Commentaries

THE SCHOLIA OF SAINT MAXIMUS ON THE WORKS OF SAINT DIONYSIUS THE AREOPAGITE

ON THE BOOK DE COELESTI HIERARCHIA (ON THE CELESTIAL HIERARCHY)

EXPLANATION OF THE TITLE

Hierarchia (Hierarchy). ^A Since the inscription contains the word "hierarchy," and custom designates bishops as "hierarchs," one must know that a hierarchy is the principle of the ordering of the sacred things themselves, and as it were, a care for them; and a "hierarch" is the one who rules, cares for, and provides for the sacred things—not, however, [merely] for the priests. Rather, it is the one who arranges the sacred things, their constitution, the Church, and the mysteries, yet he is not the "high priest" (archiereus). The great Dionysius himself provides this same explanation further down in his discourse, *On the Ecclesiastical Hierarchy*.

Presbyter. Note that the name "presbyter" also denotes the bishop, since a bishop is also a presbyter; and this is also demonstrated in the Acts of the holy apostles, where the holy apostle Paul establishes the Churches in Asia ^B.

ON CHAPTER I

§ 1. Every good gift. Note that the blessed Dionysius has made use of the Catholic Epistle of Saint James; for the saying is from there; and [this proves] that it had already been published. For indeed, since...

he speaks thus concerning the Son, as God.

§ II. *Tradition of the Fathers*. By "Fathers" here, he signifies those who themselves handed down the doctrine, and not his natural parents; for he was from the Gentiles: as the Acts of the Holy Apostles declare, and he himself [affirms] in the epistle to the holy Polycarp, and in the ninth chapter of the *Celestial Hierarchy*.

*Symbolically*. For he does not speak in language understood naturally, but through certain signs and images.

^A *Of minds*, Gr. *noōn*. The pagan philosophers also call the intellectual, that is, the angelic powers, "minds" (*noas*); for since each of them is entirely mind, and possesses their whole substance as living mind in their own substantial form; they are called "minds" (*noes*) on account of the better sound of the declension having been made; for it was necessary from the word *ho nous*, *tou nou*, that the plural should be *hoi noi*; but for the sake of euphony, it was made *hoi noes* from a different nominative singular. For this is a custom among the Attics, who say *Aristophanai* and *Sōkratai* instead of *hoi Aristophaneis* and *hoi Sōkrateis*. There are also those who say *hoi nooi*, as if from *ho noos*, *tou noou*; and Scripture also calls them by this name, as in Isaiah: "The great mind (*nous*) is the prince of Babylon," that is, the devil. According to the Ionians, therefore, *nous*, *noos*, *noes*, just as *chrous*, *chroos*, *hoi chroes*; for the declension is Ionian.

^B *Super-principial*, Gr. *hyperarchion*. God is super-principial, as being above every principle, and the arch-principle light, as the principle of those who are called gods, I mean the angels and righteous men.

^C *Intimacy*, Gr. *endotētos*. He calls "intimacy" concealment; for He is unknown to all those who are outside of Him.

*Contemperation*. Note the "contemperation," and why the godhead, while being one, is multiplied.

*Of coverings*, Gr. *parapetasmatōn*. He calls "coverings" or veils those things which are spoken of God in the Scriptures in a bodily manner, such as human limbs or the names of certain powers. Note, however, that without [certain] figures and signs it is impossible for us, existing in flesh, to behold things devoid of matter and body; and the veils that were in the tabernacle, as he here insinuates, signified this all the more.

^D *Connaturaliter*, Gr. *symphuōs* for *homophuōs*. Consistent, of the same nature, in a manner akin to us, and known.

§ III. *Presider of the rites*. *Teletē*, or mystery, rite, is called according to the pagan philosophers the communication of mysteries as perfecting the one who is initiated, and being perfective of those who approach such things. Therefore, the "presider of the rites" of sacred [things] is the divine setting and arrangement of our sacred mysteries [the beginning... ]

[which takes place] from God through the apostles, the perfecters of these good things; for the divine apostle Paul calls those who have been initiated "perfect," saying: "Let those of us then who are mature (perfect) be of this mind."

^A *Supermundana*. This word "supermundane" is not to be understood in a sensible way, but in an intellectual way, and as being above our world. Note, however, what he calls the figures and formative compositions, or images, which he sets forth next.

*Fictionibus*. Note that he calls the mystical traditions which are here "fictitious," which he unfolds in the book *On the Ecclesiastical Hierarchy*. But this must be accepted in a way appropriate to God; therefore [the word] should be referred to the diction "formative" [in the sense of] mere fictions, and to the diction "composition" [in the sense of] those that are simple and formless.

*Materiali*. He calls "material" guidance that which leads from what are called material things toward the understanding of those things which are beyond sense.

*Apparentes*. By "apparent beauties," he means the decoration of sacred buildings; by "extensive teachings," the readings of the holy Scriptures; and by the "orders of the decorations," the ranks of the priests. Note, however, that the visible beauties are images of the invisible decorations, as the Apostle also declares in the Epistle to the Hebrews, considering those things regarding the tabernacle, and Moses hearing: "See that you make everything according to the pattern that was shown to you on the mountain." ^B

*Diffusas*. Diffuse or "extensive" teachings are broader demonstrations of intelligible things, through those things which are seen and through actions, which fall upon minds in a unified and collected manner.

*Affectionis*. In this place, "affections" are certain divine dispositions; for a "habit" is an inherent quality. But in this place, the ecclesiastical orders also portray the habits which are there, as if they were bodiless; for habits belong to bodiless things. It is to be noted that the priestly mystagogy, or initiation in holy things, which is performed among us men, is an imitation of the celestial hierarchy.

*Supermundialiter*. "Supermundanely" is not to be understood in a sensible way, but in an intellectual way, and as above our world.

*Sacroscripturisticis*. That is, in the words composed holily concerning them in the Scriptures.

*Nos adduceret*. It is to be noted how we are led up to theologies, and that Christ leads us up.

*Apices*. Nothing has been named by him by chance. ^{C D}

^A For since he said that our sacred arrangement is perfected through material, extensive signs and fictions according to our capacity, while it is nevertheless a type and imitation of the sacred description of the angels, he rightly called the dignity of the high priest in them the apex, or summit. For it is the custom of those who occupy themselves with these things to call the summit that which is most pure in every essence, and that from which the essence derives immediately—that is, continuously; as, for example, the summit of the soul is its purest mind, and the summit of love is the fiery love of those who have transcended and are most divine. The summit, therefore, of our own hierarchy and of the secret description is its most pure part, from which it is derived, and which strives near to the privation of matter. Therefore, the purest sign in us is the summit of the unfigured, simple, and incorporeal mysteries, upon which the hierarchy remains joined, as if upon the dignity of the high priest among men; and by means of images, it elevates pure visions of the intellectual rite, which is probably called the summit of those things that are here corporeal and material.

ON CHAPTER II

§ I. *Explanationem*. The Greek word denotes an enunciation. It is manifest, however, that this is perfected through signs and figures, which he also called fictions; but by simplicity he means the privation of matter in nature. For he knew that one celebrating sacred rites, ^B as he himself says in accordance with Scripture, concerning the minds in the heavens, would necessarily have to speak of animals holding the forms of beasts, and eagles, and other things to which divine Scripture assimilates the archangelic powers. For he says: "Lest we also, like the common people, should profanely think that the orders of those who have many faces and many feet in the heavens have no explanation," he therefore chooses to explain these according to the explanation of the sacred oracles.

*Palam*. The Greek signifies vehemently, or in every way, or truly, or simply.

*Poeticis*. Scripture also used poetic fictions for the leading of the human intellect, which is not able to receive the doctrine of greater things. For the heavenly signs are similar to those which are fashioned in the mind by poets, as this holy man says (and by poets understand either those who were held in admiration among the Gentiles, such as Homer, Hesiod, and the rest), or he means poetic, as it were, fictional pieces of information or delineations. For since the wise condescension of God knew our mind to be infirm and inept for a more sublime contemplation, it fashioned an elevation connatural to it, and thus brought the archangelic descriptions into the open—not as they truly are, but as we are able to comprehend them; therefore, imagine nothing inconsistent regarding the heavenly things.

^A § II. Compositions. He calls the aforementioned fabrications and depictions "compositions." In themselves. "In themselves," that is, as they exist by nature; he says they are unknown and invisible to us. "Abrupt" [or "Strange"]. I think he calls that "abrupt" which is a foreign way and fashion, as it were, cut off from customary things; wherefore he also calls it a "tabernacle" [or "tent"], clarifying that the written forms of the holy angels are not true; for they are not in truth such as the holy Scripture delivers them to us; but it is so that we might reach unto their greatness. But the [divine] Dionysius himself endeavors to bring together what is said concerning them, and to show that it is possible through explanation to understand the angelic hierarchies as has been said. "Partly immaterial." "Partly immaterial," that is to say, partially; for they are not entirely immaterial; but by substances superior to the heaven and those under the heaven, he means things like the stars; for their most subtle and simple substance approaches in some way near to immateriality. "Deiform." He calls intellectual substances "deiform simplicities"; for immaterial ^B substances are altogether incomposite, not being a mixture or composition of the elements; for bodies are from these, but those are incorporeal. "Inherent." Settling in, and causing to remain. "Leonine." These forms of the divine and holy cherubim were described both by the [divine] Ezekiel and by the divinely-speaking John in the Apocalypse. "Swarms." A "swarm" is the complete multitude. And "bird-like." Being of a bird-like form, and from birds. "Animals." He mentions other animals, such as horses, mules, and the like. And viler materials, such as thrones [as if] made of wood, and wheels, and swords [formed] of iron, as the sword drawn against Balaam, and that which David saw, as is said in the Book of Kings 2; and chariots as if wooden. "Passionate." He says "passionate," because the leonine form signifies something irascible; and the calf-like form ^D the concupiscible; which are passions, and indeed great ones. But he calls them "similitudes" because they possess sense-hidden powers of assimilation; therefore Ezekiel says he saw "as it were the likeness of a throne"; and "the likeness of a lion," which declares the fictitious nature of the imagination of those who hold such opinions; wherefore it is said here: "Dissimilar similitudes"; for the prophet does not see all of them as similar, but some thus, others so; but they are also altogether dissimilar to those to whom they seem to be similar; for there is nothing of a lion, or of a calf, or of...

the rest that they truly have; and you will find what the dissimilar signifies in what follows. ^A *Verumtamen*, Gr. *but*. By way of response. *That the divine may not*. He promises through his own interpretation to show both, so that neither may the heavenly things seem to be insulted, nor we to be stuck fast in crawling vileness while we are engaged with the animals that are spoken of regarding the angels. *Rightly covered*. He speaks in this place of why the signs of those things which cannot be expressed by figure are figures, and why those which lack form have form. *Infiguratis* [In-figured], Gr. For those lacking form. *Immediate*. This is not through intermediate figures, but forthwith and at the first impulse; however, that which they put forth is the same as when they propose and set before. ^B *Formations*. Note that the incorporeal and those lacking form are: when therefore you hear of the supersubstantial, who being in the form of God, understand [it as] immutability toward the Father; for this is what both the image of the invisible God declares, and that: "He who has seen me, has seen the Father." So also Saint Basil interprets in his discourse to his own brother concerning the difference of substance and subsistence. § III. *That the sacred is twofold*. That the Divinity is praised in two ways: either as similar to all, for all things consist in Him; or as dissimilar, for He is none of the all. *Through dissimilars*. That shapes are fashioned through similars and dissimilars, and how they are fashioned, he treats in this place. ^C *Sometimes indeed as word*. In what respect is God called word and mind: in that, "Who has known the mind of the Lord?" and in that, "And the word of the Lord came unto me, saying," and what follows. But he speaks of rationality in God, not because he wishes to declare God to be rational, as if a participant of reason—for this is manifest—but because He is rationality itself, since He exists wholly as reason; but they speak of essence in God, when they said: "I am who I am," and "He who is, has sent me"; "But thou art the same." For from "to be" and "that which is" [comes] "that which is essentially," and the derivative "substance" or essence. ^D *And life*. That God is not called life, nor light, nor essence properly; but by way of cause: for He is above these, neither is He like these. *Invisibilem ipsam* [The invisible itself]. That things said of God by negation, such as invisible, infinite, and the like, are dissimilar; for they declare, not what He is, but what God is not; so also Gregory the Theologian. *Inintelligibilem* [Unintelligible], Gr. Minime intelligibile [least intelligible]. He says "unintelligible" not as that which is foolish, but that which is...

