Scholia of Saint Maximus

SAINT MAXIMUS' SCHOLIA ON THE EPISTLES OF SAINT DIONYSIUS THE AREOPAGITE

ON EPISTLE I

^B "But not by way of privation." He says: do not understand this according to common definitions, that just as darkness is abolished by light—and especially by abundant light—or just as ignorance, which is itself a kind of darkness, yields to knowledge—especially when much of it is produced—so also the ignorance according to God is similar to the ignorance that exists through lack of learning, as we have said. Rather, the more one is illuminated concerning God, and the more one gathers knowledge of existing things—that is, concerning the intelligible and intellectual beings—by so much the more, in ascending concerning the knowledge that is of God, will one know the incomprehensibility, or rather the "ignorance" regarding God, to be light and knowledge beyond all that was known; and thereafter one honors by silence the ineffability regarding God. Therefore, the ignorance concerning God is not spoken of by way of privation of knowledge, but by way of eminence and the excess [of all] knowledge, because one knows that which is unknown and incomprehensible to all and to itself. These things are also stated in the first chapter of the *Mystical Theology* and in the second chapter of *The Divine Names*. ^{C D}

^A *But something of His own creatures.* "As much as one possesses," he says, "of the knowledge of existing things, and of that light—that is, the understanding of the truth itself—by so much the more shall one see the things concerning God as unknown." For they are not made manifest by light or by knowledge, but rather they remain hidden from those who possess these things. And the progress and increase in these—I mean in light and in knowledge—demonstrate the Divine to be invisible and unknown; because whoever, having seen and understood God, has seen Him, he has not seen Him Himself, but something of His own existing and known creatures.

*By that very fact, generally.* One must also conceive in these matters that which pertains to existing and known things. The phrase "not to be" is added, since "to be" belongs to created things; but God is even above being, because He is uncreated.

CONCERNING THE SECOND EPISTLE

*How He who is above all.* These things are often stated in the *Divine Names* in various ways, but he interpreted them in an outstanding manner in that same treatise, in the eleventh chapter, near the end, saying: "How He who is the author of all, both Deity and Goodness, and the establisher of Deity, is even above these things." And it should be read in this way: "You ask how God is above the principle of deity?" Then he replies: "If you understand deity as that very gift from God through which we are deified, and not God Himself, you have the solution; for God, in Himself, I say, as a super-essential essence, is above that principle of deity which He Himself gives and communicates—that is, above deification—and so on for the rest." Then he sums up, saying that ^C if the gift from God becomes the principle of our being deified, it is clear that He who is the author of every principle, and who is a principle—or rather, above-principle—is in this way also beyond the so-called deity, or rather, beyond the *thearchy*. For God does not possess the good by way of a habit, as we do, but He possesses it without habit; we, however, possess it by way of a habit, for we are changeable, but He is immutable.

*If deity and goodness.* "I do not mean," he says, "deity and goodness according to essence—whatever that may be—but the good-making and deifying gift of the real God and Good. For this is the principle and cause of being deified and being made good; and in this way he says He is spoken of as being above the *thearchy* and the *agatharchy*, understood in this very way." Note also from this that deity and goodness are not the essence of God itself; for God is also above this, as is explained more broadly in the eleventh chapter of *The Divine Names*.

*Inimitable and without habit.* He who possesses nothing by way of habit, but they themselves are the imitation and the habit, whereas those who participate in and imitate them are those in whom such things are seen. And he called the Divine "inimitable" and "without habit," because to the extent that anyone ^D advances toward the imitation and habit of God,

the more he understands that He cannot be attained by any imitation or habit.

ON EPISTLE III

^A "Repente" (Suddenly) is that which is contrary to expectation. I think that Gaius specifically meant that prophetic statement of the prophet Malachi, which goes thus: "And suddenly the Lord whom you seek shall come to his temple, and the angel of the covenant, whom you desire." It seemed to me, however, that he asked this because of what is subjoined. I think the theology [of Dionysius] implies this: he expounds in a wondrous way the things here concerning the Lord Jesus Christ. Note, indeed, how he investigates the origin of the word "suddenly," and note there that Christ assumed human substance.

"Occultus autem est" (But He is hidden). "Hidden" is often used by him for the word God, and "arcana" for the divinity, as is clear from the preceding books. Therefore, "hidden" is used here also for "God," as He is invisible.

ON EPISTLE IV

"Quomodo, inquis, Jesus" (How, you say, Jesus). You ask, he says, how this is? Note here, that is, in the dispensation, for without this, as the author and maker of men, He is also called man. ^B "Non enim ut auctor hominum" (Not as the author of men). Africanus also relates this in his *Chronographies*; for God is called by the same name for all things that are from Him, since He exists in all things. But in this dispensation, as one who has become substance according to the whole substance of man, He is called man, according to what was said: "In whom dwells all the fullness of the godhead bodily." Note, however, the whole context of the epistle, for it is against every heresy, both ancient and modern.

"Nos autem Jesum" (But we, Jesus). Not because of the humanity of Christ, he says, do we define Him, or call Him "above man"—as if we were defining this prodigy according to the reasoning of common nature—but clearly according to the reasoning of the divinity. For he subjoined: "For He is not man only, but also God." Although, he says, He assumed the whole substance of man, yet we do not separate Him from the divinity; ^C for he subjoins: "For He is not man only"; then, having said this, he infers: "Nor only super-substantial, insofar as He is also man."

"Supra homines" (Above men). "Above men," indeed, because He is from the Virgin; "according to men," however, because of the time in the womb—namely, completed according to the laws of conception. "From human substance," because, as the same holy Father said, the holy body of Christ was composed of virginal blood.

"Supra substantiam, substantiam assumpsit" (Above substance, He assumed substance). Even after the incarnation he called the divinity "supra-substantial." ^D

^A of this, and of wisdom, and of power.

And "above man." That which is from a woman is of man; but that which is from a Virgin is above man. Note, however, that the body of Christ is earthly, and not celestial, as some have thought.

"Power of the excellent." Behold, here too he spoke in terms of excellence, in order to distinguish these from those things which are taken by way of privation. But he immediately explains himself by the things that follow. What an affirmation is, we said above in the *Mystical Theology*, chapter three. But how, in the case of our Lord Jesus Christ, affirmations have the force of an excellent negation, human affairs declare. For even if we affirm Christ, while saying that he is a man and born of a Virgin mother according to our substance, yet he also has ^B a hidden force of negation, and one that is higher than the mind. For whoever hears this will say that he is not a simple man, since he was born of a Virgin, but one higher than man, even if in other respects he is a man. He explains this, moreover, saying that to call him man affirmatively signifies that he is not man negatively, but above man, namely because of the signs which were done by him.

