The Works of Dionysius the Areopagite

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TH E W O R K S O F

D NYSIUS THE AREOPAGIT IO E.

F A R T I L

THE H EAVE N LY H I ERAR H Y C ,

AN D

T E E A TI A‘L H ECCL SI S C H I ERAR C H Y .

N W F RST ‘ I N S A D S O Z TR L TE I N TO E N GLI H ,

FRO M TH E O RI G I N AL EE GR K ,

BY TH E

V R R M A RE H N P K . ‘ O A . J E ,

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PA GE DIO N YSI US TH E AR EOPAGIT E AN D TH E ALEXANDRI N E SCH OOL

O N TH E H EAV ENLY H I ERARC H Y

O N TH E E CCL ESIASTICAL H I ERARCH Y

APP EN D I X LI STS O F B I SH OPS

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DWAR E EY E D B OUV RI E PUS ,

TH EOLOGIAN

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CH URC H O F B RITAIN . B OOK S TO B E RE AD .

“ I Th e d o c o f Lo d o u T st . trine the r , thr gh the welve ” A o es t o h e S c N is t e G . bet . p stl , ntiles pen e, “ 2 Th A o sto lic C o s u o . L d W e . s nd . p n tit ti ns agar e illiam nd N o r ate 1 862 a g , . “ ” L Ta am rd C o c C o s u o . d e. tt 1 8 3 . pti n tit ti ns agar , 45 . M — r h us fo L u . 4 t . J tin artyr it rgy ” R f a l r s D th H i o litus u o o l e . u s . pp , ef tati n he ies ncker.

G ttin en 1 8 . O g , 5 9 “ ” 6 h H iero cles o n G o d e e e o f P a o s. t . l n V rs s yth g ra

D Lo 1 R o e . d o 6 . ger ani l n n , 5 4 “ h E c c H so in G e o m b “ 7 t . c lesiasti al i t ry ( r ek) fr esta l ish ” B ment o f the Churc h to o ur o w n time . y

P o esso K o s. 1 8 . r f r yriak Athens , 89 “ ’ . D n s I r O a i m v d 8 . St e A e te E e u e th y , p g , pre ier q e ” s a s 1 8 s P s P . D 6 e . ari arr , 3 . Viv , ari ’ fth l H x 1 6 2 . th G C o u o e G e s. O o 9 . ale s rt nti e all , n , 7 ’ o x o . M D c T. 1 . l th . e C e t r s hr ni le igne, 3 1 1 M o nu ined its F o th . ments . aill n . DI ONYSI US THE AREOPAGITE

AN D

TH E A E AN D E S O L X RIN CH OL .

LEXAN DR I A b ecame the home of Christian A Philosophy, but thens was its birthplace . Pan taenus and Ammo niu s- Saccus w ere chief founders w o f the A lexandrine School . They ere both Chris m tian . They both drew their teaching fro the Word “ ” Of G o d o f and , the Fountain Wisdom , from the

o f H iero th eus Areo a writings , and Dionysius the p — gite B ishops o fAthens . Fo r several centuries there had been a Greek preparation for the Alexand rine

AS S . Sc chool the Old T estament was a hoolmaster , C S leading to hrist, so the eptuagint, Pythagoras , A A Plato , ristobulus , Philo , and pollos were heralds who prepared -the minds of men for that fulness o f in w A light and truth Jesus Christ , hich , in lexandria ,

“ clothed itself in the bright robes o f Divine Philo sophy .

P ant nus 1 2 0 ae A A . D . was born in thens , , and died A D A 2 1 . in lexandria , . . 3 He was Greek by nation ality , and Presbyter of the C hurch in Alexandria by

v c . S o ation First, toic , then Pythagorean , he became

h A D 1 8 6 C ristian some time before . . , at which date

k leio n he was appointed c hief instructor in the Did as e , b ' ‘ vi D ionysiusMe A reop agzze

b D B f P antaenu o A . s y emetrius , ishop lexandria recognised th e preparation fo r the Christian Faith

t e - Sinaita in h Greek Philosophy . Anastasius describes

“ ’ him as o ne o f the early expositors wh o agreed w ith

n th e o fC each other in treati g , ﬁrst six days reation ” as prophetic o f Christ and the whole C hurch .

‘ E Pantaenus usebius says , that expounded the

o f treasures the Divine dogmas preserved direct ,

St. as from father to son , from Paul and other

Apostles . a Photius records that P antaenuswas pupil o f A those who had seen the postles , but that he certainly had not listened to any of them them f . P anta nus w as o selves Now, if e pupil those who

A et had seen the postles , and y had not listened n t to their oral teaching , it is atural o infer that he

u was pupil thro gh their writings . I am a pupil of

Dr . I l Pusey , but never istened to his oral teach

I u w . N o w ing ; am p pil through his ritings , there

o f wh o exist, to this day, the writings two Presbyters — h ad seen the Apostles both c onverts to the faith — St. i through Paul , whose writings conta n the trea

o f c St . sures the Divine dogmas , re eived from Paul A and the other postles . Those two Presbyters are

ie ro th eus A eo a ite b o th o r H and Dionysius the r p g , ,

B St . d ained ishop o f Athens by . Paul Dionysius “ c h ief the Areopagite expressly calls St . Paul his ” o n initiator, and as such , gives his teaching the

A o f holy ngels , in the sixth chapter the Heavenly t Hierarchy ; and frequently describes S . Paul as his ” chief instructor.

e v i i o f Dio n If, then , w can pro e that the wr t ngs y ’ ' d fire lex afiarz fle ffi b ii an A S o l. v

' n we o A x si s existed before , and re kn wn in le andria , when P antaenu s delivered his lectures in that city, w e may fairly infer that P antaenu sw ould know, and w w w ned kno ing, ould use , the ritings pen by the

o f o w n Ar B o f h iso wn Chief his eopagus , and ishop A thens .

' H i storical c riticism does no t permit us to rej ect probabilities , merely because they conﬁrm the Chris tian Faith

e Dexter , in his Chronicle , collect d from the

A o f S rchives Toledo and other churches in pain , gi ves this testimony

‘ 1 A a d icat . 8 A . O . U . C 5 ( Dionysius reop gita

E M e ex c ellen ugenio arcello , dicto , propter ing nii ' ’ ’ ’ ’ lzbrosd e D z w ms tiam , Timotheo ,

o fA P S . Dionysius lexandria , writing to ope ixtus I I ,

0 f . 2 o c 5 , respecting the writings Dionysius the “ A aﬂi rms reopagite , that no one can intelligently — dispute their paternity that no o ne penetrated more profou ndly than Dionysius into the mysterious depths — o f Holy Scripture that Dionysius w as disciple o f

St u o f . Paul , and piously governed the Ch rch ”

A . B A r thens If, then , the ishops of lexand ia and Rome exchanged letters only a few years after the d h o f P antaenus eat , and only seven years after the d o f Ammo niu s t f eath , and in those le ters a ﬁrmed the writings to be undoubtedly written ‘ by Dionysius A w u the reopagite , it ould be the height of abs rdity to afﬁrm that such w ritings were unknown to Pan t enusand Ammo nius a .

But we do no t need ' to base o ur proof o n mere v iii D io nysius"be A reopagile

Pan supposition . Routh gives two fragments of

us . taen . The second is a distinct echo of Dionysius

h o w I n Divine Names (c . Dionysius discusses A s lmighty God know existing things , and explains

“ ‘ " H e kno w in all Min sbe ore z lz ei r am the text 5 , g g f , “ as proving that not as learning existing things from existing things , but from Himself, and in Him

C B - self, as ause , the Divine eing pre holds and pre c n n omprehends the otions and essence of all thi gs , no t approaching eac h several thing according to its n w n ki d , but kno ing and containing all things withi

ne f A o grasp o the cause . Thus lmighty God knows ex n o t f isting things , by a knowledge o existing things , ” but . 8 by that of Himself. Dionysius , c V. s . , speaking of creation , declares that the Divine and good volition: of Almighty God deﬁne and produce existing things . “ P antaenus teaches the same : Neither does He

n w n a io d réis k o things se sible sensibly ( q ) , nor things intelligible intellectually . For it is not possible that h He , Who is above all things , should compre end

’ n K a r‘ d ra 6ura thi gs being, after things being ( ) , but we

f w i fis o w n a ﬁrm that He kno s things being , as volition: A yea, as His own volitions, lmighty

n n Oék wu God k ows thi gs being, since by willing ( ) ,

H e made all things being. M D “ l V . A In ystic Theology , c . , ionysius says,

no t ur? -3 mighty God does know existing things , o exist ” - ing . The teaching of Ammo niusSacc us is the same

Ammo nius u o ék a ses the word B w , Dionysius and

P antaenus Gek a ra o f S , fip , God , as ource of Creation . A mo nd /r i fle cfioo ix and llze l S ].