^A not understood by anyone: for God is indefinite as subject to no limit, but He Himself is the limit of all things existing, and He limits all things in Himself, but He is not subject to a limit; because limits are composed of affirmations; but affirmations are inappropriate in the case of God, as false; for God transcends these, as He is not an essence, but above essence.

^B Negationes quidem. He says that not only in the case of God, but also in all divine things—that is, in all things after God that are intelligible—negations are true, and affirmations are least appropriate. Affirmations are therefore inept when we say that either God, or the intellectual virtues, are life or light; for neither is life any such thing that it lives by inspiration and exspiration; nor is it the light that appears and makes objects visible; but it is something superior to these. Negations, however, which are made by way of denial, are in a way more proper for intelligible things; for we say that they are invisible, and that they do not fall under our vision, and we understand this; but as to what that which does not appear actually is, the discourse does not seem to inquire curiously, nor to present it; although "life" and "light" seem to signify what it is, and yet these declare nothing at all as to what God is.

^C Condecorant igitur. See how beautifully he has stated the reason why the celestial beings have a reminder of animals, or images; for just as God, existing in all things, has nothing in all things of the same genus as Himself, and therefore deservedly nothing of all things is declarative of Him—but afterwards we speak of God by another method, saying what God is not, which he calls "by dissimilar things"—so also in the case of the celestial powers, which are after God, the theologians have acted skillfully, likening them to none of the intelligible things; but having taken the likeness of these from sensible things, which he calls "vile," they did this for their honor, so that the imitation of them might be fashioned ^D and not true; for if one who is said to have the form of a lion, and is many-footed and many-winged, is also rational and immaterial, how is it not manifest that he, in a way that cannot be grasped by the world, has transcended material things and those which are understood by us?

In nobilioribus enim. Behold also another line of reasoning, on account of which Scripture has used such similitudes concerning celestial things; for if it had used nobler fictions, such as saying that the divine powers were of the appearance of gold, or radiant, those hearing it would have been persuaded, taking belief from those things that are of the greatest value among men; but now, it has introduced things that do not represent them at all, and ugly images, so that, knowing perfectly that they are not such things, we may seek the truth of the things that are.

Innoxie. For the flames of fire that are spoken of are divine substances, not combustible, but vivifying.

Indecoris. For how is it not ugly for signs to consist of material things [for intelligible things]?

^A Spectacles, Gr. *theamata*. Spectacles are called those things which are seen with wonder.

§ IV. *For indeed the emotion of anger.* That the irascible movement is not simply full of irrationality, but exists in an irrational nature; one must read the last chapter of this book, where he treats of the vision of the holy cherubim; for there all these things are also explained at length.

*Nothing of those which exist.* Note that nothing of existing things is deprived of the participation in the Good; it must be noted, therefore, what is meant by anger in irrational beings, and what in rational ones; and what is the concupiscence of each.

*Reason.* Note that he also speaks of reason in angels; but it is that which cannot be soothed, or which neither yields nor grows sluggish.

*Concupiscence.* That the concupiscence of intelligible things is love for God, remaining insatiable, which he calls privation of matter.

^B *For the unmixed.* He calls the pure “unmixed,” that which is taken up with nothing else; for he who is bound by divine love is wholly His, and stretches toward the desirable alone, hindered by no transitive and corporeal discourse. But while we say that there is a privation of reason in incorporeal substances, we do not reproach or falsely attribute to them, to their detriment, a privation of intellect; by saying that, through leonine and vituline forms, and those of birds, as in the eagle, the figures and signs of irrational beings are appropriate to the celestial orders; but we mystically signify the difference that exists between their rationality and our own. For we represent rationality through the power of the working of the tongue, and through the effective forms of voice, striking the air in discourse, and the word passing from us to the ears of the hearers, from body to body; as the divine Basil says in the sermon, *Attend to thyself*. But it is not so there; but being destitute of bodies, and approaching and receding toward one ^C another, they behold each other's thoughts more clearly than any speech, as it were conversing among themselves, communicating speech to one another through silence.

*Propension*, Gr. *apoklisin*. For inclination or propension.

*Of the transitory.* Our prolatical speech is transitory, as passing from the speaker to the listener; but it is called corporeal to distinguish it from the internal word; for this is neither corporeal nor transitory.

*Of matter.* He calls the vilest matter the whole nature similar to body in the various species, animate and inanimate, and the rest, described by God; but he calls the intelligible beauty that which is said concerning God, of which we find mediocre and obscure images in existing things, such as simply to be, to live, to perceive, and the like. That all matter has its existence from God, no wise discourse will contradict; for it also bears within itself the arguments that it was produced and adorned by God; every ^D [matter], therefore, from ma-

^A material description holds certain obscure and shadowy echoes of the intelligible. For just as the intelligible are fitted, as far as is possible, for the reception of providential processions from God, and being life, are vivified by the God who surpasses all life, and possess powers operative for benefit, and a certain motion exceeding the boundaries of the lower world; so also do all material things, both together and individually, possess the aptitude to receive the providence of God according to their capacity, and can be vivified and have life, as in that passage: "Let the earth bring forth a living soul"; and again: "Let the waters bring forth the reptile of a living soul." Moreover, they even exhale beneficial virtues to those things that breathe upon the earth, as the benefits derived from herbs and minerals demonstrate; and material things possess a corresponding motion that proceeds towards generation and corruption; and they receive the order placed upon them by God, both that which has been placed and that which is to be placed. But they are also naturally adapted to be illuminated by the presence of intelligent powers, as in the case of the angel flashing with lightning at the time of the Lord’s resurrection and illuminating the surrounding area. Matter possesses this as something passive, not, however, as the intelligences do, which are operative; wherefore it is said to possess these things according to an extreme echo. And what this extreme echo is, I shall explain in the fourth chapter of the book *On the Divine Names*.

*And of the same.* Note that he does not say that all matter is intelligent—consequently, the stars also are inanimate, for they do not possess a mind. Even if he uses the same names, they are not taken in the same way, but are defined and understood according to the natural property of the subject.

^B § V. *With Principal [Divine] Thoughts.* That is, the thoughts concerning God.

*Of those things which appear precious.* Note which things he calls precious, such as the sun and the stars; and which are intermediate, such as fire and water; and which are extreme, such as ointment; and which are base, such as wild beasts and worms; and that even concerning God, beastly symbols are mentioned, and those taken from matter, as well as the precious, the intermediate, and the base.

*The Sun.* Malachi the prophet calls Him the Sun of justice. The divine Peter, in his Catholic Epistle, says: "Until the day-star arise in your hearts," and so forth; for this is the morning star. And Moses says: "Fire in the bush not consuming," which is to say, illuminating without harm. And Jeremiah speaks of water: "They have forsaken me, the fountain of living water"; and others speak of other things. And the Lord says: "Rivers of living water shall flow from his belly." And Solomon, in the Song of Songs, speaks of oil: "Thy name is oil poured forth." In the twelve prophets, Hosea and Micah recount the beasts mentioned here among those which... ^{C D}

are spoken of regarding God. But David calls Him a worm: "I am a worm and no man," ^A comparing Him to a worm from the person of the Lord, as not being born from seed, as we are, but without seed—like worms, which are not generated from seed, but from the earth or from decay. For that text, "I am a worm and no man," is spoken as from the person of the incarnate God, even if it is not understood according to His divinity, but according to the appearing humility of the flesh. By "divine wise ones," he means the prophets. For he has already provided some images in the book *On the Divine Names*.]

*Of images.* What are signified by the recondite images has been declared in the book *On the Divine Names*, at the beginning of the ninth chapter.

*Of vestiges.* He calls the outermost of the vestiges of God in creation those which he previously called the most base of material descriptions. How, however, these are called the "outermost vestige" will be told by us more broadly in the book *On the Divine Names*, chapter 4.

*Unless [there be] deformity.* By deformed, understand the shape of wild beasts and the likeness of cattle, which the Scripture says concerning the angels; and that word, "declarative," signifies that which makes manifest, or that which demonstrates.

*Angeliform.* He rightly [termed] the figurative delineations—which he mentioned before—not "angelic," but "angeliform"; for the images were not depicted as the angels themselves are, but they exhibit a certain presentation ^C of the depiction of bodiless beings, as he himself explained.

*To be defined.* Greek: *aphorisasthai*. He is accustomed to use *aphorisasthai* concerning those things which are distinctly defined and explained.

*We think.* You must supply "we think" ( *oiometha*), so that it might read: "we think there is a hierarchy," and "we think that the hierarchs receive certain benefits through the sacred ceremonies."

*But you, O son.* How the great Dionysius calls the divine Timothy "son" is to be asked. For, as I think, he says this either because he is more advanced in years than he, and more excellent in philosophy, so that he is questioned by him, as the books at hand reveal—for even if Saint Timothy believed before the divine Dionysius, as the Acts of the Holy Apostles reveal, yet the great Dionysius was more excellent than he in profane learning; or he calls him "son" as if imitating ^D the Lord, who says, "Children, have you any meat?" (Joan. xxi, 5), or because those who practice the simplicity that is in accordance with God are called children, as Papias also reveals.

VARIOUS READINGS AND CORRECTIONS.

in the first book of the *Dominical Expositions*, and Clement of Alexandria in the *Paedagogus*.

Multitude. He has opposed the uniform to the multitude; for holy things make one; but profane things and those that are of sin are multiplied into many through division. This, therefore, he now calls a multitude, which is, as it were, profane.

IN CHAPTER III

Hierarchia (Hierarchy). Definition of hierarchy.