"Not as God did he perform divine acts." He says that Christ did not perform divine acts *as God*, because he was with flesh, and not in divinity alone. Just as, therefore, [he did not perform] divine [acts as God], so neither did he perform human [acts] *as man*, because he was in divine power, when he willed, giving time to the flesh to work its own [acts] at the same time as human ones; and the term "having been made man" ^C signifies the same as "having been incarnate." But the "theandric" (God-human) operation signifies both divine and human. For thus, having lived on earth for our sake—that is, among us—he performed, as is set forth, divine and human acts. Note, however, the wonderful and ineffable union of the Lord; since he did not perform divine acts as God (for he was man), nor human acts as man (for he was also God). Hence, the divine Gregory the Theologian wonderfully says that, the natures being somehow mingled, the designations are also related (or common) on account of their mutual indwelling. But how he did not perform divine works as God, he makes clear by the fact that he walked with bodily feet upon the sea: for it is of God to solidify the water, but it is not of God to walk with fleshly feet. Nor are the flesh and bones of the feet those of the divinity. ^D Again, it is of God to cause a Virgin to conceive; but it is not of the divinity to be fashioned with a face and other human limbs. Thus, also, from the opposite side, these same things hold true; for he did not perform the things which are of men *as man*, since he was man [born] of the Virgin, but this is not according to the condition of man. For what kind of man is born of a Virgin? Again, to walk with feet is of a man; but [to walk] upon the water is not of a man; for what kind of man has done this?

^A A certain new thing. Let no one, having lapsed into foolish speaking, say that he calls the Lord Jesus "theandric." For he did not speak of a "theandric" [operation] derived from the term "theandrite," but of a "theandric" operation, as an operation interlaced between God and man. Whence he also calls God "man-made," meaning God having become man. But now he has called that mixed operation alone "theandric"; for He worked as God alone when, while absent, He healed the centurion's son; but [He worked] as man alone, even though He was also God, when He ate and was saddened. And He worked the miracles in a mixed way, restoring sight to the blind by the anointing of [the eyes with] creative [clay], and stemming the flow of the woman with the issue of blood by the touch.

TO EPISTLE V

TO EPISTLE VI

TO EPISTLE VII

concerning the solar eclipse which occurred at the time of the crucifixion of Christ. ^A *Arguetur* (He will be refuted). We must supply the word "refuted," for the construction requires it. [Idol is put for image.]

§ II. *Sophistam Apollophanem.* Concerning the sophist Apollophanes, who had been a companion of the great Dionysius, and who was reproaching him for having become a Christian and for speaking against the Gentiles. [For even human wisdom is from God.]

*Neque hic de multitudinis.* This passage should be construed as follows: "And I am not speaking of the opinion of the multitude, which clings intellectually and stubbornly to the fables of the poets or to passions."

*Nam per hanc ipsam rerum scientiam.* He called "knowledge of things" the observation of the movement of the heavens and the consideration of the other parts of creation, according to a certain definition of wisdom, by which things are known insofar as they are things. ^B And that saying of the Apostle in the first epistle to the Corinthians is to this point, where he says: "For since in the wisdom of God the world did not know God through wisdom," that is, through the wisdom appearing in the harmonious and ordered composition of creation—this is what he understood. Note, therefore, that the knowledge of things is called philosophy, which the Apostle also called the wisdom of God in the first epistle to the Corinthians. [For he said in the beginning what his scope was, according to which he wrote neither against the Greeks nor against others.]

*Scire debebat Apollophanes.* He brings forward the arrangement of the God who is the cause of all things from those things which are acknowledged among the Gentiles, saying that from this it is worthy to acknowledge God as the ordainer of all things; from the fact that the sun and the moon have established boundaries of the day, and revolve together with the whole circuit of the heaven, that is to say, from east to west. ^C Or if they do not revolve together with the heaven that contains them—so that the heaven, and the spheres of the wandering and fixed stars, rotate in a circle from east to west, but the sun and moon themselves, contrary to the universe, run their course from west to east—even then, the Creator and Governor of the universe is most especially to be recognized and admired. These things we have interpreted against Apollophanes, who says that the heaven did not stand still at that time together with the sun, although we have accurately proven this in the previous writing. [Concerning the disposition of the stars, which indeed is firm by the divine will; yet, when He himself has willed it, it is changed, as in the time of Joshua and Ezechiel.]

*Quando sol ab ipso.* He brings forward here the events that happened under Joshua the son of Nun, and calls this history to the mind of the blessed Polycarp, so that he may oppose it to Apollophanes. ^D He says, therefore: "Say to him: Learn how God [the sun and...]]

the moon, being then diametrically opposite each other, as the sun was already declining toward the west, caused those luminaries to stand in their station, indeed by the ineffable virtue of their author, God. And the universe stood motionless together with the two luminaries; for neither the heaven itself, nor the remaining stars went around, but they stood still together with the two luminaries, motionless. And the course of the whole universe and its motion remained stopped not just for a little time, but for an entire day, so that in the days of Joshua son of Nun the day was doubled, namely to twenty-four hours, as Jesus the son of Sirach clearly declares in his hymn of the Fathers." Then he adds: "But if ^B Apollophanes should say, 'It is impossible that the heaven and the remaining stars stood still along with the two luminaries, but that the latter were in motion while the former stood still,' answer him that this most of all ought to turn him toward the true God and the knowledge of Him, that the pole, which contained the luminaries, should be revolved, while the luminaries, which were contained by its embrace, stood motionless. For this is a matter of greater power: that while the heaven and the remaining stars were in motion, the sun and the moon stood motionless, and were not moved with the same motion as the universe, with which they were always accustomed to be carried around."

"And in a marvelous state together with this universe." He says, namely, how the station of the sun and the moon occurred simultaneously with the pole itself remaining motionless (for he called ^C this "the universe"). "But rather," he says, "it is much more marvelous if the pole was indeed carried around (for this he indicated by saying 'of the all, and the stronger, and the containing'), but the sun and moon (for these were the 'contained' things) were not carried around together with the container."

"By nearly a triple continuation it is lengthened." He added "nearly," because that day was not fully triple (for it was of thirty-two hours): the time from the east to the place where the sun was when the sign was given [represented] ten hours, and another ten while it returned from there to the east, and twelve from there to the last sunset. And he used the same formula of speech here, that the pole along with the sun made that wonderful retroversion in the space of twenty-four hours, or the sun alone.

"Or the universe in an equal space of time." Construct this statement thus, ^D being as it is by hyperbaton: "Or the universe turns back these contrary motions, retracing such a space of time with these super-rational circulations." These things are also declared in the fourth book of Kings, and especially in the edition of Symmachus, and in the second book of Chronicles.