But n o f P antaenus , though the know fragments are fe w o f tw o , we possess abundant writings pupils ,

A a d m w e C lement of lexandria n Origen , fro which may gather the teaching of their master . C lement “ speaks o f Pantaenus as his great instructor an d ” S c w n c ollaborator . u h is the similarity bet ee the

o f writings Clement and Dionysius , that some have

e u that C lement hazard d the conj ect re the Philosopher,

n u w asC o fA 1 mentioned by D i o ysi s , lement lexandria

n w I give only o ne familiar illustratio . C lement rites As then , those riding at anchor at sea , drag the a n b ut m chor, but do not drag it to themselves , the

to n w h o w selves the a chor, thus those are dra n to

u God in the gnostic life , ﬁnd themselv es unconscio sly ” d . I G o . . N . c . . led to Dionysius , D , III s , says ,

o r w e o n , as if after have embarked ship , and are

o n to w e holding to the cable , attached some rock , d o w not dra the rock to us , but oursel ves , and the ship , to the rock Wherefore, before everything , and e w e w n specially theology, must begin ith prayer , o t a s w e w w though ourselves were dra ing the po er ,

e wh ich is ev rywhere , and nowhere present, but as ,

o ur n c by godly reminisce ces and invo ations , con d s to a nd m ucting our elves , aking ourselves one with ” It . Origen c o nfessed that Pantaenusw as his superior

u in the philosophy of the schools , and that he mo lded

P n his teaching upon the model o f antae us. Do the writings of Origen bear the stamp o f Dionysius and

H iero the us? e o f t h e Orig n , on the resurrection s “ F d body, ays , o r how oes it not seem absurd x J D io nysiust/z e Arm/ agile

‘ w e t that this body hich has endur d scars for Chris , ? w o o and , equally ith the s ul , has b rne the savage

o and o t rments of persecutions , has als endured the

ff o f - e su ering chains and rods , and has been tortur d

' w n ( sw an d h as u r ith ﬁre, beate with the ord , f rthe suffered the cruel teeth of w ild ' be asts, the gallo ws

’ of kind s' o f - the cross , and divers punishments , that this should be deprived o fthe prizes of such contests .

o e w c o nten I f fors oth , the soul alon , hich not alone w its ded , should receive the cro n , and companion

w c e w h d the body, hi h s rved it it much labour, shoul

n and v attai no recompense , for its agony ictory, h o w t o does it not seem contrary all reason , that

u and the ﬂesh , resisting for Christ its nat ral vices ,

n w h im its i nate lust , and guarding its virginity it m w ense labour, that one , hen the time for rewards

o u d b e c w has come , sh l reje ted as un orthy and the other Should receive its cro wn ? Such a fact w ould

t o n k undoub edly argue the part of God , either a lac ” E w . H . f o . o justice or a lack of po er Di nysius ( , “ N o w 0. . VII ) says , the pure bodies of the holy o — w w souls , enr lled together as yoke fello s , and fello

o u travellers , which t gether strove d ring the divine

u contests , thro ghout the Divine Life, in the unmoved

w e r steadfastness o f the souls , ill togeth r receive thei

n been w o wn resurrection . For, havi g made one ith w e w the holy souls, to hich th y ere united during this n b o f C t present life, by havi g become mem ers hris , they w ill frec eiv e in ret urn the godlike and incor

a ruptible immortality and bless ed inheritance . Di0 “ - i c . 5 . 2 a e s N . . n su . y (D , VI ) s ys, what is still mor ’ x a n rn lz ol d no toe Ale d i a Sc o . xi

v to transfer o ur di ine , It promises whole selves

i - w (I mean souls and bod es , their yoke fello s) , to a perfect life and immortality . Others again do

v this inj ustice to bodies , that , after ha ing toiled l o f with the ho y souls , they unj ustly deprive them w n the holy retributions , he they have come to the ” Fo r goal o f their most divine course . if the man have passed a life dear to God in soul an d body , the body w hich has contended throughout the Divine struggles will be honoured together with the de v out ” soul . To shew that Origen knew the worksof Hiero m theus, we give an extract fro his letter to Gregory “ Would that yo u might both participate in and c ontinually augment this part , so that you may ‘ ’ sa we not only y, are partakers of Christ , but also ” B o f a partakers of God . Papias ish op Hier polis “ (fragment V . ) says , the Presbyters , the disciples A of the postles , say that this is the gradation and

o f wh o method those are saved , and that they

and advance through steps of this nature , that , S moreover , they ascend through the pirit to the

So n So n , and through the to the Father ; and that ,

So n u in due time , the will yield p His work to the ” P reyo ters t/ze d isc les o Father . Who the y , ip f the

A o postles were , we may gather fr m the three last “ b ” o f B o f H iero th eus chapters the ook , in which the very same doctrin e is taught . I s it not , then , “ w a legitimate inference, that hen Photius says that

a b us. Ad . ch . c . 1 40 . B r. M ( Ri ‘ xii D ionysiuslne A reopagiz e

’ Pa ntaenuswas a pupil of tlze P resoylerszo /zo l mo seen

‘ ” tlzeA oszles H iero th e us p , he designated and Dionysius A w ? the reopagite , generally kno n under that title

Ammo nius- Saccus w as born o f Christian parents

n A A D 2 2 i lexandria, and died in that city , . . 4 “ A Sinaita nastasius calls him the Wise, and “ H iero cles B , the taught of God . esides being S famous for his expositions of Holy cripture , he “ ” “ o r o f wrote the Diatesseron , Harmony the

B i . A . D. Gospels , contained in the b Patrum . In

2 6 w w M 3 , he rote the agreement bet een oses and

w as w h o Jesus . He the great conciliator , sought

o n e the good in every system , and to make all in

P ressensé Christ . beautifully describes him as a man who wished to believe and to know— to adore and to comprehend — to conciliate the Greek Philosophy w ith M E the ysteries of the ast . H e wrote a commentary o n H iero cles the golden verses of Pythagoras , which

u w . p blished , as well as reproduced his other orks

o f u u The titles his books , mentioned by Photi s , s ch “ ” “ o f as Providence and Free Will , recall those

o f w w e the lost books of Dionysius , hich have only

o d . 2 1 a summary in his known works . ( C 5 Ammo nius was surnamed Saccus from having

Sh ak es ere M been a corn carrier . Virgil , p , ilton , w in b ut w w e ere great geniuses themselves , hen w m w kno the sources fro h ich they drew, we can

v better understand their achie ements .

i was H iero th eus— Ammo nius Dionys us i ndebted to , and tlze Alex a nd rine enool S . xiii

w w w . e dre from Dionysius This shall she , not as

m u we ight, by his works as described by Photi s , but

d a w e from Plotinus , his isciple , in order th t may have the prevailing proof, to some minds, of testi mony not necessarily Christian .

lis A D 2 0 b o o . . Plotinus was orn in c p , 5 , and died

A f 2 h A D 2 0 . t o e in C ampagna , . . 7 the age 9 , began in A to search for truth , the schools of lexandria . w He andered from teacher to teacher, but could ﬁnd no rest until he w as persuaded to go and hear

A - A be a S . mmoni s accus fter listening to him , ex “ ” u claimed , This is what I so ght .

Plotinus remained under him eleven years , until

o f Ammo ni us A D 2 . 2 . A . D 2 the death , . 4 In . 4 4 ,

o Plotinus began to teach in Rome . Plotinus w asn t a reﬁned scholar . Porphyry, therefore , committed w his teaching to riting . Porphyry was regarded as the greatest enemy to the C hristian Faith in the f early centuries . Persecutors burned the bodi es o

Christians , but Porphyry sought to undermine their S faith in the Holy criptures , by quibbles of unbelief, ” o N e w which have been revived t day as Criticism . Porphyry w rote against the Holy Scriptures with a bitterness engendered by a conviction of their

N o w truth . , it is a startling fact , that though the

o f m u teaching Plotinus co es to us thro gh Porphyry ,

is Enn ead es w there not a word in the , in hich the l teaching of P otinus is given , against the Christian

h iu Faith . It is true that Eu to c s published another

o f c o f o n u version th e tea hing Plotinus , the gro nd h that his teac ing was coloured by Porphyry, but we x 1 v Dionysiusi ne A reopagiie

to ro o f 0n no t prefer rest our p Porphyry, as being _ f prej udiced in favour o the truth . Let us then ﬁrst see w h at Plotinus teaches re “ e . e sp cting the Holy Trinity He says , We ne d

‘ o [J boszasei not g beyond the three yy s (Persons) . It

I S u h t n as ' tr e t at Plo inus presents that Tri ity O ne , “ “ ” M S v ind , and oul , whereas Dionysius gi es th e

( “ ” So n S r . formula Father, , and pi it Occasionally

“ ‘ ' “ ” u M B u Plotin s uses Logos instead of ind . t “ “ even this substitution o f One for Father may

o f d be traced to Dionysius, who speaks the Tria ,

’ ’ ’ eva cm eva mcév fmo a rd o ewv 071 6 S i n px ) and even px , pr g “ ” . u ing The One represents the Father . Plotin s “ ‘ ’ ma says , We y represent the ﬁrst principle , One ,

w h as s as source , hich no other origin than It elf, and which pours Itself in a multitude o f stream s without ” n being dimi ished by what it gives . Dionysius speaks Of “ f the Father as sole source o Godhead , and says that “ the G odhead is undiminished by the gifts

parted . In Chap . XII . of Divine Names , Dio “ “ nysius treats of One and Perfect as applied

