of time, when you have been recalled, we shall enjoy mutual discourse face to face: a thing which, as you were taught by divine revelation, you foreknew would come to pass. For within a very short time you shall be recalled from exile. For about the final year of the reign of Domitian, he was relegated to Patmos, a persecution against Christians having been moved by this Domitian. But in the meantime, towards the end of this king's life, he was granted to see that divine Apocalypse. After these things Nerva is brought to the empire: who, having soon been inaugurated into the empire, recalls everyone from exile. And at this time indeed this holy John, who is also the theologian, returned to Ephesus. It is, however, worth knowing that such a relegation to an island among the Romans represented a certain image of capital punishment, and it was called deportation. Moreover, it was the interest of the king, and not of anyone else among the powerful, to prescribe the island by name to the condemned. Therefore the most holy John, apostle, evangelist, and preeminent among theologians, was deported, or relegated to an island.
PETRI LANSELII
NOTÆ
AD PARAPHRASIM PACHYMERAE IN EPISTOLAS S. DIONYSII,
In which Saint Maximus and Pachymeres are compared, and the Latin interpretation is reviewed.
Letter I.
(1) 292 Φησὶ τις τῶν παλαιῶν. It refers to St. Maximus, among whom you will find these things verbatim. (2) Συντάγματι· Maxim. : Κεφαλαίῳ ς'. (3) Ἡ οἰκετῶν. St. Maximus: "well" ἱκετῶν, for so the book of Philo is indicated. Wherefore you shall correct it there, Tilmannus, translating "familiaribus" (to the familiar ones) instead of "supplicibus" (to the suppliants). (4) S. Max.: πρὸ ὀλίγου τοῦ τέλους τοῦ βιβλίου τούτου ἀνάγνωθι τὰ τοῦ αὐτοῦ Φίλωνος, that is: "Before the end of this book read the words of the same Philo." But note that those words of Philo nowhere exist in St. Maximus. Wherefore I doubt whether Pachymeres transcribed them thence: yet the later St. Maximus, as a transcriber, omitted them out of a desire for brevity. Pachymeres, after the words of Philo, prefixes some paraphrase to the words of St. Maximus, and later cites him αὐτολεξεί (word for word): but he omitted καὶ ἐν τῷ Περὶ τῆς μυστικῆς θεολογίας κεφαλαίῳ α', and in chapter 1, De mystica theologia.
A ὑπονοίαις δηλουμένης. Philo: φύσεως ἀποκεκρυμμένης ἐν ὑπονοίαις δηλουμένης: and after τομίζουσιν he placed no punctuation, which Tilmannus translated thus: "Since those symbols which for the rest seem to be of an interpretation common to all and manifest, they judge to be of an arcane and more recondite nature, as those which ought to be illustrated solely by the light of allegories." The Latin interpreter of Philo, Gelenius: "Since they believe that beneath manifest words lie hidden the secrets of nature to be explained by probabilities." The French interpreter: "Because they believe that the speech is nothing but the sign of the nature which is hidden therein, representing and declaring it by probable conjectures." I translate: "Since they judge the letters of an obvious interpretation to be symbols, or signs of an arcane and more recondite nature to be explained by probable conjectures." Wherefore I arrange it clearly thus: ἐπειδὴ τὰ, namely γράμματα (of which we have just spoken) τ. ρ. ἐ. ν. σύμβολα φ. ἀπ. ἐ. ὑπ. δηλ. The reading of Philo, therefore, is Attic, and thus concise and to be integrated; but the translation is approved, because it is said that they use the sacred Scriptures by explaining them allegorically, insofar as they think those letters or words are merely symbols of hidden mysteries. The very Pachymeres confirms my explanation when he states: Αἱ δὲ ἐξηγήσεις τῶν ἱερῶν γραμμάτων γίνονται αὐτοῖς δι᾽ ὑπονοιῶν ἐν ἀλληγορίαις, κ. τ. λ., and when a little before he was saying ἰδέας ἀπολειπόμενοι; among Philo better ἰδέας ἀπέλειπον, because the preceding οἷς wants this. Tilmannus distinguished and translated the whole passage thus: Οἱ πολλὰ μνημεῖα τῆς ἐν τοῖς ἀλληγορουμένοις ἰδέας ἀπέλειπον οἷς καθάπερ τισὶν ἀρχετύποις χρώμενοι μιμοῦνται τῆς προαιρέσεως τρόπον. "For those men transmit to posterity many monuments of such a formula to be observed in eliciting allegories: using which as it were archetypes, they fashion closely, and imitate the manner of their purpose." I translate: "Who left behind many monuments of a formula to be observed in eliciting allegories, using which as if they were primary exemplars, they imitate the manner of their purpose or study." Gelenius translated it mutely; for he omitted οἷς καθάπερ τισὶν ἀρχετύποις χρώμενοι. It is evident, therefore, that Tilmannus confused the members of the sentence, because προαιρέσεως was to be referred to the elders, not to posterity.
B mannus: "For of those who have taken their name from a solitary and singular dwelling, the number of monks in Egypt is most celebrate throughout each territory, and especially around Alexandria." The interpreter imposed upon the word νομῶν a "transcription" (παραγραφή); for it ought to have been written νομῶν: concerning which see Strabo. It must therefore be translated: "But there abounds in Egypt, in the individual regions called nomes, and especially around Alexandria." The error is evident to one comparing and connecting καθ' ἕκαστον with νομῶν, for immediately a solecism will appear, not to mention that it is familiar to writers on the division of Egypt to make mention of νομῶν, and thus you have this passage αὐτολεξεί in Philo, if you except that μαρίας is put for μαρείας, and εὐκαίρου for εὐκαίρως, and that for ἐν ἑκάστῃ δὲ οἰκίᾳ ἐστὶν οἴκημα ἱερὸν ὃ καλεῖται σεμνεῖον, καὶ μοναστήριον, there is written in Philo ἑκάστῃ δὲ οἰκίᾳ ἐστὶν οἴκημα, which reading seems to be admissible, for by it is insinuated that individual monks had in their dwellings a place destined for prayers and meditations, lest they be thought to have lived under the open sky, but that they had various little chambers, in one of which they would work at crafts, in another sleep, in a third pray. Furthermore, αἱ δὲ οἰκίαι went before, and it is evident from the things following since they think the symbols of the literal interpretation to be of a hidden nature in C cedere προαιρέσεως τρόπον and so they do not consider,
or perhaps Pachymeres used another copy, or these are to be deleted.