"The sun in its proper course." The annual motion of the sun makes five revolutions, namely, a northern ascent—which it accomplishes from the spring equinox to the summer solstice—and a northern descent from it

^A to the equinox in autumn, and a southern descent from the equinox to the winter solstice, and from that again a southern ascent to the equinox, and a fifth, which is contrary to the whole. Having therefore spoken of its "five-fold" motion, by the addition of the article and by adding the word "its," he indicated the known and customary motion of the sun. Let us understand what is said by the Father in these words as follows: Let us suppose the sun to have been on that day, at the hour of sunrise, in the first degree of Aries, which has no minutes. It could not, therefore, return to this same first degree unless it had completed the aforementioned five-fold motion, that is, in three hundred sixty-five days and a quarter. In the ten hours, therefore, from the twelfth, in which it was, until the place where it made its rising—that is, the first degree of Aries—having moved back into it, it fulfilled the things of the five-fold motion, that is, of the annual period; and in the other ten [hours] after the retrogradation, having come to the place in which it was when the sign was given—to speak as in a hypothesis, in the first and a half degree of Aries—it likewise completed the things of this same five-fold motion by way of resolution, which he called "analytically." For it was not possible for it to be again in this same first and a half degree of Aries, having once departed from it, except by the space of the days of the year, as has been said.

"They are reported by fame." In place of "by histories."

"They celebrate Mithras." The Persians ^B call the sun Mithras. He indicated the extension of that day by means of the rites which they observe for the memory of the tripled sun. Note, moreover, what this Father says regarding those darknesses that occurred over the whole earth at the time of the Lord's crucifixion, from the sixth hour to the ninth.

"Near Heliopolis." He is perhaps speaking of the Heliopolis in Egypt; for they were still living together there.

"Prodigiously." For they say that an eclipse does not happen otherwise than if the moon should encounter the sun.

"Again the same." Note from this the solution to the difficulty found in the evangelist Luke. No one else has explained the strange nature of this mode of the miracle except this man alone. For since the divine Luke said that from the sixth hour there was darkness at the Lord's cross, as the sun was eclipsed, it was doubted by all, ^C how he called this an eclipse, when the moon was on its fourteenth day, and it was not the time of the conjunction of the sun and the moon. For almost all the commentators, being much later than those times, supposed that the sun itself had hidden its rays for those three hours until the ninth. Here, however, that strange mode of the eclipse is mentioned. He says, therefore, that from the east, being on its fourteenth day (for it was not the time of conjunction), ^D it reached the sun under the sixth hour, and falling into it, it ran underneath, invading it as far as the eastern part of the solar orb

^A which it began to cross; hence, therefore, the disk of the sun began to be cleared from the eastern part, while the moon moved toward the west and first uncovered the part—namely, the eastern, which it had also covered first—as it passed by and moved across the sun. But during the saving passion, it did not happen in this way, but the contrary. For the moon, having come from the east, ran under the sun and covered its whole orb. Then it did not continue further to the west, but moved backwards again toward the east, and first the western part of the solar disk was exposed, since it retreated toward the east to the diameter opposite the sun, so that the obscuration and the clearing did not occur from the same part. Phlegon, a pagan chronicler, in the thirteenth book of his Chronographies, in the 103rd Olympiad, makes mention of this eclipse, saying that it happened contrary to the usual manner; but he did not record the way it occurred. And our own Africanus in the fifth book of his Chronographies, and Eusebius Pamphilus in the same place, make mention of this same eclipse. ^B

ON EPISTLE VIII.

§ I. This Demophilus was a monk, as the inscription indicates; for they used to call monks "therapeutes." He was insulting his own presbyter, and was even indignant that he had received someone who was in repentance for his sins. He therefore drove out the penitent, having beaten him, and expelled the presbyter, and sat down as if he had been created a presbyter by himself. Note, therefore, that such evils happened even in those times. Rightly, therefore, he says, "O noble Demophilus," reproaching him for his disorderly strength and piety that was not at all divine, and thus rebuking the monk. ^C

"And if ever it [is] outside." That is, when the Scriptures say that he has fallen into the indignation of God and into the turning away of His face. First, he says, they declare that he has departed from meekness, and only then that he has fallen from the divine vision.

"From the preeminent." Note the precedence and eminence of meekness in imitating God, and how Moses is called the servant of God because of his meekness.

"By ambition." Ambition is properly the appetite and love of honor. But for Theocritus, not as one so called, but as one judged and fit by God to rule. ^D

VARIOUS READINGS AND CORRECTIONS.

^A "What then regarding the forefather of God?" Because he calls him the forefather of God on account of Christ, namely David. For the divine Paul says: "Set apart for the Gospel, which he promised beforehand in the holy Scriptures concerning his Son, who was descended from the seed of David according to the flesh."

Rom. I, 1-3

"And yet also the law." For it is written in the law

Deut. XXII, 4

"But to higher things." To that which is more sublime. Note, moreover, that the most benign angels intercede with God even for the Gentiles, and that they rebuke the apostate powers, that is, the demons.

"But of him who is truly good." Regarding the goodness of our Lord Jesus Christ, the true God. [He makes it to be, that is, he maintains it for the sake of its abiding.]

"And he wills that all things always come to be." Since he said "all things," and among all things there are also inanimate and irrational beings, by adding "according to the aptitude of each," he healed the rising objection.

"And he contends with love." How the Lord loves all and exhorts us not to fall away from him, for which reason he is also called the Paraclete.

"And of those who are tender." To be tender is properly called to be broken; but the expression is also used of those who are in love, who, putting off meeting their lovers, utilize such a bodily, that is, broken demeanor. Whence it is also taken for other similar matters.

"Yet he runs to those approaching." He sets forth here the things of the evangelical parable of the prodigal, and matters like these. And he says "whole" and "whole" admirably, confounding the heretics of that time, who said that only the soul is saved by God, and not the body. Therefore, he says, the whole Lord, as having taken both soul and body, has saved us whole, who consist of soul and body. Now there were at that time heretics from Simon, as Irenaeus and Hippolytus declare. And those who hold the dogmas of Origen think the same. And *Periphys* he said for *periplakeis*, that is, embracing.

^D "Videlicet the good." Note whom he calls the friends invited; but after a little while he understands these to be the good angels. See, moreover, how he understands "That the dwelling of all who rejoice may be."

"You, however, as your letters declare." You, he says, O Demophilus, have also insulted the priest for saying that the impious man who repents is to be pitied—that is, worthy of mercy. It seems to me, however, that Demophilus has insulted a presbyter; for he is accustomed to call presbyters priests, as in the *On the Ecclesiastical Hierarchy* he has set forth for me. But the construction is by hyperbaton, "You have insulted the priest for stating..."

that he is a justifier,” and likewise that saying, “that the impious one is to be pitied,” that is, worthy of mercy. ^A

*You have taken away the holy of holies.* You have taken away, meaning you have held in contempt and belittled; or, if not this, then "you have taken away" meaning you have violated, as if to say: "You have in a way removed and taken from the sanctuary," when this is forbidden by law to both deacons and presbyters, which says: *The priests shall veil the holy things*, as he says also on the following page.