A G o d to lmighty . “ Let us no w hear Plotinus on the B eautifu l “ Ennead es . o ad (I Pl tinus says , The soul

vances in its ascent towards God , until being raised in above everything alien , it sees face to face , His

‘ H is i m simplicity, and in all pur ty , Him upon Who

" all ‘ a i m m hangs , to Whom all sp re , fro Who all hold o f existence , life and thought . What transport love must no t he feel w h o seesHim " w ith what ardour " ought he not to desire to be united to Him He , nd M Alex a nd r ne Se/zool a e i . v wh o n0t has seen Him , desires Him as the Good ;

w h o has H im he seen Him , admires as the sovereign B eauty ; and str uck at once w ith astonishment and pleasure , disdains the things which heretofore he

he a called by t name of B eauty . This is wh t

' happen s to those t o w hom have appeared th e — forms o f gods and demons they no longer care

. o u for the beauty of other bodies What think y ,

u then , sho ld he experience who has seen the

B u — B u u ea eautif l Himself, the ea tif l surpassing rth " and heaven The miserable is not he, who has

no r w neither fresh colour nor comely form , po er, n o r w h o royalty ; it is alone he , sees himself ex — cl uded from the possessio n o f B eauty a possession in comparison w i th w hich he o ught to disdain

u o f w o f royalty, r le the hole earth , the sea , and

u n heaven itself, if he sho ld be able , by aba doning ,

n l by despising all these , to rise to the co temp ation ” B u u r u e . e of the ea tif l , face to fac Plotin s also “ w u cognised , that the eye soiled ith imp rity could n ever bear the sight , or attain to the vision of that B f n eauty . We must render the organs o visio analogous and like to the object that they would

contemplate . Every man ought to begin by ren dering h imselfbeautiful and divine to obtain a vision ” “ f B u o . St the eautif l and the Deity Well might . “ A w th e o f few ugustine say, that ith change a w d b d w ’ or s , Plotinus ecame concor ant ith Christ s B religion . No wonder that Gregory and asil quoted ” no w so largely from Plotinus . Let us hear what “ ” Dionysius says of the Good and B eautiful . ‘ D oinysink Me Areopagite

Goodness turns all things to Itself ; all things m aspire to It, as source and bond and end . Fro this B eautiful comes b eing to all existing things .

All B G o o d — things aspire to the eautiful and , and there is no existing thing w hich does not partici ” in B u pate the eautiful and Good . Read the Fo rth

C hapter of the Divine Names . Porphyry records that Plotinus attained to that v ision of the B eautiful three times during his life .

H o w n o f B u that visio the eautif l is to be attained , Dionysius describes in the “ M ystic Theology

B ut u ~ tho , O dear Timothy, by thy persistent com w h merce ith the mystic visions , leave behind bot sensible perceptions and intellectual efforts , and all

and obj ects of sense and intelligence , all things not b eing and being , and be raised aloft agnostically to the union , as attainable, with Him Who is above

c w every essen e and kno ledge . For by unchecked

and absolute extasy, in all purity, from thyself, and

u n all , thou wilt b e carried on high to the s peresse tial

o f w Ray the Divine Darkness , hen thou hast cast ” Ammo niu s a way all and become free from all . had w such extasy during his lectures , in hich he seemed

to have Divine visions . Plotinus differs from Dionysius in regarding crea

tion as an act of necessity, whereas Dionysius regards “ o f u it as an act love . Plotin s treats evil as an A1 elongation from God . Dionysius speaks of mighty God as immanent in matter the most

elongated from spirit . Plotinus traces evil to matter ; f Dionysius to the fallacio us choice o a free agent , xviii D i onysinf M e Areopogile

Tertullian expresses the Agnosia “ nihil scire ”

o . omnia scire . Origen qu tes him by name Theo

A D 2 0 w i - w dore ( . . 4 ) ans ers obj ect ons , hom Photius

u approved . Gregory calls Dionysi s an ancient and ” S o f v enerable Father . The econd Council Nicea “ quotes the very w ords contained i n th e Eccle , ”

ic l . f siast a . S. o Hierarchy , c I 4 , as those the great

Dionysi us . B ishop Pearson proves that the best

u j udges in the sixth , ﬁfth , fourth and third cent ries regarded the writings as w ritten by Dionysi us the

- Areopagite . German scholars to day admit that the

o f u external testimony is in favour their gen ineness .

Yet o n f eccentric critics , account o the precise w theology , cannot believe that the works were ritten —C A — w h by a learned Greek , hief of the reopagus o

w C r — forsook all to follo h ist , the convert and dis

i l f u — St . n f c e o o St . p Pa l , the familiar frie d John

A w o ur S v and oth er postles , to hom a iour revealed the mysteries of the Father ; but those critics can n w believe that an u kno n man , whose century no one

S ma can ﬁx , and possibly a yrian , y have gleaned from writers o f the ﬁrst fou r cent uries these theo logical pearls expressed in Greek in a style unique

w s an and al ay like itself, They c believe that the Author of these Divine writings w ould incorporate ﬁctitious all u sions to persons and events o f the

apostolic age , to add lustre to incomparable works ,

and to impute them to another . They can believe

h i i d f t at wr t ngs , so compose , were oisted upon a so A credulous C hristendom , that Dionysius of lex D m M St. n andria, aximus , Joh a ascene, and the a nd M e Alex and rin e ‘ Mool S . xix

o u o f C ncil Nicea, accepted them as the genuine f o . works Dionysius I do not belong to that school .

u Only nbelief could believe anything so incredible . Rational men w ill not hazard the surmise that works kno wn in the ﬁrst c entury w ere gleaned from w ritings

composed four hundred years afterwards . The tone of the Alexandrine School may b e further illustrated from Ameliu s and Dionysius the

Ameli — Sublime . u s attended Plotinus twenty four

u E years as companion and p pil . usebius gives an

in Amelius extract from his writings , which says , “ w as E This plainly the Word , by Whom , being ter nal w u , things becoming became , as Heraclitus o ld “ w h o say . It was probably he said , the Prologue f t ’ o S . John s Gospel ought to be written in gold , and placed in the most conspicuou s place in every ” i . c . 2 . n th e v . church . De C Dei , LX 9 Dio ysius,

o f Z n famous secretary e obia , attended the lectures “ ” - f o f Ammo niu sSaccus . H e w asthe arbiter o all literary q uestions . He expresses his admiration ,

f th e d i o f M De . . o sub L 9 , ict on oses in the de ’ o f and scription the six days creation , numbers

u a m n St. Pa l mongst the ost brillia t Greek orators “ as a man w h o propounded a dogma beyond demon ” stratio n .

We c laim th at th e t estimony o f th ese illustrious men o P an taenus Ammo nius , and the extracts fr m , , i s u and the r disciples , j u tify th e concl sion that the

o w as B C Alexandrine Sc ho l iblical , hristian , an d

w as D v e Philosophical , that its Philosophy a i in r D ion sinsMe Areo a ile fa e. xx y p g ,

o Me FaiM Philosophy f , not a pagan philosophy

' a a ins/ M e Fa zM g , and that the main sources of its Divine Philosophy were the w ritings of H iero th eus B A and Dionysius , ishops of thens .

J O HN PAR K E R .

CANN E &

E i h a n 1 8 . p p y, 9 9

o r s etch o f fe nterna E v d ence o f date and E terna F k Li , I l i , x l

Te st mo n to e nu n eness d ur n ﬁrst n ne centur es see i y g i i g i i , ” e est a an d E cc esas ca H erarch . Sk efﬁn to n C l i l l i ti l i y ( g ,

25 . DIONYSIUS THE AREOPAGITE

O N TH E

H E AV E N LY H I E RA RC H Y

A C P U T I .

To M Y E W ESBY E I H Y 3 F LLO PR T R T MOT .

Y S TH E R ESBY E D ION SI U P T R .

T/zal ever d ivine illumina tio n w lz ilst oin orM y , g g f ’ lovingly to M e obj ects of i ts fo reMo ag/zt nnaer ri n r rema n nz l o i a l va o s o ms i ssi ex N r sMis l . f , p . I t also u ni esMe Mi n sillu m nated ﬁ g i .

E S CT ION I .

EVERY good gift b and every perfec t gift is from ”

and . above, cometh down from the Father of Lights

n o f u n Further also , every processio ill minati g light, w i proceeding from the Father, hilst visit ng us as a

o f as gift goodness , restores us again gradually an u u s n o ur nifying power, and turns to the one ess of

u Fo rc cond cting Father, and to a deifying simplicity . all things are from Him , and to Him , as said the S W acred ord .

