμα*, rectilinear, rightly written. Divin. Nom. cap. 4, § 11. *Εὐθυμωσύνη*, straight order. Divin. Nomin. cap. 8, § 5. *Εὐκοσμία*, concinnity, beautiful adornment. Coelest. Hierar. cap. 15, § 4, and in Ecclesias. Hierarch. *τῶν θείων εὐκοσμίαν*, he calls the elegant description of divine things that which S. Ignatius in the Epistle to the Smyrnaeans calls *εὐταξίαν*, that is, a proper and decent order in the Church. Others [call it] *τὸ εὐσχημα*, a concinnous and decorous honesty, from whence some great beauty and majesty is procured for divine matters. And this is what S. Paul inculcates, 1 Corinth. XIV, when he says: *Πάντα εὐσχημόνως καὶ κατὰ τάξιν*, let them be done among you decently and according to order. For nothing (as S. Chrysostom says on that passage) so edifies, *ὡς εὐταξία*, as the apt order of all, the work of beauty and decorum, and the sign of a mind in every part composed. *Εὐλάβεια*, reverence, veneration, religion. Divin. Nom. cap. 3, § 3. *Εὐπάγονον*, easily done. Coelest. Hierarch. cap. 15, § 8. *Εὔοσμος*, well-smelling, Eccles. Hierar. cap. 4, p. 2, where describing the rite of the East Church of consecrating the ointment, he says it is done by the hierarch for *εὔοσμον περιαγωγὴν*, a fragrant purification, and that the same was used with holy ointment of most sweet odor in almost every pontifical duty, in their most holy rite of those things which are consecrated. The mystery of which matter he declares more widely in the same place in the Contemplation. *Εὐπάθεια*, good affection. cap. 15, § 9. *Εὐσταθές*, well-ordered. Eccles. Hierar. cap. 5, p. 1, § 1. *Εὐτύπωτον*, easily figured. Divin. Nomin. cap. 2, § 6. *Εὐχαριστία*, thanksgiving, *κατ' ἐξοχήν*, the venerable sacrament of the altar, which at once is a sacrifice instituted for giving thanks to God through it: wherefore it is to be frequented with the highest thanksgiving, as S. Dionysius, Eccles. Hierarch. cap. 3, p. 2 and p. 3, sub finem, beautifully teaches. *Εὐωχία*, a banquet. For what it is mystically, see Epist. IX, § 5. *Ἐφαρμογαί*, congruences, concinnities. Divin. Nom. cap. 4, § 7. *Ἔφεσις*, desire, appetite. The Greek interpreter [renders it] *ἐπιθυμία*. *Ἐφίεσθαι*, to desire, to covet, to lust after. Div. Nom. cap. 4, § 18, 19. *Ἐφικτόν*, S. Maximus [renders it] *δυνατόν*, that is, possible. The Greek interpreter [renders it] *κατάληπτον*, comprehensible. Coelest. Hierar. cap. 1, § 2, and c. 3, § 1. *Ἔφορος*, overseer, governor, director, inspector. Myst. Theol. c. 1, § 1. Z *Ζῆλος*, zeal, emulation, fervent love. Divin. Nom. cap. 4, § 13. *Ζηλωτής*, zelotes, emulator, fervent lover. Div. Nomin. cap. 4, § 13. Pondering this name, S. Dionysius says that God is called *ζηλωτὴν*, as being endowed with love towards those things which are great and benign, as also eliciting the same zeal and study of that amatory desire itself, with which divine men and those imitating the life of the Deity on earth are accustomed to burn. *Ζηλωτός*, very lovable, that is, what by fervent

^A love and emulation is worth desiring. Div. Nom. cap. 4, § 13.

Zygá, balances. He calls divine providence and government *θεαρχικὰ ζυγά*, that is, divine-principal balances, because God indeed does all things in weight and measure. Div. Nom. c. 1, § 3.

Zōarchikon, initiating life, which is the principle of life. Thus St. Dionysius rightly calls the sacred body of the most blessed Virgin *ζωαρχικὸν καὶ θεοδόχον σῶμα* (life-initiating and God-receiving body). For, as I have said, *ζωαρχικόν* sounds as that which is the principle of life; but Christ is life (as He Himself called Himself, John 14: "I am the way, the truth, and the life"), and if the Mother of God is for Him the principle of generation, surely she can also be called the principle of life. Div. Nom. c. 3, § 2, and c. 6, § 3.

Zōē, life. Concerning this, see the special chapter, Div. Nom. c. 6.

Zōnai, zones (girdles). As to what they signify spiritually, see Coel. Hier. cap. 15, § 4.

Zōogónon, vivific (life-making), viviparous. Div. Nom. cap. 2, § 7.

Zōodótēs, giver of life. Eccles. Hierarch. cap. 2, p. 3, § 7.

Zōopoiein, to vivify. De divinis nomin. cap. 2, § 1.

Zōopoiòn, vivific. Coel. Hier. cap. 15, § 9.

Zōópyron, vital fire, that is, that which provides motion to living things, and preserves life; by which he significantly expresses ^B vital heat, which he beautifully calls *ζωόπυρον θερμότητα*. Coel. Hier. cap. 15, § 2.

H Hēbōsa hēlikía, pubescence, age, as to what it mystically designates, see Coel. Hier. cap. 15, § 3.

Hyapēnmenos, beloved. By this name Dionysius greets St. John (Epist. x, which he writes to him) so as to revive in his memory the love with which Christ pursued him, and with which he himself was so delighted, that he called himself the disciple whom Jesus loved, namely *ἀντονομαστικῶς*, John 21:7.

Hēgemonikón, ducal, regal, that is, having the power of leading and ruling. Coel. Hierar. cap. 15, § 5.

Hēléktrou eîdos, species of amber (electrum); as to what this is mystically, see Coel. Hier. cap. 15, § 7.

Hēliobolía, solar cast, or vibration of the sun, by which it throws its rays. Coelest. Hierarch. cap. 15, § 8.

Hēlios, sun, which Dionysius says is thus called in *De divinis nominibus* cap. 4, § 4: *“Ὅτι πάντα ἀολλῆ ποιεῖ, καὶ συνάγει τὰ διεσκεδασμένα”*, that is, because it keeps all things safe, and gathers the dispersed. See there the beautiful description of the sun and its beauty and utility, and the anagogical explanation of the same.

Hēlios tou Euangelíou, sun of the Gospel: thus he calls St. John in epistle x. First, on account of the clarity in his preaching and demonstration; secondly, because of the prophetic spirit by which he foresaw that he would write the new Gospel, through which, among the evangelists, like a certain sun, he would stand out, and would dissipate with his light the darkness that existed regarding the divinity of Christ, and at the same time the obscurity of other mysteries in other gospels. See there our Annotations.

Hēlioteukton, made or produced by the sun. Thus he calls solar rays *ἡλιοτεύκτους αὐγάς*. Eccl. Hierar. cap. 2, p. 1, § 1.

Hēlioúpolis, Heliopolis, that is, city of the Sun. It is a city of Egypt, epist. vii, § 2. See there the Annotations and the Scholia of St. Maximus.

Hēnoménos, united. Div. Nom. cap. 2, § 1.

𝚹 Théa, vision, intuition. Mysticæ Theol. cap. 2.

Théama, spectacle. Eccles. Hierar. cap. 2, p. 3, and Mysticæ Theolog. cap. 1. This word signifies both the vision and the thing itself which is seen. Note, however, in the doctrine of Dionysius there are three kinds of spectacles, namely symbolic, intelligible, and mystical. Symbolic are likenesses taken from corporeal things, by which divine things are expressed in a way accommodated to us, and they pertain to symbolic theology. Intelligible are those which are objects to our mind, and are apprehended by intellectual conception, such as divine hypotyposes (portrayals) and divine names, concerning which see chapter 1, *De divinis nominibus*, and there our Annotations. Mystical are the divine things themselves, which are known by the negation of all things, nay rather, are apprehended through negation by an intimate union with them; concerning which see cap. 1 of *Mysticæ Theologiæ*, and there our Annotations.

Theandrikē enérgeia, Deity-manly operation. This is proper to Christ. Epist. iv. See there the Annotations, and the Scholia of St. Maximus.

Thearchía, God-principate, or principle of divinity; he is accustomed to call the divinity thus, since from it a certain participation of divinity is communicated to us and to the angels through grace or glory. Coel. Hier. cap. 1 and 2.

Thearchikós, divine-principal. It is formed from the words *θεός* and *ἀρχή*. But St. Dionysius frequently uses this word to significantly explain the sublimity of his concepts, and to demonstrate the excellence of divine gifts. Thus he calls divine illustration *θεαρχικὴν ἀκτῖνα*, that is, divine-principal ray, both because it proceeds from God, and raises us up to the same; and because it is a certain most excellent gift of God, and altogether divine, since it gathers us to God, and renders us divine. Coelest. Hierar. cap. 1, § 2.

Théla, allurements. Eccl. Hier. cap. 3, p. 3, § 7.

Themelioōtikón, foundational, that is, having the power of founding. Coel. Hier. cap. 15, § 5.

Theogénesia, divine nativity, thus he calls baptism by which we are reborn in Christ. Eccl. Hierar. cap. 2, p. 1, § 1, and p. 3, § 1.

Theogónos, generating God, God-born. Div. Nom. cap. 2, § 1, and 7, where he says that the Son and the Holy Spirit are *τῆς θεογόνου θεότητος*, if it must be so said, of the God-generating divinity, if it must be said so, germs born from God. According to this, correct our version, which less properly has in the text thus: As the offspring of God, and if it be lawful to say it, as divine germs.

Theodóchon, God-receiving, or receptacle for God. Rightly thus Dionysius calls the body of the Virgin Mother of God, for the reason that she conceived and carried God in her womb. De divinis nominibus cap. 3, § 2.

Theoeídeia, Deiformity. Coelest. Hierar. cap. 8, § 1.

Theoeidés, Deiform. Compounded from *θεός*, that is, God, and *εἶδος*, that is, form or species. This, however, is the form of God, habitual grace itself, through which we are conformed to God, and a supernatural form of the soul exists, as theologians generally hold apud St. Thomas 1-2. Frequent is the use of this vocabulary in St. Dionysius, Coel. Hier. cap. 1, § 5, and passim elsewhere.

Theókritos, chosen by God, or designated by divine judgment. Epist. VIII, § 1.

Theólēptos, God-inspired. Eccles. Hierar. cap. 2, p. 2, § 7.

Theología, discourse about God. Eccl. Hierar. cap. 1, § 1, and passim elsewhere. This name of theology, however, by excellence first belongs to the holy Gospels, which are a discourse not only about God, but of God Himself, namely Christ. Next after him is the discourse of those who saw Christ on account of His love for the human race, and themselves heard His discourses. After them, those who expounded those first and second discourses, and those who followed thereafter, provided that what they hand down agrees with the seven ecumenical synods, so that they understand nothing more,

and that they detract nothing, which is forbidden by dire excommunications.