*It is a sin for a priest.* Because it is not right for a presbyter, even if he sins, to be corrected by a deacon or a monk, let alone by laymen, especially outside [the context of] an election; for he is above the order of monks or ministers, that is, deacons. And if this is so, it is a much greater sin for a bishop to be accused by anyone. ^B

*But the priests are angels.* Note that priests are also angels and interpreters, that is, teachers of divine judgments, after the hierarchs; and that the letter was written regarding a presbyter who had suffered persecution and injury from a monk, is most clearly shown from this.

*Through the mediation of the ministers.* Note that those who wish to learn divine things from presbyters ought not to do this by themselves, even if they are monks, but through the mediation of deacons, and this when an opportune time is present.

*Through whom also [you might have] existence.* As we said above in the *On the Ecclesiastical Hierarchy*, in the chapter on the consecration of monks, the monastic habit is given to them by the priests themselves. ^C

*Distinction.* He treats of ecclesiastical distinctions, and what the ministry of monks is: for he calls them "worshippers." He mentions these things also in the *On the Ecclesiastical Hierarchy*.

*The posts of the sanctuaries.* For the guard of the doors of the Church is assigned to deacons, as he says in the *On the Ecclesiastical Hierarchy*, in the chapter *On Priestly Consecrations*, shortly after the beginning of the chapter.

*Of the divine veils.* Because there were veils around the altar even then.

*Nor do you have any of the things that are proper.* Note that, because he had rushed into the holy things contrary to order and the sacred rites, ^D he is not believed to see, hear, or have anything of them, even though he might touch them with his hands.

*He would have dared, let alone, etc.* It should be understood: he would be justly punished, just as in this case.

*When someone attempts what is beyond their merits.* For if someone does even those things which are fitting, but outside of order and dignity, he nevertheless violates law and right.

^A Demons truly declaring God. Concerning the demons who confessed Jesus as the Son of God. "But he is to be cast out." That every meddler in the affairs of others is cast out from theology. "And the priests surround [them]." Who are they who can bring together and elevate the holy things, and that this is not possible for all. "And Miriam becomes leprous." Note the cause for which Miriam, the sister of Moses, was smitten with leprosy. "And against the sons of Sceva." The demons leaped upon the sons of Sceva, because, not believing in Christ, nor having received the orders (of the priesthood), they adjured the demons, a thing which was permissible only for exorcists. This is recorded in the Acts of the Apostles.* "Nor are even just things (to be pursued) not according to merit." Note what this means: "Justice, you shall pursue justice," as Moses says; and that it is not permissible to pursue even just things without regard for dignity. You have this also in what follows; Origen treats of this at greater length in the tenth homily on the Lamentations of Jeremiah. § II. What then do you say? An objection as if from the person of Demophilus, that there is impiety in the priests which goes without correction. But I will answer you. A reply to the objection concerning the propriety of attending to one’s own duties. [α] "And not locally." That things concerning the angelic subordinations and orders should not be understood as local, as if they were approaching God, but according to the capacity of each; [β] for God is not in a place, and consequently neither are the intellectual powers. [γ] "Symbols Christiformly." That is, the celebration of the mysteries. It is called "Christiformly" because the priests, while praying over the divine gifts or symbols, take the place of Christ. § III. [δ] "But not to Demophilus." For it is not permitted, he says, to Demophilus, since he is a monk, to correct such sins. "But things are just." What it means to pursue just things justly, and that righteousness is attributed to the angels. [ε] "Demophilus therefore to the discourse." That is, let Demophilus punish his own lack of reason, and his anger, and the desire of his own love of authority. [ζ] Note, furthermore, how among all existing beings, things are distributed to those who are second through the agency of those who are first, according to their merit. [ζ] "But let him rule." Let reason, he says, hold sway over anger and desire; for these are the inferior things; for in the subjection of these, the rational power and virtue becomes manifest, so that one does not use them simply, but for some useful end. "A divine legislator." He refers to the divine Paul. "He does not deem worthy of the Church." It is from the Epistle to Timothy. § IV. "Prescribe according to merit." Note the praiseworthy ecclesiastical order, so that to the monks, the deacons, and to these, the priests, and to the priests, the bishops...

^A exercise correction; but to the bishops, the apostles and their successors. However, among the successors of the apostles, the correction is by their peers. And to the hierarchs, the apostles. Note that the apostles, and the successors of the apostles, are greater even than bishops, and that each ought to be corrected by one of a holier order than his own. I consider the present-day patriarchs to be the successors of the apostles.

"I know not in what state I shall weep." Note the bitterness, or rather the compassion, of the Father.

"For if [thou art] not of that good [God]." For if thou dost not believe, he says, that thou art a minister of the good God among us, thou art altogether a stranger both to us and to the whole Church. Note also that perhaps this happened in the parish of the great Dionysius, and that he himself had appointed the monk Demophilus ^B over this church.

"Or by a double sin." Note what he calls a double sin, namely, when someone, after having sinned, does not acknowledge that he has sinned. This is from Jeremiah, as he explains further on: "For my people have committed two sins; they have forsaken me, the fountain of living water," and so forth.

"That Demophilus thinks." A huge and great compassion and consolation for sinners.

"But that divine-originating chief priest." He refers to the Lord, since He does not requite with things equal to the deeds of Demophilus.

"And these things because to sinners." Citing that of the Apostle: "For he committed no sin, neither was guile found in his mouth ^C." Harmonizing with this is that: "Separate from sinners, and made higher than the heavens."

"And He justly commands that he enjoy His own [good things]." That is, His own kindness, and not darkness and punishment.

"Since [He does so] to His own also." This is referred to in the Gospel according to Luke.

"§ V. Far be it, we have not." May many good things be yours, most compassionate father!

"But also the most divine." Note that he says the disciples of the Lord were devoid of the Holy Spirit when they asked that fire should rain down upon the Samaritans, as we find in the Gospel. How, then, does the Lord say to them: "Ye know not what manner of spirit ye are of"? But perhaps the Father said this to show by what grace they were chosen to minister; or perhaps the Father said this looking toward that absolute infusion of grace which they received after the resurrection, since it is written: "For the Holy Spirit was not yet [given], because Jesus was not yet glorified." He calls the holy apostle Paul the sacred instructor, since ^D he ordained to him the high priesthood of the Church of

^A Athens, as it is written in the sacred Constitutions of the Apostles.

For one ought to teach, not to punish. Observe a beautiful and, even now, most useful saying: that one ought to teach the ignorant, and not punish them, just as we provide guidance to the blind and do not punish them. Now, regarding the expression "on the head" [κατὰ κόρρης], some say it means the temple, others the jaw, and others some part of the head. But it is better, as I said, to take "head" [κόρρη] as meaning the temple—though Homer calls it "temple" [κόρση]. And "temple" [κόρβη] is oxytone. Demophilus, therefore, struck the penitent on the temple.