SECTI ON II .

v In oking then Jesus , the Paternal Light, the Real , “ d li hteth the True , which g every man coming into

b 0 m s 1 . Pet. v . 1 a e . . 6 I . Ro m . J i 7 . xi 3 4 o h n J i . 9 B ‘ 2 D io nysi usMe Areop agize

” “ e w e the world , through Whom have access to the ” S o f Father, ource Light, let us aspire , as far as is l illummatio ns hand e d w attainable , to the do n by our

fathers in the most sacred Oracles , and let us gaze,

u o f l as we may , pon the Hierarchies the Heaven y M inds manifested by them symbolically for our in And w im c . e stru tion when have received , with f unﬂinc hin - mental o f material and g eyes , the gift

u - o f Light , primal and s per primal , the supremely Di

w th e vine Father, hich manifests to us most blessed

o f A Hierarchies the ngels in types and symbols , let

‘’ l n uro n s e d o . us the , from it , be elevated to its simple p

Fo r never o w n u w it loses its nique in ardness , but m u ltiplied and going forth , as becomes its goodness , for an elevating and unifying blending o f t h e objects

o f and w its care, remains ﬁrmly solitarily centred ithin

u itself in its nmoved sameness ; and raises , accord

in w u to g to their capacity , those who la f lly aspire it,

a o f o w n and makes them one, fter the example its

Fo r th e unifying Oneness . it is not possible that supremely Divine Ray sho uld otherwise illuminate

far fo r o f us , except so as it is enveloped , the purpose

instruction , in variegated sacred veils, and arranged

naturally and appropriately , for such as we are , by

paternal forethought .

E I S CT ON III .

W th e t o f herefore, Divine Ins itution sacred Rites, having deemed it worthy of the supermundane imi

R m v 2 S r. Do c . . 6 1 ar . o . . . y p , Cl k — — “ 8 d e o r f ave . 1 26 . e a o C ato Re . 6 1 1 1 2 1 Pl p , 7 , R All g y on Me H ea venly 3

ti f and ta o n o the Heavenly Hierarchies , having de picted the aforesaid immaterial Hierarchies in ma

t rial e ﬁgures and bodily compositions , in order that

we might be borne , as far as our capacity perm its , from the most sacred pictures to the instructions

and similitudes without symbol and without type ,

ur transmitted to us o most Holy Hierarc hy . For it is not possible fo r o u r mind to be raised to that immaterial representation and co ntemplation of the w ‘ a Heavenly Hierarchies , ithout using the materi l h u g idance suitable to itself, accounting the visible beauties as reﬂections o f the invisible comeliness and the sw eet i odours of the se nses as emblems of the spiritual distribution ; and the material k lights as a likeness o f the gift o f the immaterial enlighten 1 ment ; and the detailed sacred instructions , of the feast o f contemplation within the m i nd ; and the m ranks of the orders here , of the harmonious and

u reg lated habit, with regard to Divine things ; and

o f E o f the reception the most Divine ucharist , the

" o f partaking Jesus , and whatever other things were

v B su ermund anel but transmitted to Hea enly eings p y, to us symbolically .

Fo r o f o ur d eiﬁ the sake , then , this proportioned c S o f ation , the philanthropic ource sacred mysteries

v by manifesting the Hea enly Hierarchies to us , and c onstituting o ur Hierarchy as fellow - ministers

o ur with them , through imitation of their Godlike

h l P s. m u . N u . e 1 1 xix . xv L k . 9 . 1 h o n ii. 1 . o 1 o r. 1 6 v m . R I 2 C . J 4 . xiii . , . x 4 D ionysiusM e A reop agite W M “ n n M se sible like ess the supercelestial inds , in the

c o m o sr 1 inspired p s o e rac es , t It might lead us through the sensible to the intel

li ible p n S g , and from i spired symbols to the imple

m f e subli ities o the H avenly Hierarchies .

C A P U T II .

Tno t D i vi ne and H eavenly Mingsare app ropria tely revea led r /z d ssim l r s rno ls even M on i i a o . , g y

SE I CT ON I .

I T r is necessa y then , as I think , ﬁrst to set forth

w w e u hat think is the p rpose of every Hierarchy , and what beneﬁt each one co nfers upon its followers ; and next to celebrate the Heavenly Hierarchies ac cording to their revelation in the Oracles then fol w lo ing these Oracles , to say in what sacred forms th e holy writings of the Oracles depict the celestial

w o f w e orders , and to hat sort simplicity must be carried through the representations in order that we

also may not , like the vulgar , irreverently think that the heavenly and Godlike minds are certain many

r q -fac ed c footed and many reatures , or moulded to

5 t the brutishness of oxen , or the savage form of lions , and fashioned like the hooked beaks o f eagles o r

h w x u the feat ery do n of birds , and sho ld imagine that there are certain wheels ’ of ﬁre above the h eaven

' P ' ‘1 I . v d . 6 . o ra . E . . 1 P et . e . ii 9 . n z k i 7 bi i

~ - . d d 6 8 d . . 1 0 d . . . . I bi i Ibi I bi I bi i . Y n i Da . v i . 9 .

6 D ionysinsM e Areop agife

d egrade the celestial explanations to incongruous dissimilitudes ; but the other both does violence w w without authority to the Divine po ers , and like ise n leads astray our minds , through dwelli g upon these irreverent descriptions) ; and perhaps he w ill also think that the super-heavenly places are ﬁlled w ith

n and o f certain herds of lio s , troops horses , and bel

o f and lowing songs of praise , and ﬂocks birds , other living creatures, and material and less honourable things , and whatever else the similitudes of the

Oracles , in every respect dissimilar, describe , for

so - c a alled explanation , but which verge towards the

no w absurd , and pernicious, and impassioned ; , in my

o f t Opinion , the investigation the truth demonstra es the most sacred wisdom of the Oracles, in the de sc ri tio nso f M u p the Heavenly inds , taking foretho ght,

w fo r as that isdom does , wholly each , so as neither,

o n e ma w as y say, to do violence to the Divine Po ers, no r at the same time to enthral us in the grovelling passions of the debased imagery . For any one might say that the cause w hy forms are naturally attributed to the formless , and shapes to the shapeless, is not alone o ur capacity which is unable immediately to elevate itself to the intelligible contemplations , and that it needs appropriate and cognate instructions

u which present images , s itable to us , of the formless and supernatural objects o f contemplation ; but fur

a ther, that it is most greeable to the revealing Oracles

n to conceal , through mystical and sacred e igmas , and to k eep the holy and secret truth respecting the

c b h supermundane minds inac essi le to t e multitude . l r ori Me H eaven y H iera e/zy. 7

Fo r I t I S O not every one that is holy, nor , as the ra fﬁ m d cles a r , does knowledge belong to all

E S CTION III .

B ut if any one should blame the descriptions as

u a to being incongr ous , by saying that it is sh meful attribute shapes so repugnant to the Godlike and most holy Orders , it is enough to reply that th e

o f o ‘o ne in method Divin e revelation is twof ld ; , n n deed , as is atural , proceedi g throu gh likenesses

S o f C that are imilar , and a sacred haracter, but the other, through dissimilar forms , fashioning them into

c u N o entire unlikeness and in ongr ity . doubt , the mystical trad itions o f the revealing Oracles some times extol the august B lessedness of the super 6 M f Es essential Godhead , as Word , and ind , and

8 - sence , manifesting its God becoming expression and w h isdom , bot as really b eing Origin , and true Cause o f e the origin of things being, and th y describe It as

l‘ d esc ri light , and call it life . While such sacred p tions are more reverent , and seem in a certain way to be superior to the material images , they yet, even thus , in reality fall short ofthe supremely Divine simili

u an d . t de . For It is above every essence life No light , n indeed , expresses its character , and every descriptio and mind incomparably fall short o f Its similitude . B ut at other times its praises are sup ermund anely sung , by the Oracles themselves , through d issimilar i fﬁ invisible revelations , when they a rm that it i s , and

‘l 9 Ps. c v . . h . 1 o r v . o n I C . iii J i . xxx i 5 l 5 i I 6 . I Tim v . . . h n . 1 o . . Exo d . iii 4 J i 4 8 D ionysiusM e A reop agite