(7) And concerning each... the intensification. Tilm.: As both incline toward what we call the remission of malice and the intention. Verto: And both have as faults [both] remission and intention: for it follows from thence (ἐκεῖθεν), namely, from the remission is born the sin of knowledge which is called ignorance; from there (ἐκεῖθεν), namely, from the intention, arises another sin of knowledge which is called craftiness (περινοία). From the version of Tilm. there should be added before xaxlaç the article τῆς, and add λέγομεν, or rather write ἣ κακία.
(8) Craftiness... he says. Tilm.: Vain and evil which is truly manifold, etc. Verto: The curiosity of knowing which is manifold, etc. But even the manifold devising of malice gathers together one impropriety or malice. Verto: And many curiosities [equal] craftiness; because there is shown a gradation which perishes in this version. For it is said that just as many ignorances bring forth stupidity, so many curiosities bring forth craftiness. Therefore just as stupidity is a more gross privation of knowledge than ignorance, so the inordinate intention of knowledge is graver than curiosity.
LETTER II
293 (10) “The eleventh chapter.” S. Maxim.: Chapter 15, but correct it to 14, because they are held there. In S. Maximus add after ἀγαθότης (goodness) (ἀγαθότητος) because the sense and Pachymeres require it.
(11) Concerning the end, saying. Tilm.: Writing in this way towards the end. Verto: Saying towards the end. For in that [passage] the words of St. Dionysius are not found, but they only embrace his mind: and [they are] an argument of the words.
(12) “The beginning of godhead.” Tilm.: Principle of deity. Verto: Beginning [or Principle]; for from the things following it is clear that God is said to be above the divine manifestations (ὑπερθεαρχίαν), because our divinity proceeds from him, and takes its beginning.
(13) “But not the same is God.” Tilm.: But not he himself, God. Verto: But not God himself, we attain. A
(14) “Whatever it is, I say.” Tilm.: Even if he seems to have wished to say it. It is false that St. Dionysius said that anywhere. Verto: Therefore also the things which precede: For he does not say, he says, according to substance, what divinity and goodness is, but [those who make one] good and divine by grace; he asserts that this form of discourse is said to transcend the primary and most eminent origin of deity and goodness, and signifies that it must be so understood. Verto: And according to this reason he says it is called above the principle of divinity, and above the principle, namely, by this reason conceived. As if he were to say: If you conceive of divinity in its substance, it is not above divinity in its substance; for although the Son is begotten by the Father, nevertheless the divinity of the Son is not less than the divinity of the Father, because it is one. But divinity in substance B is above the divinity acquired by creatures through imitation in a certain manner.
(16) “But it has it without habit.” Tilm.: But it has it without habit or quality, because, namely, God is simple and unchangeable.
(17) “Since it is said...” Tilm.: For when we are not made gods ourselves, except that it is granted to imitate the perfection of the divine power: hence such imitation of this kind is called deification. Verto: Since indeed we are not well deified, unless by imitating the divine power, therefore it is called imitation. Tilm.: Thus both imitation and habit of whatever kind such things are, is such deity and goodness. Verto: Therefore the things themselves, deity and goodness (namely, our own), are imitation and habit, namely, grace. C
(19) “Partaking and imitating.” Tilm.: Therefore both have been allotted to angels by participation at the same time and by imitation, and those of men, etc. Verto: Indeed partaking and imitating, both the angels and those of men.
(20) “Godhead is, etc.” Tilm.: That divine majesty remains meanwhile. Verto: The divine nature is truly inimitable.
(21) “And incomprehensible.” Tilm.: Lacking in dignity or comprehensibility. Verto: And lacking in habits or qualities; as I translated above ἀσχέτως. The reason is that imitation is concerned with accidents; wherefore, since God lacks accidents, he cannot be perfectly expressed in us. If you say with St. Dionysius that angels lack accidents, then it must be said that he is treating here of the imitation of men. As for the angels, to them also God is inimitable, because imitation follows the mode of apprehension; wherefore since they, according to the degree of their dignity—which nevertheless is finite—apprehend God more perfectly, they also imitate him more perfectly; but because they do not comprehend, therefore he is also to them inimitable, namely, in all things. D
(22) “Advanced to the grasp of God.” Verto: Advanced toward the quality of God, namely, [for us] to be made. For "relation" (σχέσι) is referred to "goodness," for it follows "the divine surpassing the imitations and the relations, clearly, of the godhead and goodness"; wherefore "relation" is a habit which we obtain by imitating God, and through which we are made like unto him. Therefore it is said that the more we progress in this quality, the more we notice the immensity of the divinity. Gallus also subscribed to my opinion.
(23) “Rightly, therefore, to that supreme divine goodness is attributed the super-eminence of God.” Verto as above: Rightly therefore is he above the principle of divinity and goodness. Nor is there talk here of the supreme degree of divinity being accessible to the imitators of God; but it is only said that he super-emines that principle of divinity and goodness which a creature acquires by imitating it, which divinity grows by the perfection of the imitation.
LETTER III
(24) “Hidden instead of God as invisible is said.” Tilm.: “Hidden” is put here for God, just as the same is called “unseen,” that is, invisible. Verto the last part: Just as “unseen” is called invisible, that is to say, just as “unseen” signifies God, so “hidden,” or rather “hidden” for God, is said here just as “invisible.”
LETTER IV
(25) “And from all things.” Tilm.: Because from all things. Verto: Because from every thing, and “is present” for “he is present,” because it refers to “anticipate” to say.
(26) “And again we shall not say concerning this.” Tilm.: Or on the contrary, man is therefore considered. Verto: And again, shall we say concerning this, namely, Jesus?
(27) “That he provides... is said.” Tilm.: Because it is fitting with men, because by his providence he looks out for the affairs of mortals, just as it is also fitting with all other things which exist. Verto: Because he is said to be present to men, as if he is their provider, just as he is also said to be present to all other things.
(28) [alt-version omitted] “In chronicles.” Verto: In chronographies, or in books on the series of times.
(29) “It is said that equivocally to all he is from himself.” Tilm.: For God himself is called equivocally by all those things which have their being from him. Verto more clearly: For God is called by the same name as the things created by him.
(30) “Since he is in all.” [The original Greek has:] Ἐπειδὴ ἐν πᾶσιν ἐστίν. [index: entries preserved]; these are missing in the Latin.