For those who do injustice. Note what he says follows those who wish to do injustice to or to benefit certain persons, even if they did not carry out in deed what they had planned.

Attempting. That is to say, those whom they had chosen to treat unjustly or to benefit, they did not entirely deal with as they had wished. It is evident that the one resulted from the unwillfulness of those being benefited, and the other from the helplessness of those doing the injustice.

Both here and there. That the righteous are not only in the future age, but also in this present life, followers—that is to say, attendants and fellow-travelers—of the good angels.

The greatest of all good things. That the greatest of all good things is to be always with God. ^C

Both here and after death. That sinners are punished both in this life and in the future, being condemned to be with the demons because of the passions they preferred.

I will recall. Note the vision of the holy Carpus; how full of dread and consolation it is.

§ VI. When I had come at some time. A beautiful narrative that one ought not to imprecate evils upon those who sin, even if they offend against God. Therefore, one must note this history, containing the ineffable mercy of our Lord Jesus Christ, and concerning penitents. It also speaks of the holiness of the divine Carpus. This is the Carpus whom the Apostle mentions in the second Epistle to Timothy. ^D

Among the preparatory prayers. The Athenians called "preparatory" [προτελείους] the prayers which they offered before marriages, together with sacrifices; for they called marriage an "end" [τέλος], as it perfects man in things pertaining to this life; and it is possible to demonstrate this from many comedies of the poets. Indeed, they regarded marriage as a mystery. They used to say "to be initiated" [προτελίζεσθαι] and "to be prepromised" [προμνεῖσθαι], and as it were "to be purified" in preparation for a mystery, as Cratinus says, for instance, in the *Pylaea* drama. For they especially called the mysteries of some of their false gods "ends" [τέλη] and "initiations" [τελετάς], as perfecting those being initiated and leading them to the ultimate state.

^A What was therefore referred by the Gentiles to impiety, the great Dionysius transferred to the mystery of the truth, and he called those prayers which precede the consecration of the life-giving sacrament "perfecting prayers," for the sake of expiation and supplication, so that participation in the sacrament may not result in judgment for the communicant, and for the sake of obtaining the most perfect and perfecting gift of the sacrifices. He designated the term *exenagōgēse* [ξεναγώγησε], instead of saying "he received as a guest/stranger."

*When still the days of Hilarius or Hilarity.* There were certain days among the idolaters which they called *Hilarii*, and these were indeed private and joyful, as when one had married a wife or fathered a son; but common and public ones were called public *Hilarii*, as when any king, being inaugurated or proclaimed, would announce public days of Hilarius. No one was permitted to wear anything mourning during these days, but spectacles and sacrifices were celebrated every day, and those who were mourning would then refrain from grief and take part in the spectacles, and in public feasts they would spend these days of Hilarius. To this there was also a certain peculiar festival day for the Romans, the *Hilarius*, in honor of the mother of their gods—or rather, of demons, as Demophilus says in his book *On the Sacrifices and Festivals of the Ancients*. ^B

*Through the whole life.* That is, for as long as one dwells in the present life. It must be noted, however, that friends of God ought to instruct those who are wandering throughout their whole life, and draw them to the acknowledgment of the truth. Observe this very thing, therefore; for some ignorantly assert the contrary, abusing the apostolic oracle which says: "A heretical man, after the first and second admonition, avoid" (Tit. III, 10); they do not in the least understand the force of the words, which is most clearly declared by the following words. For then an avoidance after a first and second admonition ought to be considered just, when he who admonishes proceeds to the avoidance, having discovered that such a one is already subverted, even if it is hidden, since he is condemned by his own judgment. For it is manifest that the state or condition of those present is revealed to the holy teachers. Others, however, understood this saying, "after one and another admonition," as if it were said, "after instruction drawn from the Old and New Testament." ^C

*For he was accustomed then.* Note that the apostolic tradition handed down the nocturnal rules of psalmody.

*Without perturbation.* That negative particle "not" is to be construed with this "without perturbation," so that the sense may be: He awoke and arose, though he had had sleep that was little quiet due to their interruption, and he was not without perturbation, on account of the interruption of dreams.

*He prayed to God that by some fulgur.* A fulgur is an oblique motion of inflamed air from above downwards. ^D

^A It burns, whence also it is derived from "to burn."

In human form. Note also that angels appear to the saints in human form.

Before his feet. Note that phrase, "by the lubricity of his feet," which signifies the proclivity of the will; for if they had not wished it, they would not have fallen.

Into the vorago. Note how the devil thrusts men into the outer darkness, which he calls here a vorago, that is, a chasm, whether he deceives them or impels those persuaded by him. Sometimes he also takes flagitious men as his fellow-soldiers for the deception of others, such as that idolater for the seduction of the one of whom the discourse is now. Wherefore, in this vision, he also saw men in the midst of serpents, that is, of demons, dragging those who had been conquered by the devil; from whom may the Lord deliver us. ^B

By the evil one. Note that phrase, "by the evil one," that is, by sin, which we say is an evil produced properly in the will. But that it is "unwillingly and under constraint," is not to be understood as being of any force of necessity, that is, of the devil, as the Manichaeans and Messalians believe; but because, being persuaded to work some evil, we give place to the impostor, whence he incessantly attacks us, gathering strength against us from our own selves; for, if we are not persuaded, he will be able to do nothing against us, since the help of God is at hand for us, supporting us, as what follows declares.

And to stretch forth a benign hand. Observe the ineffable mercy of the Lord.

The hand now extended. Meaning, the hand of Carpus.

Not of others. Namely, of those who are crucifying, the Lord says to Carpus.

Of the good and of the most humane. Note that the Lord himself also calls the angels good and humane.

CONCERNING EPISTLE IX

§ I. This is that holy Titus, familiar to the Apostle, whom he also appointed bishop of Crete; as the Epistle written by divine Paul to this same Titus declares.

But in the Symbolic. What the Symbolic Theology of the great Dionysius contains.

They impress. To wipe off is to wipe clean and to cast something into one’s own mind, a metaphor ^D taken from painters, who, attending to the truth, depict images. But he calls the prophets the fathers of the arcane wisdom.

For those things which are in it externally. We shall revere, that is, we shall hold in veneration, we shall honor, we shall admire, we shall be struck with wonder. Note, however, that it is said of the holy and adorable Trinity: "A fountain of life being poured into itself, and standing in itself"; for hence also the consubstantiality is demonstrated, and that the Unity, proceeding into the Trinity, stands fast unto itself; as Gregory the Theologian also hands down in the first oration concerning the Son, and in the second concerning Peace. Note, however,

^A that the words: "Always contemplating itself through itself," regarding the holy Trinity, are said also of this. For the things outside of it—that is, naturally, according to its symbolic fiction. It is laid down here also that the phrase "as much as" is to be taken instead of "much"; and "the things outside," as meaning those things which are plainly suggested by the wording.