Note, however, that the ancients properly called theology the mystery of the Trinity (just as [they called] the economy the mystery of the Incarnation, regarding which see the word *Oikonomia* in its place). Saint Dionysius, in *De divinis nominibus*, ch. [chapter number omitted], ^A calls it *synemmenen kai diakekrimenen*, that is, conjoined and discrete. He calls it conjoined or united, to which belongs the contemplation of those things which in God are indistinct and common to the whole Trinity; such are the divine essence, the divine properties or attributes, and all external works which pertain to the whole Trinity. He calls it discrete, however, as he contemplates and celebrates in God things which are discrete and distinct; such are the divine hypostases, the processions of the persons, the national attributes, and whatsoever are proper to any one divine person. Thus, in *Mystic. Theolog.*, ch. 3, he calls the *theologian tou Pneumatos*, that is, the theology of the Holy Spirit, ^B those things which are proper to His person. Furthermore, he again divides theology into *kataphatiken*, that is, affirmative, and *apophatiken*, that is, negative—that is, naturally, according to the twofold way by which one arrives at the knowledge of God, regarding which see in their places the *lib. De divinis nominibus* and *Myst. Theol.*, ch. 3, 4, 5.

*Theologos*, theologian, or one who discourses about God and divine things. This name *autonomastikos* pertains to S. John the Evangelist, to whom is directed the tenth epistle. He also calls the apostles and prophets of the Old Testament theologians absolutely, in *Coel. Hier.*, ch. 10, and elsewhere.

§ 3. *Theomimesia*, imitation of God. *Coel. Hierar.*, ch. 13. *Theomimeton*. The same. *Coel. Hier.*, ch. 3, § 2. *Theomimetos*. The same adverbially. *Eccl. Hier.*, ch. 3, p. 3, § 3. However, the Fathers generally place this imitation of the divine mind in the virtues, yet not in all of them, but chiefly in those which are marvelous by a certain excellence and greatness—as in love toward God. For love is a marvelous artisan, which skillfully and powerfully machines the change and transformation of souls. ^C Synesius remarkably [states in] epistol. xxxi: *He mimesis, oikeiosis estin.* Imitation is a reconciliation of familiarity and friendship, and it congluterates the one who loves with Him whom he imitates. S. Dionysius, in *Caelest. Hier.*, ch. 3, wishes that the imitation of God of which we speak be posited in the zeal of souls and the seeking of the salvation of men. Finally, others refer that imitation of God to chastity. Hence, Methodius, in the writings of Photius, wishes it to be called *parthenia*, virginity, as if [derived] *para theian*, with the change of one or the other letter, so that it alone assimilates to God, *Deo assimilat*, the one who contains the immaculate mysteries of virginity.

*Theoparadoton*, divinely handed down. Thus he calls divine traditions *theoparadotous logous*, which in *Eccl. Hier.*, ch. 1, he equates with, and does not prefer to, the Holy Scriptures. Likewise *Eccles. Hierar.*, ch. 2, p. 1, § 1.

*Theopator*, Deipater (God-father). *Epist.* VIII, § 1. Thus he calls David, on account of Christ who according to the flesh is from David. But since Christ is God, and David is the progenitor or father of Christ, certainly, on account of the communication of idioms in Christ, David is called the father of God. Whence it follows that if David is called the father of God on account of Christ descending from his seed, much more is Mary to be called the mother of God, as she is truly *Theotokon*, on account of the same Christ, not distantly as from David, but proximately and most conjunctively procreated from her virginal blood.

*Theoplastia*, Deiformation, or the formation which is made by God. *Divin. Nomin.*, ch. 2, § 8, where he thus calls the formation of the human nature itself of Jesus in the womb of the virgin.

*Theopoion*, Deific, a compound from *Theos*, that is, God, and *poio*, that is, I make. The use of such a composition is frequent in Dionysius. *Coel. Hier.*, ch. 1, ^D § 1, and passim elsewhere. See our Annotations in the same place.

*Theoprepis*, becoming to God. *De divinis nominibus*, can. 2, § 1. 2. *Theoptia*, vision of God. *Epist.* VII, § 1. *Theoptikos*, Dei-visivus (God-seeing), that is, seeing God. Thus he calls the order of pontiffs, and those to whom it belongs to intuit the mysteries. *Eccl. Hier.*, ch. 5, p. 1, § 5. *Theopistia* [sic?], divine institution. *Eccl. Hier.*, c. 2, p. 3, § 1. *Theos theon*, God of gods. On how the true God is thus called, see *Divin. Nom.*, ch. 12, § 4. *Theosemeia*, divine ostent or portent. *Epist.* VI, § 2. *Theosophia*, divine wisdom. *Mystic. Theolog.*, ch. 1, § 1, thus he calls mystical theology, which is the knowledge of most high things through most high principles; which he rightly and deservedly calls divine: First, because it is from God, as it were a gift of the Holy Spirit; second, because it is concerned principally around God; finally, because it is subalternated to the knowledge of God, by which He knows Himself, and to the knowledge of the blessed.

*Theotes*, deity, or divinity. Note with Hersent that this word in the theology of Dionysius has a fourfold acceptation. The first is, where, as in *De divinis nominibus* ch. 11, it is taken *archikos, kai theikos kai aitiatikos*, that is, principally, and divinely, and causally, as it signifies the divine essence itself. The second, where it is accepted *methektos*, that is, participably or communicably. And in this way it has a twofold signification; for sometimes [it is used] for the principle of deification, which he himself calls *autotheosin*, or deity itself, which he places among the *pronoetikas dynameis* of the *Theou amethektou*, that is, the providential virtues of God who in Himself is inparticipable; sometimes [it is used] for the participation of deity itself, or for the deification itself which occurs in angels and saints. Finally, he accepts it as a divine name in *lib. De divin. nomin.*, ch. 12, in which manner it is defined by him: *Theotes de he panta theomene pronoia*, Deity is the providence contemplating all things. See regarding these things in the same place the Scholia of S. Maximus and our annotations.

*Theourgikos*, deific, or that which has within it the power of deifying. Or also passively for that which is done by God. Thus the virtues of Christ are called *theourgikai*, as being done by the person of God. *Coel. Hierar.*, ch. 7, § 2. Thus *theourgia* is called the operation of God, and *theourgos* [is called] one who works divine things, *kat’ exochen* however is he who consecrates the body of Christ, which work is principally that of Christ and God, who through the priest or minister works holy things, while he pronounces the words of the holy consecration in the person of God and Christ, which attain infallible effect from the institution and operation of God by the authentic minister, when pronounced with due intention. Hence priests are called *theourgoi*, and by S. Gregory Nazianzen, orat. 1, *theopoious*, that is, making gods. Who also otherwise says, orat. 23, that they go to the altar to *mystagogein ten theosin*, to perform the sacred task of deifying. Thus S. Ambrose called the priesthood a deific profession; and S. Dionysius, *Eccl. Hier.*, ch. 1, calls our hierarchy *theourgiken*, deifying. Not only, says Saint Maximus, because it lifts to the likeness of God and blesses those who sit on the citadel of religion and moderate piety. [Through] the communion of the Divine, truly even because in Christians it *theous apergazetai*, it makes gods. Thus also S. Dionysius, *Divin. Nomin.*, ch. 1, calls *theourgika phota*, divine lights, and, if I may so speak, deific, the *tas didaskalias ton hagion*, the doctrines of the saints, as S. Maximus says. Which, he says, because they effect the light of cognition, and render divine those who have obeyed the wisdom delivered by them.

*Theophaneia*, apparition of God. *Cael. Hierar.*, ch. 5, § 3. What may be understood by this, see in the same place our Annotations and the Scholia of S. Maximus. *Theophoron*, Deiferum (God-bearing). What is signified by this,

see De Divin. Nomin. cap. 2, § 7. *Theochristos*, Deo unctus (Anointed by God). De Divin. Nomin. cap. 3, § 2.

*Therapeutai*, worshippers, that is, of sacred things. Thus he calls the monks, Eccles. Hierarch. cap. 6, p. 1, § 3.

*Therapeutikōs*, officiously, ministerially. Cœl. Hier. cap. 7, § 1.

*Therapōn*, servant, minister. Epist. VIII, § 1.

*Thesis*, position, affirmation, conclusion. Myst. Theol. cap. 2.

*Theomothesia*, legislation, that is, concerning sacred matters or sacred ceremonies, in which it differs from *nomothesia*, which is broader and extends to political matters. Cœl. Hierar. cap. 4, § 3. See there the Scholia of S. Maximus.

*Theōnymia*, denomination. De Divin. Nomin. cap. 2, § 1, and Myst. Theol. cap. 3.

*Theōrētikos*, contemplator, or speculatist of divine things. By this name he understands those who, after the catechumens have been dismissed with the profane crowd, can be present at the sacrifice of the Mass itself, to whom the sacred Host is shown. Eccles. Hierar. cap. 3, p. 5, and cap. 5, p. 1, § 6.

*Theōria*, contemplation. By this name he entitles the third part of the chapters of the book *De Ecclesiastica Hierarchia*, where he mystically expounds the rites of the sacraments.

*Theōsis*, deification, which takes place by grace, through which we are made partakers of the divine nature, we put on God, and we are called and are children of God. This is, however, what S. Dionysius calls τὴν ἡμῶν ἀνάλογον θέωσιν, that is, deification proportioned to us, while, since we are unable by nature, by affection and habit we are made divine and as it were gods. Cœl. Hier. cap. 1, § 3. But in Eccles. Hierar. cap. 1, he establishes this as the goal of our hierarchy, so that all pontiffs may be perfected in divine mysteries, and κᾀὶ θεωρῶνται, and may attain a divine kind of life, and furthermore, to those over whom they themselves preside, they may impart the ἱερὰν θέωσιν, sacred divinization, which is the likeness of the divine mind that dwells in them divinely, according to the dignity of each. He admonishes that the office and roles of the lower ones are to follow those most excellent ones, to progress daily, and to be guides of others to the most excellent mode of life and the likeness of the blessed mind.

*Thēromorphia*, beast-formation, that is, the description of beasts which Scripture uses, as for instance in Ezekiel, cap. 1. Cœl. Hierar. cap. 2, § 1.

*Thiasōtēs*, divine contemplator. The Greek interpreter, χορευτής ὁ τὰ θεῖα ᾄδων, that is, the leader of the chorus or the one who leads the choir, who sings divine things. But among the profane, *thiasos* is the dancing and pomp which was exhibited to Bacchus. But far be the profane from here; S. Dionysius properly understands by this word a divine contemplator, whose whole jubilation is in God, in whom his mind, or rather even his heart and flesh, exult. Cœlest. Hierar. cap. 2, § 1. Eccles. Hierarch. cap. 1, § 1, where for τοῖς θιασώταις ἡμῖν, they translate: Scotus, *discentibus nobis* (to us learners); Ambrosius, *vobis suis studiosis cultoribus* (to you his studious worshippers); Sarracenus, *divinorum chorum agentibus nobis* (to us acting in the chorus of divine things); Gallus, *à nous dire ses consorts* (to tell us his companions); Perionius, *nobis qui divinitus illustrati sumus* (to us who have been divinely illuminated); Lausselius, *nobis in rebus divinis collegis* (to us as colleagues in divine matters). But it pleases more: "to us divine contemplators," surely pricked by the thiasus and the goad of the divine Spirit, and full of the must of the holy Spirit.