Quantum fas est (As far as is right), Gr. *ὡς ἐφικτόν*, as is possible.

Teletarchikon (Origin of perfection). That is, making perfect.

It is entirely unmixed. Likeness, and equality, and identity make the one and the one; thus, what is simple and unmixed and incomposite is so called; but they call the dissimilar, and unequal, and different, and mixed, and that which is in change, material. Therefore, let God be understood as the One.

Thiasotas (Divine consorts). A *thiasos* is, properly, a chorus; but he calls those who are occupied with divine matters *thiasotas* in this place. *Dieidestata* (Most pellucid) [means] bright, clear; and *akēlidōta* (unstained) [means] undefiled.

Operari (To operate). I think these words signify that no one of those enumerated in the sacred rank ought to do anything above his own order; but only to perform and hand down, as a teacher, what is incumbent upon his own dignity, and not to attempt to reach out to things that transcend his dignity; as, for example, for presbyters to teach, and to offer the gift, but not to ordain; for deacons to teach, but not even to baptize. For they will not give the Holy Spirit, just as Philip the deacon did not in the *Acts of the Holy Apostles*; but neither [ought they] to offer, and so on; but also for those being initiated to perform only what is their duty, so that there may be well guarded that saying of the divine Paul: "Let each one remain in the rank in which he was called." ^A

Teletarchias (Of the origin of perfection). That is, of perfection.

Orders. For according to the difference and pre-eminence of the orders, there must also be the faculty of knowledge.

Perfection of those who have been allotted an order. Note what the perfection of the bishops is, and how they are co-workers of God according to the divine Paul.

Divine operation. That is, that God Himself also operates, teaches, perfects, and does similar things according to their capacity in those who are being taught.

Since order. Note the order and the result of the hierarchy, and that those who approach must first be purified by the teaching of those things which can dissolve...

comminglings; then to be enlightened by the knowledge of the divine-inspired Scriptures in the doctrines concerning the knowledge of God, and then to be perfected by the washing of regeneration.

*These indeed to be enlightened.* Note that enlightenment precedes baptism.

^B

Divine beatitude

Divine beatitude

Regarding the hierarchy of Divine beatitude: those of the hierarchy indeed purgations, they indeed illuminate [others], those, however, subject to the hierarchies they are purged; they are enlightened; they are perfected.

*“Noos”* (Mind). [The author] has used the Ionic dialect: *ὁ νοῦς, τοῦ νοός, οἱ νόες*. For the Attics say: *ὁ νοῦς, τοῦ νοῦ*, and in the plural *οἱ νοῖ, τῶν νῶν*, and *νοισί*.

§ III. *Expiators*. In this place he treats of the bishops themselves; in what precedes, he has discoursed of those who are subject to the bishops; declaring both the orders, and how the expiators indeed are inferior, as those who cast out devils by adjurations; but the illuminative [orders] are superior in doctrine, such as the presbyters and deacons; but the perfective are those who satisfy with the Holy Spirit through baptism, as the bishops. He states these same things also below in the book *On the Ecclesiastical Hierarchy*.

*Naturally and supernaturally they are present.* That those things which can illuminate for salvation are present both naturally and supernaturally. He has beautifully explained the order of the sacred ecclesiastical operation, so that first those who approach to the divine baptism may, being purged, renounce the world; afterwards they are illuminated by the doctrine of the priests instituted for this; and such purgative [priests] are worthy to communicate holiness to others, and thus afterwards for the bishops to baptize; for he calls them perfective. It is necessary to observe this order.

ON CHAPTER IV

§ I. *To communion*. Note the reason on account of which God produced all things, that He might communicate of His goodness to each one with proportion; for this is what is signified by: *In my Father's house are many mansions* (John XIV, 2). For each one, according to his own work, will participate in His goodness: so also Titus says in his books *Against the Manichaeans*.

*Of beings*. In this place he signifies all things created collectively by the name of *ὄντων* (beings), both the intelligible and all the visible things; for God made all things from nothing, that they might enjoy His goodness; they enjoy it, however, through providence.

VARIOUS READINGS AND CORRECTIONS

OF THE HOLY MAXIMUS: SCHOLIA ON THE BOOK ON THE HEAVENLY HIERARCHY

that they may enjoy the Deity. ^A They do enjoy it through providence, as each is fitted; for the providence of God is the beginning of the essence of things that are.

*Wherefore all things that are.* That all things that are participate in the providence of God; for neither is there anything at all among things that are which does not participate in God; so that evil is without substance, since it does not participate in God, appearing only by the deprivation of nature. But it is not itself, prototype-wise, existing in essence; thus we spoke at length above in the appropriate chapter.

^B

Of beings: Some are lifeless, which he calls merely "beings," such as the heavens and the earth. Some are living, which he says "live" according to reason, such as irrational animals. Some are intellectual, which are bodiless, as the heavenly ones. Some are rational and embodied, which he calls "according to us."

*For they would not be.* In these he calls the "divine" beings—that is, the holy Trinity, which is both the creator of creatures and the beginning, or rather the cause, and is said to be participated in by those things which have come into essence from It.

*Those, therefore, that are lifeless.* That even lifeless things participate in the providence of God according to their very being; and they are lifeless, such as stones and all things that do not proceed into generation.

*Living beings of the same.* It is necessary to understand on each of the things that follow, when taken in common, those things through which they participate in providence.

*The holy [ones], therefore.* Note well regarding the order of the whole, ^C that the essences of the superior powers are various; he says, however, "merely beings" regarding those which he called "lifeless."

*For intellectually toward the God-imitating.* See that even the intellectual powers participate in the Good from choice for the most part, as if desiring It greatly; for he says, "conforming themselves," which is a matter of choice; therefore, the argument is false which says that the devil fell from the heavens; for he was turned toward evil from himself. *Proexeis* is instead of *sunemmenai* (conjoined).

Of beings: Some are irrational, as stones and things that do not have any life-giving energy; Others live, of which: Some are insensible, such as plants; Some are sensitive; Some are irrational; Some are intellectual and above us; Some are rational and of these [categories]; Some are bodiless; Some are embodied and according to us.

*And in many ways in participation.* For their own essences are living mind. Note, however, that all intellectual things participate primarily in God. *Ekphantorikai*, however, means "declarative."

*Of the angelic appellation.* Note what properly is an "angel," and that he says they occupy the first order. ^D

^A furthermore, how we are initiated by angels; and how the law was given through them; and that angels led our fathers both before the law and after the law toward the divinity.

*Celebres* [Glorious]. One must also consider what is to be done, as in the case of Joshua the son of Nun, and Gideon, and others; and toward a right life from a profane life, as in the case of Cornelius the centurion, for he was the first of the unbelieving Gentiles to be moved; and the sacred orders, as in Daniel: “Ten thousand times ten thousand”; and in Ezekiel, the cherubim; and in Isaiah, the seraphim were seen. And supermundane visions, as in Paul being caught up to the third heaven, and in the Apocalypse of the divine John.

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

*That very thing, what it is.* See how he explains the text which says, “No man has seen God at any time,” which I judge to be most true; and knowing that there are scriptural passages which say that God was seen by men—as in the case of Adam, as in the Garden; and in the case of Abraham, at the oak of Mamre; and when they were traveling to Sodom; and to Moses on the mountain, even if it is said he saw the hindmost parts—he says that indeed no one has seen the occult [nature] of God, nor will they see it, which is His essence; or—what is also more sublime—that no one can or will be able to conceive or explain what God is. But if there were any Theophanies to some of the saints, consider that each was counted worthy, according to the merit of his own faith, of some vision representing the divinity to him, through which illustration he received the cognition of divine things coming to him.

*As in a formation.* I think he means the transfiguration, or the miracle on Mount Sinai, such as the fire.

*Apparition of God.* He says that an apparition of God is not because God manifests and shows what He is—for this is impossible—but because the saints are counted worthy of divine illustration through some sacred visions proportionate to them, which he says occur through the operation of angels.

*Legislation.* Note that the law is an obscure delineation of another divine law-giving, that is, of the divine assumption of human nature in Christ; and that the first legislation was given through angels, holy Stephen also declares, saying: “Those who received the law by the disposition of angels, and did not keep it.”

*It.* That is to say, the legislation.

*Through the first.* Note how, through the first—that is, those who have ascended—the second (meaning the inferior) are raised to God, ^D even through the angelic orders.

*Supersubstantial.* Gr. *huperousion*. He calls *supersubstantial* the *taxyarchia* [ordering] which is the beginning and effective cause of their order.

^A § IV. Gabriel. Note that the angels are the first to be instructed in the incarnation, as the acts of the divine Gabriel declare, who, having learned what concerned the holy John [the Baptist], announced also to the Virgin that she would conceive from the Holy Spirit the incarnate God the Word.

*Human.* The human divine operation, or Christ’s conversation with men, in which God, while existing, worked out divine things in the flesh. Consider, however, how, having called it in this place the "human divine operation" of Jesus, by using the word "human" he declares that he became a perfect man; but by the word "divine operation," that he is God, and the same one who is man worked the signs of divinity; a little later he says that he is immutable: for he remained always what he was. And observe, furthermore, in the same way, how he says that in the holy Theotokos Mary there was the ineffable sacrament of God’s fashioning, which takes its beginning from God. He says "God-fashioning" [theoplasia], declaring that God was fashioned ^B according to that which he became man, as that saying of Scripture: *The Word became flesh.* And "divine-ruling" [thearchikon], because God being the cause and principle of those called gods—angels and righteous men—the sacrament of the incarnation was; whom he forenamed Jesus as God.

*Mary.* Note these things against the Nestorians; for not all the angels believed the mystery of the dispensation or incarnation securely or without any doubt; for when the Lord was being taken up after the passion, some said: *Who is this King of glory?* ^C For the interrogation argues ignorance. Note against the Nestorians and Acephali: that he calls Jesus the supersubstantial cause, as the creator of all things, and that he also says he was immutably made similar to us; yet these [the two natures] are not one and the same nature, even if the same one is two or both; and that the same one is Lawgiver and subject to the Law; and that the same one, as man, was directed through angels both in the withdrawal into Egypt and in the return from the same, and that the same one is the creator of the angels; so that one and the same Christ in two natures ^D accomplished the great mystery of the dispensation; for it has been said: *Who, being in the form of God, thought it not robbery to be equal with God; but emptied himself, taking the form of a servant.* Behold two forms; for what he says here, "does not flee," that is, "did not think it robbery," this means he did not disdain as man to obey the angels, but obediently submits himself to the instructions of God and the Father through the angels; for this one ordained that they should administer the human race.

*Immutably.* For the divine nature was not changed.

*Does not flee.* For those things ordered by him, or preordained...

he himself assumed in these last times, and showed in himself. ^A

*And through angels.* For He was under the law, which was established through angels in the hand of a mediator.