"The womb of God" corporally. The womb of God is mentioned on account of the text: "From the womb, before the Daystar" (Ps. CIX, 3). "The Word" into the air, on account of the text: "My heart hath uttered a good word" (Ps. XLIV, 1). "Spirit" breathing forth, on account of the text: "And by the spirit of his mouth" (Ps. XXXII, 6). "Bowels," on account of the text: "The Only-Begotten who is in the bosom of the Father" (Jo. I, 18). "Vegetal," that is, according to the idea of plants, on account of the text: "He is the tree of life" (Apoc. II, 7); and the text: "From the shoot, my Son, you have sprung up" (Isa. XI, 1); and the text: "Jacob shall flourish and shall blossom" (Isa. XXVII, 6), taken concerning Christ, the fruit of whose salvation ^B has filled the earth, and the like. Note, therefore, how "womb," and "utterance of the word," and such things are spoken of God.

"Or fountains of waters." Fountains of waters, according to the text: "With thee is the fountain of life" (Ps. XXXV, 10); and: "They have forsaken me, the fountain of living water" (Jer. II, 13), and all such things. "Brightness," on account of the text: "Who being the brightness of his glory" (Heb. I, 3); and: "Lord, in the light of thy countenance they shall walk, and in the light we shall see light" (Ps. LXXXVIII, 16), and things similar to these.

Concerning the intelligible things: those which designate providences, according to the text: "As an eagle will protect its nest" (Deut. XXXII, 11), etc., in the same place. Likewise concerning good things, according to the text: "Thou openest thy hand" (Ps. CXLIV, 16); and the text: "Who giveth food to all flesh" (Ps. CXXXV, 25); and this is rather a mark of providence. Concerning manifestations, ^C on account of the fact that He appeared in the form of a man to the saints of the Old Testament (Gen. XVIII), and that the Holy Spirit appeared in the form of a dove. Also concerning providence, the punishment of the wicked: it is said indeed by the Prophet: "As a bear bereaved, and as a leopard" (Ose. XIII, 7, 8).

Eyes and the names of other bodily members are descriptive of the powers. Proprietates (properties), however, as in Amos: "the adamant" (Amos VII), for it is a property of the divine nature to be impassible and indomitable. Just as, also, is the consuming of evil habits, as it is said: "Our God is a consuming fire" (Deut. IV, 24). The rest of what has been said is plain to diligent readers; and the anagogical and allegorical contemplation of these is not inconsistent.

Further, one may also take "periods" and "dwellings" as the immutability and constancy of the divine nature, which is insinuated ^D by the foundational stones. "Emanations" and "secretions," meanwhile, signify the communication of the divine goodness naturally residing in Him; for example, through the fragrance of the lily, from which it is also called the "flower of the field" and the "lily of the valleys" (Cant. II, 1). In this way also the "unions" are to be understood, namely, that God unites the creatures with Himself and converts them to Himself, as when it is said the "cornerstone." Likewise female ornaments, such as those that are in Isaiah, represent the manifold nature of divine providence.

^A Just as one must accept the furnace and the crucible to signify that in God they represent a providence that reforms and leaves behind, or else the power and faculty of separating and purging. For what relates to the instruments of weaponry, which are openly enumerated here, they designate the power of destroying and abolishing contrary things. Barbaric armaments are perhaps that which is in the text: "In plated attire," and "Gird the sword upon your thigh, O mighty one." For the sword is a barbaric weapon, as the historian Phylarchus records. Similarly, any craftsman working by fire is also a furnace-man in this sense.

And certain banquets. He calls feasts "banquets," as in the Gospel, when the fatted calf is slaughtered, and so forth, at the return of the prodigal son.

Multiplices et obliquas. Here he calls "frustrations of promises" those instances where the things that were promised do not appear to have reached an outcome, insofar as it is apparent to the senses; for example, to cite a few from many, the statement made to Jacob: "Be lord over your brother"; and the things concerning the permanence of the kingdom of the seed of David, which in their obvious sense appear to have failed of their outcome, but according to the accurate contemplation of the spirit, not at all. For that which was given to Jacob was fulfilled through the supremacy of those from him and the elevation towards Christ, just as were the promises made to Abraham regarding the possession of the land and the blessing of the nations. ^B But those for David relate solely to Christ. Similarly, those things said about Solomon in the forty-fourth Psalm. Therefore, he called the explanatory interpretations in these matters, as they possess a variegated nature, "manifold sophisms," not as though they were craftily mocking the truth, but as clearly unfolding what is being sought.

Concerning the Song of Songs, that it is holy according to these saints; for Theodore of Mopsuestia treated it with utter insanity and stigmatized it with infamy.

Of compositions. By "compositions" he understands those things that are done ^C symbolically, which were not made for their own sake—that is, so that they might be conceived in such a way as the sign proposed contains and as the bare letter intimates—but, he says, they are veils and figures of deeper understandings and conceptions. He says this, that the symbols did not devise the mystic compositions for their own sake, but for the sake of the unworthy, so that, if they were readily available to them, they might not be easily held in contempt.

Unam quidem arcanam. He explains the secret and mystical tradition of Scripture itself, calling it "symbolic," inasmuch as it has been delivered through symbols; and he also calls it "theurgic" or "sacramental," inasmuch as it transmits the ceremonies of the mysteries in symbols through priestly tradition. ^D He says that this secret or symbolic tradition has woven into it the literal—that is, the symbol permitted to be spoken—and the secret or mystical. For it is overshadowed in the

legal passover, but the true passover, as it is written: "Our passover, Christ, has been sacrificed for us." The other part of theology is evident and known, but not through symbols; this he calls philosophical and demonstrative, such as the one that recounts moral and natural matters and the works of creation. For this has a certain more manifest power of persuasion, and truth joined with those things which are recounted; wherefore it is also demonstrative. Symbolic ^A theology, however, has nothing by which to persuade, but it possesses a certain divine efficacy, which grounds souls that are studious of mystical things and contemplation through mystical—that is, symbolic—enigmas, and as it were establishes them in Christ, through mysteries which are not taught by speech, but are perceived through silence and the revelation of divine illuminations, and it illuminates the mind for the perception of ineffable mysteries. Observe, moreover, that the tradition of the theologians is twofold, and what and of what sort it is.

^B And of the symbolic. He calls that symbolic and initiatory which is accomplished through symbols, such as the mysteries of the legal worship, and the mysteries of our own sacred cult, although ours are more sublime and spiritual. He calls that philosophical and demonstrative which consists in the perception of created things, in the divine providence over certain matters, and in the speculative exposition of those things which are said about God in the Scriptures.

Persuades and binds. He persuades and binds, that is, he seals the truth of those things which are spoken as with a certain seal, and causes those who hear to believe. But the symbolic, through those things which are done, attaches one to God by a certain habit and formation of the thing itself, which he also called ^C unlearned initiations, that is, initiations into sacred rites taught by no one.