(31) “Nor is he the cause.” It is said: In this mode he does not seem to be the author of men, just as
A he is judged to be man circumscribed by the whole substance, 1) all things are obscure; 2) false; because in truth Christ is entirely circumscribed by human substance; 3) the text should be corrected from St. Maximus in this way: “Not as the cause of men, but as having been made an essence, he is called man according to the whole essence.” Therefore, here, instead of “but,” “for” should have been placed; it should be translated thus: “Not as author or creator of men, but as if circumscribed by human flesh according to the whole substance, he is seen to be called man.” As one who could render a proper reason for this question, because he is thus preached as clothed in human flesh, in such a way that he has in no part diminished or corrupted the very truth of the flesh. I translate: And when he could have stated the proper reason here, that he is called man as if truly clothed in human flesh, and not have corrupted the truth, by answering thus—the Greek words and those following admit no other sense, because *lymainesthai* cannot be attributed to Christ, but it should have been written *lymainomenos*, wherefore it refers to “having,” that is, St. Dionysius.
(33) “But when he wished also this...” Tilm.: And this indeed when he had first instituted, according to the proportion and the medium of other, as it were, just causes (for this was his only scope), hence he says “to us.” I translate: But wishing first here also (namely the name) to explain according to the definition of other names (namely of Christ), namely according to the cause and principles (for this he proposes to himself), he says: “To us.” The sense is clear if it is compared with the immediately preceding period.
(34) “But a human being...” Tilm.: But in truth that most benign lover of men was man: for this the expression *diapherontos* clearly indicates, that is, excellently, because he surpassed others by his excellent charity toward us. The sense is intricate; for it is doubtful whether he wishes to bring the expression *diapherontos* forward as a reason for the preceding: because he finishes the period. I translate: But in truth that man was indeed a great lover of men; for this is excellently, namely excelling all creatures in benevolence toward men. Wherefore here alone he is said to be *diapherontos*, which is the same as [to be] superior.
294 (35) “Finally...” Tilm.: Finally, in the most exuberant opulence of his divine nature he was truly made man. He poorly separates these from the preceding: for here the reason for the preceding is said. I translate: Namely, in the opulence of divinity, and truly made man. For the reason of his most eminent substance itself, power, virtue, and of the divine nature which he has, is opulence.
(36) “Not as man, [he did] human things.” It is false. I translate therefore: Not according to human nature, that is, he did human things with human powers, namely walking upon the water, etc.
(37) “Of the conjunction as of natures...” Tilm.: That the Lord consisted as it were of temperaments of natures, thus indeed with words in a concordant treaty of natures recurring into one another in either. I translate: As with natures commingled, united, so namely also with appellations mutually also recurring by reason of the conjunction of natures. As if he said: just as in Christ two natures were united in the same subsistence, so the appellations of both were common, and what were attributed to man, also were fitting to God, e.g., just as he was said to suffer, to hunger, so God [is said] to suffer, to hunger, on account of the communion of idioms; and just as God is omnipotent, creator, so Christ is man, omnipotent, creator.
(38) “Thus also from the opposite, for not according to man.” Tilm.: In the same way, which conflict with these from the opposite. I translate: In the same way, the same works, namely, from the contrary, for not according to the powers of human nature. This therefore B is the contrary to the preceding in which it was said that Christ did his [deeds] *ouk kata Theon*: here it is said *ouk kata anthropon*.
(39) Pachymeres: Let no one turned to foolishness say that he calls the Lord Jesus *theandriten*; for he did not say *theandritiken*, having formed it from *theandrites*, but *theandriken energeian*, as [if it were] the operation commingled of God and man. I translate: Let no one, turned to foolishness, say that he calls the Lord Jesus *theandriten*; for he did not say *theandritiken* formed from *theandrites*, but *theandriken energeian*, as it were the commingled operation of God and man.
(40) “For when he healed the son of the Centurion…” Tilm.: For when he restored the Centurion's son to health absent, he accomplished this as God, not also as man. I translate: For he operated, and as God only, when he healed the centurion's son absent; the rest is superfluous.
(41) “When he said primary…” Tilm.: When he said primary, namely that operation of God through which he afforded signs worthy of being looked upon. 1) St. Dionysius has only *theandriken*, wherefore it should have been written here also; 2) *thearchike* is used otherwise as proved above in *Thearchia*; 3) it concerns an action which proceeds 295 from divine and human virtue, wherefore 295 *theandriken* is [that which is] divine-human.
(42) “For neither...” Tilm.: For truth should not have been defamed or utterly suppressed. C Hence is proved my correction in *lymainesthai* “the truth” above in this chapter. 2. I translate: For nor in any way would the truth have been corrupted. As if he said: Even if God were called man, because he is the creator of men, just as he is called the sun, because he is the creator of the sun, nothing would be sinned against the truth.
EPISTOLA V.
(43) “In the first chapter.” Write: because this is a free [man].
(44) “For even if it is light.” Tilm.: Even if it is light. I translate: For even if it is light.
(45) “For this to happen... after all.” Tilm.: Namely, this that there may be certain things exceeding the visual and cognitive power, and you can neither discern nor know them. Furthermore, this alone happens to be known, because [it is] after all. I translate: Namely, that someone is above vision and cognition, and neither to see, nor to know what is after all, etc. As if he said: Just as Moses seeing God was invisible to others, and knew that God was not perfectly seen by himself, so he is called to see God who contemplates the sublime in God, and yet knows that God is not yet seen by him. From another version it would follow that the consideration of the miraculous thing is the vision of God, because that surpasses visual and cognitive power.
(46) “But that ‘above all’...” Tilm.: But he said that ‘above all’ for ‘after all,’ declaring in the meantime the very pervasion of all sensible and withal intelligible things to be a compendious way for preparing for us the cognition of reason that has been introduced. I translate: For *hyper panta*, above all, he said *meta panta*, after all, declaring the transcendence of all things sensible and withal intelligible, brought forth in discourse accommodated to the capacity of our cognition: that is, he speaks so that he may accommodate himself to us.
(47) “For thus...” Tilm.: For thus [the] cognition of him at once and universally transmits to God, [and] the first is taken away. I translate: For thus cognition, namely our [own], at the same time and universally transcends to God [and] is taken away. D *Hemetera* preceded, wherefore it must be conveniently understood *exakousteon* since it brings light.
(48) “When therefore anyone…” Tilm.: When therefore anyone proves himself worthy of him. I translate: When therefore anyone shall have been held worthy.