*And concerning the angel.* The great Dionysius also cites the account of the angel who strengthened the Lord, which is found in Luke; indeed, he says it was handed down to him and to holy Timothy in mystery and secretly by the holy Apostle Paul, for Luke wrote down his preaching. This is declared by the fact that he received it as in a mystery, from his saying: "Explained by our sacred traditions." See also another interpretation, which says that the passage in Isaiah concerning the "Angel of the Great Counsel" refers to the child who was born, and that this is appropriate to His flesh. And why was He called an angel? Because He announced to us the counsel of the Father; for by saving us through His own passion, He showed that the Father was also of this counsel; for He was not called an angel as being inferior to the Father—this is against the Arians. Do not accept the account of the angel who strengthened Him outside the interpretation of the holy Scripture; for this must be understood according to the flesh. For the Gospel says elsewhere, after the temptations: "Angels came and ministered to Him," and that He was tired from the journey and that He was hungry; for all these things show that He assumed perfect man with his passions. But someone will say, what need was there for an angel when the Godhead was present? We say, therefore, that God works most miracles through angels; and all the divine Scripture says this. ^B

*Manifestatorium.* According to that which was said by Him to the Father: "I have manifested Thy name to men."

ON CHAPTER V

*Celestial essences.* Why, moreover, when the Church says that all the holy angels are of one essence, does the divine Dionysius name many powers? The great Dionysius, bishop of Alexandria, that orator, in his commentaries which he wrote on the blessed Dionysius, his namesake, says this: that profane wisdom is accustomed to call the whole invisible nature uncreated, and likewise also the essences (the subsistences), and from this he says that these terms were used by holy Dionysius figuratively, according to the custom of profane writers. ^C

*Manifestationem.* Gr., that is, elucidation or declaration.

*Appellant.* He means the last order of the intelligible beings, which are properly called angels, but the higher ones are called otherwise, some of whom he even names. Moreover, in the following chapter he mystically mentions the nine orders, but now he says perfectly that the higher orders know all things that are taught to the lower ones by illumination; ^D

known to the lowest levels; ^A however, even though this is the case, all the intelligible orders are sometimes called by the general name "angels." He also states the reason, as in the one hundred and second Psalm: "Bless the Lord, all you his angels," and in the one hundred and third: "Who makes his angels spirits," and so on. The proposition is not reversible; for the lower orders are not called by the title of the higher ones, and the lower ones are initiated by the superior powers.

Terminating.

We assert, however: Someone might ask, if the celestial orders are upper, lower, and further submissive, that one should be superior and the other inferior. We say that God created all intelligible beings with free will. For if man was created with free will, consisting of a dusty mass and a soul, how much more so were the intelligible powers, having nothing of earth or heaviness, created with free will? ^B Indeed, the divine Scripture represents this, saying that the devil fell voluntarily from the angelic order. This divine man also says, two pages back, regarding the angelic powers: that by intelligibly forming themselves for the imitation of God, and looking supermundanely toward the divine appearance, and desiring to form their own intelligible species; from all these things it is shown how the intelligible powers enjoy their own choice and their own liberty. He therefore reasonably says that each order is illuminated by divine contemplation in proportion to its own desire for the good; for this reason they are called "orders," gradually, as the desire exists within them. Therefore, he says, there is no reason here to name the last order seraphim or thrones. Note, furthermore, why all the orders are called "angels": because those who are angels in the proper sense elevate holy men to the divine splendors known to them.

But as this one.

Those among us.

Completing.

[APPENDIX TO THE WORKS OF ST. DIONYSIUS THE AREOPAGITE]

all intelligible and incorporeal orders ^A, and according to another mode, that is to say, according to what is God-like, which is to be assimilated to God, as far as it is granted to each one of them; so that all supermundane orders are called God-like, and they all possess another communion, a gift of most luminous illumination from God, although the illumination is given according to the capacity of each, either less or more. But in the book *On the Divine Names*, he says that only the leaders ^B of the entire order are called divine.

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

*On Chapter VI.*

§ I. *Solely and accurately.* That God alone, who also makes them gods, knows accurately both them and their ministries, and they themselves know themselves and their own. For we know nothing perfectly of those things which pertain to them, except what we have been taught by divine Scripture.

*Nine.* Note that there are nine divine orders of intelligibles.

§ II. *Initiator of sacred rites.* It is his custom to call the institutor of the sacred rites by his proper name, either the most divine Paul or the holy Hierotheus, as was said in the book *On the Divine Names*; but now I think he speaks of no one ^C else than the holy Paul; for it belonged to no one else but him, who reached even unto the third heaven and was initiated into the things concerning these.

*First ternary order.* Throni, cherubim, seraphim.

*Assiduously (Closely).* Concerning the first of the sacred orders approaching God.

*Most holy.* This first ternary and God-like principality of the order may be understood by one who contemplates God with an attentive mind and worthily, from Ezekiel himself, who mentions the "first throne" on which God was seen; then immediately the divine cherubim assisting; but in Isaiah, he contemplates the most holy seraphim standing round about God. And these things declare their supreme lot above all others ^D before God. These things are also explained in almost a similar way in the Apocalypse of the holy John the apostle, evangelist, and theologian.

*Immediately.* It is said "immediately," since there is no other order before it. Note, however, that he says the thrones, or the many-eyed and many-winged cherubim and seraphim, are superior to all the virtues, and of one triple hierarchy.

*The illustrious one.* He implies holy Paul.

*Power.* He recounts the two following ternaries of the holy intelligibles, the principalities of the orders, from the lowest to the highest. For the first are the dominations; then follow the virtues; finally, the powers. He, however, placing the powers first, took the dominations as the middle ones; and of the third liturgical ternary, the principalities are first, then the archangels, and finally the angels.

Now, therefore, he does not remember them in this way in the following chapter, but taking them from the lowest to the highest, he named them. The Apostle, indeed, both in the Epistle to the Romans and in that to the Ephesians, makes mention of certain angelic orders; but he does not teach this order. But the great Dionysius declares that the divine Apostle delivered these things to the saints in mystery.

ON CHAPTER VII

^A with "transcendently"—namely, instead of "bodily"—with "immaterially and intelligibly," or rather "noetically." For lest you should think that the path of "ascending" is a bodily one, he added "immaterially."

*Deiferum* (God-bearing). Note that he also called the order of the holy thrones "Deiferum," as bearing God, who rests upon them intelligibly. See, then, since the blessed Basil the Cappadocian also called the flesh "deiferam" (God-bearing), one must consider how this is said. Now, the flesh of the Lord Himself was united to God the Word Himself according to substance and subsistence; therefore, He Himself is also said by the Fathers to bear flesh and to have put on flesh. Why, then, is it absurd if His flesh is also called "deifera," as bearing God the Word according to an indivisible union, and being His flesh, which is also called and exists properly and according to the truth? But these [the angels], having God in themselves by grace through an ineffable word and an inconceivable thought, are also called "deiferi" for this reason: because the first powers participate in God first, and thus communicate to those more in need the illumination produced within them.

§ II. *Primis*. Thus the reading is to be understood according to the progression: one must think that the uniform hierarchy which is identical to them in all things is proper to the primary substances; the rest, however, [is] in between.

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

*Creatam*, Gr. [γεγονυίας]. This is "founded."

*Visa*. That they can receive no vision or material imagination, and are mixed with no submission; that not only are the divine powers themselves freed from stains and defilements, but they can also admit no material imagination, nor are they mixed with any diminution, nor do they know in any way of a weakening toward things below. Understand this, however, not that they are immutable by nature, but that, acting by free will through an excessive desire for the good, having inclined toward the divine, they have remained thus, having immobility as a habit. For God alone is immutable by nature. If these, however, had been created in such a way, the devil would not have fallen. But these, too, are all of one and equal order; for that which is good by nature has no descent.

*Per se mobilem* (Self-moving). This saint says that their motion is "per se": as being invariable and immutable, and having itself in the same way. The motions in them are ceaseless effective operations concerning their thoughts; for they are minds incapable of silence. And note the immutability according to piety. Read also the fourth chapter of the book *On the Divine Names*, and the eighth chapter of the present book.

*Contemplatrices*. Note how these holy orders are called contemplatives, and that they do not acquire the knowledge of God through signs or contemplations of Scripture, as we do.

*Intellectilium spectatrices*. Those who are ^D [the watchers] of the mysteries are called *theoroi* (spectators); this [is revealed] to the holy ones through what is said symbolically about God...

by means of sensible things, which it is unlawful to conceive of in the case of higher virtues.

^A *Contemplations.* Note the mention of the "threefold contemplation" as standing for the one Godhead of the three subsistences.

*Jesu.* He speaks of communion with Jesus as the participation in the glory and the ineffable splendor of the body of Christ; for he sits with the Father in the flesh.

*In images.* But as to what is said, "in figures that impress the likeness," when it ought to have been said, "impressing," let no one suspect a solecism, as if the great Dionysius were ignorant; but let him know accurately that even this is said as it is by someone who is truly an Athenian and very Attic. For it is characteristic of the Attics to join masculine participles with feminine nouns, just as Homer also makes Iris, speaking from Zeus to ^B Hera and Pallas:

"No longer on your chariots, smitten by the thunderbolt, Have ye come back to Olympus."

For it was necessary, instead of "smitten" (*plēgente*), which is dual masculine, to say "smitten" (*plēgeisa*), which is dual and feminine. And the comic poets say this, as for example a feminine instead of a neuter, just as a masculine instead of a feminine, and Plato, and Euripides in the *Bacchae*:

"Swimming across with darting eyes."

For no one would say "the eye (*blefaron*) darting (*dromas*)." And in *Orestes*:

"With maddening frenzies."

^C *Deific.* Note that the likeness to the Lord Jesus is deific, that is, it makes those who are being made like unto him to be gods; and how these orders are made like unto Christ immediately and without symbols, having received this from him himself.

*Primal.* Note that these powers are also "first-created," and that they possess the virtues of the Lord Jesus Christ as powers.

*Perfect.* Note how these divine powers are said to be perfect.

*Resolutory.* He speaks of the knowledge of varieties as the interpretive and declarative explanation of the ^D complex sacred tradition, of which even the subordinate orders stand in need, as he says subsequently: "but much more so, men." For without resolving explanations, it is impossible for them to understand the manifold wisdom of the holy contemplations—not for us, nor is it permitted for the angels inferior to the three first orders to understand them. Whence he says that of the inferior orders, each of the first holds only a sacred principality, and no other power; but of the hierarchy of these highest orders, God alone holds sacred principality, and no other power.