Or of the legal tradition. Because not only the legal tradition, but also the initiation of our own sacred mysteries needed holy symbols. And it is no wonder, since even the angels set forth divine mysteries through enigmas. Indeed, the Lord himself is seen to have handed down divine things in parables.

Theological tradition: one part is arcane and mystical, which is also symbolic, and initiatory, and efficacious; but the other is perspicuous and known, which is philosophical, and demonstrative, and persuasive.

Of symbols. The reason conformed to nature why some places of Scripture are symbolic, while others are pure.

By enigmas. By enigmas, as among Zechariah the angel who speaks in an enigma concerning Jesus, the son of Josedech, and his robe; and among Daniel, Gabriel, ^D who discourses concerning Christ, and at the same time announces mystical things to him, and other similar things. He calls them deifying, either because they deify those who partake of them, or because they are the works of God.

^A By a "typical table." He calls "table-ing" the mysteries celebrated at the divine table through the holy bread and the cup of blessing. Note, however, that both the Old and the New Testament hand down many things through symbols, and [consider] why.

[α] "Human life." I believe he has called human life both indivisible and divisible: the former on account of the indivisibility and incorporeity of the soul, the latter on account of the varied and multi-membered proportion of the body. Observe, however, how wondrously he transmits the things of the soul. For he calls that which is indivisible in it also "impassible"; and this is that which is most unalloyed in the soul, and is, as one might say, the flower of the mind, which is the intellect, from which the rational faculty also flows, according to which the soul is intellectual, in which mind the simple and seemingly naked mysteries without symbols are learnedly beheld. The divisible part of it, which he also calls "passible," is that power of the soul which is united to the senses by means of the spirit midway between the soul and the body, in which spirit the faculties of sensation and of the thoughts—those known through reasoning—are firmly rooted. This, therefore, is the passible part of the soul, in that it is carried away toward an affection for these sensible things through the senses. But this part of the soul—take, for instance, the mind—is not pure, nor can it look directly upon divine, intelligible, and conceptual things; rather, it needs some coarser medium as if leading it by the hand toward the simple and indivisible, which [function] symbols perform by means of divisible things—that is, by means of sensible and visible things guiding [the mind] toward the ineffable.

^B "And the impassible [part] of the soul." The intellectual part of the soul is impassible, not as being entirely devoid of passion, but as having no causes from without for suffering, just as our body is exposed to very many bad occurrences which the soul does not endure without its own consent. The passible part of it is that which perceives external things through the senses, to which he said it is connatural that divine things be handed down through bodily symbols, by which we are led up to the vision of immaterial things.

[γ] "Of open theology." That even those who hear theology [described as] open and stripped of coverings fashion certain images within themselves, leading their listeners by the hand toward understanding. "Otherwise: Open theology," such as: "The Lord appeared to Abraham" ^C or to Moses, and: "The Lord said," and: "The word of the Lord came to the prophet," and the like. He calls it "open" as not being [conveyed] through typical symbols. He calls "type," therefore, the piously fashioned contemplation which we conceive in such sayings, [which is] not incongruous to the divine nature.

§ II. [δ] "A certain type toward understanding." As when Saint Athanasius ^D from trees [explains] the hypostases of the adorable Trinity.

^A And moreover, the very creation of the world, in that it holds the place of symbols, is veiled by the invisible things of God.

As Paul says. For thus the Apostle says: "For the invisible things of him, and his eternal power, are clearly seen in his works." ^B And Christ (for this is whom, I suppose, he calls the true Word) when he says: "If I have spoken to you earthly things, and you believe not, how, if I shall speak to you heavenly things, will you believe?" and things of this sort.

[§] Wherefore also the theologians [consider] in a civil and legal manner ^C the reception and happiness of those who perform rightly, and the punishment and condemnation of those who sin, as well as the expiatory and pure instructions, and the admonitions which preserve us. But in a human and intermediate manner [they accept] those interrogations, according to that which is written: "Where is Abel thy brother?" and that: "Coming down I will see." Likewise that: "The Lord trieth the just and the wicked." These things hold a middle place between those which are fitting to God and those which seem entirely incongruous, such as the likenesses of beasts and inanimate materials. They also understand by a supermundane and perfect reason those miracles which God performs by His will alone. He calls the apparent laws those such as when he in a certain manner excuses the virgin violated in the wilderness, and similar things. But the hidden oracles are those, for example: "Jacob have I loved, but Esau have I hated," and others similar. The Father said "multiformiter," because Scripture has handed down some things symbolically, but others purely and in a supermundane manner.

^D Other things civilly. Philosophy is in part practical, in part speculative. And of the practical, one part is public or common, and is called political or civil, such as legislation; but another is private or particular, such as ethics or morals. The intermediate part between these aspects of the practical is the economic. But the speculative part, which contemplates sensible and mutable things, is named physical and cosmological; whereas that which contemplates intelligible and eternal things is called contemplative and theological; and it is this which he has set forth at present. The intermediate part of the speculative is the astronomical and mathematical, which considers those eternal sensible things; which Scripture indeed does not mention, but the Hebrews have in Deuteronomy.

Not indeed bare history. Since those things which are narrated symbolically, or historically, in Scripture, do not contain bare history, but vivifying perfection. He calls it vivifying perfection because the goal for the saints is to be instructed through the Scriptures and to be perfected unto eternal life. He says these things, showing that it is necessary to admit anagoge and allegory.

^A Sacro modo penetrare. [i]Διαβαίνειν[/i], another reading has [i]διαβάλλειν[/i], that is, to step in and to enter, and to be within the thing itself; as Diogenianus also says.

Supernaturalia lumina. He calls the purest and most holy Trinity supersubstantial and intelligible and divine lights, but he calls the higher angels intelligible. We have perfectly assigned the difference between these in the book *On the Divine Names*.

De intellectilibus ejus providentiis. Concerning [His] providences, as in the Gospels: "I have come to cast fire upon the earth" (e). Concerning the utterances, as in Jeremiah: "Are not my words like fire, says the Lord?" (f) Therefore, one must accept the image of fire in the case of God in one way, and in another way in the case of the intelligible things, namely the angels, and the providences of God and the utterances.

Atque illam quidem secundum causam. That image of fire ^B is, therefore, according to cause, regarding the oracles of the Lord; but that which is according to existence [is] in God; and that which is according to participation [is] in the angels. That which is "according to existence" differs from that which is "according to participation" in these respects: for the former signifies a substance existing by itself, which has the God-like quality as something added, as in the case of the angels; but the latter [signifies] a thing, or a divine Oracle, that is to say, something brought forth from God.

Ut secundum ipsa contemplatio. Because even the figures are understood according to the subjects, even if they are the same.

A nobis quaestionem. A certain question from Proverbs also came into focus, where he speaks about the virtue of food.

Liquidam vero. Note that he called the drink "liquid food."

Crater rotundus. Contemplation of the crater and its circumference.