‘ inﬁnite and incomprehensible ; and w hen th ere is mﬁ d w w sr e . g , not hat it is , but hat it is not For this , r th e as I think , is more approp iate to It , since , as

w e l secret and sacerdotal tradition taught , right y de

no n- but w e scribe its relationship to things created , w do not kno its superessential , and inconceivable ,

ind eﬁnabili n t . and unutterable y If, then , the ega

r afﬁr tions respecting things Divine are t ue , but the

m I u d ations are nharmonio s , the revelation as regar s is things invisible, through dissimilar representations , more appropriate to the hiddenness o fthings unutter

e able . Thus the sacred d scriptions of the Oracles

honour, and do not expose to shame, the Heavenly Orders,w hen they make them known by dissimilar

pictorial forms , and demonstrate through these their

u su en o rlt superm ndane p y over all material things . And I do no t suppose that any sensible man w ill gainsay that the incongruous elevate o ur mind more w than the similitudes ; for there is a likelihood , ith regard to the more sublime representations o fheaven

l w e u y things , that sho ld be led astray, so as to think that the Heav enly B eings are certain creatures w ith

a o f men the ppearance gold , and certain with the m o f ni appearance light , and glittering like light ng h andsome clothed in bright shining raiment, shed

u w ding forth innocuo s ﬂame, and so ith regard to all h w w the other s apes and appropriate forms , ith hich

o f M the Word God has depicted the Heavenly inds . d s ff In or er that men might not u er from this , by

l‘ l Ps v r c 1 Ro m e . . 1 . xl . 3. . xi . 33 ; J li 5 . m cts . 1 0. att . . . ctsv i . 1 A i M xxviii 3 A 5. fe l J /z on Me A aven y Yierare y. 9

thinking th ey are nothi ng more exalted than their beau

w o f o u tiful appearance, the elevating isdom the pi s theologians reverently conducts to the incongruou s

o ur dissimilarities , not permitting earthly part to rest w ﬁxed in the base images , but urging the up ard

o f unseem tendency the soul , and goading it by the liness o fthe phrases (to see) that it belongs neither to w u no r la f l seeming truth , even for the most earthly conceptions , that the most heavenly and

Divine visions are actually like things so base .

u u u F rther also this m st partic larly be borne in mind , that not even one of the things existing is altogether

o f S deprived participation in the beautiful , ince , as

o f fﬁ is evident and the truth the Oracles a rms , all things are very beautiful P

SE CTI ON IV.

’ It is , then , possible to frame in one s mind good m contemplations from everything, and to depict , fro

u things material , the aforesaid dissimilar similit des , both fo r the intelligible and the intelligent ; since the intelligent hold in a different fashion things w hich are attributed to things sensible differently .

Fo r u instance , appetite, in the irrational creat res , takes w its rise in the passions , and their movement , hich

o f u o f o f takes the form appetite , is f ll all kinds

B ut w intelli unreasonableness . ith regard to the

w e u gent, m st think of the appetite in another

u fashion , as denoting, according to my j dgment , t m n their manly style, and their de er i ed persistence

P n 1 . G e . i . 3 1 0 D ionysi usMe A reopagite in their Godlike and unchangeable steadfastness.

w e w In like manner say, ith regard to the irrational m creatures , that lust is a certain uncircu spect and earthly passionate attachment, arising incontinently

o r from an innate movement , intimacy Hp things e subj ect to change , and the irrational supr macy of w the bodily desire , hich drives the whole organism

w n B ut w to ards the obj ect o f sensual inclinatio . hen “ w u hist S u we attrib te to pirit al beings , by clothing

m i w e u them with dissi ilar sim litudes , m st think that

‘ ‘ it o f lie is a Divine love ﬁ immaterial , above ex “ and pression and thought, the inﬂexible and deter mined longing for the supernally p ure and passionless

n u contemplatio , for the really perpet al and intelligible fell in that p ure and most exalted splendour, and I n the abiding and beautifying come

‘ ’ lin And w fo r ess. incontinence e may take the

w c n u persistent and inﬂexible, hi h othing can rep lse ,

’ o n account o f the pure and changeless love for the w n Divine beauty, and the hole tende cy towards the

really desired . B ut w ith regard to the irrational

w e living beings, or soulless matter , appropriately call their irrationality and w ant o f sensible percep

tion a deprivation o freason and sensible perception .

' And w ith regard to the immaterigl and intelligent w e v ac kno wled e isth eir beings , re erently g superiority,

u d as s permundane beings , over our iscursive and " o f bodily reason , and the material perception the

' senses which is alien to the incorporeal; M inds . It

are * no t is . then , permissible to depict forms, which

d c en is ordant, to the celestial beings , e v from por a enl era re/z I on Me H e v y i y.

o f w tions matter hich are the least honourable , since n E even it, having had its begin ing from the ssentially B w eautiful , has throughout the hole range of matter some echoes o f the intellectual comeliness ; and it is possible through these to be led to the imma terial — S archetypes things most imilar being taken , as has been said , dissimilarly , and the identities being

w a deﬁned , not in the same y, but harmoniously, and appropriately, as regards the intellectual and sensible beings . E S CTION V. We shall ﬁnd the M ystic Theologians enfolding these things not only around the illustrations o f

a the Heavenly Orders , but lso , sometimes , around R At the supremely Divine evelations Themselves . o ne time , indeed , they extol It under exalted ima

Sa q M r S gery as n of Righteousness , as orning tar “ rI sin u g divinely in the mind , and as Light ill ming w ithout veil and fo r contemplation ; and at other t o ur times , through things in m idst , as Fire , shedding its innoc uous light ; as Water furnishing a fulness o f to w b life , and , speak symbolically, ﬂo ing into a elly , and bubbling forth rivers ﬂow ing irresistibly ; and w at other times , from things most remote , as s eet

‘ - ’ B ut smelling ointment , as Head Corner stone .

C o fw ild b easts h they also lothe It in forms , and attac x d w h 2 t 3 to It i entity it a Lion , and Pan her , and say that b B B ut it shall be a Leopard , and a rushing ear ,

“ 1 M al iv . . u . . h n N m v P o . . 2 1 2 et . 1 . xxi . 7 i 9 J i

E o d . . I h . . 2 2 o h n V I . 8 . ant . . 2 E 0. x iii . J 3 C i . p ii

b 0 l1 . 0s . 8 b d . b d . 8 . d . xiii . I i . 7 I i I bi ‘ D i onysinsMe Areopagize

I will also add , that which seems to be more dis

o v iz h nourable than all , and the most incongruous , . that distinguished theologians have shew n it to us d as representing Itself under the form of a worm ;

T - hus do all the godly wise , and interpreters o f the

e secret inspiration , separate the holy of h o lies from

th e h u the uninitiated and un oly , to keep them n d eﬁled , and prefer the dissimilar description of holy things , so that Divine things should neither

w h o be easily reached by the profane , nor those diligently contemplate th e Divine imagery rest in the types as though they were true ; and so Divine

u things should b e hono red by the true negations , w w h and by comparisons ith the lo est things , w ich are div erse from their proper resemblance . There is then nothing absurd if they depict even the Heavenly

B u r u eings under incongr ous dissimila similit des , for

causes aforesaid . For. probably not even we should

' e i n o t i have com to an nvestigation , from see ng our

w a - y, not to say to mystic meaning through an — accurate enquiry into Divine things, unless the deformity o fthe descriptions representing the Angels

no t n o ur h ad shocked us , permitti g mind to linger

us in the discordant representations, but rousing th e u tterly to reject earthly proclivities , and accus toming us to elevate ourselves through things that

are u . seen , to their superm ndane mystical meanings Let these things sufﬁce to have been said o n account of the material and incongruous descriptions o f the And holy Angels in th e Holy Oracles . next, it is

d d m 7 63V d. e . PS. x xu . 6 . y y

( 1 4 D ionysiasMe A reopagife

SE I CT ON I I .

o f I s The purpose , then , Hierarchy the assimila tion and union , as far as attainable , with God , hav I ng Him Leader o f all religious science and opera

u nﬂinc h in l tion , by looking g y to His most Divine

C comeliness, and opying, as far as possible , and by

o w n Divme perfecting its followers as images , mirrors m u w ﬂaw ost l minous and ithout , receptive of the

u primal light and the s premely Divine ray , and de v o utl u i y ﬁlled with the entr sted radiance , and aga n . spreading this radiance u ngru dgingly to those after

c w u DI vme it , in accordan e ith the s premely regu lati ns Fo r n o t w M o . it is la ful for the ystic Rites o f n fo r sacred thi gs , or things religiously done , to practise anything whatever b eyond the sacred regu

u latio nso f their own proper f nction . Nor even must w d they attempt other ise , if they esire to attain its

y deifying splendour , and look to it religiousl , and are moulded after the example o feach o f the holy

wh o minds . He , then , mentions Hierarchy , denotes

, o a o f su a certain alt gether Holy Order, an im ge the

emel pr y Divine freshness , ministering the mysteries o f o w n u its ill mination in hierarchical ranks , and

o wn sciences , and assimilated to its proper Head

u as far as lawf l . For each o f those wh o hav e been call ed into the

c Hierarchy, ﬁnd their perfection in being arried to the Divine imitation f in their o w n proper degree ; a and , what is more Divine than all, in becoming

f E h p . v . 1 . ' erar I on Me H eavenly H i My . 5

w - w o rk er g fello with God , as the Oracles say, and in sh e wing the Divine energy in himself manifested

Fo r as far as possible . it is an Hierarchical regu " lation that some are p uri ﬁed and that others purify ; that some are enlightened and others enlighten ‘; that some are perfected and others perfect ; the

Divine imitation will ﬁt each one in this fashion .