^A

*Sacredly initiated*, Gr. *hierarchoumenai*. That is, instructed in the mysteries. *This, therefore.* Demonstrations of the words from Scripture. § III. *To be instructed*, Gr. *ekdidaskesthai*. Note the *to be instructed* (*ekdidaskesthai*); for it declares that they are not by nature such as these. *But higher than all.* For since they are above all, and have nothing superior to them, as regards other powers, they are rightly initiated into divine knowledge by God himself alone, as the first, because they are superior. *Into heaven.* Note [this argument] against the Basilians and Nestorians, that the Jesus Christ who was assumed into heaven, according to that which is human, is the Lord of all intelligible things, and the King of glory; just as those who have been instructed in the arcana learn from those who say: “Lift up your gates, you princes,” ^B and who inquire: “Who is this King of glory?” and again hear: “The Lord of hosts,” and what follows. Against the Acephali and Eutychians, however, [it is noted] that although He is the Lord of hosts, yet He is flesh and a manifest man, so that on account of the novelty of the event, the following principalities were struck with wonder. *Of divine work*, Gr. *theourgias*. He has rightly called the dispensation for our sake a divine work; for all the things [done] according to the dispensation of the Lord were truly the works of God: the holy birth, and the healings, the signs during the passion, and the resurrection. *For I say.* Those words, “For I speak justice and judgment of salvation,” are from Isaiah; see also how he understood these. *But I marvel.* The phrasing should be composed thus: I marvel how the first, like the middle, timidly desire divine illuminations. ^C *Flying in the midst.* He said “flying in the midst,” so that they do not fly upward to the summit of the height, but arrive at the middle; and “to doubt” signifies saying: “Who is this coming from Edom?” *They inquire.* See with how much fear and reverence the highest orders of all, as middle [orders] and not the first, inquire of one another, first what is in Isaiah: “Who is this coming from Edom? The redness of his garments is from Bosor”; and then, as if by a charge committed to them by God, they say to Him: “Why are your garments red?” ^D *Most holy purgation.* Note how he speaks of the divine orders being expiated, and illuminated, and perfected. *Of expiation.* Note what is the purgation in minds, and what is ignorance. *Of copious light*, Gr. *apletou photos*. *Apleton* signifies vast and abundant.

^A It is perfected. Note how these divine orders are purged, and illuminated, and perfected.

*According to habit.* According to habit, knowledge is an inherent and indelible apprehension of the enlightened intellect.

*In circuit*, Gr. *en kyklō*. Since he says that these first principalities of the orders stand and dance in a circle around God without any intermediary, it must be explained how they both stand and are moved, just as in a dance around God. Now he takes his starting point from Isaiah, who says: *And the Seraphim stood around him; six wings to one*, and so forth; but he adds: *And with two they flew*; for how could they, while standing, fly around in a circle? And it is to be understood in this way: every mind, having shone out from God, the cause of all—since it has shone out from the Creator—is said to move around Him as around a center, not by any local motion, but by an intelligible and living one. Such is the circular motion of the mind: everything that understands, does so either as being mind, or as participating in mind. That which is mind, understands primarily; but that which participates in mind, understands secondarily; and according to this, inasmuch as it is mind that understands, it might be called moved; this circular motion is conceived, however, insofar as it reflects, and being turned toward itself, ^B thus understands itself and the One before it, from whom it has shone forth. As, therefore, it has been projected by the will of God, it will be around Him, for the sake of the desire and love of God, as around a center. For the second are not joined closely to those before them, but what occurs is similar to a certain dance; for those things which are brought into being, desiring to exist in their own place, look around at their generator; what is therefore intellectually turned toward the things that precede it introduces the notion of circular motion. Since, therefore, God is everywhere, those things that follow Him in every place, ^C because they choose to understand Him always, exult in this and dance around, as if in jubilation. Thus, the mind is said to be in itself and to hasten toward itself; what is in itself, therefore, and signifies immortality, has stability; for according to existence, which is to be immortally, it is understood to stand; but according to its hastening toward itself, it moves, not wishing in any way to be diffused into those things which are outside it and are material intelligences. So, according to self-motion it does not stand, but moves; but according to its essence, which always remains the same, it has stability, not motion. There is, therefore, also per nature in each of the minds an impetus, an eager desire toward God and toward itself, like a circular dance around a center, as circles around a point or center from which they consist; for even by natural necessity each of the existing things dances the dance around God, desiring to be, for He is the source of all good things. ^D And what he said, that the first dance around God without intermediate, signifies that the second...

and third, that is, the sensible things, dance around God through the intermediate preceding ones, as has been said, according to their capacity.

*Intellectibilia*. Species are indeed the properties of distinct existences; but in the privation of body, and because they are immaterial, they do not need place, so that they may be separated as all bodies are; for where there is a body, there also is a place, which is to receive bodies without conflict.

*Quasi vox*. These are of Ezekiel.

*De suo loco*. How one ought to understand "place" in God, given that Scripture everywhere says the Divinity is uncircumscribed, and: *Heaven is My throne, and earth the footstool of My feet*; and again: *He has set the valleys in a balance, and the whole earth in a fist*; and again: *If I ascend to heaven, Thou art there; if I descend into hell, Thou art present*. What place, then, did Ezekiel contemplate for God? We say that God illuminates those things which seem obscure to us, to those who seek Him with their whole impetus; for the divine Scripture says: *If anyone keeps my commandments, I and the Father will come, and we will make our abode with him*. ^B Therefore, both the intelligible powers and the souls of the saints, and of all who keep the commandments, could deservedly be called the place and rest of God; for it says elsewhere: *My Spirit has rested upon them*.

*In iis, quæ de divinis hymnis*. Note that another book, *Of Divine Hymns*, was also composed by him.

*Divina loca*. Who is the place of God?

*Loci divini*. Scripture: *What kind of house will you build for Me, says the Lord, or what is the place of My rest*, declares that this is not spoken of any sensible thing, but of these divine minds; or also in this way: God wished to signify that the divine nature cannot be circumscribed. And otherwise: that in the hearers themselves there was no place of rest for God on account of their unbelief, just as the Lord says in the Gospels: *But the Son of Man has nowhere to lay His head*.

*Unitas est*. Not only, he says, does the thrice-holy hymn declare, and the voice from that very place praising God with glory, that it is also communicated to the subject orders to know and sing of God; but it signifies something else besides these. ^D This, however, the sentence declares, saying: Indeed, we say that God is the unity and monad of three subsistences, and that He provides for all, encompassing all things from the first to the ends of the earth incomprehensibly, that is, containing them not by corporeal, but by divine providence, superessentially. That He is a unity and a monad, even the impious Evagrius in the second century, chapter three, says this: *He Himself is a monad, since the divine*

ST. MAXIMUS’S SCHOLIA ON THE BOOK OF THE CELESTIAL HIERARCHY

^A is a monad, since the Divinity is simple and indivisible; for this reason it is a monad. For a monad, speaking according to the logic of numbers, is simple and incomposite. And it is a unity for this reason, because the holy Trinity is naturally united in itself, and it unites all who approach it, according to what is said in the Gospel: *That they may be one, as we are one.* (John xvii, 11).

*Incomprehensible.* He calls the "incomprehensible bond" the providence and control of God, which is entirely removed and disconnected from created things.

ON CHAPTER VIII

*Potentia* (Mighty). The Greek signifies: Most powerful.

*Appellation.* What their name signifies, and what their peculiar quality is.

The middle triad-order. Dominations, Virtutes, Potestates (Dominions, Authorities, Powers).

*Minime subjugatam* (In no way enslaved). That no intelligible power can bear to yield towards the worse.

§ II. *As a severe dominion.* Here he piously reproves the error of the Greek philosophers, who named certain three particular "implacable" virtues, which had proceeded into existence from certain other three virtues preceding them—but not, however, having been created by God in a particular way. ^B And they say that these "implacables" are as if stationed beneath the preceding intelligible virtues, holding them back and, as it were, exerting counter-pressure, and having a power of restraint so that neither they nor the ones preceding them might fall into matter; and that according to this they are weaker than those that precede them, insofar as they are obliged to hold themselves up lest they fall. This, then, is their view in summary.

But the great Dionysius wisely says everything to the contrary regarding them: for he says that they subsist by the creative faculty from God, of which they also have a likeness in their dominion, just as we also who have been created according to his image. He says that they possess this "implacability" against every submission by virtue of their dominion, as if striking and cutting, and not permitting the desire for sensible things to prevail—not, however, restraining those which precede them. He calls sensible and corporeal things "servility," "lack of freedom," and "vain glory." ^C He teaches that *servility* (taking this word for "servile-condition") is so called because they do not permit one to contemplate truly existing things, but pull one down from that unswerving stability toward a base falling into vanities. He calls material things "dissimilitude," again, as things that never remain in identity but are always changing.

*Principii dominationis* (Of the principle of dominion). He calls the Deity the "principle of dominion," because it exists as the principle and cause of every dominion.

*Quae non deest* (Which is not lacking). Note how everywhere he says that it is ^D transcendent.

^A He says that the transcendent powers communicate their own [properties] to those beneath them, and strengthen the powers that are subject to them; for we know that it is written that an angel strengthened Daniel and others, and, what is greater than all, even our Lord Jesus Christ himself, inasmuch as he was also man, as is contained in the Gospel according to Luke.

On Good Order

Assimilated

For it is purified

And through the middle

That which is said through another

Obscure

The Skilled

Sacerdotal

Of Illuminations

To the Cruel

Handed Down

In every way

He brought forth clemently

For common

Of those below

Preceding

Then from him the divine

VARIE LECTIONES ET CORRECTIONES. ^A *anōterō* (above). ^B *tō de* (to the [one] and the).

^A Respond. Truly the Lord said in the prophet Ezekiel, "that the just may be separated from the sinners"; for this is also seen to have been done in the Gospels, when He divided the sheep from the goats. Behold, in this too the Old Testament consonant with the New.

"Clad in a tunic reaching to the feet." Regarding him who was wearing the tunic reaching to the feet. ^B Note, however, that for the angel who was commanded to set the mark, the tunic was reaching to the feet, and [there was] a girdle about the loins, a garment appropriate for a priest. But to the other angels, [was given] an axe in their hands, which signifies a certain vindicatory power; so that from this we might understand that the form of the angels is fashioned according to that which is to be accomplished. This we ought to consider regarding the Seraphim and Cherubim and the other powers, that they have their equipment and form according to their own order. For those who say the *trisagion* hymn are fashioned as having many faces, the account declaring that their hymn is unceasing and abundant; thus also understand in regards to the following.

"The sign on the foreheads." Note that through it He pre-indicated the divine foreshadowing, that the faithful set the life-giving seal upon the forehead, and be preserved from the destroyer. But at that time indeed, angels in the garment of priests were commanded to do this to the blameless; for the girdle and the tunic reaching to the feet signify the garment appropriate to the sacred priests. But now, we too, the faithful, impressing upon ourselves the seal of the cross upon the forehead, put the enemy to flight; behold, another similarity of the Old Testament to the New. ^C Note also that these are the three triadic orders of the intelligible powers: the first triad, thrones; then cherubim, then seraphim. The second triad, dominions, powers, authorities; these are also called the middle [ones]. The third triad, principalities, archangels, angels; but by a common name, all are angels.

"Of good order." Regarding the good order of the secondary [powers] toward the superior ones.

"The most divine Gabriel." Note that even Gabriel is not of the superior powers, but of the subordinate ones.