(49) “’Hosanna’ of this... [when] he saw.” Tilm.: As if truly
A all men know without prior demonstration, because God himself is incomprehensible. Furthermore, know this. I translate: As if this cognition being common, and to all who know without prior demonstration that God is incomprehensible: let him truly know. A comma should have been placed after "unsearchable," and "common" with the remaining genitives, to be rendered by ablatives absolute. "Common" is contrasted with the preceding "beyond the intellect." They have shown themselves worthy of this divine cognition. I translate, as above: Who have been held worthy; because many are assumed without any prior merits, and revelation is very often a gift given freely. EPISTOLA VI. ...and knowing the arguments in judgment. Tilm.: And might instill error into the minds of the audience under the pretext of correct reasoning: he weaves speeches very full of severity, as one who clearly knows. I translate: And to instill error into correct reasoning, and instituting speeches in another way with judgment, and knowing. From the context, it is clear that this is to be referred to St. Dionysius, not to Sopater, because after the period follows *for this reason*... ...remains. Tilm.: He himself would suffer what he considers a vice in others, and disapproves. I translate: And what he rebukes in others, he himself believes. "He shall suffer" is from "I persuade," it is taken passively as in Homer. It is proven from the end of the chapter. ...and blasphemies. Tilm.: As one who expostulates quite bitterly with them, himself having fallen into shameful error, while in the meantime he was execrating others and attacking with curses. St. Dionysius nowhere says that Sopater has fallen. I translate therefore: Having fallen into that [error] regarding which he argues against them, and thinking ill of God; as if he were to say: Beware lest you yourself at some time, abandoned by God on account of arrogance, fall into these errors, regarding which you carp at others, and think impiously of God. The origin of the error is that he poorly grasped the preceding sentiment. ...to set forth the doctrine of truth [and precisely] (S. Max. *to set forth the doctrine of truth dogmatically and precisely*); later, indeed, to use contradiction against the uprising of the impious. Tilm.: Then, indeed, it is in the first place fitting to express the word of truth with all diligence. Regarding these, contradiction should also still be used against the insolent rebellion of the impious. I translate: Then, indeed, in the first place, the reason of truth must be expressed with all diligence, but afterward, or secondarily, refutation must also be used against the attack of the impious. He wishes, therefore, B that when he weaves speeches here against those who in some way oppose our faith, if victory should chance to happen. In Greek it must be constructed thus: *He wishes, then, to contemplate as when indeed he also conquers.* I translate: He wishes, therefore, that when he who disputes against those who are in some way contrary turns out superior, he should consider with himself. Or by preserving the order of words, I translate: Therefore, he who disputes against in some way contrary adversaries ought to consider what [happens] when victory happens. EPISTOLA VII. ...science. Tilm.: In the third, he asserts against the knowledge of falsely named science. I translate: In the third, of those against whom he wrote the science of falsely named [knowledge] to another. ...with D. Dionysius not a few things, but also among the first, he had perceived things worthy of admiration, especially those things which happened to the Lord while hanging on the cross 296 through that solar eclipse. I translate: Even if with B. Dionysius, he had perceived not a few of those things worthy [of memory] and admiration, which happened to the Lord while hanging on the cross through that solar eclipse. For it seems from C the other vision that he also saw other miracles besides those which happened at the time of the passion. ...for the sake of. Tilm.: If indeed they show those worthy of the line of rectitude and to be respected by the ornaments of morals. I translate: If indeed they are worthy of admiration on account of right judgment. For it is not a matter here of morals, and many are orthodox, with the worst morals: but of truth to be examined according to itself, not indeed to be estimated from a comparison with errors; because many think well in refuting the errors of others, but they themselves have other errors. ...idol. Tilm.: But truly the crafty [image] of the whole truth. I translate more clearly: But indeed it does not hold a crafty [image] of the whole truth, namely the image. These *not at least then, etc.*, I include in parentheses, wherefore those *and perhaps it holds* etc., should be translated: and perhaps it holds a crafty image of some particle of truth (but by no means of the whole truth). ...very wonderful in that [way] of idol acceptance. I translate: But it is wonderful also as an idol, or image, namely of a particle of truth. ...where he first dashed falsehood against the truth. I translate: For where it has struck against the truth. ...it. Tilm.: It must be that it immediately rushes headlong, dashed against the truth. I translate: It itself will immediately fall. For the battle is continuous, either falsehood brings it in, but truth sustains it, and by sustaining it conquers, because the edge of falsehood is blunted as if by steel. Tilm.: That I may refresh their memory, and as if I may renew what these local and gentile gods, namely through every kind of vice, were designated as having flowed. I translate more strictly: Because, namely, I was of a malevolent spirit toward the ancestral gods on account of an ancient injury. ...beings. Tilm.: For philosophy is the knowledge of created things which are the things themselves... I translate: And philosophy is thus the knowledge of beings in so far as they exist. It is D bad, therefore, that he also distinguished the following, wherefore I translate all: It was necessary indeed for him to be raised up, if in fact he is a true philosopher, and philosophy is the knowledge of beings in so far as they exist, to God, the author of beings, using the knowledge of beings, which he himself calls philosophy. So, therefore, from "it was necessary" up to "at Paul you will correct everything." ...and the ordered [nature] of creation. Tilm.: By creation, namely, as in a mirror expressing God himself by his fitting and decent composition both in time and order. I translate: This is, appearing manifestly through the wise, fitting, and decent composition of the creature both in time and order. For the Father said that through this it was fitting that one should arrive at the knowledge of him, who, namely, God prescribed certain and fixed limits to the whole of things; whose, I say, command the sun and moon were placed in this [position], so that they might finish the day with their course, and traverse the whole orbit of the heavens. He argues against him in the meantime. From a bad distinction, a bad version. I translate: Saying indeed that it is right to have known from this [fact] that God set laws for the universe, because the sun and moon run within the limits of the day, namely, established [limits], and at the same time revolve with the whole orb of the heavens. He argues against him. He says, therefore, that the sun and moon, besides their own motion, are also moved by the motion of the prime mover, which is known in philosophy. ...the one saying that the sun and the heaven were not standing still at that time, since in the preceding writing, we have stated the accurate [account]. "These are wanting in Pachymeres. I do not understand the latter part, because he nowhere previously treated of this matter, except in c. 4 of the *On the Divine Names*." I translate: These
A [the celestial bodies] I have explained according to Apollophanes, who says that the heaven was by no means then constituted together with the [celestial] body, otherwise... we have accurately stated the truth in the preceding commentary.