The Divine blessedness , to speak after the manner

b v k of men , is indeed unstained any dissimilarity , — and is full o f invisible light L perfect and needing

u no perfection ; cleansing, ill minating , and perfect

u u ing , yea , rather a holy p riﬁcation , and ill mination , — and p erfection above puriﬁcation , above light , pre

c t — r o f eminently perfe , self pe fect source and cause

- every Hierarchy , and elevated pre eminently above every holy thing .

E I S CT ON III .

wh o It is necessary then , as I think , that those

u d w are being puriﬁed sho ld be entirely perfecte , ith o ut C o u i stain , and be freed from all dissimilar nf s on ;

' that those w h o are being ill uminated should be ﬁlled w ith the Divine Light , conducted to the habit and fac ulty of contemplation in all purity of mind ; that those w h o are being initiated should be separated from the imperfect , and become recipients of that perfecting science of the sacred things contemplated . u t u F rther, that hose who purify sho ld impart , from

o w n o wn their abundance of purity, their proper holi ness ; that those who illuminate , as being more

s h i d . II . c . 1 8 1 C o r . P S. . . . iii . 9 9 I bi xix 1 m 8 . . i . h 6 . att. v . eut v o n . D 4 . J xii 4 M 4 6 D ionysiusM e Areopagile

c re luminous intelligen es , whose function it is to

a nd u c eiv e and to impart light, who are j oyf lly filled w I n ith holy gladness , that these should overflow, pro h w e portion to t eir own overflo ing light, towards thos w h o are worthy o f enlightenment ; and that those n k w h o make perfect, as bei g s illed in the impartation

f c h o perfe tion , s ould perfect those being perfected ,

o f through the holy instruction , in the science the

o f h oly thi ngs contemplated . Thus each rank the

o wn Hierarchical Order is led , in its degree , to the

c o - Divine operation , by performing , through grace

- w w n and God given po er , those things hich are atur

l ec a ly and supernaturally in the Godhead , and a om

lish ed u p by It s peressentially, and manifested hier archicall o r a y, f the ttainable imitation of the God loving M inds

CAPUT IV .

l ai ismea nt oy M e app ellatio n A ngels?

SE CTION I .

N o w h f m t at the Hierarchy itsel has been , in y

fﬁ w e u judgment , su ciently deﬁned , m st next extol A the ngelic Hierarchy, and we must contemplate , w u ith s permundane eyes, its sacred formations , de

ic ted w e p in the Oracles, in order that may be borne

ir m aloft to the D ivinely resplendent si plicity, through

ma the mystic representations , and y extol the source o f all Hierarchical science w ith God -becoming rever w i F f v . o ence and ith thanksg ings irst all , however,

Th e H o n els ly A g . ' on Me H eavenl H ierarelz 1 y y . 7

— let this truth b e spoken that it was through good ness that the superessential Godhead , having ﬁxed all o f n u the essences things bei g , bro ght them into

—as o f being, For this the peculiar characteristic the C o f o f ause all things , and goodness surpassing all ,

o f to call things being to participation Itself, as each order o f things being w as determined from its o w n

Fo . r analogy all things being share in a Providence , w u hich b bbles forth from the superessential Deity , .

C o f F r u no t u ause all things . o they wo ld be , nless they had participated in the Essence and Origin o f

All w u things being . things then , i tho t life, participate t b f I _ o _in _ y their being . For the being all things is the Deity , above being ; things living participate in w b a i ts life giving po er, a ove all life ; things r tional and intellectual participate in its self- perfect and pre

w . eminently perfect isdom , above all reason and mind

B eI n s It is evident , then , that all those g are around

It, which have participated in It , in many forms .

SE CTION II .

o f B The holy orders , then , the Heavenly eings share in the supremely Divine participation , in a

h w o r hig er degree than things hich merely exist , w n o r w hich lead an irratio al life, hich are rational

u like o rselves . Fo r by mo u lding t hemselves intel li ibl Div me n u g y to the imitation , and looki g s per

n mundanely to the supremely Divine like ess , and

r u n a e st iving to mo ld their i tellectu al ppearanc , they naturally have more ungrudging comm unications w ith

n w I t, being near and ever movi g up ards , as far as I 8 D ion s . y insMe A reop agii e l w u h m l a f l , elevating t e se ves with th e intensity o f th e

D n n w and m ivi e u s erving love , receiving the pri al illumI natio nsw u n n h itho t earthly stai , and rangi g t em

h an h n w selves to t ese , d avi g their hole life intel

. h th h ﬁ h d lectual T ese , en , are t ey who , at rst an ,

u d a a and n er many forms , p rticip te in the Divine , and at ﬁrst h a and u n m n m m k , , nd , der a y for s , a e

n u m n e k own the s pre ely Divin e Hid den ess . Wher

n all d m - n w h fore, beyo d , they are ee ed pre emine tly ort y o f ll An o n th e u the appe ation gelic , gro nd that the supremely Divine i llumination comes to th em at h h m ﬁrst and , and , through t em , there pass to us ani f t h esatio ns . h th e Law t e above us Thus , t en , , as

o f G o d af m w as n u s th e Word ﬁr s , give to through ministration o f Angels " ; and Angels led o ur illus

n fath ersp b th e Law and Law trio s efore , after the ,

th e B n q to h to Divine ei g , either by leading them w at w asto n bv h m f be do e , and converting t e rom error ,

an u nh th e t h w a o f h I o r and oly life, to s raig t y trut ,

m n n w n n 5 by aki g k o n to them sacred ordi a ces , or t id VI SI o n s o r u d m h den , superm n ane ysteries , or cer tain Divine prediction s through the Prophets 11

E S CTION III .

But if any o n e sh ould say th at Divine manifes tatio nsw ere made d irectly and immediately to some

1 him and h holy men , let learn , t at distinctly , from m the ost Holy Oracles , that no one hath seen , nor

P ‘1 l. i i . 1 2 . G a i 1 8 ctsVI I . . G en . . . A 5 3 xxii

3 ct Da V I . . . 1 0 . s . . I 1 6 d A x 3 n . I bi

2 C o r . . 2 . att . 1 1 . 1 xii M 3 . on Me H ea venl Hierarelz 1 y v. 9

“ ” To x é to v o fA ever shall see , the hidden p gb lmighty

’ it lfb ~N o w m God as it is in se . Divine anifestations

w to th e o f G o d ere made pious as beﬁts revelations ,

u a u that is to say, thro gh cert in holy visions analogo s

w h N o w - w o f to those o see them . the all ise Word God ( T/zeologia ) nat urally callsTheophany that par ticular vision which manifests the Divine similitude

o f s depicted in itself as in a shaping the shapeles , from the elevation of the beholders to the Divine

B u l u eing , since thro gh it a divine i l mination comes

d i v I ne to the beholders , and the persons themselves

r B ut a e religio usly initiated into some mystery . o ur illustriou s fathers w ere initiated into these Divi n e w s n o f . visions , through the mediatio the Heavenly Po er Does n o t the tradition o f the Oracles describe the

o f Law M as holy legislation the , given to oses ,

coming straight from God , in order that it may

u o f a D n teach us this tr th , that it is an outline ivi e

? B ut o f and holy legislation the Word God , in its — t Wisdom , teaches this also tha it came to us

h A u u t rough ngels , as tho gh the Divine reg lation w were laying do n this rule , that, through the ﬁrst ,

B Fo r the second are brought to the Divine eing . not only w i th regard to the s uperior and inferior

m fo r o f inds , but even those the same rank , this

Law has . been established by the superessential

u d a w n s preme or inance , th t , ithi each Hierarchy , l there are ﬁrst , and m iddle , and ast ran ks and

powers , and that the more divine are instructors

I h 8 o n . 1 h . 1 o m . n iv 1 2 1 Ti v i 1 . J i ; J ; . 6 2 0 D io nysiusMe A reopagii e and c o f h e condu tors the less , to t Divine access ,

artI C I atI o n . and illumination , and p p

SE I V CT ON I . B ut I observe that Angels ﬁrst were initiated in the

m o f n Divine ystery the love of Jesus towards man , the , u w . thro gh them , the gift of its kno ledge passed to us

Thus , for example , the most divine Gabriel instructed

z Z ac h ariah w h o w as , the Hierarch , that the son to be

h O e born to him , b eyond p , by Divine grace , should

a be a prophet of the G o d - incarnate w ork o f the to th e w fo r Lord Jesus , be manifested to orld its salvation , as becomes the Divine goodness ; and b h e M h o w u revealed to ary , , in her , sho ld be born the su premely Divine mystery o fthe unutterable God

Y u formation . e t another Angel instr cted Joseph h o w u S u d u , in very tr th , ho l be f lﬁlled the things

” r A Divinely p o nnsed to his ancestor David . nother 4 n declared glad tidi gs to the shepherds , as being u n p riﬁed by the separation from the multitude, and

u e w h im u o f their q iet lif , and , ith , a multi t de the Heavenly Host an nounced to those o n earth th at

t - u Let u s of en s ng doxology . then ascend to the h ighest manifestations o f light contained in th e

e fo r e u H imself Oracles , I p rceive that even Jes s ,

u u u - B the s peressential C a se of the s per heavenly eings , w to o ur w u f hen He had come condition , itho t change , did no t overstep th e good order which becomes

2 ’ — ’ u e . 1 1 2 0 ciuxd uci sr o v o o " Beo v fa s. L k i . p i In p y b — 0 4 — u e . 8 1 . . 2 6 8 . u e at . 20 L k i 3 M t. i L k ii 4

‘ h — f ’ . . 6 r l u d e r iAws. P il ii 8 . o bs7 h K a f ij a s u c

2 2 D ionysinsM e Areop agile

n o f n e. descriptio the supermunda e orders , they nam “ ” c n ex lusively, a gelic rank , that which completes

o f the full tale the Divine and Heavenly Hosts .