*Threptikon*, nutritive, that is, having the power of nourishing. Divin. Nom. cap. 4, § 28.

*Thrēskeia*, religion, ceremony, worship of God. Epist. VII.

*Thriambeuthenta*, vulgated, celebrated, noted, from the verb θριαμβεύομαι, to make common, to divulge. Epist. VIII, § 2.

*Thruptomenos*, daintily-living, behaving delicately. Epist. VIII, § 1.

*Thumoeides*, the irascible faculty. What this is mystically, see Cœl. Hier. cap. 15, § 8.

*Thusiastērion*, an altar, in which the *thusia*, that is, the host, are immolated and placed. Ecclesiastice Hierar. cap. 3, p. 2.

^D I

*Idiopragia*, proper operation. Epist. VIII in the title.

*Hidrusis*, stability, firmness. It designates a firm and unshaken state, solidly founded and immutable, such as is that of heavenly things. The Greek interpreter explains it as *hedraōsis*, *asphaleia*, that is, stability, security. Cœl. Hier. cap. 2, § 4; Eccles. Hierar. cap. 1, § 1. ^A

*Hierarchein*, to preside over sacred things.

*Hierarchesthai*, to be under sacred things, or to be directed by another in sacred matters. Cœlest. Hierar. cap. 15, § 1, and passim elsewhere.

*Hierarches*, hierarch, prince of sacred things. Note that the holy Dionysius is accustomed to call Christ primarily the hierarch, then S. Paul and the other apostles, and after them, pontiffs, patriarchs, archbishops, metropolitans, and bishops, whom he also calls *telestas* (initiators), *hierotelestas* (sacred initiators), *teleiotas* (perfecters), *mustagōgous* (mystagogues), *teletikous* (ritualists), *teletourgous* (ritual-workers). Priests, indeed, he calls *hiereis* (priests), *phōtistikous* (illuminators), *hierourgous* (sacred workers), *presbuterous* (elders); deacons, however, *diakonous* (ministers), *leitourgous* (liturgists), *kathartikous* (purifiers); subdeacons, however, *therapeutas* (attendants); monks finally *monachous enaiaous* (solitary monks), after whom he places the Christian people. And this is the subordination of the ecclesiastical hierarchy.

*Hierarchia*, hierarchy, or sacred principate. For *hieron* is the same as sacred, and *arche* as principate. It is accepted, however, almost for a certain sacred order, or subordination in sacred matters, so that it may insinuate and as it were simultaneously connote the prelation of superiors toward those subject to them, and the subjection of the subjects toward those set over them, while those who are lower in rank and order are promoted by the superiors to God through divine offices, as the holy Dionysius explains more fully in Cœlest. Hierarch. cap. 3, and Eccles. Hierar. cap. 1, and passim elsewhere.

*Hiereus*, priest. Eccl. Hier. c. 3, p. 2.

*Hierographia*, sacred description. See *Hieroplastia*, to which it is a synonym. Cœl. Hier. cap. 2, § 1.

*Hierologia*, sacred words, or the recitation of them. Eccl. Hierar. cap. 3, § 2.

*Hierologos*, sacred writer or preacher. Div. Nom. cap. 4, § 12.

*Hieromustēs*, a sacred teacher, who indeed confers or explains sacred mysteries. Thus by excellence he calls the apostles. De Divin. Nom. cap. 2, § 3.

*Hieroplastia*, sacred fiction, from *hieros*, which is sacred, and *plassō*, that is, I fashion. Thus, however, he calls myths and figures, by which spiritual things are shadowed forth, and are represented to us for our grasp, while, beyond what they exhibit to the senses, they offer something arcane to be understood. Cœlest. Hierar. c. 2, § 1.

*Hieroplastōs*, by a certain sacred fiction. Scotus translates: *sacre et formaliter* (sacredly and formally); Sarracenus: *sancta formatione* (by a holy formation); Lansselius: *sacra et arcana fictione* (by a sacred and arcane fiction). Cœlest. Hier. cap. 2, § 1.

*Hieroprepōs*, sacrosanctly, that is, as befits sacred things. Eccl. Hier. cap. 1, § 1.

*Hierotelestēs*, perfecter of sacred things, or sacred initiator, that is, one who initiates into sacred things, or administers sacred things. Eccles. Hierar. cap. 1, § 4. See there the Scholia of S. Maximus. But he calls Christ the *proton hierotelestēn* (first sacred initiator), the first Pontiff and initiator of all sacred things, whom Tertullian calls the authentic Pontiff of God the Father, the eliminator of human stains, and the Antistes (High Priest) of eternal sacrifices. S. Dionysius also excellently calls the holy eucharist *hierotelestikōtatēn* (most sacred-initiating) in Eccles. Hier. cap. 4, inasmuch as it is the chief part of the pontifical office and of sacred things, which has the greatest power of perfecting, which can do most for inducing holiness, and which alone gathers into itself all sacred gifts that come to us divinely.

^A Ἰθύτομον, straightly cut, that is, direct, equal. *De Caelesti Hierarchia*, ch. 15, § 9. ^A Ἱλάριων ἡμερῶν, of the days of joy. *Epistula* 8, § 6. Where the Hilaria were consecrated to the mother of the gods Cybele, on which see our Annotations, and St. Maximus in the Scholia on the aforementioned, and our praise of it [in the *Notations*] on ch. 8 of the *Life of St. Dionysius*, vol. II. ^A Ἴνδαλμα, impression, specifically an imaginary one, that is, an inner image impressed and expressed in the phantasy by imagination. *De Ecclesiastica Hierarchia*, ch. 4, p. 3, § 1. The Greek is φαντασία, ἀφομοίωμα, that is, imagination, representation. ^A Ἵππων μορφή, form of horses. What this means mystically, see *De Caelesti Hierarchia*, ch. 15, § 8. ^A Ἰσόρροπον, equal-weighted, or equivalent. *De Ecclesiastica Hierarchia*, ch. 7, p. 3, § 3. ^A Ἰσότης, equality. *De Divinis Nominibus*, ch. 4, § 10.

K ^A Κάθαρσις, expiation. What it signifies in regard to the angels, see in St. Maximus in the Scholia on ch. 7, *De Caelesti Hierarchia*, § 3. How it is performed, see *De Caelesti Hierarchia*, ch. 13, § 4, and Pachymeres in the same place. ^A Καθαρτικός, expiatory, one who has the power of expiating. Thus he calls the deacons, to whom it belonged by office to prepare and expiate the profane people through catechisms and exorcisms, and then to hand them over to the priests to be illuminated. For this reason, he calls the order of the diaconate τάξιν καθαρτικήν, that is, the expiatory order. *De Ecclesiastica Hierarchia*, ch. 5, p. 1, § 6. ^A Καθυποτάξαι, to subdue, to subject. *Epistula* 7, § 2. ^A Κακόν, evil. What it is, and whence it comes, see ch. 4 *De Divinis Nominibus*, § 18, where it is discussed beautifully and copiously until the end. ^A Κακύνειν, to deprave. *De Divinis Nominibus*, ch. 4, § 18. ^A Καλλοποιόν, pulchrific, making beautiful. Thus he calls God καλοποιὸν εὐπρέπειαν, pulchrific grace, or seemliness, the love of which adorns us and makes us beautiful and seemly. *De Caelesti Hierarchia*, ch. 2, § 4. ^A Κάλλος, beauty. Thus it is spoken in Greek (as Dionysius relates in *De Divinis Nominibus*, ch. 4), τὰ πάντα πρὸς ἑαυτὸ καλοῦν, as calling all things to itself. How this name pertains to God, see St. Dionysius more at length in the cited passage. ^A Καλλωπίζω, to dress with a curling iron, that is, to adorn with paint and counterfeit color. *De Ecclesiastica Hierarchia*, ch. 6, p. 3, § 3. ^A Καρδία, heart. What it signifies mystically, see *De Caelesti Hierarchia*, ch. 15, § 3, and ibid. St. Maximus. ^A Καταδεέστερα, inferior, more ignoble. *De Divinis Nominibus*, ch. 4, § 7. ^A Κατάποσις, abyss, absorption. *De Ecclesiastica Hierarchia*, ch. 4, p. 3, § 10, where for *dejectione* (down-casting), read *voragine* (abyss): for I had read ἀπροσεκτῶς as καταπτώσεως instead of καταπόσεως. ^A Κατάφασις, affirmation, or affirmative proposition. See *Ἀπόφασις*. ^A Καταφάσκειν, to affirm, to attribute. *De Mystica Theologia*, ch. 1, § 2. The Greek interpreter is τὸ κατάφασίς ἐστιν ἀπόφασίς τινος κατά τινος, that is, the declaration of something about something. ^A Κατηχούμενοι, catechumens, who are prepared by sacred instructions for the reception of baptism. *De Ecclesiastica Hierarchia*, ch. 2, 3 and 4. ^A Κίνησις, motion, movement. What this is in God, see *De Divinis Nominibus*, ch. 9, § 9. ^A Κλεινός, renowned, illustrious. The Greek interpreter says: ἔνδοξος ἀρετῇ, famous in virtue. *De Divinis Nominibus*, ch. 3. ^A Κληροδοσία, the consignation of an inheritance, so called because it is accustomed to be assigned by lots. *De Ecclesiastica Hierarchia*, ch. 5, p. 3, § 4. ^A Κοίμησις, falling asleep. It is taken for death. *De Ecclesiastica Hierarchia*, ch. 7, p. 1, especially of the piously deceased, whose death is justly assimilated to a most peaceful sleep, which should be desired by holy men. For a pious man, says St. Dionysius in the same place, when he comes to the end, as if it were the performance of his contests, he is filled with holy joy, ^B and with great pleasure enters upon the path of the second birth, that is, the resurrection. He adds that his relatives and friends at his death proclaim him blessed, because he has arrived most desirably at the *πρὸς νικηφόρον τέλος*, at the laurelled and triumphal end. The body is led by them to a holy place, and to the hierarchical ὡς ἐπὶ στεφάνων ἱερῶν δόσιν, as if to the gift of holy crowns.