A ...[beginning of fragment] ...from the rising. Correct from Pach. "for [it is] 12 from the rising," and "for 12 until," it will be clearer from the same: "and from there 12 until." ... explain: "Upon the equator at the autumnal [equinox]," write "autumnal," or rather "in the autumnal [equinox] a southern descent from the equator," add "of such," "to from such [equinox]," "and from it again a southern ascent to the equator." Write: "and from the winter solstice again a southern ascent to the vernal." Verto: And by adding *autou*, and after *moira tou kriou* [degree of Aries], add "full, not having minutes."
A By days, namely 365, he placed this asterisk because in his own copy there was *kai ap"*. I think that by that sign the fourth part is noted, namely of the day, that is 6 hours, because *delta* signifies 4; thus I write *dmp"* so that by *d* 4 may be signified, and by *mp"* parts, i.e., a fourth part, namely of the day. ... significations. Tilm.: Through a mystical ceremony, they indicate the triplicated sun, even now in their commentaries. Verto: Through the rites which they observe on account of the memory of the triplicated sun, they signify. B S. Max. takes it otherwise, for he relates it to S. Dionysius; for he says that he signified the extension of that day by the word "triplicating."
B ...[the body] having left [its place] if it had returned. Tilm.: It was necessary, however, for it to be restored to its own lower and proper place, so that the order connatural to it might be preserved: hence it happened that, the sun being again left, it went downward. Verto: It was necessary, however, for it to return to its proper place, so that the order connatural to it might be preserved; hence it happened that, the sun being again left, it returned, namely to its own place.
C When now it had begun to be restored to its lower seat, it was fitting that this very western part of the disc, the moon first deserting it, so that in the part where it had reached the east, according to it, it should first be suffused with brotherly light. That *va* up to *ekeino* is to be included in parentheses. Verto: When now it had begun to return, it was fitting that the western part of the disc, first deserting [it] (in order to occupy the eastern part), should be, namely, that western part also first illuminated. Note that it is treated here concerning an eclipse of the sun, when, namely, the moon being interposed between us and the sun, takes away its light from us: therefore, he says, that part which was earlier deserted by it, sooner sheds its light; wherefore, when it had earlier left the western part, it also earlier communicated its light to the eastern [part] to us. You will know it more clearly from S. Max.'s Scholia. After *phōtizesthai*, add from S. Max. "Phlegon the Greek chronographer mentions also in the thirteenth [book] of *Chronographies*, in the 202nd Olympiad, this eclipse, saying that it happened contrary to what is customary; but he did not record the manner: and our Africanus in the fifth [book] of *Chronographies*, and Eusebius D [son] of Pamphilus in the same [books] mentions the same eclipse."
D ...prolonging the discourse. Tilm.: I would like these, therefore, to be conveyed even to him, without adding even a word to the epistle. Verto: I, therefore, not prolonging the discourse to him according to the reason of the epistle, that is, briefly as befits the epistle.
LETTER VIII
D ...they proclaim his gentleness. Tilm.: In the first place, they celebrate his exsuperant and exceptional gentleness, an emulator of divine clemency. Verto: ... gentleness, namely they extol. As if to say: By nothing is the imitation of God better expressed than by gentleness. Thus also S. Max. interprets.
D ...although he used freedom, he answered kindly yet placidly. Verto: He used freedom very placidly, for Moses was saying these things to God, not to adversaries.
D ...conformable to the manner of benignity are wonderfully praised. He makes a new whole period, yet these words are epithets of the preceding. Verto: They are proclaimed benign, namely Jacob, Joseph, Abel. For all these things, *ho men* as *aplastos* up to *agathoeideis* exclusively, are to be included in parentheses, thus in Latin, from "that man indeed," up to "has proceeded," inclusively.
D ...to pretend at times. Write *pros- poiei*, just as also *prosepinoein*, for thus [does] D. Dionysius. Verto: Nor to feign evils.
D ...did not exist before, he caused to be. To the Father this is said because they are preserved, and endure in the vigor of the essence granted to them. Consider this in your souls to be He who created and sustains. Verto: He caused things which were not before to be; that is, he preserves [them] so that they may endure, so that he is the same both as creator and preserver. It seems to refer *toutesti* to Saint Dionysius through *para Patros*, that is, from the Father: however, this cannot be said, because Pachymeres explains himself, he does not seem to have read *hōste* for *hōste*, also. But I judge that another punctuation is to be applied, and something *exōthen* added, namely before *toutestin*. "And all these things he brings to be, that is, he maintains for the sake of duration." For *poiein* is not *diakratein pros diamonēn*, or to create is not to conserve: moreover, that *paragein* signifies to conserve has been proved before; for if any created thing grows in perfection, it is considered that its being is to be conserved, not to be created.
D ...of those who are pampered and insolent. Tilm.: For he exhorts them not to be thus unworthily deserted by them, who flow entirely in delights, and furthermore grow insolent beyond measure. Henricus Stephanus in *thryptomai* wants *thryptomenōn* not to be referred to a broken character, but that he is said to be pampered who does [that] as if indulging his pleasure, and thus taking pleasure from the sickness of others on account of the repulse they suffer, and in the following place for *sōmatikō* he substitutes *keklasmenō*. As far as the first is concerned, it is certain that he says the same as S. Max. and Pachymeres, who described the other word-for-word; for in what do they differ? "The term is used also of those who are loved, who, putting off the meeting with those who love them, use such a bodily [gesture], that is, broken, and they are used to the custom." Tilm. translated: "Proinde... [this word seems to extend toward those who, while they are loved at great cost, having become more hesitant toward friends through an unexpected and unhoped-for change of affairs, use this bodily, that is, fractured, manner of lovers]." Verto: This term *thryptomenōn* is used of those who are loved at great cost, who, putting off from day to day the fruition of delights which they hope for from lovers, use this bodily, that is, fractured and soft gesture of the body. By which, namely, they feign themselves to be estranged, when meanwhile they desire [it] above all; wherefore, since this is "faire de l'enchery," Henricus Stephanus unjustly criticizes S. Max., to omit [the fact] that it cannot happen [that] the *eryōmenōn* [to be] *thryptesthai*, unless he uses *keklasmenō ethei*; well, therefore, S. Max. explained *thryptomenōn*; *sōmatikō* must be retained: for thus Pachym. also has [it], and the softness of a pathic appears in the external, that is, in the bodily gesture.
D ...and he promises that he will comply with their wishes. Verto: Or rather he promises that he will take care (namely of the wounds of the soul). See notes in the text.
A And yet they are by no means contrary to reason, nor unbecoming.
(94) The demons were truly preaching in accordance with the theological truth concerning Jesus. Verto: The demons were truly speaking, saying that Jesus is God.