B w - th e efore this , ho ever, they range pre eminently , A n Orders of rcha gels , and the Principalities , the

A w as man B uthorities , and Po ers, and _ y eings as revealing traditions o f the Oracles recognize as

0 N o w w fﬁ u . e s perior to them , a rm that throughout every sacred ordinance th e s uperior ranks possess n and w th e illumi ations po ers of their subordinates , b ut the lowest have not th e same po wers as those

‘ above them . The theologians also call “ o f B A the most holy ranks the highest eings ngels , fo r they also make known the supremely Divine B illumination . ut there is no reason to call the w c M lo est rank of the elestial inds , Principalities ,

Fo r o r S . no t Thrones , or eraphim it does possess

w but o ur the highest po ers , , as it conducts inspired Hierarchs to the splendours o f the Godhead k no wn

saI ntl w o f B to it ; so also , the y p o ers the eings

n u r w v B above it are co d cto s , to ards the Di ine eing, o f that Order w hich completes the Angelic Hier

E ne archies . xcept perhaps some o might say this also , that all the angelic appellations are common , as regards the subordinate and superior communication of all the celestial pow ers to wards the Divine like

o f B ut ness , and the gift light from God . , in order that the question may be better investigated, let us reveren t ly examine the saintly characteristics set O forth respecting each celestial Order in the racles .

I sa . . vi 2 . on Mefl ea ven li terarM 2 ly y. 3

C AP UT VI .

l iM isMe ﬁrsi Ord er of Me H eavenly B eings7 zo lzzM M e mid d le ? a nd w /z ielz M e last ?

H o w many , and of what sort , are the Orders o f

h r l sial B h o t e su e c e e t , w _ _ p eings and the Hierarchies f are classiﬁed p amongst themselves , I a ﬁrm , the deifying Author of their consecration alone distinctly , u w o w n ro knows ; and f rther , that they kno their p w illuminatI o ns n per po ers and , and the sacred and

F r supermundane regularity . o it is impossible that w e should know the myste ries of the superce lestial M inds and their most holy perfections , except , some o ne might say, so far as the Godhead has revealed to us , through them , as knowing perfectly their o w n condition . We, then , will utter nothing as from ourselves , but whatever angelic visions have been

o f gazed upon by the holy Prophets God , we, as

h w e can initiated i n these , will set fort as best . The Word o fGod has designated the w hole Heavenly i B b a ellatio ns w i eings as n i ne , y pp , hich shew the r

T o ur functions . hese Divine Initiator divides into

three three old Orders . He also says that that f _ _

' w h wa hic is al ys around God is ﬁrst, and is declared by tradi t ion to be united closely and immediately

. F r to Him , before all the rest o he says that the s teaching of the Holy Oracles declare , that the most

m - e ed q Holy Thrones , and the any y and many

‘ wi nged 1 hosts,named in the Hebre w tongue Cheru ~ ‘ 8 S are bim and eraphim , established immediately

‘1 P t . 1 . d . 6 r e iiw a . Ez ek . i 8 I bi .

3 d . I sa . vi. 2 . Ibi . x 2 4 D ionysiasMe A reop agile

w n u . to . around God , ith a near ess s perior all This

o ur u u threefold order , then , ill strio s Gu ide o f o ne l as , and of equal rank , and rea ly ﬁrst w Hierarchy, than hich there is not another more G odlike o r immediately nearer to the earliest ill u minatio nso f o B ut w the G dhead . he says that hich

o f A h and i s composed the ut oriti es , Lordships , and

is w o f Powers second ; and , as respects the lo est

th e th e An the Heavenly Hierarchies , Order of gels A and rchangels and Principalities is third .

A C P U T VII .

’ Concernin Me Sera lzim a nd C/zernoim a nd Td ro nes g p , /

E I S CT ON I .

W E w n n o f , hilst admitti g this as the arrangeme t th e l f e o f ho y Hierarchies , a ﬁrm , that ev ry appellation the celestial M inds denotes the Godlike C haracteristic o f w h o w w each ; and those kno Hebre afﬁrm , that the holy design ation o f the S eraphim denotes either that they are kindling or bu rning ; and that Of C h e

u l r f w o f w o o . r bim , a fulness kno edge stream isdom

o f Naturally, then , the ﬁrst (order) the Heavenly Hierarchies is ministered u by the most exalted B w h eings , holding, as it does , a , rank hic is higher

all m than , fro the fact , that it is established imme d iatel u ﬁrst- w u y aro nd God , and that the ro ght Di v ine manifestations and p erfec tI o ns pass earlier to

u f I e o v' rra t p ye . on M e H ea enl H ierar lz v y e y . 2 5 i ‘ n . B t, as being earest They are called , then , urn ” n S — b i g, and Thrones , and tream of Wisdom y a name w hich sets forth their Godlike conditio n s . The appellation o f Seraphim plainly teaches their

u ever moving aro nd things Divine , and constancy,

w m o f and ar th , and keenness , and the seething that

mo persistent , indomitable, and inﬂexible perpetual

and u o f tion , the vigoro s assimilation and elevation

u n ew k the s bordinate , as giving life and re indling them to the same heat ; and p urifying thro ugh ﬁre

- - - and burnt offering, and the light like and light shed di ng characteristic w hich can n ever be concealed o r

i m w h ic h d e~ consumed , and remains always the sa e ,

' f u stroys and dispels every kind o obsc re darkness . B ut the appellation o f the C heru bim d enotes their

w n read i kno ledge and the vision of God , and their

s t o f ness to receive the highe t gif light , and their po w er o f c o ntemplating th e s uper - Divine comelin e ss w in its ﬁrst revealed po er, and their being ﬁlled

w I n w w an d anew ith the mpartatio hich maketh ise , their ungrudging com munication to those next to f h o w . T e them , by the stream the given isdom appellation Of the most exalted and pre - eminent Thrones denotes their manifest exaltation ' above

u n every grovelling inferiority, and their superm nda e tendency tow ards h igher things ; and their u nsw e rv ing separation from all remoteness ; and th eir in variable and ﬁrmly- ﬁx ed settlement around the v erit

w w o f able Highest , ith the hole force their powers ; and their receptivity o f the supremely Divine ap

o f proach , in the absence all passion and earthly 2 6 D ionysinsMe A reop agile

n G o d t te dency, and their bearing ; and the arden

f r expansion of themselves o the Divine receptions .

SE I CT ON II .

This , then , is the revelation of their names , so far as w e can give it and w e ought to say w hat w e n thi k their Hierarchy is . For I s uppose w e have

u w s o f s fﬁciently she n above , that the purpo e every Hierarchy is an uns w erving devotion to the divine

t o f imita ion the Divine Likeness , and that every Hierarchical function is set apart fo r the sacred re c e tio n o f u nd eﬁled u p and distribution an p riﬁcation , and Divine Light, and perfecting science . And no w I pray that I may speak w orthily of the

‘ — most exalted M inds h o w the Hierarchy amongst m the is exhibited through the Oracles .