Principio et fine carentis. He says that the providence of God is without beginning, not as though it began to exist at the same time as things, providing for them—according to those insane persons who say: "At once God, at once all things"—but because, before things were produced, in the divine ideas or ^C exemplars (that is, in His eternal notions—which we said the divine Paul calls "predestinations" in the book *On the Divine Names*), according to which ideas and notions of God the things that were to be produced were already pre-formed, the providence of God existed without beginning before every creature. For it belonged to divine providence, or forethought, to will to produce a creature that would enjoy His providential goodness. According to this, therefore, the providence is also called ^D endless with regard to the immortal angels and ourselves, who are to be gifted with immortality, and [with regard to] the good things that will be for our sake.

Sapientia autem aedificat sibi domum. What it means for Wisdom to build a house for itself, and to appear in it as it has recounted, and for it to exist both outside of it and within it.

^A *And in the universe he is.* Of this it is also spoken in the book *Concerning the Divine Names*, as to how he stands and sits. Note, however, that here he calls God Providence.

*In himself, excellently.* In these matters, "excellently" is to be understood as "by no means privately," or not in accordance with a lack of existence, as the propositions are taken.

*And standing.* Here it seems to me he intends to declare what *estia* (hearth/essence) is—that is, a kind of dwelling—so that the name *estia* is derived from the verb *esti* ("to be").

*And nowhere outside himself.* Since he took "standing" as referring to perseverance according to immutability, and "moving" as referring to his providence over things, in both of these we must understand and fully supply the universal, so that the sense may be: Neither standing absolutely, as if he did not move to provide; nor moving absolutely, as if he turned aside from his own stability. ^B Or otherwise: That "always standing and moving" said of God designates his providential operation in stability. But that "neither standing nor moving" represents his perseverance in providing. We have often expounded all these things in the book *Concerning the Divine Names*.

§ IV. *Solid food, indeed.* What is the solid food, and what is the liquid: and that solid food is stable perfection.

*And powerful and singular.* He speaks of a singular and indivisible knowledge, when, of course, in the discourses concerning God, the mind is by no means divided into material intelligences; but it uniformly ponders the supernatural and inscrutable divine nature, in that it has the sensory organs of the inner man thoroughly exercised. ^C

*And through divisible or manifold.* By subaudition, I judge this should be referred to "fused," etc., according to the construction.

*He leads by the hand.* For we know that those who are taught are not moved to that perfect knowledge of God in one simple way, but in a multiform and varied one.

[Why divine utterances are compared to dew, water, milk, wine, and honey: and what all these things signify.]

*He bestows upon those who approach.* What the symbols signify.

*To banquet truly.* Note that the Father here derives the name of *eu-ochia* (banqueting) from *eu*, that is, "well," and *echein* (to have). ^D

*Simultaneously life-giving and nourishing the young.* By educating, that is to say, upright youths. But this is from Homer: for *koros* is a youth, and by the redundance of the *u*, *kouros*, whence also *kourotrophos* (nourisher of the young).

§ V. *God is said to be inebriated.* Note how God is said to be inebriated, and from what, and what our intoxication is, and how an ecstasy is spoken of regarding God.

*Existing above intelligence.* Because God is as much above that which understands as he is above that which is understood, and above that which is.

^A *Simultaneously inebriated.* Note briefly how God is said to be inebriated and to be suffering ecstasy. *In the same way we shall understand.* What are the so-called suppers or banquets in the kingdom of heaven? *The reclining.* What is the reclining in the kingdom of heaven? That it is rest, and life without harm, and the rest. ^B *By which joy.* He reasonably calls Jesus that joy, or what it is to think rightly (for this is joy). § VI. *And the celebrated sleep.* How he took sleep and wakefulness in relation to God. *Symbolic theology.* Note what symbolic theology contains. It has been articulated and drawn up in a more detailed, that is to say broader, or clearer and more distinct manner.

TO THE TENTH EPISTLE

This epistle is indeed worthy of that sacred antiquity, as is the disciple whom Jesus loved, to whom it announces grace. It is possible to gather from this epistle and from the seventh one to Saint Polycarp that the great Dionysius was about ninety years of age when he wrote these things. For in that letter to Saint Polycarp he says that, while he was living at Heliopolis in Egypt, he saw the unnatural eclipse of the sun at the time of the saving passion of Christ, which occurred in the eighteenth year of the reign of Tiberius; for in the fifteenth year of his reign, the Lord Jesus began his preaching, as is declared in the Gospel according to Luke. And when he had preached for three years and a few months, our Lord and God suffered voluntarily around the eighteenth year of Tiberius. ^C But Tiberius reigned for about twenty-three years, so that from the saving passion to the death of Tiberius about six years had intervened. Furthermore, the holy evangelist John was exiled to the island of Patmos, which is one of the Cyclades, toward the final year of the reign of Domitian. And this man reigned for fifteen years and five months. From the eighteenth year of Tiberius, when the eclipse occurred, to the death of Domitian, there are gathered about sixty-four years and seven months. Let us also suppose that the divine Dionysius, when he saw the events at the crucifixion of the Lord, was twenty-five years of age, as I think, and perhaps still studying, so that all the years together would be about ninety. Irenaeus also mentions this exile of the most holy John under Domitian in the third and fifth books of his *Against Heresies*, where he also indicated the time; likewise Clement of Alexandria, in the work entitled *What Rich Man Is Saved?*

*For not in the ages.* Note that God is not the cause of the separation—of being placed on the left—for sinners; rather, the sinners themselves are the causes of these things to themselves, having cut themselves off entirely from God. ^D

APPENDIX TO THE WORKS OF ST. DIONYSIUS THE AREOPAGITE

*And in the name of God.* He says "the name of God," either because they always perform all their actions in the name of God, or because, having received their name from God, that is, from Christ, by the fact that they conduct their lives according to Him, they are themselves called gods. ^A

*The sun of the Gospel.* He deservedly calls the divine John the sun of the Gospel. Therefore he says: "Because I, rightly blaming and rebuking those who think that they can enclose you, the sun of the Gospel, in a place, nevertheless pray that they may recover their senses and run to you, so that, having been enlightened, they may be saved." For just as he is insane who thinks he can enclose this sun in a place, so also these are insane, thinking that they can enclose the light of the Gospel with you upon the island of Patmos. ^B

*But to us, by no means.* Instead of "not even to be further away from you." Note, moreover, that the great Dionysius also prophesied here, clearly saying that it had been revealed to him, as it was to the blessed John, that he himself would, within a very short time, be recalled from his exile in Patmos; which indeed came to pass. For as we said, a little while after, about the final year of the reign of Domitian, he had been banished to the island of Patmos, Domitian having stirred up a persecution; but meanwhile, toward the end of that king's reign, this greatest evangelist John saw that divine Apocalypse.

VARIOUS READINGS AND CORRECTIONS.