(95) See also how he communicates his own opinion by the testimony of the ancient law. Verto: See also how my opinion is proven by the ancient law, as it were. These are the words of St. Dionysius to Demophilus, not of Pachymeres to the reader; wherefore what follows is also wrongly translated: B and the following points are those of one defining. It must be translated: "by defining remaining matters," that is, by the law.
(96) He who is impious, when he sacrifices an ox, is judged as if he had killed a dog. Verto: More clearly: The impious man, when sacrificing a calf, is judged as if he were killing a dog.
(97) Sirach. Verto: That admirable Sirach.
(98) St. Maximus: Therefore, also it should not, in probability, be thought that the spiritual virtues—that is, the degrees of spiritual dignity—should be estimated by distance or local proximity.
(99) St. Maximus: You have this also in the following: Origen treats this broadly in the 10th book of his Commentaries on the Lamentations of Jeremiah.
(100) St. Maximus adds: The successors of the apostles can be corrected by those who are of the same order as they.
(1) Or that you may be perfected, for so all the interpreters of St. Dionysius say. St. Maximus adds: Note that perhaps this error was committed in the parish of the great Dionysius, and that he himself ordained Demophilus monk of the Church. Verto: Truly note that perhaps this sin may have been committed in the jurisdiction of St. Dionysius the Great, and that he himself ordained the monk Demophilus [for] the Church.
(2) And justly... and of punishment. Verto: And he justly decrees that he shall enjoy what is his own, that is to say, the darkness (of the prison) and the punishment. St. Maximus explains in the opposite way: That is, of his own benevolence, and not C of darkness and punishment—that is, [he should enjoy] his own humanity and not darkness nor punishment.
(3) Show to what grace they were chosen to minister. Verto: But perhaps he said this, showing to what grace those who were chosen were to minister. And after "was glorified," St. Maximus adds: He calls the holy apostle Paul "Hierotheus," as he who ordained for him the high priesthood of the Church of the Athenians, just as it is written in the holy Constitutions of the Apostles. Verto: He calls the holy apostle Paul the "sacred institutor," by whom the bishop of the Church of the Athenians was ordained, D just as it is written in the holy Constitutions of the Apostles, and in the explication [of the term] *kore*, others add that it is a part of the head, and others just a certain part of the head. It is better to call the *kore*, as I have said, the temple of the head. Homer, however, calls it *korsē*. The word *kore* is accented on the penultimate syllable. Demophilus, therefore, struck the penitent on the temple of the head. Verto: But it is better to call the *kore*, as I have said, the temple of the head. Homer indeed calls it *korsē*. It is noted with an acute accent on the penultimate; Demophilus therefore struck the penitent on the temple of the head.
(4) By the thoughtlessness of those upon whom the favor has been bestowed. Verto: Through the thoughtlessness of those into whom the benefit has been poured.
for if it was bestowed, it is false that the giver did not do what he wanted; therefore it is said of him who is deprived of the prepared benefit through his own negligence, and therefore acts against himself. A For such nuptial prayers were believed to contain in themselves some more hidden mystery. Verto: Therefore they also held marriages as a sacrament, and I prefix from St. Maximus, [Greek: καὶ τοῦτο ἐκ πολλῶν κωμῳδίας ποιητῶν δεικνύναι δυνατόν]. Verto: And this could be proven from many comic poets. Greek: λαίᾳ δράματι· μάλιστα γὰρ τὰ μυστήριά τινος τῶν ψευδωνύμων αὐτῶν θεῶν τέλη καὶ τελετὰς ἐκάλουν, ὡς τελειούσας καὶ εἰς τὸ τέλειον ἀγούσας τοὺς τελουμένους. Verto: As Cratinus in the drama Pylaia. For they called the mysteries of any of their false gods themselves [Greek: τέλη] or [Greek: τελετάς], as perfecting and leading to perfection those who were being initiated. B Greek: μᾶλλον δὲ δαιμόνων, ώς φησι Δημόφιλος ἐν τῷ Περὶ τῶν παρ' ἀρχαίοις θυσιῶν καὶ ἑορτῶν. Verto: Rather of demons, as Demophilus says in the book *On the Sacrifices and Feasts of the Ancients*. Note that the apostolic tradition handed down the nocturnal rules for the psalmodies. Greek: ἐστι ελικοειδής κίνησις ἄνωθεν κάτω ἀέρος διαπύρου. Καίει δὲ τοιοῦτον, ὅθεν καὶ παρὰ τὸ πιμπρᾷν λέγεται. Verto: Prester is a swirling motion of fiery air from a higher place to a lower. Such a thing burns; hence it has its name from [Greek: πιπρᾷν], that is, to burn. [Greek: εἰς τὸ ἀχανὲς ἐμβάλλειν μηχανωμένων]. Tilm.: Concerning such specters that strike fear and in every way contrive to cast the wretched into that gaping abyss. Verto: Concerning those that entice, and by every means contrive to cast the wretched into that gaping abyss. C Greek: ριον πρὸς τὸ ἔξω ταραχής συντακτέον, ἵνα ἡ τὸ ὅλον τοιοῦτον· Διανίσταται, οὐδὲ τῶν ὕπνων πολλῶν ὄντων, διὰ τὸ ἐγκόπτεσθαι αὐτοὺς, ἀπολαύσας, οὐδὲ ἔξω ταραχής ὑπάρχων, διὰ τὸ καὶ τοὺς ὕπνους ἐγκόπτεσθαι. Verto: The negative particle «not» must be joined with «outside of perturbation,» so that the whole sentence is rendered thus: He rises, neither enjoying deep sleep because of its interruption, nor existing outside of perturbation, because sleep itself is interrupted.
LETTER IX.