"Of the Hierarchy." Note that those things that take place today in the Church are an imitation of the heavenly, mystical hierarchy; for the priests indeed set the seal of the life-giving cross upon those approaching the mystery, ^D that they might be separated from the unbelievers, and that they might escape the enemy. Otherwise, a certain order is also kept according to the holy Church; for that which the subdeacon is commanded to do, the inferiors do not do; and that which the priest does, the deacon does not do; and, to speak simply, each one has the ministry appropriate to him; but by a common name all are called clerics and ministers, just as are the angels; hence it is necessary to understand how

APPENDIX TO THE WORKS OF ST. DIONYSIUS THE AREOPAGITE

It should be understood in what way it was said by the divine Stephen: You who received the law by the disposition of angels, and have not kept it. (d)

ON CHAPTER IX

§ I. ^A His superessential principate of order. The order of principalities itself demonstrates His superessential principate of order, which makes the beginning of [all] principality.

§ II. Of the Archangels. Concerning the archangelic adornment, and what it signifies.

Hierarchy. Note the universality: that every hierarchy possesses first, middle, and last powers—that is, three trinitarian orders.

Most holy. Gr. write: and most sacred. How the divine archangels also communicate with those who precede them and those who follow them.

According to the last. That the last order of angels is also concerned with the world.

The last trinitarian order. Principalities, Archangels, Angels.

And more to. That the last order of the celestial powers is even more worthy to be called angels, as it approaches men, through which even divine things are taught to men.

For the supreme indeed. That the first triad presides over the second, and the second over the third; but the third [presides] over those who are priests among men, and they oversee the things performed by them.

More hidden. How these hierarchies are more obscure, while those are more manifest.

In human hierarchies. Who preside over us hierarchically. Note the demonstration from Daniel, that is, that the lowest order presides over our own hierarchy. ^B

Which also. It must be understood that it should be "according to order," so that the construction might be such: that it is indeed according to order, and [the order] which is from God, and the rest.

But if someone should ask. How, with good angels set over the nations, Israel alone knew God; for every nation has an angel allotted to it, as the Jews have Michael; whom he says is of the last order of holy angels.

By no means [because of] the angels. He does not say such things on account of the fault of the presiding angels, but on account of their own free inclination toward things which should not be done.

By self-love. Note that each one is to himself the cause of both good and evil; but self-love and self-will signify equally a complacent self-satisfaction. ^D

This same thing is confirmed. Not that God chose Israel alone, but that Israel alone willed to follow God: for thus the interpretation of the word signifies, a mind seeing God: we ought so to understand the things which are [written] in

the Song of Moses, *The Lord's portion was the lot of Jacob* (Deut. 32:9); which signifies Israel. For God does not love Israel alone, as even the Apostle has declared in many places, saying: *Is God the God of the Gentiles only? Yes, of the Gentiles also, since there is one God* (Rom. 3:29-30). But Israel was the first to walk after God, for when he later turned away, he too was cast off; for men possess free will, and when they will, they make God present to themselves.

*To have suffered.* That Israel himself also fell away. *Life.* That man is his own master. *Of eyes.* What the Father says here, one may also see happening with the light of the sun: in transparent bodies, it effects its own proper transmission, but in thicker [bodies], not in the same way, but it is either altogether incommunicable ^B or obscure. Therefore, that which the difference of the material does here, the inequality of the free-willed inclination effects in the divine illumination. *Dissimilitude.* That is, the turning aside of the eyes of the mind. *He makes it altogether unparticipated.* See how he says that we ourselves are the cause of receiving the divine illumination, or of receiving it little or much, or of not receiving any of it at all when we have become resistant to it, as if we were hard or stony. Therefore, the Lord himself says in the Gospels: *God is able to raise up children to Abraham from these stones* (Luke 3:8). For what is hard and impossible to us, this is possible to God. *We have emerged.* Note, especially from this place, that the untimely and indiscreet ignorance of some is refuted ^C, who dare to say that these divine books belong to Apollinarius, not even guessing the antiquity of the man from the persons whom he mentions, but claiming that the name of Dionysius is falsely inscribed; nor [do they account for the fact] that he said now that he had turned from the idolaters, whereas Apollinarius was not of such a background. *That it is in readiness for all.* That God, being by nature good, offers himself in readiness to all so that they may partake of his holiness and their soul may be illumined; it remains [to be seen] what is required on our part, namely, how we desire to partake of the knowledge of him, so that [our] free will may be shown: for God is not the author of evils, which is ^D the separation from him. And this is the interpretation: Since not even for the other nations did some foreign gods rule, but there is one principle of all, and so the rest [are] through an intermediary; and that even to other nations one sovereignty of God held sway, and further, through his own angels who act as hierarchs. *Melchisedec.* Note what is said about Melchisedec, as being a hierarch, and about the one who by the guidance of angels...

acknowledges the true God; but he speaks of those who follow him on account of the liberty of the will, and not by compulsion.

^D § IV. *Pharaoni.* Note that he says that visions in dreams were given by angels to Pharaoh and to Nabuchodonosor, and the interpretations or explanations of these.

*Famuli.* Joseph indeed for the Egyptians, and Daniel for the Babylonians, with the angels who preside over these nations revealing the visions by the will of God.

*Quasi sortito.* Note the interpretation of the words of the canticle of Moses: *"When the Most High divided the nations, when he dispersed the sons of Adam, he set the bounds of the nations according to the number of the angels of God; and the Lord’s portion became his people Jacob, the lot of his inheritance, Israel"* (h): for it is not necessary, he says, to think that he divided the nations among other gods or angels; for it did not fall to God by lot that Israel was His, while other nations were assigned to other angels privately, so that they were not to serve God in any other way. For example, to say that this nation fell by lot to this angel, and God does not care for His nation, or that the angel of the nation is not otherwise available to God, but God did not receive this nation with equal honor or in opposition; and each of the angels has a particular nation, as it is said in Isaiah that the devil said he had in himself the mountains of the north, that is, the nations, and that he opposes God and is like the Most High. For all things serve God, and He himself commands all; but He values more those who know Him; and therefore He is said to command them, even if they have an angel set over them, as Israel has Michael. And how is God, being the ruler of all, called the God of Israel by excellence, and Israel His people? And we say that God is the God of all; but to those who draw near to Him and worship Him alone, He is justly called God; the rest, however, worshipping idols, make other gods for themselves.

*Factus est pars Domini.* He rightly interprets that: *Israel was the portion of the Lord.* It was fitting, therefore, if Israel alone knew God, that he alone should be cared for by God and His angels; but in this also is shown the immense and unsearchable mercy of God, that He set a particular angel as guardian over the nation even for those who seem not to be of His portion: *“For He makes His sun to rise upon the just and the unjust”* (i); and again: *"Not willing the death of the sinner, but that he may turn and live"* (k); but you will say, how did those who have angels given to them by God as kings and leaders depart from the living God and worship idols? We say that all necessity is driven away from those who look to God; and on the contrary, free will is introduced; if, therefore, anyone chooses with God

[the tail of the previous page] essence, and is guarded by the angel, and is disposed, saying: *For the Lord knows the way of the just* ^A; and again: *I have been young, and now am old, and I have not seen the just forsaken*. But if anyone chooses the contrary way, he is not compelled by the angel to do some certain thing: for this manner of life is beastly rather than acting by free will; indeed, he says even of Israel, that he sinned and made a calf: *For thou hast rejected the knowledge of God, and hast walked after thy heart*, that is, thou hast preferred thine own will.

Michael. That Israel, even if he became the portion of the Lord, yet they also had a peculiar angel, Michael.

Voluntarily. He says this because of their own freedom and immunity from violence.

IN CAP. X.

^B § I. *Primitus initiante*. In Greek, *Teletarchikē*. The initiator and cause of their perfection.

*Occultior quidem* [More hidden indeed]. Note that here he clearly declares for what reason the orders of the celestial virtues are such, that this one is supreme, that one intermediate, and this one last. For he says concerning the higher order, which is the thrones, seraphim, and cherubim, that they are illuminated by the divine knowledge itself; because it intends immediately into it, and has nothing that precedes it, it is thus purged, illuminated, and perfected by that very divine principate of the rites. For if he was so created that he is first, he needs neither expiation nor illumination, since he was fashioned in such a way that he is also worthy of the first order. Otherwise, see what this divine man says a little later: that it is more ^C abstruse because it is more intelligible and more simple; for from these things their free choice can be more fully gathered: for if he did not extend himself more than the lower beings, and understand, he would not have approached God; for by approaching God voluntarily, he is better purged, illuminated, and perfected—that is, he performs perfect works, for those things which touch God; and this, I think, the Scripture insinuates: *Come to him and be enlightened, and your faces shall not be confounded* ^D. So also understand concerning the remaining virtues, that each one sees God according to its own proportion; and he says this more clearly at the end of this chapter.

§ II. *Interpretantes* [Interpreting]. That all angels explain to those who are more in need the lights brought to them from those above them, must be understood, *interpreting*: but concerning those moved by God, he speaks of the first order of the principate of the seraphim.

*Seraphim*. Why does the divine canticle say that the seraphim cried one to another? Because, know-

knowing that the transmission of divine mysteries is gradual, the first announce to the second the things that belong to the divine ^A knowledge.

§ III. *Not without merit*. For ascending from the ruder initiations (which the Apostle called the drinking of milk) to the intermediate ones, and from these to the greater ones, or the nourishment of the perfect, he reveals the final order and power. However, these things that touch on the place may be understood in another way: the first as the intention toward that which is above; the intermediate as the conversion and convolution around it; the last as that which elevates the one who is more in need. This is indeed to be understood more concerning the angels.

*And the first and the middle*. [Note] that the mind of each one of us has the first, middle, and last orders, so that he may understand these three orders in God; he ought to understand that every mind has an essence, according to which it first exists; then also a power, according to which it endures; and finally, an efficacy, according to which, by doing its own works, it acts piously. He declares these things also in the following chapter.

From this it is possible to accept openly and without contradiction that we wrote the truth a little earlier. For behold how he says: "Every celestial and human mind has first, middle, and last elevations, according to which each becomes a participant in the divine and hierarchically pertinent illuminations." First, because he spoke of an equal order of men and of the superior powers, and we know of no man, neither prophet nor just man, who has provided nothing by way of his own particular cause in order to draw near to God. For see what he says, who reached even to the third heaven: "I chastise my body and bring it into subjection, lest perhaps when I have preached to others, I myself should become a castaway." Afterwards, he clearly states here both the free will of the angels and the desire of their own inclination; but lest any of the overly contentious argue, he says as a conclusion, that nothing is lacking in nothingness and is perfect by itself, except God alone, so that angels and men stand in need of progress and perfection.

IN CHAPTER XI

*For we cannot say as in the case of the angels*. For the Virtues are the second and middle triad, ordered after the Dominations; so that it is not because they are the last that all the orders have been called Virtues, as is the case among the angels.