^B Κοινωνία, communion. Thus by way of excellence he calls the sacrament of the Eucharist, which is the most sublime communion, by which Christ and God are communicated to us in the most perfect way. *De Ecclesiastica Hierarchia*, ch. 3, p. 1. ^B Κορυφή, summit, pinnacle. *De Mystica Theologia*, ch. 1, § 1. ^B Κρατήρ, crater, cup. What this means mystically, see *Epistula* 9, 3. ^B Κρύφιον, hidden, occult. Κρυφία θεότης, hidden divinity. *De Divinis Nominibus*, ch. 1, § 1. For God in the Holy Scriptures is called hidden and absconded, and 1 Tim. vi, 11: dwelling in inaccessible light, and Ps. xvii, 14: having placed darkness as his hiding place; and that He has been accustomed to show Himself to Moses and the prophets hidden by a cloud, as if by a curtain; so that we may understand that it is scarcely granted to the human race to fix the gaze of the mind upon those darknesses and that inaccessible light. Hence Pachymeres observes that Dionysius the Areopagite, *Epistula* 1, uses κρύφιον for God, and is wont to call the divinity κρυφιότητα, because nothing is more hidden and removed from cognition. Whence it has come about that all the holy Fathers, with the divine Damascene, *De fide* lib. 1, ch. 15, by the common consent of their souls call God ἀκατάληπτον, who cannot be comprehended. ^B Κρυφιότης, secrecy, namely mystical or spiritual, by which God and the angels, and all things purely spiritual and supernatural, are separated from our intellect, and are in some way hidden, so that they cannot be conceived by us through a proper concept. *De Caelesti Hierarchia*, ch. 15, near the end. Concerning this arcane secrecy see ch. 1 *De Mystica Theologia* and St. Maximus in the same place, and our Annotations. ^B Κρυφιόμυστος, teaching arcane things. Hence the adjective κρυφιόμυστον, learn-ed in arcane things. *De Mystica Theologia*, ch. 1, § 1. ^B Κυκλικῶς, circularly, orbicularly. *De Divinis Nominibus*, ch. 4, § 8. ^B Κύριος κυρίων, Lord of lords. How this applies to God, see *De Divinis Nominibus*, ch. 12, § 2, 3. ^B Κυριαρχία, lordship over dominions. Thus he calls God, who is the Lord of lords. *De Caelesti Hierarchia*, ch. 8, § 1, see ibid. *Schol. S. Max.*

Δ ^B Λειτουργία, ministry. Thus by way of excellence the Mass is called. *Epistula* 8, § 1. ^B Λειτουργός, minister of sacred things. Thus he calls priests who minister in sacred things, and deacons who serve in sacred things. *De Ecclesiastica Hierarchia*, ch. 3, part 2, and ch. 5, p. 1, § 6. ^B Λέοντος μορφή, form of a lion. What this means mystically, see *De Caelesti Hierarchia*, ch. 15, § 8. ^B Λευκὸν χρῶμα, white color. What this means mystically, see *De Caelesti Hierarchia*, ch. 15, § 7. ^B Λῆξις, rest, lot. *De Ecclesiastica Hierarchia*, ch. 1, § 4. It also signifies inheritance and lot, derived from the verb λαγχάνω. ^B Λίθων πολυχρωμάτων εἶδος, species of multicolored stones. What this means mystically, see *De Caelesti Hierarchia*, ch. 15, § 7. ^B Λογίων, of the oracles, or of the sayings, that is, of the Scriptures. For these he calls *λόγια* by way of excellence in many places, *De Caelesti Hierarchia*, ch. 1, § 2, and elsewhere, inasmuch as they are the true words of God, and which explain divine things to us. See general observation 1. But regarding that which exists among us of the hierarchy…

^A it was established from the earliest times of the Church that at the consecration of bishops, the *Theoparadota Logia*, or Oracles given by God, should be placed upon their heads, as Saint Dionysius hands down (Eccl. Hier. c. 5, p. 2 and 5, § 7), which Saint Maximus and Pachymeres interpret as the holy Gospels. Bishops ought to bear these upon their heads for the building up of the world.

*Logomachos*, quarrelsome, contentious. Epist. VIII, § 1. *Logos*, word, speech, reason. Div. Nom. cap. 4, § 10, and cap. 7, § 4, and elsewhere. *Loidoreisthai*, to revile, to accuse. Epist. VII, § 2. *Loxa sophismata*, oblique captious reasonings. The Greek interpreter explains this as *scholia, kampyla, ouk ex eutheias ginoskomena*, that is, tortuous, curved, which are not understood directly. Epist. IX, § 1.

M

*Maieutika logia*, obstetric oracles. Thus he calls catechesis or Christian doctrine, by which catechumens were instructed by deacons, who like midwives fostered them and disposed them for baptism and spiritual birth in Christ. Eccl. Hier. c. 5, p. 3, and c. 6, p. 1, § 1. *Marmaryge*, coruscation, splendor. Eccl. Hier. cap. 3, p. 3, § 10. *Mega*, great; in what way it is said of God, see Div. Nom. cap. 9, § 1 and 2. *Megalo-ergia*, magnificence, or great operation. Epist. VII, § 2. *Metakaleo*, I call back, I call ^B backward. Epist. VIII, § 1. *Metamorphosis*, transfiguration, transformation. Div. Nom. cap. 1, § 4. *Mekos*, length. What this is in God, see Div. Nom. cap. 9, § 5. *Metris*, mother-land, that is, the maternal soil. Div. Nom. cap. 4, § 11. *Mithra*, Mithras, that is, the sun. This is a Persian word. Epist. VII, § 2. See the Annotations and Scholia of S. Maximus in the same place, and Petrus Halloix in his Notations to chapter 5 of the Life of S. Dionysius. *Mikron*, small. In what way it is said of God, see Div. Nom. cap. 9, § 5. *Monachos*, solitary. But concerning what the monastic institution is, see Eccl. Hier. c. 6, and S. Maximus there, and our own Annotations. *Monachos*, solitarily. Div. Nom. cap. 5, § 6. *Mone*, mansion. Div. Nom. cap. 4, § 7. *Monotes*, solitary mansion. Div. Nom. c. 2, § 5. *Monoeides*, unimodal, that is, that which is in no way various, but always behaves in the same way. Div. Nom. cap. 4, § 6. *Morphopoia*, efformation or the fashioning of forms, while bodily forms are attributed to spiritual things and proposed under sensible forms. Coel. Hier. cap. 2, § 1. *Myesis*, divine doctrine, namely the mystical and secret one, which is perceived through divine inspiration, without human teaching, in the interior retreat of the soul, or, as S. Dionysius says, *en to kata noun kryphioteti*, that is, in the secret place of the mind. It is derived from the verb *myeo*, that is, I teach, I instruct, I initiate, namely spiritually, as has already been said. Coel. Hier. cap. 2, § 5, at the end, and passim elsewhere. Hence S. Dionysius is accustomed to call the holy and spirit-illuminated men *myous*, while contrariwise he defines the profane as *amyetous*, that is, those excluded from sacred doctrine and sacred things. The Greek interpreter explains this: *mathesis, katchesis, episteme*, that is, discipline, catechesis, science. *Myknetikon*, ox-like, or having the power of lowing like an ox. Coel. Hier. cap. 2, § 2. *Mystagogeo*, I teach the mysteries, I initiate into sacred things, I lead to the sacred. Coel. Hier. cap. 6, § 1. *Mystagogia*, doctrine of the mysteries. The Greek interpreter: *mystirion agoge, didaskalia, kai metousia*, that is, the leading into the mysteries, doctrine, and communion; or, the deduction of sacred doctrine, and participation, namely divine. Eccl. Hier. cap. 1, § 1, Myst. Theol. cap. 1, § 2, where also see the Annotations and Scholia of S. Maximus. *Mystes*, one who knows the mysteries, initiated, and by excellence, the Eucharist. Eccl. Hier. c. 5. *Mystikob*, mysterious. Div. Nom. c. 2, § 9. *Myopazo*, I wink, I blink. It is said of those who have short and weak vision. Eccl. Hier. cap. 2, p. 3, § 5.

N

*Neos*, new, young. Divin. Nomin. cap. 10, § 2, where our R. P. Petrus Halloix rightly notes that the meaning of "young" is to be preferred; and thus the words: *kai neos kai palaios*, in the same place, translate as "both old and young." It is better to place "young" with "old" and "aged" than "new." *Noeros*, spiritual, intellectual. Div. Nom. cap. 1, § 1, where see the Scholia of S. Maximus. *Noerotes*, spirituality, intellectualness, intelligibility. Div. Nom. cap. 4, § 9. *Noetos*, intelligible. Div. Nomin. cap. 1, § 10, and elsewhere. *Noetotes*. But concerning the difference between *noeros* and *noetos*, see S. Maximus in cap. De Div. Nom., § 1. *Nous*, mind. S. Dionysius accepts this for an angel, as it is the mind or the spirit. See...