[Greek: Περί Υιον λόγῳ, καὶ ἐν τῷ δευτέρῳ Εἰρηνικῷ]. In the first *On the Son* oration, and in the second *On Peace*. [Greek: 13 τὰ γὰρ ἐκτὸς τῆς τοιαύτης ἱεροπλαστίας, ὅποσης, etc.] Tilm.: For these external insignia, of such a holy and sacred [nature], how many and how great, etc. Verto: Which things, if they are grasped without such a sacred fiction, which is explained in symbolic theology, how many and how great, etc. [Greek: S. Max., ἤτοι τὰ προχείρως ἐκ τῆς λέξεως ὑπαγορευόμενα], by which words he confirms my version. [Greek: 14 ἐκφάνσεως διὰ τὸ ἐν σχήματι ἀνθρωπίνω ὀφθῆναι]. Tilm.: In the illustrative insinuations, and for this grace it was done, that He showed Himself visible in the form of a man, etc. Verto: Concerning the manifestations, because He showed Himself visible in the form of a man, etc. Note on *exphanseos* (manifestations), as previously on *doreon pronoion* (gifts of providence), it must be translated as (about), as if he were saying, the discourse is about gifts. Greek: 15 Φύλαρχος. S. Max. addit: Ὁμοίως δὲ καὶ βάναυσός ἐστι πᾶς τεχνίτης διὰ πυρὸς ἐργαζόμενος. Verto: Similarly, every craftsman who uses fire in his work is called a base artisan (banausos). D Greek: (16) Τί δὲ περὶ τῶν πολυειδῶν καὶ λοξῶν τῆς ἁμαρτίας τῶν ἐπαγγελιῶν σοφισμάτων; Tilm.: Why should I further mention the multiform, oblique, or frustrating sophistries of sin? Verto: What indeed of the multiform and oblique arguments of the frustration of promises? [(17) Ἁμαρτίας δὲ... ἐπαγγελθέντα]. Tilm.: By the name of sin, he understands calamities frustratingly (as it appears) intended against sinners, which it is easy to recognize in some oracles of the prophets, since not all that were promised or foretold appear to have had an outcome corresponding to the promise. Verto: He calls the frustrations of promises "sin," because it is easy to appear that the promised things have by no means received an outcome corresponding to the promise. In the following, where it is explained what "sophistries" are, it will be clear. [(18) Καὶ τὰς εἰς Χριστὸν ἀναγωγῆς πεπλήρωται]. Tilm.: But he was also leading us toward Christ with a mystical and hidden prelude. Verto: And they were fulfilled with respect to Christ; because, namely, Christ, descending from Jacob, was the Lord of all. [(19) Ἅμα δὲ καὶ ὅτι πόρρω τοῦ ἑνιαίου ὅσα ἄν τις καὶ εἴποι λέγει]. Tilm.: But truly because whatever anyone might say, it is far from the singular; he says it nonetheless. Verto: Now truly, because whatever anyone might say about those symbols, they are far from that singular thing, he calls them multiplied. In the Greek there is Attic brevity, for "to be multiplied" is implied; in the Latin [the translator] distinguished badly, as the following points prove. [(20) Καὶ πρὸς πολλὰ... καὶ ἀμέριστον]. Tilm.: And to multiplied forms, the discourses themselves are also partially referred. For on this account these things, which are both done and said, are a singular and individual thing. Verto: And for the multitude of forms (which are attributed to God), the discourses themselves are also divided (and multiplied); but that on account of which these things are spoken is singular and individual. It is most clear from the connection with what precedes. (21) Μὴ γὰρ ὑπολαμβάνω μεν τὰ φαινόμενα ταῦτα τῶν συνθημάτων, οἱονεὶ τῶν συμβολικῶς γινομένων, ἀναπεπλάσθαι ὑπὲρ ἑαυτῶν, τουτέστιν ὑπὲρ τοῦ ὄντως (γρ. οὕτως cum S. Max.) νοεῖσθαι αὐτὰ, etc. Tilm.: I do not indeed think that such conspicuous signs as have been devised figuratively were feigned for their own sake: that is, that you should not contemplate them as if they held only within themselves what is submitted to your eyes, and proclaim the letter itself nude and simply; but rather they are covered, and are brought straight into the view of all: and this is done for the sake of an arcane, and altogether divine, science for the many. Verto: For let us not think that these proposed signs of things existing symbolically were feigned for their own sake—that is, that they should be conceived thus, even as the proposed sign contains and the nude letter insinuates—but they are sent ahead, shining toward a wisdom unspeakable and divine to the vulgar. See the text of Saint Dionysius and St. Maximus; indeed, the following requires it. [(22) Ταύτας γὰρ ἐπιστήμην φησί, δηλοῦντος τοῦ λόγου ὥς ἐστι]. Tilm.: And indeed he said this is the science of the word that declares, etc. Verto: For he calls these science, with the discourse declaring what, etc. [(23) Ἱερογραφήθησαν δὲ οὕτως διὰ τοὺς ἀναξίους]. Tilm.: Furthermore, it was fitting that it be described in such a way, and be overshadowed by sacred types, so that the unworthy might be removed from it. Verto: Furthermore, these signs had to be [described] in such a way with sacred [types] etc.; for the discussion concerns the signs themselves by which the mysteries are explained. [(24) Καὶ ἵνα ἐκείνοις μόνοις... ἀποσκευαζομένοις]. Tilm.: And that they might be revealed only to those who, being already to some degree perfect, had cast off from their mind all imagination of sensible things. Verto: And that they might be revealed only to those perfect ones who reject all unseemly imagination regarding these things.