*Of the last*. That the superior things possess the things of the last, but the last do not possess the things of the superior: thus it was also said above; namely, that the first possess the illumination totally, the last however partially, as he says afterwards: even so it is to be found in the Church; for the priest can perform all the functions of the lower orders, such as those of the deacons and those who follow; but the deacon is not permitted to perform the office of the priests; for our hierarchy imitates the celestial order, above

[...as] we said. For he rightly added "in their entirety," for in part they participate, but the construction from that—for we cannot say—is where one ought to connect it up to this point, and make a beginning of the inquiry. ^A

We say, however: How are all called powers? For the last rank is that of the Principalities, and Archangels, and Angels; and yet they, too, are sometimes called powers.

In essence and power. By way of example, let one say that essence is the nature of fire; power is its luminative quality; and efficacy is the effect of the power, that is, to illuminate and to burn.

We call them celestial powers. The name "powers" is homonymous; for it is used in this way of the particular rank—that is, the second of the middle triad of the hierarchy—and also of all the ranks in common, as having some power. ^B

To the inferior ones. We must understand "us" here. Note how he says above that the angelic ranks are divided into three: into essence, and power, and efficacy; here, however, he states the reason for which all are called powers.

They contain abundantly and that. He seems here in some way to say that the angelic hierarchies were created in order according to worth, but he does not clearly set this forth; for above, in the chapter preceding this, he clearly speaks of their desire and intellection, saying they are the causes for their superior order—inasmuch as he said they are purged, and illuminated, and perfected. ^C It is, then, for one attempting a pious guess to say that God, having foreseen the movement of their desire, produced their ranks worthy of them, from which no one would say they could fall, because they had acquired some habit toward the good through their intense will; but the angels—that is, the last hierarchies—are perhaps capable of turning toward the worse, for he said they are concerned about the world; from which I presume the devil also was before he fell. And if anyone knows something more perfect than these, I ask to learn. Note, however, how the angelic hierarchies were produced by creation.

IN CHAPTER XII

§ I. It is inquired: In what manner are our priests called angels?

§ II. [α] For we say "integrally." Note that, even if the last of them lack the totality of the superior powers, yet they too participate in partial wisdom and knowledge. ^D

[β] And those of those under them. What is the total wisdom and participation, and what is the partial? And "according to their own power" is to be understood here as the power of choice.

[γ] Has been determined. Note that "has been determined" does not signify some fate and inevitable necessity, as many are accustomed to say; but "has been determined" instead of that which is...

as they are wont to say; but it is set for "arranged according to a certain proportion of power," perhaps of the mind; beyond which it is not necessary to inquire.

§ III. *You will find.* How both angels and religious men are called gods by a common name, according to that of Scripture: *I have said: You are gods* (p).

*Exempt.* How and in what manner and according to what [reason] things are deemed worthy of divine names.

ON CHAPTER XIII

§ I. *Seraphim.* Note [the gender] ^A in the masculine.

*For someone will doubt.* Since it seems to appear contrary to what has been said; for he said before these things, that the lower are instructed by those who are above them, but not by the supremes, just as the third order by the middle, and the middle by that which is above all; but these things were sought, and ^B solved by the diversity.

§ II. *Of sins, which have been recounted.* That it is not possible to be initiated into divine things unless there is first a remission of sins; for *seraphim* is explained as "burner" or "warming."

§ III. *Another likewise, not greatly.* Note that "not greatly" is not said by way of comparison to a mediocrity, just as that expression is not meant: "not very absurd," that we should think that it is indeed entirely absurd, but moderately absurd; but it is even placed for the positive: that is, it does not seem absurd to me, pronouncing cautiously as befits a philosopher; indeed, it is even used for "by no means," as if he were ^C saying, "by no means absurd."

*Who had fashioned.* Note that he says the divine visions of the prophets are the angels set over [them] fashioning them into an imagination brought into the appearance of those things which are seen to be perceived: for they saw enigmas and symbols, not merely naked things and essences.

*In God.* You see that the angels who teach the revelations to the prophets did so; they promoted them in the primary manner to God, the proper author of all things; but secondarily to the minds which are first in position after God, and by the example of God, commanding the hierarchy which is near God. These things he teaches afterwards.

*And to all.* Note that the providence of God reaches secretly to all; and that the lowest angel is called by the same name as the *seraphim*.

*According to capacity.* Or according to the measure of the power of those who receive the light, does He also extend the illustrations.

*According to each.* He declares by example how divine illuminations are distributed, to some clearer, to others indeed more obscure.

*Solar.* This example was also placed above; he calls glass and the like the primary ^D material; just as also the thicker, such as houses, and caves, and...

the like. ^A *Aliter.* He calls the thin, airy, and pure the primary material.

*Again, the heat of fire.* He rightly likens fire to God; for Scripture says: *God is a consuming fire* (Heb. XII, 29); and because fire in part warms, but in part burns; so also God illuminates those who come to Him, but burns the unbelievers, who do not come and approach Him in faith.

*But to those resisting.* Such as the adamant and water.

*Natural.* He calls the sensible and visible things "natural." Note, however, that in the intelligible realm, the virtues are not per accidens as they are among us, but God is living virtue, self-perfect, and needing nothing, because He has existence superessentially, and distributively goes forth into the intelligible things which exist through Him as their Cause. God, then, is the Source of living virtue and ^B of that which makes those who participate in Him participate as far as is possible; yet, for the action of going forth, He goes forth providentially into the intelligible beings that received their essence from Him; and He does not on that account cease to be the summit and perfection of the intellects. Therefore, the intellects do not possess virtue *per accidens*, as we do—such as prudence through exercise and learning, or justice or temperance through self-control, or courage through the good composition of body and nerves; for in these, virtue is not as one thing in another; but to operate their own proper work and to be tirelessly stretched toward God and toward themselves—this is considered virtue in them as an imitation of God; nevertheless, it preserves an order, as one in another, like that saying: *Your soul lives in me*, meaning the communication of teaching. But "accident in a subject" is something that is absent; for those [higher] beings are simple and immaterial, and their species are lives, not as in matter. And this is what the one who wrote the notes in the margin understood. But keep in your mind my observations from three pages back; for there, too, the longing for my understanding cooperates; and the Fathers also understood it this way, and he himself also admits the free will [of the ^C angels, as you will find in a little while].

*Origin of order.* That is to say, God.

*It is therefore for all.* Note that God is the essence of light, and virtue by nature, and virtue by definition.

*They lead.* Note that after God, the highest intellects are the beginning of all virtue, through whom, as the first beings, we receive the illumination of God.

*Fiery property.* Note that, according to property, the highest intellects are fiery.

*Of the throne.* He rightly interprets what the heavenly thrones are, namely, to have an open conception concerning God; but he calls the property "thronal," which was revealed as the lot and beginning of the holy thrones. ^D

OF THE LOWER ORDERS. ON HOW THEY COMMUNICATE IN DIVINE THINGS THROUGH THE FIRST ORDERS.

^A *The aforementioned.* He comes to the explanation of the proposition taken up. § IV. *He said accordingly.* He treats of the one who had said that it was not a seraph that Isaiah saw, but one of the inferior orders; for he defends that opinion, which he declared a little earlier at the beginning of the chapter, where he says: *But another, not altogether absurd, and the things that follow.* *As in symbols.* Since he sees the seraphim having six wings. *And placed about God.* For Scripture has: *They stood in his circuit*. *He learned accordingly.* See what Isaiah, whom he calls the theologian, learned: that the divinity is unknown even to the supreme virtues, and that nothing among existing things is like unto it. Moreover, as for what the "beings" are—in the preceding book we said they are those things which are perceived by mind and sense; these things were taught to the prophet after he had been expiated of his own sins; concerning which we shall speak a little later. *He was taught of the seraphim.* What was taught by means of the seraphim. *Name.* Interpretation of the name seraphim. *Of wings.* What the feathers signify. *In God, above all.* For he said above, at the end of the tenth chapter, that every [heavenly] and human mind has first, middle, and last orders: deservedly, therefore, he said the power has six wings, so that with two it might cover the faces, with the middle ones the feet, and with the remaining ones it might fly about God—that which he himself called the supreme tension. Note, moreover, what the multitude of feet and faces in the seraphim signifies, and why some things are covered. *Of the six.* Note how he adduces the six feathers of the holy seraphim. *Of the things seen.* That is, the things seen by the prophet. *Of the more sublime.* By the covering of the faces; of the deeper, by the covering of the feet; and by the middle ones, the symmetry. ^C *And the swiftest chant of praise.* That which says: *Holy, holy, holy*: it signifies also that an angel, according to the proportion of his own virtue, receives divine illumination, and he himself communicates it to the prophets as much as they are able to receive, not as much as he himself knows. *Because it is an expiation.* What expiation is, and how it is brought about by God in the intelligible realm. *But this is.* Namely, the purgation or communion. *In the preeminent ones.* For such as the purgation is in humans, such it is not also in the incorporeal beings. *Which are about it.* About it—namely, the thearchy—that is, about God. *It stands manifest.* Namely, the purgation.

^A *In the second place.* ^B One must consider that he says every incorporeal power differs not insignificantly in its godlike quality. For the highest minds possess the godlike to a great degree, while what remains—inasmuch as the order also requires the other minds—down to the very lowest, possesses it less; and our souls less even than the lowest, since our soul falls far short of all these minds. Therefore, the divine illumination is also seen to be focused and contracted in a certain way in proportion to the distance of reaching toward God, as if this divine illumination were to gather its proper manifestation into its own single and simple ignorance; for God is unknown, not because of a variety of syllogisms unknown to us, but according to a certain single ignorance in us, which is simply and absolutely incomprehensible.

*By fire.* Note that the fiery property belongs to the Seraphim, and how, while an angel purges, the Seraphim are said to purge, and before them, God.

*Or of priests.* Note that priests are inferior to the hierarch, and that it is one thing to illuminate and another to purge; and that it is one thing to be a minister and another to be a priest; and that while priests purge or illuminate, the hierarch is said to perform the action.

*Preserving immutable.* Since God is the creator of all intelligible beings alike, he himself also contains and preserves the first essences toward immutability and steadfastness; but one must understand "immutable" [in them] according to that by which they exist, such as toward immortality, toward life, according to which they were brought into existence as light; for in these they are essentially unchangeable. And that they might not swerve toward base desires, being that they have free will, God contains and preserves them. For the stretching forth toward Him belongs to their own intellectual volition, but to persevere always in this depends upon the help of God, for all things stand in need of God’s assistance.

*He who taught me these things.* Note that the great Dionysius learned these from another.

*Hierarch.* Note that after God, the supreme orders are leaders.

*He was deiformly taught.* The characterization of the angel, as if the angel purging Isaiah were saying these things to him about the Seraphim.

*Or by himself.* The construction of this sentence, according to the transposition returning after many words, must be construed as follows: "It would be for your intellectual knowledge either to admit this cause, or to discover it by yourself, or to learn it from another, and to reveal it rather to yourself; or, if it be possible, to reveal to me, too, the contemplation concerning the angels that is dear to you." To *honor* is put for to *prefer*. ^D [Note that the angels mediate divine gifts to us.]

APPENDIX TO THE WORKS OF ST. DIONYSIUS THE AREOPAGITE

^A *To the interpreters.* Consider, with God supplying the word for us in the opening of our mouth, [that] to act as angels is for them to stand by as mediators, and it is manifest that they intercede for us as ambassadors.