^A *Noton*, back. For what this signifies mystically, see Coel. Hier. cap. 15, § 3. *Xanthon chroma*, yellow color. For what this is mystically, see Coel. Hier. cap. 15, § 7. ^B *Onkon*, heaviness, burden. De Div. Nomin. cap. 2, § 9. *Onkos*, mass. Myst. Theol. cap. 4. *Hodo-poion*, way-making, that is, having the power to prepare the way. Coel. Hier. c. 15, § 5. *Odontes*, teeth. For what these designate mystically, see Coel. Hier. cap. 15, § 3. *Oikodomeon*, edifying, that is, having the power of edification. Coel. Hier. cap. 15, § 5. *Oikonomia*, dispensation. Here St. Dionysius is accustomed to call the mystery of the Incarnation by this term, taken metaphorically from the fact that Christ, being one in both natures, the Son of God and the same as the son of man, like a good householder guiding his house and all domestic affairs well and wisely, as a faithful one, as the Apostle says (Heb. 3), over all his house, which house we are, and which human race, lost through sin and sold to sins, he recovered and redeemed with supreme mercy, wisdom, and justice through his passion and death, restoring it, and indeed more abundantly, to the original glory, into which at the beginning he had brought many sons in Adam, just as the Apostle wrote to the Hebrews (c. 2). *Oikonomikos*, dispensatorily. Eccl. Hier. c. 4, p. 3, § 12. *Oimos*, way, path. Coel. Hier. c. 15, § 9. *Holos*, totally, entirely. Div. Nom. c. 2, § 6. *Holokaustoumenon*, thoroughly burnt. He understands this of the mystical burning through love. Eccl. Hier. c. 4, p. 5, § 12. *Holotes*, totality. De Div. Nom. c. 2, § 10. *Ombrotokia*, rain-generation, or that which generates rain. Coelest. Hier. c. 15, § 6. The great theologian Job elegantly discusses this in the mysteries of physiology (c. XXXVIII, 28): "Who," he says, "is the father of the rain, or who has begotten the drops of dew?" The wise men of the world would answer that it is Jupiter, whom for this reason the Greeks called *ombrios* and *hetios*, and the Latins *pluvius*, to whom the Romans offered games and the Athenians built an altar, and, as Tertullian reports in his *Apology*, they sacrificed *Aquilicia*. And indeed, that same one whom they called Savior Jupiter was also held to be *ombroton archēgon*, the bestower and moderator of rain, as Athenaeus reveals (lib. XV). But Jeremiah (c. XIV, 22) refutes these with their impious vanity, saying: "Are there any among the idols of the Gentiles that can send rain?" It is the property of the true and most powerful Divinity to have supreme and perfect dominion over the rain. Hence he is said in Job (c. XXVIII, 26) to set a law for the rains, and (c. XXVIII, 8) to bind the waters in his clouds. *Homodynamon*, equipollent, equivalent. Div. Nom. cap. 4, § 11. *Homoion*, uniform. Eccl. Hier. c. 6, p. 5, § 5. *Homoios*, like. Regarding what this is in God, see Div. Nom. cap. 9, § 6. *Homoiotes*, likeness. De Div. Nom. cap. 4, § 7. *Homotypon*, expressed with a similar form. Coelest. Hier. cap. 2, § 3. *Homostoicha*, elementally corresponding, that is, those things which are of the same reason and order. De Div. Nom. cap. 4, § 10. *Homotages*, of the same order. Coel. Hier. cap. 6, § 2. *Homotropia*, conformity of manners. Eccl. Hierar. cap. 7, p. 5, § 1. *Homophron*, consensus, by which indeed many think and feel the same thing. Eccl. Hier. cap. 5, p. 5, § 5. *Homophonia*, consensus, accord. Eccl. Hier. § 5. ^C *Oneidizo*, I insult, I inflict contumely. Epistola VIII, § 1. *Onta*, those things which are. Thus he calls the essences of things, and things purely and spiritually celestial, and immutable; just as conversely *ouk onta*, that is, those things which are not, he calls sublunary and mutable things, because they have no firm state of being, but continually fail and are changed. Myst. Theol. c. 1, § 1. See the Annotations and the Scholia of S. Maximus therein. *Ontopoios*, entificator, essentiator, by the same formation as *poietes*, creator. Div. Nom. c. 5, § 4. Another reading is *ontotes*, entity, just as *poiotēs*, quality. But this second reading seems more genuine. Therefore, what is read in the text *chronōn ontotēs, kai aiōn tōn ontōn*, "the essentiator of times and the eternity of those things which are," should rather be read *ontotēs*, and translated "the entity of times, and the eternity of beings." *Ontōs*, essentially, that is, really, truly, verily, in actual fact. Divin. Nom. c. 4, § 12, and passim elsewhere. *Oxyporon*, penetrative, that is, that which penetrates quickly and pervades anything. Coelest. Hierar. cap. 15, § 2. *Hoplopoiia*, weapon-making, that is, the manufacture of arms. Epist. IX, § 1. *Orexis*, appetite. Div. Nom. c. 4, § 19. *Orthogrammon*, rectilinear, correctly described. Div. Nom. c. 4, § 11. *Orthothetein*, to define. Epist. IX, § 2. *Horos*, definition. Div. Nom. c. 4, § 10. *Ophrō*, I fear, I dread. Div. Nom. c. 8, § 6. *Osphranton*, odorable. For what smelling signifies mystically, see Coel. Hier. c. 15, § 3. *Ousia*, essence, substance, nature; for St. Dionysius frequently accepts these three terms interchangeably, but uses it excellently for spiritual substances, such as angels, whom he sometimes calls *ousias* without addition, due to their most excellent grade of substance, namely *kat' exochen*. More often, however, he adds the word *noeras*, that is, spiritual or intellectual, as Coelest. Hier. c. 2, § 4, and passim elsewhere. *Ousiarchia*, sovereignty of essence, or principality. Div. Nom. c. 5, § 1. *Ousiopoios*, substantific, entific. Thus he calls God *aitian ousiopoian*, that is, the substantifying cause. Coel. Hier. c. 14. *Ousiousthai*, to be essentiated, that is, to receive essence or substance. Myst. Theol. c. 5, where it is said *hyperousios Iēsous anthrōpophyïkais alētheiais ousioutai*, that is, the superessential Jesus is essentiated by the truths of human nature. Note here that Jesus is said to have been made a certain "new thing," namely, flesh or man. In the same sense St. Augustine (Serm. 25, *De Tempore*) says: "Wisdom, which was born of God, deigned also to be created among men." Jesus, however, became a new thing, not only by the truth of human nature, but by its truths; that is, not only by assuming human nature, but all the truths of our nature, such as properties, subjection, passibility, mortality, and other conditions and infirmities of nature. Furthermore, as Hersentius well notes regarding this passage, Dionysius insinuates a very significant triple antithesis. First, he who is superessential is essentiated, that is, he who surpasses all being, or all essence, becomes being and is constituted among beings. Second, he was not essentiated by the figure or specimen of human nature, but by the very truth of human nature; and not only the truth, but all the truths or conditions. Third, he who exceeds all essence joined to himself hypostatically an essence even inferior to the angels. *Ousiōdōs*, essentially. De Div. Nom. c. 2, § 8. *Ousiōnymia*, essence-naming. Div. Nom. cap. 5, § 1. *Ophrys*, eyebrows. For what these designate mystically, see Coel. Hier. cap. 15, § 3.

Ochetos*, latex, rivulet, aqueduct. Coel. Hier. cap. 15, § 9. ^A *Palaio tōn hēmerōn*, Ancient of days. In what way it is said of God, see Div. Nom. cap. 10, § 2. *Palingenesia*, regeneration. Eccl. Hierar. cap. 7, p. 1, § 3. *Panphaēs*, all-luminous, that is, shining in every way. Div. Nom. cap. 4, § 23. *Panagathon*, all-good, optimum. Div. Nom. cap. 3, § 1. *Panagiōtatos*, all-holiest, that is, holiest of all. Eccl. Hier. cap. 4, p. 4, § 12. *Panaition*, cause of all. Div. Nom. c. 2, § 5. *Paneideis*, all-formed. Div. Nom. c. 5, § 8. *Paneuphemon*, worthy of all praise. Coel. Hier. cap. 7, § 4. *Panhierōs*, sacrosanctly, that is, altogether holily, utterly sacredly. Coel. Hier. c. 8, § 2. *Pansemnon*, very celebrated, solemn. Eccl. Hier. cap. 4, p. 5, § 12. *Pansophos*, altogether wise. Div. Nom. c. 1, § 1. *Pan-schēmos*, of every figure. Div. Nom. c. 5, § 8. *Pansōmos*, wholly bodily. Eccl. Hier. cap. 2, p. 2, § 7. *Pantokratōr*, all-holding, that is, he who holds all things in his power, and embraces all things. Div. Nom. c. 2, § 1, and c. 10, where he treats of this particularly. And the R. P. Petrus Halloix well observes that this word *pantokratōr* has two differing meanings. The first is "all-holding" (*omnitenens*), from *krateō* (I hold); the second is "all-powerful" (*omnipotens*), from *krateō* (I have dominion, I am powerful). Wherefore in the second place, for *omnitenens* ("all-holding"), one should read *omnipotens* ("all-powerful"), and a little below, for "of the all-holding," read "of the all-powerful," because there he is treating of the dominion and governance of God. *Paradeigmata*, exemplars. What they are, see Div. Nom. cap. 5, § 9. *Paradeigmatikon aition*, exemplar cause. Div. Nom. cap. 4, § 7. *Paradosis hieratikē*, tradition of the priests. Coel. Hier. c. 2, that is, a discipline having set out from holy men, which, according to order, is led down from the head to the lower members. For God constitutes in the supreme hierarch, and in the head of the whole ecclesiastical hierarchy, the oracle of truth and the august fountain of religion and light, so that the knowledge of secret mysteries, the exegesis of faith, and the clear splendor of theology may flow down from him as if through many globes of the celestial spheres even to the lowest level. *Parapetasmata*, coverings. He thus calls the symbols by which spiritual things are in a certain way covered and veiled. Coel. Hier. cap. 1, § 2. See there the Scholia of S. Maximus. *Paraporeuomai*, I digress, I deflect. Ep. VII, § 2. *Paratropē*, perversion. De Div. Nom. cap. 4, § 23. *Parēkmēmenon*, destitute, deserted. Div. Nom. cap. 4, § 18. *Parhypostasis*, a simulacrum of subsistence or substance, or an affinity of substance. Div. Nom. cap. 4, § 51, where, concerning evil, he says: "Neither does evil have a subsistence, but a *parhypostasis* (a counter-subsistence)." Evil does not rely on a substance, but on a simulacrum of substance. Pertonius translates: "Evil does not cohere, but persists and coheres *less* than [substance]." Scotus: "Evil does not have substance, but [exists] against substance." Saracenus: "Evil does not have subsistence, but a privation of substance." Marsilius: "Evil does not have substance, but existing beyond substance, it leans upon an alien substance." Lanssellius: "Evil does not subsist, but seems to subsist." This, however, he intends to say: that evil is not a substance, but has some false appearance of substance, and it seems to exist to such a degree as some fallacious simulacrum of good appears in it, for the sake of which we do it.

*Parhypistasthai*, to lie beside, to adhere. Div. Nom. cap. 4, § 27. *Patraloias*, parricide or patricide. Epist. VII, § 2. *Patris*, fatherland. Div. Nom. cap. 4, § 11. *Patrokineiton*, moved by the father, a compound from *patēr* and *kineō*, that is, "from father" and "I move." This word significantly joins with *phōtophaneias*, that is, with illustration, so that it insinuates its primordial origin to proceed from God the Father. Coel. Hier. cap. 7, § 1. See ibid. the note. *Patroparadotous ellampeis*, illuminations handed down by the Fathers; he understands the holy Scriptures, which the apostles and evangelists (whom he calls Fathers) handed down to us. The word *patroparadoton*, however, is compounded from *patēr*, that is, "father," and *paradidōmi*, that is, "I hand down," "I transcribe," namely to descendants, to whom it insinuates some relationship. Coel. Hier. c. 1, § 2. *Pelekeis*, axes. For what these designate mystically, see Coel. Hier. cap. 15, § 5. *Pentatropon*, five-formed, five-fold. Epist. VII, § 2. *Peras*, termination. Div. Nom. c. 4, § 10. *Peridrapagmenon*, comprehended, wrapped around, such as when we embrace and contain something in an embrace. Coel. Hier. c. 7, at the end. *Perikosmios*, circum-mundane, that is, he who is around the world and embraces it. Div. Nom. cap. 1, § 6. *Perileptikon*, comprehensive, that is, which is powerful in the strength of comprehending, and easily captures something. Coel. Hier. cap. 15, § 2. *Perioche*, ambit. Eccl. Hier. c. 3, p. 2. *Periplattō*, I circum-fashion or I affix. He uses this word in spiritual matters when they are described through bodily symbols. Coel. Hier. cap. 15, § 6. *Tapeinōsis*, humility, namely accepted in a worse sense, for abjection, and crawling on the ground, and a vicious propensity toward earthly things. Coel. Hier. c. 7, § 1. Where in the angels he says there is nothing of *tapeinōseōs*, of earthly humility, or of a propensity toward the abjection of all things, but rather *anōpherēs*, an impetus tending on high, the force of a mind always hastening toward God and divine things. And S. Maximus in c. 15 of *Coel. Hier.* says that angels are depicted with winged feet, because of the impetus by which they are borne toward God and toward sublime things, *kai dia to pros ta epigeia akoinōnēton*, because they have no commerce with earthly things, from which their mind, free and unloosed, remains fixed in celestial things. *Perigraphō*, I wall round, I hedge, I surround. Div. Nom. cap. 4, § 11. *Periporeuō*, I walk around. Div. Nom. cap. 4, § 9. *Pēgaia theotēs*, fountain-head divinity. He thus calls God the Father, because he is the origin and as it were the fountain of the Son and the Holy Spirit. Div. Nom. c. 2, § 7. *Platos*, latitude. What this is in God, see Div. Nom. cap. 9, § 5. *Pneumatokinēton*, spirit-moved, that is, inspired by the holy Spirit. Div. Nom. c. 1, § 1. *Podes* (feet). For what they mystically signify, see Coel. Hier. cap. 15, § 3. *Poikilomorphia*, varied formation. Epist. IX, § 1. *Polloston*, thousand-fold. Div. Nom. cap. 4, § 4. *Polythrullēton*, widely spoken of, trodden, celebrated. Div. Nom. cap. 4, § 28. *Polykinēsia*, multi-motion, that is, multiple motion. Div. Nom. cap. 4, § 4. *Polylogos*, multiloquent, that is, of much speech. Myst. Theol. c. 1, § 3, where in the Scholia S. Maximus remarks that this name, with the accent on the penult, signifies one who says many things; in the antepenult, however, one who needs many words in order to be understood or expressed. *Polymeria*, multipartition, that is, the distinction of many parts, or consisting of many parts. Coel. Hier. cap. 15, § 3.