A *Regarding
The manifold variety of signs
.* Tilm.: This happens while they do not deem the manifold variety of signs worthy of contemplation; but they apprehend the individual truth with the gaze of the mind, not by any evident demonstration, nor by knowledge sought through the powers of intellect, but by the simple and naked conception of the mind. Verto: By observing, albeit lightly, the variety of signs, but comprehending the unity, not by demonstration or reasoning, but by simple apprehension of the mind. Here is explained the nature of contemplation and the difference between meditation and contemplation; wherefore those preceding things possess [it] powerfully; one must only interpungate with a comma, and it must be translated, etc., for those who are able. *[...]* B Tilm.: Which persuades and confirms, and as a kind of bond or seal, fastens upon what has been said, namely the truth itself. Verto: Which persuades and binds, and as a kind of bond or seal, sets the truth upon what has been said. Thus above, "and the bound truth to what is said," and from the things said, the truth collected and asserted. Verto: And the truth bound to the things said. Verto: They contemplate, unless we read "they mock" ['ἐπισκώπτουσι'], they argue. *[...]* "Where is Abel, thy brother?"; and that: "Coming down I will see"; and that: "The Lord examines the just and the unjust"; which also hold a middle ground between those things which are fitting for God and those which appear to indicate things entirely otherwise, that is, the likeness of beasts and inanimate materials. But he speaks transcendentally and performatively of those things [handed down] by word and will alone in a paradoxical manner. And the apparent laws, as when he deems worthy of defense the virgin violated in the desert, and when [he does] similar things. And hidden ordinances, such as: "Jacob I loved, but Esau I hated," and other things of this sort. But the Father spoke in many ways, because Scripture has handed some things down symbolically, and others purely and transcendently. Verto: As the interrogations, such as that: "Where is Abel thy brother," and that: "Coming down I will see," and that: "The Lord examines the just and the unjust," which hold a middle place between those things which are convenient for God and those which appear altogether to be inconvenient to Him, that is the likeness of beasts, and of inanimate things; he speaks more sublimely and perfectively of miracles performed by word or will alone. But of the manifest laws, as when he deems the virgin violated in the desert worthy of excuse, and the like. But of the obscure laws, such as: "Jacob I loved, but Esau I hated," and other things of this kind. But the Father says this in various ways, because Scripture handed these things down, some through signs, others purely, or without signs, and more sublimely. C *[...]* he moves the mind by his irradiation to the manifold knowledge of ineffable sacraments. These are the operations of symbolic theology for the sake of those who have advanced to a certain degree: therefore it is calledperfective [τελεστική]
. He who wishes to be joined more closely to God has need of more laborious habituation and information; this kind of person the Father called "untaught in the mystery-teaching" [ἀδιδάκτους μυσταγωγίας], that is, as yet uninstructed in mystical discipline. But let it be permitted to say that such a one, while he is rendered a participant of the immaculate gifts, and is taught through much labor in such mystical ceremonies, is taught first of all the holiness of life. And this is the effect, or operation, of mystical theology. Again, it persuades, induces, and promotes this through the consideration of faith to the embrace of truth. Verto: And illuminates the mind to consider ineffable mysteries; for through those performing the sacrifices (for these are his works, therefore it is also called perfective), it renders them more familiar to God by active quality and formation (which he also called "untaught in the mystery-teaching," that is, initiations into the sacred, taught by no one); for he who is made a participant of the immaculate gifts for the sake of the things said, is taught the sacred things without a teacher, and is himself sanctified by the act; wherefore such mystical theology also works, while the other through consideration of faith persuades and leads to the truth. The matter is so clear that it does not seek proof, so that I omit that the most excellent effect is hidden by the other version, O Venerable Eucherius, namely the internal illuminations by which the [soul] is formed to live perfectly. Tilm.: That these holy things be suppressed by as many as possible. Verto: That these holy things might be distinguished and separated from the vulgar. D *[...]*for the sake of which the symbols exist.
Tilm.: By those who are by no means able to attain to their understanding: for whose sake also such figurative signs exist. Verto: By those who are by no means able to reach those things which are proposed to be considered, for whose sake, namely of the vulgar, such figurative signs exist. *[...]*the hypostases of the adorable Trinity the divine Athanasius presents, and the rest of the holy ones from others; why does this creation of the world itself also stand for the invisible things of God, holding in a way the order of symbols?
Verto: As when the divine Athanasius proposes through trees the persons of the adorable Trinity, and the rest of the holy ones through other things; why even the very creation of the world, sustaining the place of signs.Philosophical division
. Philosophical [teaching] has one part that is practice, and another that is theory; and of the practice, one part is common, or is also called political, such as the legislative; another is particular, such as the moral. The medium of practice is the economic. But of the theory, one part is named natural, that which is in sensible and changeable things, which is also cosmological; the other is the inspectorial and theological, that which is in intelligible and eternal things. These he has set forth now in these things. The medium of the theory is that which is in eternal and sensible things, which is astronomical and mathematical, which Scripture does not say, but the Hebrews have it in Deuteronomy. Verto: Of philosophy, one part is speculative, the other practical; of the practical, one part is common, which is called political, or civil, as that which prescribes the laws; the other is particular, as is the moral. The medium of the practical is the economic, or the administration of the house; the medium of the speculative, one is called natural, which looks at sensible and mutable things, and is also called cosmological, as if to say, inquiring into the causes of the world; the other is inspectorial and theological, which looks at spiritual and eternal things. These he has now set forth in these things. The medium of the speculative is that which dwells on eternal and sensible things, which is astronomical and mathematical, which indeed Scripture does not say, but the Hebrews have in Deuteronomy.On the necessity of allegory.
This it says, showing that the anagogical and allegorical sense must necessarily be admitted. Verto: This it says, showing the anagogical and allegorical sense must necessarily be admitted. *[...]*On the word "to pass through" [διαβαίνειν].
"To pass through" [διαβαίνειν] is written, and "to cross over" [διαβάλλειν], which is to enter, and to go into and to come to be inside of the matter; so Diogenianus also says. Verto: διαβαίνειν is written and also διαβάλλειν, which is circular and eAdissenting: "At once God, at once all things": true, but because before things were produced individually in the ideas, or exemplars of God, this is in His eternal thoughts, which we said in the book *On the Divine Names* that holy Paul calls "predestinations," according to which ideas and thoughts of God those things which were to be produced had been prefigured, and divine providence pre-existed without beginning to all creaBture. (44) "Nor is it one of the things existing that is co-beginning" (gr. *synarchon*, because *synarchon* preceded). With the holy and creative, etc. Tilm.: Not that things to which it happens that they exist, which perhaps are wisdom as if co-eternal to themselves, are moderated by His providence (for neither, etc.). Verto: Not that perhaps beginning to exist simultaneously with things it provides for them (for neither, etc.) is evident from what follows. (45) "And the will to produce the creature": which was at some time to enjoy His most providential goodness. Verto: Even the will to produce the creature, which was to enjoy His provident goodness, is evident from the above. (46) "And things good for us." Tilm.: And these good things for our sake. Verto: And for all good things which are for our sake to come; namely, infinite providence. (47) "A sign and a symbol... of teaching." Tilm.: I should believe that it ought to be taken as a composite and figurative sign. For this indicates that which brings in an argument from the common *diachytikes epirrhoes*, that is, of a diffusive bounty or influx; it is clearly seen that the doctrine is signified varying through many distinct things. Verto: I think that it is again a composite and figurative sign (for this is understood), namely of a diffusive influx of doctrine which instructs through many and divided things; it will be evident from a comparison of both the food and the accommodation.
Letter X
(48) "Being 25 years old, as I suppose," further reading "as to be all [his life] about 10 years." Tilm.: Of being 25 years old, if indeed I think I have read that the whole life of this blessed man extended to about 90 years. Verto: To have been 25 years of age, as I still think I have read, so that all the years were about 90. It is certain that the whole life of Blessed Dionysius exceeded 90 years, because Syncellus affirms that he preached Christ for seventy years in all. (49) "But we, not even the opposite, that is," to stand further away. Tilm.: We, however, [pray that] not even by any intemperance of adversity, this is, even though by a very long interval, may you be separated from us. Verto: But as for us, not even the contrary, that is, etc. See Saint Dionysius.