ON CHAPTER XIV

ON CHAPTER XV

§ I. *Prout angelos decet.* (As it befits angels.) As linen, as a coal. *Anagogici sensus.* (Anagogical meanings.) The Greek calls these "purifications"—interpretations through which are purified the symbols that appear absurd in what is written. *Nam si quidem.* (For if indeed.) For above he had said that the higher powers have a sacred authority over the ones following them, and the middle ones over the subsequent ones, and their subsequent ones over the high priests among men. For he did not say that the same order rules the subsequent ones and is ruled by them; but he spoke thus, that the first order indeed rules the one following it, and is ruled by those before it: so also it is to be understood in the rest. *Nam si in sacris regi.* (For if in sacred matters to be ruled.) He wishes to say this: if we were to say that the first orders have a sacred ^B authority over the last, then conversely [that] the last orders have a sacred authority over the first ones, by which they themselves are also ruled in the sacred order, the proposition is absurd. *Haud incongrue.* (Not unsuitably.) He says it is not absurd to attribute the images which are found in the divine responses of Scripture to all the celestial virtues, as if all are, so to speak, sublime and salvific and knowing, even if not equally; but some [are] in an excelling way, others, however, in a lesser way. *Ad anteriora.* (To the anterior.) Higher and eminent.

§ II. *Incipiendum et quærendum.* (It must be begun and enquired.) Note why something fiery is especially chosen in angelic figures, and why ^C Scripture for the most part says that celestial things are fiery, and that the seraphim are called burning ones. *Incensores.* (Burners.) Interpretation of the name "seraphim." *Sancti enim.* (For the holy ones.) Why also God was seen in fire. *Sensilis enim ignis.* (For the sensible fire.) A truly admirable natural dissertation about fire. We see fire sown into every thing without admixture, that is, least of all mingled with those things in which it exists. Yet it penetrates through all things.

^A Just as water makes a manifest commixture with the earth, so too does fire, which burns and consumes all things; yet it is set apart, that is, it transcends all things by its pre-eminence—I mean, over the elements—in its efficacy. He calls it "unknown" and "hidden" because, while it exists in certain matters, it does not appear without friction or without a material capable of its energy, and even when it is displayed, it cannot be held or seen. In a similar way, one must contemplate the other properties of fire, which this Father, according to a pious elevation and meditation of the mind, employed both regarding God and the angelic natures. Note also why the Lord God has frequently been seen as fire, and in what the likeness of fire to God consists.

^B "Unrestrained, unmixed, having the power to distinguish." Note the expression, or rather the praise, of sensible fire; for it distinguishes even between matters, such as lead from silver, and dissolves conglutinations. It is "unchangeable" in that, as far as is possible while the subject—that is, the very essence of fire—remains, it cannot be changed in its affections; for instance, to become round or conical, which is found in terrestrial things, or to suffer the affections of the air, such as being corrupted by vapors, or becoming dense, or receiving changes as water does.

"Of descent." For it never moves toward things below. "Self-moved." Moving in the same manner. "Indigent of nothing." That fire is indigent of nothing else, even though it requires some subject in order to be ignited. But he does not say this; rather, he says that fire is not mixed with any other element, nor is it blended, as water is with the earth; therefore, some have called it "monousion" (of a single essence) among the elements.

^C § III. Human forms. Why are the angels fashioned in human form?

"And by sense." Note the difference of the sense of irrational animals compared with the sensibility of rational beings—I mean, of us. For the irrational animals are entirely sense, by which they also consist, being devoid of intellect; but in us, the sensible is small. For we do not consist by it, but by the intelligible; whence we persist even after death, being intellectual souls. But in the case of angels, not even the slightest sense is found; rather, what is ours is a crude figure of them. He says man is the "least" according to sense, not that other animals have more senses, but more effective and sharper ones. He takes this riddle to mean that angels do not use our sense organs, but surpass us greatly in the abundance of their intellectual power, just as man also, by the superiority of his mind and by reasoning, overcomes the irrational nature.

^D "The visual [faculties]." What the eyes of the intelligible beings signify, and what those regarding the power of smelling, that is, the nostrils; and what the ears, and what the taste, and what the touch, and what the purpose of each.

Regarding those which are perceived by smell. In these, he discourses on the nature of the property of the bodily faculty of smelling, and according to a more sublime reason he transfers it, just as the other human members, to the contemplation of the natural faculties in the angels. ^A

And of the nourishing streams. Understand the stream as the insurmountable infusion of wisdom, according to that word of Scripture: I will pour out of my spirit upon all flesh (Joel II, 28), and what follows. For divine knowledge passes from God through the intelligible powers to divine men [according to the proportion of each].

Uniform. According to the reception of understanding.

By a provident virtue. Every intelligible power, he says, multiplies the divine knowledge made in it—that is, it makes it manifest so that it may be understood by us—while it explains those things which were seen: as you will find in Daniel, when the angel explained to him the dream which he had seen.

But the heart. The heart is grasped by us as the center which first receives life; for according to the divine Basil, the heart is created first; then, as if from a center, the entire body is fashioned, so that it extends this life everywhere into the body; for whether the connate heat vivifies the body, or the spirit, or the blood, the heart is the source of all these. ^B Therefore it has seemed to some that everything capable of conferring life is at once and as if in this place first most firmly established, even though it exists in every part of the body, and is neither detained in a place, nor circumscribed by a place, nor contained by the body. Thus, therefore, even in the invisible orders, whether in the genus or in the species providing in a ministerial capacity, it is to be understood that they are placed as if in the middle and in the place of the heart, and as the center of the fountain of life; even though they cannot be contained, nor circumscribed by a place, or corporally [limited] by a part of those things which they preserve, being divinely ordered to provide a precept for looking forward. ^C

And which guards. Compose the sentence in this way: Which guards the vital distribution; then: as if in the subject heart.

On account of which also [they are] winged. Why are the feet of the angels winged? To show the faculty of moving by themselves, and the power of tending toward God, and having no communion with earthly things, insofar as they are not disturbed by any affection in themselves, even when angels have been seen upon the earth. ^D

The lightness of the wings. What the light wings [signify].

And pure. From the addition of external things, such as food and garments, by which our own things are preserved.

Multiform wisdom.

Generally.

Sacerdotal.

Their collected habit.

Of dissimilar things.

§ V. Geometrical.

Corrective.

Winds.

^A For in the following, the Father says that they are formed in the appearance of a cloud, because it is said: "A cloud received him out of their sight."

*Without delay.* He rightly says "without delay"; for in sensible things, matters properly come to pass more slowly and in time. But in incorporeal and intelligible things, they are accomplished in a point of time, perpetually, and without hesitation; it is not, therefore, proper to speak of time regarding intelligible things.

*Efficient power.* Instead of breathing forth or flying.

*And from above.* And from above to what is below, as in Jacob’s ladder.

*Of air.* Note that by "airy spirit" he means the wind.

*Windy.* Another contemplation of the naming of the winds.

*Symbolic Theology.* Note also another work of his that is not extant. He calls the "quadripartite" purification a discourse significant of something else in words and something else in meaning concerning the four elements, leading the mind to a more sublime cognition. But the signs, as it seems, he explained more in that place through the theory of the four elements. Observe, moreover, how he interprets that: "The Spirit breathes where it wills," through what is added; for he says: "You do not know from where it comes, and where it goes."

*Supermundanely filled.* For just as a cloud ^B calls forth the water of the sea and pours it out upon the face of the earth, according to the Scripture: "Who calls for the water of the sea, and pours it out upon all the face of the earth"; so also the minds, receiving their own proper cognition, like clouds, spread it out over those who are lower.

*Without haughtiness.* He said "without haughtiness," or "temperately"; for the light in a cloud is refracted and subdued.

*The generation of rain.* He contemplates in another way what clouds signify; and descending in order, he says that electrum, bronze, and certain colors and forms of wild beasts signify something in the angels.

*Receptacle.* He called the earth the receiving bosom which takes in the rains, and through them brings forth its own proper fruits.

§ VII. *But since these things.* Regarding the figures that refer to the forms of wild beasts.

§ VIII. *Of the footprints.* Note from this place the nature of the lion; for huntsmen say that when it wishes to be hidden, while it walks, it erases its own tracks with its tail, so that they may not be known; whence it is also said of God: "Thy way is in the sea, and thy paths in many waters, and thy footprints shall not be known"; for just as a way is not preserved in the waters, nor the tracks of a lion, so neither are the steps of God.

*Facility.* For the eagle is an animal of the sharpest vision. The report is that eagles thus distinguish the legitimate offspring from the adulterated: if one stares without

^A winking at the sun, it is legitimate; but if not, it is cast out from the nest as adulterated. So, then, he who cannot gaze purely at the sun of justice is found to be a stranger to the knowledge of Him.

*And of the white [horses].* Note what the white, blue, red, and mixed-colored horses signify; we have perfectly explained above, in the second chapter of this book, the dissimilitude of their similarity.

*Straightly.* That which is "straightened" is to be adapted to the power; the rest are intermediate.

*According to another.* Another contemplation regarding the wheels.

*Gelgel.* Note what *gelgel* signifies in the prophet Ezekiel.

*Of joy.* How the celestial beings, and God Himself, are said to rejoice.

*Passible.* He calls human pleasure "passible," as consisting in an affection easily changed around the body. ^B

*Facility.* The name "facility" (ῥᾳστώνη) is indeed applied to those who do not wish to labor but choose to live differently; yet the term signifies that which is easy and not laborious. Here, however, it indicates the blessed, dispassionate, and untroubled state. Otherwise, he calls "facility" the mental ease and lightness that exists in rest along with dispassion; it should therefore be understood analogously in the case of angels.

*Good affection.* He uses "good affection" because he took it from our human circumstances; it signifies, indeed, to be well and in a secure state at all times.

*Holy men.* It is impossible to understand these things as they are, unless one belongs to those who have been deemed worthy of such perfection, such as it becomes men to be, as this holy priest says, ^C so that they may be deemed worthy also of divine illuminations concerning the knowledge of things that are, and concerning a pure ascent toward God. For, being deified by such illuminations, the mind henceforth [having arrived at a more unencumbered state] exists in the habit of angelic pleasure and of the tranquility that is in them; in which the mind, then leading a comfortable life and existing in a better lot, for the sake of the salvation of those who are kept free from every affection, imitates God as much as possible, for He wills all men to be saved, enjoying the divine visitations—that is, those visitations which make and perfect gods. [He calls visitations "deific" in that they make and perfect gods.]

*Of some, the supermundane.* [Note, however,] that he who does not know ^D ought not to blush for the things he is ignorant of, but to confess his ignorance and not make replies at random regarding matters of which he is ignorant. One must know that the holy men, even after their conversion to Christ, continued without shame to ascribe to themselves those titles of honor which they possessed while they were still gentiles. For behold, he himself calls himself the Areopagite; and the divine Justin, in his work *Against the Greeks*, inscribed it "Justin the Philosopher."