^A Πολυμορφία, multiformity, or multiformation, that is, when angels and spiritual things are described in the Scriptures by various symbols and figures to suit our capacity. Coel. Hier. c. 2, § 2. Πολυπάθεια, multiplex passion. Epist. IX, § 1. Πολυποίκιλος, multifarious, that is, much variegated, multiform. Coel. Hier. c. 15, § 4. Πολυπραγμονεῖν, to act much, to inquire curiously. It is said properly of those who rashly involve themselves in many matters that do not concern them. Div. Nom. cap. 3, § 3. Πολυπόσωπος, multifaced, that is, having many faces. Coel. Hier. cap. 2, § 1. Πολυύμνητος, much-sung, that is, most celebrated. Coel. Hier. c. 4, § 4; item c. 7, § 4. Πολυφώτοs, multilucent, that is, shining much, endowed with much light. Coel. Hier. cap. 18, § 8. Πολυχρώματοs, multicolored, that is, having many colors. Coelest. Hierarchiae cap. 2, § 1, and cap. 15, § 7. Πολύχυτος, much-diffused. Myst. Theol. cap. 1, § 3. Πολυωνυμία, multinomination. Divin. Nom. cap. 1, § 8. Πολυώνυμος, multinomious, that is, of many names. Thus he calls God from the effects attributed to Him as being the cause. De Div. Nom. c. 1, § 6. See there the Annotations and Scholia of St. Maximus. Ποταμοί, rivers. What they signify mystically, see Coel. Hier. cap. 15, § 8. Πρακτικεύεσθαι, to be productive, that is, to bring forth a work, and to apply oneself to working. Div. Nom. cap. 4, § 10. Πραΰτης, mildness, gentleness. Epist. VIII, § 1. Πρεσβύτερος, presbyter. St. Dionysius accepts this in place of bishop, where he calls himself and Timothy *presbyter*, as is evident from the inscription of his books which he dedicates to holy Timothy. See the Scholia of St. Maximus on cap. 1, Coelest. Hierarchiae. Προαγωγικός, productive, having the power of producing. Div. Nom. cap. 4, § 14. Προβολεύς, producer, author, he who lays the first foundations of any thing. De Divinis Nominibus cap. 4, § 14. Προωρισμένον, predetermined. Coel. Hier. cap. 2, § 2. Προεισαγωγή, preparatory introduction. Divin. Nomin. cap. 4, § 12. Προέχων, pre-having, having in anticipation. Divin. Nom. cap. 2, § 10. Προιδρύω, I pre-place, I lay a foundation before. Div. Nom. cap. 4, § 13. Προκατάρχω, to preside. De Divinis Nominibus, cap. 4, § 16. Προνοητικόν, provisive, having the power of providing. Coel. Hier. cap. 15, § 3. Προνοητικῶς, provisively. Div. Nom. c. 4, § 10. Πρόνοια, providence. Div. Nomin. cap. 4, § 7, and elsewhere. Προνοούμενα, the provided-for, or those things which are governed by providence. By this he understands men, so circumscribing them as to make them know that the world is not governed by fate, nor by chance or accident, as some impious ones imagine, but by the singular providence of God, especially over men, for whom God provides in manifold ways and supplies all things necessary and conducive to salvation. Coel. Hier. cap. in titulo, et § 2. Προουσία, pre-essence. De Divinis Nominib. cap. 5, § 8. Προπέτεια, insolence, presumptuousness. Epistola VIII, § 1. Προπετής, headlong, rash. De Divinis Nominibus, cap. 4, § 25. Προπηλακίζω, to revile, to insult. Epistola VIII, § 1. Προσαναπληρῶσαι, to supply. Epistola VII, § 5. Προσήγορος, assiduous. Div. Nom. cap. 5, § 5.

^B Προσήγορος, affable. Divin. Nomin. cap. 4, § 21. Προσηνής, placid, peaceful. Divin. Nomin. cap. 4, § 21. Προσποιέω, I feign, I simulate. Epist. VII, § 1. Προστασία, prelacy, superiorship. Epist. VIII, § 1. Πρόσϋλος, material, or addicted to material and earthly things; for the preposition *pros* [πρός] there designates an affection and a certain habitual and rooted propensity toward matter and earthly things, inclined viciously, such as exists in carnal men; to which *ulos* [ἄϋλος, immaterial] is opposed, which see in its place. Coel. Hier. c. 2, § 4. Προτέλειος, pre-perfect, that is, perfect beforehand. Div. Nom. cap. 2, § 10. Προτέλειος εὐχή, preparatory prayer, which is wont to be premised to the sacred office of the mass, that is. Epistola VII, § 6. See there the Annotations and Scholia of St. Maximus. Πρωτουργός, primally operating. Cœlestis Hierarchiae cap. 7, § 1. Προϋπάρχων, pre-existing. Divin. Nomin. cap. 4, § 10. Προϋφίστημι, I pre-exist. Div. Nom. cap. 4, § 12, and cap. 5, § 6. Πρωτοφανής, πρωτοφάνεια, primal-light, first appearance. He understands that illumination which the seraphim and the supreme hierarchy receive immediately from the Divinity to be communicated to inferior ones. Coel. Hier. cap. 15, § 6. Πτερόν, wing. What it implies mystically, see Coel. Hier. cap. 15, § 5. Πτεροφυῶ, to grow wings. Coel. Hier. c. 2, § 1. Πτύχες, tablets, that is, sacred ones, into which the names of the saints are wont to be referred, and were kept in the church, and were recited in the sacred rite. Eccl. Hier. cap. 3, p. 2. Πῦρ, fire. For its qualities and mystical significations, see described Coelestis Hier. cap. 15, § 2. P Ῥάβδος, rod. What it designates, see Coelest. Hier. cap. 15, § 5. Ῥᾳστώνη, gentleness, that is, a sweet and tranquil and pleasant affection, such as is the spiritual delight which the contemplative experience. Coel. Hierarchiae cap. 15, § 9. The Greek interpreter explains it as *eukolē*, *eukolia* [εὐκολία], that is, dexterity, facility. Σ Σιγή, silence. Myst. Theol. c. 1, § 1. Where, lest this mystical silence should seem to be idle and empty, and should be thought to receive or confer no light by obfuscating the light, he calls it *kryphomystēn* [κρυφιομύστην], that is, the mystagogue of arcana, with a compound name that is most efficacious, which indeed can be taken in an active and passive signification, concerning which see our Annotations to the said place, where it is also explained how necessarily silence is used in mystical matters. See also Div. Nom. cap. 11, § 1, and our Annotations there, and the Scholia of St. Maximus. Σκιομαχεῖν, to fight with a shadow. Div. Nomin. cap. 8, § 6. Σμικρότης, smallness. Div. Nom. c. 4, § 10. Σοφία, wisdom. Concerning this, see the singular chapter Div. Nom. cap. 7. Σοφιοδότης, wisdom-giver. Div. Nom. c. 5, § 2. Σοφόδωρον, wisdom-donating. Divin. Nomin. cap. 2, § 7. Σοφοποιέω, I make wise, I make a wise person. Hence *sophopoiēsis* [σοφοποίησις], wise-making. Div. nom. c. 2, § 5. Σοφῶς [?], wisely. Coel Hier. c. 7, § 1.

^A Σοφοποιός, wise-making [sapientificus]. Eccles. Hier. cap. 5, par. 1, § 2. Στάσις, status, station. On what this is in God, see *Divin. Nom.* cap. 9, § 8. Σταυροειδής, cruciform, or in the form of a cross. *Eccl. Hier.* c. 2, p. 2, § 7, and c. 6, p. 3, § 5. "The consecration of all the sacred orders," says the learned Dionysius from on high, "receives its perfection and final limit by the *staurooeidei sphragidi* [σταυροειδεῖ σφραγῖδι], the sign of the cross"; the mystery of which he then expounds, saying that it signifies the cessation of all bodily desires at once, and the imitation of the divine life, which constantly looks to the life of Jesus, who even to the cross and death, humbled himself without any sin. Nor is it only the consecrations of the orders, but there is no sacrament at all which does not receive grace, power, and strength from this sign, so that those devoted to the altars and ceremonies may appear as if chosen by God for this, to carry the cross for the common good of all. Thus, in the sacrament of baptism and confirmation, an ointment is used, as the same saint Dionysius reveals, *staurooeidei[s] chrysei[s]* [σταυροειδεῖς χρίσεις], completed by sprinklings in the figure of a cross. Στερὰ τροφή, solid food. On what this is mystically, see *Epist.* IX, § 3. Στέρησις, privation. On what it is and whence it arises, see *Div. Nom.* cap. 4, § 20. Στέργω, I love. On what this signifies mystically, see *Coel. Hier.* cap. 15, § 5. Στοιχεῖον, element. *Div. Nom.* cap. 4, § 10. St. Ambrose says skillfully in *lib. i Hexaem.* cap. 4: "The *stoicheia* [στοιχεῖα], which we call elements, have been named by the Greeks because they agree and harmonize with one another." He took this, I suppose, from the great Basil, who, when explaining the parts of the world in *Hom. 4 in Hexaemeron*, teaches that from the fact that they are joined together in such an apt and beautiful order, the name *stoicheion* [στοιχεῖον], element, is derived. For *stoicheo* [στοιχεῶ] is the same as *symphono* [συμφωνῶ]—to harmonize, to agree—which constitutes a sort of orbit and as it were a dance from all the elements structured in order among themselves and agreeing with one another. Thus also Pythagoras, in Justin Martyr’s *Adhortation to the Greeks*, used to say that the principles of the universe are elements, composed from the concert and harmony of numbers and most beautiful symmetry. Στοιχειοσίου, elementation, elementary instruction, that is, rudimentary and initial doctrine, by metaphor from the elements, which are the principles and matter of the universe. *Div. Nom.* c. 2, § 9. Συγκεφαλαίωσις, recapitulation, sum, compendium, as when a summary recapitulation of things said is made. *Eccl. Hier.* cap. 1, § 3. Σύγκρασις, contemperation, from *syn* [σύν], which is "together," and *kerannuo* [κεραννύω], which is "to mix," or *krateo* [κρατέω], which is "to subdue." But St. Dionysius calls it *anagogiken synkrasin* [ἀναγωγικὴν σύγκρασιν], that is, an anagogic or sublimating contemperation or commixture, when our mind, abstracted from inferior things, is wholly absorbed into God in celestial and divine contemplations, and is most beautifully contempered to Him through a purest affection, and, transcending itself, goes to God. *Coel. Hier.* cap. 1, § 2. Συμβολικὴ θεολογία, symbolical theology. Why and what kind it is, you will collect from *Myst. theol.* c. 3, and *Epist.* IX, to Titus. That treatise of St. Dionysius has perished. Συμβολικῶς, symbolicaly, that is, through signs and figures: for thus to us mortals, who draw knowledge from sensible signs, immaterial and spiritual things are suitably proposed. *Coelest. Hier.* cap. 1, § 2. Σύμβολον, symbol, that is, an external and sensible sign of a spiritual and insensible thing. The Greek interpreter explains it: *Aistheton ti anti noetou paralambanomenon, hoion anti tes ayloy kai theias trophes, artos kai oinos, kai hosa toiauta* [Αἰσθητόν τι ἀντὶ νοητοῦ παραλαμβανόμενον, οἷον ἀντὶ τῆς ἀΰλου καὶ θείας τροφῆς, ἄρτος καὶ οἶνος, καὶ ὅσα τοιαῦτα]; that is: something sensible accepted for an intelligible, e.g., for immaterial and divine food, bread and wine. Such symbols are also ^B the sacraments of the new law, which are sensible signs of spiritual grace, which, from the institution of Christ and his operation, they confer on those who receive them rightly. But by the *symbol* placed absolutely by Saint Dionysius in *lib. De eccl. hier.* c. 3 and 7, and elsewhere, is understood the venerable sacrament of the Eucharist, inasmuch as it is more excellent than the others, not only because it signifies and contains and confers grace, but even comprehends the very author of grace, Christ Jesus, true God and man. Σύμμετρος, commense, proportionate. *Div. Nom.* c. 1, § 3. Συμπάθεια, compassion, coaffect. *Div. Nom.* c. 2, § 9. Συμπεριάγω, I lead around together. *Epist.* VIII, § 2. Συμπληρωτικῶς, completely. *Coelest. Hier.* c. 5, § 1. Συμπορεύω, I accompany, I go together. *Epist.* VIII, § 1. Συμπάσας, stands by, mixes in, gathers. The Greek interpreter [gives] *synkalei* [συγκαλεῖ], *synagei, henoi* [συνάγει, ἑνοῖ]—concludes, joins, unites. Thence *synpos* [συνῶς], that is, collectively, conjointly. *Eccl. Hier.* cap. 1, § 1 and 4. Συμφυῶς, connaturaliter [naturally]. The Greek interpreter [gives] *homophyos, syngenoys* [ὁμοφυῶς, συγγενῶς], which are synonyms, and signify the same. *Coel. Hier.* c. 1, § 2. Perionius translates *acie*; Lansselius, *ad naturam accommodate*. Σύμφωνον, consonant, consenting. *Div. Nom.* c. 2, § 10. Σύναξις, collection. *Kat' exochen* [Κατ᾽ ἐξοχήν]. The sacrament of the Eucharist is so called, because it brings one together with God, and unites in Christ all who worthily partake of it. *Eccles. Hierar.* c. 3, par. 1, whence he beautifully calls it *hestiasin trephousan noetos, kai theousan* [ἑστίασιν τρέφουσαν νοητῶς, καὶ θεοῦσαν], a banquet which feeds the mind and makes it divine. He says that the Eucharist effects *homoiotian entheon* [ὁμοιοτίαν ἔνθεον], a divine likeness of manners, *hos homophyoys* [ὡς ὁμοφυοῖς], as among those who live together and enjoy the same table. There happens in it, he says, *enoeides theosis* [ἑνοειδὴς θέωσις], a uniform deification, that is, a likeness of God gathering the soul and leading it back into one, and joining it to God. Σύνδεσις, conjunction, coupling. *Div. Nom.* cap. 4, § 10. Συνημμένως, copulately. *Div. Nom.* c. 5, § 6. Συνελίξεις, convolutions. *Div. Nom.* c. 4, § 2. Συνελόντι, summarily. *Div. Nom.* c. 4, § 50. Συνομαδός, companion. *Eccles. Hierar.* cap. 2, par. 3, § 4. Συνοπτικῶς, compendiously, briefly. *Div. Nom.* cap. 3, § 3. Συνοχή, coherence, complexio. *Div. Nom.* cap. 4, § 15. Συνοχικὸν αἴτιον, containing cause. *Divin. Nom.* c. 4, § 10. Συντετμημένον, concise, succinct, compendious. *Myst. Theol.* c. 1, § 3. Σύντριμμα, contrition. *Epist.* VIII, § 4, where sin is so called, by which surely the foolish Demophilus had in a way crushed and bruised [his brethren], and had afflicted them solely through his pride and elation against his superiors. Thus contritio is often received in the prophets and elsewhere. Prov. xvi, 18: "Pride goeth before destruction [contritionem], and before ruin the spirit is exalted"; which sentence squares rightly with Demophilus, whom St. Dionysius refutes regarding elation. Σφραγίς, signaculum, seal. *Eccl. Hier.* cap. 6, p. 5, § 5. Σωματοειδής, of bodily species. *Eccl. Hier.* cap. 2, par. 5, § 7. Σωματοπρεπής, convenient to body, that is, corporeal, bodily, or in a bodily manner. *Div. Nom.* c. 4, § 12. Σωτικόν, salutary, that is, having the power of saving. *Div. Nom.* c. 4, § 28. Σωτικῶς, salutarily, wholesomely. *Div. Nom.* cap. 4, § 24. Σωφροσύνη, temperance. *Div. Nom.* cap. 4, § 13. Σώφρων, temperate. Ibidem.

Σωφρονιστής, corrector, that is, he who leads to temperance. *Div. Nom.* c. 4, § 22.

T Ταξιαρχία, a command of order. He thus calls the Divinity, which is the principle of all order, from which, clearly, the reason for all order and ordination—both celestial and ecclesiastical—was instituted. *Coel. Hier.* cap. 8, § 2, and c. 9, § 1, c. 10, § 1, and elsewhere. ^A Τάξις, order. *Div. Nom.* c. 4, § 10, where he calls God τάξις, because He brought forth all things in good order, as Saint Maximus notes in the same place. Which perhaps he learned from his teacher Saint Paul, who gravely and wisely warned that things which are from God are ordered; in which, without doubt, he placed order in divine things, as if order were the proper mark of things which are from God. Ταυτοκίνητον, self-moving, that is, what is moved by itself. How this applies to angels, see St. Maximus in the Scholia to c. 7 *Coel. Hier.* § 2. Ταὐτόν, the same. How it is said of God, see *Div. Nom.* cap. 9, § 4. Ταὐτότης, identity. *Div. Nom.* c. 2, § 4. Ταχυπετής, flying swiftly. *Coelest. Hier.* cap. 15, § 8. Τεκτονικὰ σκεύη, builder's tools. What they signify mystically, see *Coel. Hier.* cap. 15, § 5. Τέλειον, perfect. How it is said of God, see *Div. Nom.* cap. 13, § 1. Τελετικόν, perfective, that is, having the power of perfecting. *Div. Nom.* c. 4, § 6. Τελεσιουργέω, I perfect, ^B or I render perfect, namely through sacred initiations or inspirations, which this word connotes and insinuates. *Coel. Hier.* cap. 10, § 1, and elsewhere passim. Τελεσιουργία, perfective operation. *Coelest. Hier.* cap. 7, § 3. Τελεσιουργός, perfecting, rendering perfect. Thus is the bishop properly called, whose order is perfective and a state of perfection, and hence he is called by Dionysius τάξις τελειωτική, in that to him belongs the power of ordaining and performing the most perfect hierarchical functions. *Hier. Eccl.* c. 5, par. 1, § 6 and 7. Hierarchs or bishops are thus called *τελειωτικοί*, perfecters and perfect, because not only ought they to derive perfection to others, but in the first place they ought to take care that they themselves be perfected. But *τελεῖσθαι* or to be perfected (as St. Maximus says) is nothing else than to be borne into the perfection of a holy and laudable life, *δι' αὐξούσης προκοπῆς*, through growth in a good life; and he adds that those who are perfected by growth, *θεοῦσθαι πάντως*, become gods altogether. Τελεταρχία, primitive initiation, that is, the primeval institution of the mysteries. Scotus translates: *perfectionis principium* (beginning of perfection); Sarracenus: *perfectionis principatus* (principality of perfection); Gallus: *principe de toute cérémonie* (prince of all ceremony); Vercellensis: *sancta ordinatio Dei, quæ est principium perfectionis* (holy ordination of God, which is the beginning of perfection); Perionius: *prima sacrorum mysteriorum institutio* (first institution of the sacred mysteries). *Coel. Hier.* cap. 1, § 5. Τελετάρχης, that is, ^C initiating from the beginning, namely in sacred things. It is formed from *τελετή*, which is initiation, or the rite of initiating and consecrating: whence *τελεταρχικὴ ἱερούργια* is the primitive institution of sacred rites. Thus also he calls God Himself, from whom all sanctification and the method of worshipping and celebrating God through sacred rites and ceremonies flowed; for from the beginning of the world He inspired and prescribed to men the mode by which He wished to be worshipped. *Coel. Hier.* c. 1, § 5. Hence he also calls God *αὐτοτελεταρχίαν*, that is, the source of perfection or of sacred initiation itself. *Coelest. Hier.* cap. 3, § 2, and *τελεταρχίαν*, that is, the principality or principle of initiating. *Coel. Hier.* cap. 7, § 5. Τελετή, sacrament. *Ecclesiasticae Hierarchiae* cap. 3, p. 1. Τελετουργία, consecration, the performance of a sacrament. *Eccl. Hier.* cap. 5, p. 1, § 1.

Τελικὸν αἴτιον, final cause. *Div. Nom.* c. 4, § 7. Τερατολογία, a portentous narrative. *Epist.* IX, § 1. Τιμωρητόν, punishable. *De Divinis Nominibus* cap. 4, § 55. Τρανής, perspicuous, conspicuous, clear, lucid. *Div. Nom.* cap. 4, § 11. Τριπλασιάζω, I triple. *Epist.* VII, § 2. Τριπλάσιος, triple. Ibidem. Τρισυπόστατος, thrice-subsisting, that is, subsisting in three persons or subsistences. Thus is God called on account of the Trinity of Persons, which term cannot be rendered by an equivalent Latin word. *Coel. Hier.* c. 7, § 1. Signifying the unity of nature with the Trinity of Persons, he says *ὅτι μονάς ἐστι καὶ ἕνας τρισυπόστατος*, that is, that it is a monad and a unity which is in three persons. Τριχώδης, hirsute, hairy. *Coel. Hier.* c. 2, § 1. Τροχοί, wheels. What they signify mystically, see *Coel. Hier.* cap. 15, § 8. Τυποπλαστία, figuration, or the forming of types, so that spiritual things may be designated through sensible symbols. *Coel. Hier.* cap. 15, § 2.

ϒ Ὑγρὰ τροφή, liquid food. What it signifies mystically, see *Epist.* IX, § 4. Υἱοθεσία, adoption, namely into sonship. *Eccles. Hier.* c. 2, p. 2, § 7, where he calls the baptismal font *μητέρα υἱοθεσίας*. Ὑμνητικῶς, cantorially, that is, through sacred hymns. *Div. Nom.* c. 1, § 4. Ὑμνολογία, sacred chant. *Eccles. Hier.* c. 3, p. 2 et 5, § 5. He thus calls the pious chant of the Church, which he says *τὰς ψυχικὰς ἕξεις*, the animal affections, as if futilly gestating and contrary to reason, *ἐναρμονίως διαθέσθαι*, to compose fittingly and harmoniously. For that is the power of religious chant: that, insinuating itself placidly into the mind through the ears, it may compose turbulent motions, if there be any, with the highest equability. And in c. 4 he posits another utility for it, that it effects *πρὸς τὰ θεῖα ὁμοφροσύνην*, a consensus with divine things. Ὕπαρξις, existence, substance. *Div. Nom.* cap. 2, § 2. Ὑπεράγαθος, super-good. *Div. Nom.* c. 2, § 4, where he calls God ^D *ὑπεράγαθον ἀγαθότητα*, a good beyond goodness. Ὑπεραγαθότης, super-goodness, that is, goodness surpassing all goodness. *Div. Nom.* c. 1, § 5. Ὑπεράγνωστον, super-unknown, beyond what is indemonstrable. *Div. Nom.* c. 1, § 4; c. 2, § 3, and *Myst. theol.* c. 1, § 1, where Perionius wrongly translates this as "most unknown"; for the emphasis is in the preposition *ὑπέρ*. Ὑπεράρρητον, super-ineffable. *Div. Nom.* cap. 2, § 3. Ὑπεραρρήτως, super-ineffably, that is, in a more than ineffable manner. *Div. Nom.* c. 1, § 4. Ὑπεράρχιος, super-principial, that is, which is above principle. St. Dionysius frequently uses this word, calling God everywhere *ὑπεράρχιον ἀρχήν*, that is, a super-principial principle. *Coel. Hier.* c. 7, § 4, at the end, and often elsewhere. Ὑπερβεβηκυῖα, transcendence, which surpasses and excels beyond others. *Coel. Hier.* cap. 5, § 1. Ὑπερένδοξος, super-glorious. *Coelest. Hierar.* cap. 8, § 2. Ὑπερεύφημον, super-laudable, that is, which surpasses all praise and celebration. *Coelest. Hier.* cap. 7, § 4. Ὑπερέχων, super-having, that is, containing in a more sublime manner, as, for example, eminently. *Div. Nom.* cap. 2, § 10. Ὑπερηνωμένον, super-united, that is, more than united, or maximally one. *Div. Nom.* cap. 2, § 4. Ὑπόθεον, supra-divine, namely participated;

such as are angels and just men, who are called gods by the Scriptures, because of the grace by which they become participants of the Divinity. *Div. Nom.* c. 2, § 2. See also c. 1 *Myst. Theol.* and Epist. 1, to Gaius, and there our Annotations, and the Scholia of Maximus.

Ὑπεριστορυμένον, super-placed, super-firmly established. *Div. Nom.* cap. 2, § 10. Ὑπέραλον, super-beautiful, pre-beautiful, that is, more than beautiful. *Div. Nom.* cap. 4, § 7. Ὑπέραλος, pre-beautiful, that is, more than beautiful. *Myst. Theol.* cap. 1, § 1. Ὑπερκόσμιος, super-mundane, or supra-mundane, from *hypér*, that is, above, and *kósmos*, that is, world. Saint Dionysius uses this word significantly to call our mind away from worldly things and to raise it to heavenly things. *Coel. Hier.* cap. 1, § 3; *Div. Nom.* cap. 1, § 6.

Ὑπερκοσμίως, Perionius translates as "divinely"; Ambrose, "divinely and nakedly"; Lansselius, "in a more sublime and naked way"; I translate more literally "super-mundanely," that is, in a way elevated above this world. *Coel. Hier.* c. 1, § 3, § 1. Ὑπερλάμπον, super-shining. *Myst. Theol.* cap. 1, § 1. Ὑπερουράνιος, super-celestial, that is, that which exists above the heaven, and is thereby more sublime. *Div. Nom.* cap. 1, § 6.

Ὑπερούσιον, super-essential, super-natural. *Div. Nom.* cap. 1, § 1. Thus he calls the Divinity, which exceeds every natural capacity of a creature. For the same reason *Myst. Theol.* cap. 5, the "super-essential Jesus" is spoken of, both because of the eternal procession, by which the divine essence is communicated to Him from the generating Father, which is super-essential, that is, superior to all being, as we have said; and because of the temporal procession, by which the divine nature is communicated to humanity through the hypostasis of the Word, and is intimately conjoined.

Ὑπερουσιότης, super-essentiality. *Div. Nom.* cap. 1, § 5. Ὑπερουσίως, super-essentially. *Coel. Hier.* c. 7, § 4, in line, and elsewhere passim. He also accepts it often for supernaturally, super-substantially. See the word *ousia*. Ὑπεροχή, excellence, eminence. *Div. Nom.* cap. 7, § 10. Ὑπεροχικῶς, super-eminently, super-excellently. *Div. Nom.* cap. 4, § 7. Ὑπερπλήρης, super-full, exuberant. *Div. Nom.* cap. 2, § 10. Ὑπερπληρόω, to super-fill. *Mysticæ Theolog.* c. 1, § 1. Ὑπέρσοφος, super-wise, that is, more than wise, and transcending all created wisdom. *Divin. Nomin.* cap. 2, § 2, and cap. 4, § 1, 2, 5. Ὑπερτελής, super-perfect, that is, more than perfect, and containing and surpassing all perfection. *Div. Nom.* cap. 2, § 10. Ὑπέρτερα, higher things. *Div. Nom.* c. 4, § 7. Ὑπερτετάσθαι, to be super-extended. *Div. Nom.* cap. 4, § 6.

Ὑπερύπαρξις, super-existence, super-substance, that is, that by which He transcends existence and substance. Thus he calls God *hyperagathotētos hyperyparxin*, "the super-existence of the super-goodness," of the goodness surpassing goodness beyond substance; Perionius translates it "the essence of goodness," but this does not sufficiently express what is in the Greek; Lansselius, "the goodness by which He transcends all goodness, the existence which conquers all existence." Scotus is more literal: "super-goodness super-essence." *Div. Nom.* cap. 1, § 5.

Ὑπερφαής, super-splendid, that is, he who is more than splendid. *Div. Nom.* cap. 1, § 8. Ὑπερφαέστατον, super-lucid-most. *Myst. Theol.* cap. 1, § 1. Ὑπερφυέστατον, maximally super-natural. *Epistola* VII, § 2. Ὑπερφυής, super-natural. *Div. Nom.* c. 1, § 4. Ὑπερφυῶς, super-naturally, excellently. *Div. Nom.* cap. 2, § 9. Ὑπέρφωτος, pre-lucid, that is, super-shining, more than lucid. *Myst. Theol.* cap. 1, § 1. Ὑπάρχον, super-existing, super-being. *Divin. Nom.* cap. 5, § 8. Ὑπερώ νυμος, super-named, that is, he who is above every name. *Div. Nom.* cap. 1, § 7. Ὕπνος, sleep. What it means mystically, see *Epistol.* IX, § 6. Ὑποβεβηκυῖα, lower things, that is, which are subject to others. *Coelest. Hier.* cap. 5, and elsewhere. Ὑποθήκη, perception, institution, proposition. *Eccl. Hier.* c. 5, § 4. It also signifies a pledge. Ὑπόκλισις, genuflexion. *Eccl. Hier.* cap. 5, § 2. Ὑποτυπώσεις, informations. Thus he inscribed the book which he had written concerning the one and triune God and the essential attributes. *Typosis* however is the same as a delineation, or an information of some thing, or an informed description. *Div. Nom.* cap. 1, § 1. See there Saint Maximus and cap. 3 of *Myst. Theol.*, where he describes what were contained in that treatise. Ὑποφήτης, interpreter, explainer of divine judgments. *Eccl. Hier.* cap. 7, § 7. Ὑφειμένως, submissively, remissly, that is, in a lower manner. *Div. Nom.* cap. 4, § 20. Ὕφεσις, submission, namely taken in a worse part for a vicious propensity toward that which is earthly and abject. *Coel. Hier.* c. 7, § 1. See there the Scholia of Saint Maximus. Ὑφίστασθαι, to subsist. *Divin. Nomin.* cap. 4, § 20.

Φ Φθίνον, deficient, decreasing, diminishing. *Div. Nom.* cap. 4, § 7. The Greek interpreter, *lēgon, elattoumenon*, that is, defining. Φθορά, corruption. *Div. Nom.* cap. 4, § 19. Φθοροποιόν, corruptive, that is, that which brings corruption. *Eccles. Hierarch.* cap. 3, § 1. Φιλάγαθος, lover of good. *Epist.* VIII, § 1. Φιλαρχία, love of principate, that is, ambition for the same. Ibidem. Φιλονεικεῖν, to contend, or to love contentions. *Epist.* VIII, § 1. Φιλοτιμία, ambition, love of honors. *Ep.* VIII, § 1. Φοιτῶσα, exuding, exuberant, redundant. The Greek interpreter, *aphiknoumenē, paraginomenē*, arriving or reaching. Φρουρά, custody, protection, conservation, defense. Φρουρέω, I guard, I preserve. *Div. Nom.* c. 2, § 2. Φρουρητικόν, conservative. The Greek interpreter, *phylaktikon*, having the power of guarding. *Coelest. Hier.* cap. 15, § 1. Φυλακτικόν, conservative, that is, having the power of conserving. *Div. Nom.* cap. 4, § 25, where Father Halloix well notes: by removing a single letter, one should rather read *hylaktikon*, having the power of barking; for Saint Dionysius there treats of the property and nature of dogs, to whom it is more proper to bark than to watch or keep guard. For without the power of barking, as Dionysius suggests there, it will not properly be a dog; but without an aptitude for guarding, it can be a dog. For that aptitude is not proper to a dog, as it is convenient for every one, and for one alone. Φυσικόν, natural. *Div. Nom.* cap. 4, § 15. Φωταγωγικὴ τάξις, illuminative order. Thus he calls the order of priests, to whom it is fitting to illuminate the people with sermons, by dispelling ignorance, and by virtues showing them the way to heaven. *Eccl. Hier.* cap. 5, p. 1, § 6. Φωταγωγός, illuminator, who brings light. *Eccles. Hier.* cap. 5, p. 1, § 2. Φωτισμός, illumination. Thus he calls baptism, by which we are spiritually brought into the light. *Eccl. Hier.* c. 2, p. 1, § 1. Where see Saint Maximus, and our Adnota-