One must consi der, then , that the Hierarchy is B akin , and in every respect like , to the ﬁrst eings , wh o w h o are established after the Godhead , gave

B w h o w them eing, and are marshalled , as it ere , in

u wh o u Its very vestib le , s rpass every unseen and

w We u seen created po er . m st then regard them as

u no t u p re , as tho gh they had been freed from unholy

u w stains and blemishes , nor yet as tho gh they ere

o f b ut unreceptive earthly fancies , as far exalted above every stain o f remissness and every i nferior

o f — es holiness , as beﬁts the highest degree purity tablish ed w above the most Godlike po ers , and cling ing unﬂinc hingly to their o w n self- moved and same

o f moved rank in their invariable love God , conscious in no respect whatever o f any declivity to a worse ' n H ea en fﬁ era rM 2 o Me v ly y. 7 c ﬁx it o f ondition , but having the unsullied y their o w n — w Godlike identity never liable to fall , and al ays “ ” a unmoved ; and ag in , as contemplative , not con tem lato rs n u no r p of i tellect al symbols as sensible , as being led to the Divine B eing by the varied texture

w but of holy representations ritten for meditation , as being ﬁlled w ith all kinds o f immaterial know

o f ledge higher light, and satiated , as permissible , w ith the beautifying and original beauty of super essential and thrice manifested contemplation , and

w o f C w thus , being deemed orthy the ommunion ith

u a Jes s, they do not st mp pictorially the deifying

- m similitude in divinely for ed images , but , as being

artI C I atI o n o f r_ e_ ally near to Him , _ in ﬁrst p p the

w o f u kno ledge His deifying ill minations ; nay more ,

i artI C I ate so h ghest possible degree, and they p p , far w h as is allo able to t em , in His deifying and philan

th rO ic w o f p virtues , in the po er a ﬁrst manifestation ; ” w illumi and , like ise as perfected , not as being

nated w t an but i h analytic science of sacred variety,

as being filled w ith a first and pre - eminent d eifi

e o f cation , as beseems the most exalt d science the

w f d n no t u k o G o A . or s , possible in gels For , thro gh

B but n m other holy eings , bei g ministered fro the n I t very Godhead , by the immediate elevatio to , by

w u all h their po er, and rank , s rpassing , they are bot

established near the All- Holy w ithout any shado w

o f u and u n n t rning, are cond cted for co templatio to

h m b me l t e i material and intelligi le co iness , as far as

e a p rmissible , and are initi ted into the scientiﬁc 2 8 D ionysinsM e A reop agiie

o f w methods the orks of God , as being ﬁrst and

u G o d m aro nd , being inistered , in the highest degree ,

from the very sourc e o f consecration .

E I S CT O N III .

v iz This , then , the theologians distinctly shew ( . ) that the s ubordinate Orders o fthe Heavenly B eings

are d u e taught by the superior , i n order, the deifying sciences and that those w h o are higher than all are

u ill minated from Godhead itself, as far as permissible, in revelations o fthe For they in

tro d uc e l u u some of them as being re igio sly instr cted ,

o f by those a higher rank , that He , Who was raised

M an o f w to Heaven x as , is Lord the Heavenly Po ers

K o f u u and ing Glory ; and others , as q estioning Jes s

' in stru c ted in Himself, as desiring to be the science o f w o n u His Divine ork our behalf, and Jes s Him

n w self teachi g them immediately , and she ing to them ,

h ben efic ent w o ut at first and , His ork of love to ” “ man Fo r . I , He says , am speaking of righteous ” n I N o w ess and judgment of Salvation . I am as to nish ed o f B that even the first the eings in Heaven , and ul n so far above all , sho d revere tly strive after

u i the s premely Divine lluminations , as intermediate “ B n o t eings . For they do ask directly, Wherefore ” are Thy garments re d z ? but they ﬁrst raI se the

u w q estion among themselves , she ing that they desire

f no to learn , and crave the dei ying knowledge , and t anticipating the illumination given after a Divine procedure .

— Y 2 P . v . 0 . I sa s 1 . I d 2 xxi 7 lxiii . . I bi . .

3 0 D io nysiusMe A reopagile

i d u w and mmediate splen o rs , and ﬁlled ith Divine — n u th e ﬁrst- o rishment , many indeed by given pro

o n e u fusion , but by the unvariegated and nifying

n n o f u u o e ess the s premely D ivine banq et , deemed worthy indeed o f much participation and c o - opera

w G o d tion ith , by their assimilation to Him , as far

o f n and as attainable their excelle t habits energies , and w n - kno ing ma y Divine things pre eminently , and participating in s upremely Divine science and kno w W h is w . as ledge , as la ful Wherefore the ord of God h t w transmitted its ymns to hose on earth , in hich are Divinely shew n th e excellency o fits most exalted

Fo r f m u . o ill mination some its embers , to speak

“ “ n l m o f after sensible perceptio , proc ai as a voice ” “ m w B o f any aters, lessed is the glory the Lord ” from His plac e a ; and others cry alo u d that fre b _ u u o f H o l H o l q ent and most aug st hymn God , y, y,

o fS th e w u o f Holy , Lord abaoth , hole earth is f ll His glory These most excellent hymnologies o f the s upercelestial M inds we have already u nfolded to “ the best o f o ur ability in the Treatise concerning ” u the Divine Hymns , and have spoken s fﬁciently in m concerning them that Treatise , fro which , by

m n u u way of re embra ce , it is eno gh to prod ce so

to th e much as is necessary present occasion , namely, “ u That the first Order, having been ill minated , from this the supremely Divine goodness , as permissible , fl in theological science , as a Hierarchy re ecting that ” t e Goodness transmitted to those next af er it , t ach “ e h u i ing bri fly t is , That it is j st and r ght that the

b ’ E 1 2 eev z a I sa. . . e . . . u z k iii y . i 3 clt n Me H ea venly H ierar y. 3 1

u — a gust Godhead Itself both above praise , and — all- praise w orthy should be know n and extolled by

- b the God receptive minds , as is attaina le ; for they d a o f G o d th e O rac les simages are , as say , the Di

e vine places o f the supremely Divine rep o se ; an d

u M Ona - u f f rther, that It is d and Unit tri s b sistent , sending forth His most kindly forethought to all

h u - M t ings being , from the s per heavenly inds to the low est o f the earth ; as super- origin al Origin and

C u o f u a se every essence , and grasping all things s per . a essentially in a resistless embr ce .

A C P U T VIII .

‘ Concernin Lo rd s/zi s a nd P o w ers a nd A nMoriz ies g p , a nd concerni n M eir mid d le [fiera rclz g V.

SE I CT ON I .

Let us no w pass to the middle Order of the M w e w Heavenly inds , gazing , as far as may , ith

u an d the s permundane eyes upon those Lordships ,

u Au i t_ r_ ly terrible visions of the Divine thor ties and ’ B Pow ers . For each appellation of the eings above us m anifests their God - imitating characteristics o fthe

‘ Divine Likeness . I think , then , that the explanatory name o f the Holy Lordships denotes a certain u n

u se slavish elevation , free from all grovelling s b rviency ,

no t u I as becomes the free , s bmitting tself in any w a w o ne o f y hatever to the tyrannical dissimilarities , as a cr uel Lordsh ip ; superior to every kind o f cring

u c ing slavery, indomitable to every s bservien y , and

v v elevated abo e e ery dissimilarity, ever aspiring to

- d I s v 1 I I b . . . a. . . ct I I . e lx i A sV . 49 i 3 3 2 D ionysiusMe A reop an e

the true Lordship , and source of Lordship ; and

u o f mo lding , as an image goodness , itself, and those after it , to its Lordly bearing , as attainable , turning

w o f n m but itself holly to none the thi gs that vainly see ,

B n to the Lordly ei g , and ever sharing in the Lordly

th e Likeness of God , to its utmost ability ; and appellation of the H gly P o w ers denotes a certain c ourageous and u nﬂinching all those — Godlike energies w i thin them not feebly w eak fo r the reception o f any o f the Divine ill uminations — vouchsafed to it vigorously cond ucted to the Divine

no t l m imitation , forsaking the God ike ovement

o w n u unﬂinch in l through its nmanliness , but g y look in w u - m w g to the superessential and po erf l aking po er ,

o w erlik e o f and becoming a p image this , as far as is

w h S u attainable , and po erfully turned to t is , as o rce of

w u d Po er, and iss ing forth to those n ext in egree , in o f w G o d gift Po er, and in likeness to ; and that

l o fthe Au h o f the appel ation Holy t orities , the same w rank as the Divine Lordships and Po ers , (denotes)

u u u g d d w the bea tif l and unconf sed g g og g , ith regard

o f to the Divine receptions , and the discipline the

u u u s permundane and intellect al a thority, not using the authoritative for base p u r but u w poses , cond cted indomitably , ith good order ,

w n u n to ards Divine thi gs , and cond cti g those after it

m as as ermissible to benignly, and assi ilated , far p , the

Au S u u n thoritative o rce of a thority, and maki g this

s lissible A ih - w - vi ible, as is p to ngels , the ell ordered

u h ranks o f the a thoritative pow er w i t in it . The middle Order o f the Heavenly M inds having these

d u um Go like characteristics , is p riﬁed and ill inated o n M e H ea venly [fierarclzy 33

n d b th v and perfected in the man er describe , y e Di ine u s u u ill mination vo chsafed to it at second hand , thro gh

r u s the ﬁrst Hiera chical Order, and passing thro gh thi m iddle as a secondary manifestation .

I SE CT ON II .

N o ’ d o ubt w , as regards that message , hich is said

u w e to pass thro gh one angel to another, may take

m o f it as a sy bol a perfecting completed from afar, and obscured by reason o f its passage to the second n n . o ur ra k For, as men skilled in sacred initiatio s sa o f y, the fulness Divine things manifested directly t o ourselves is more perfecting than th e Divine con m l i te at o ns . p imparted through others Thus , I think , the immediate participation o f the Angelic ranks

ri C n elevated in ﬁrst degree to G d , is more lear tha those perfected thro ugh the instrumentality o fothers .

r o ur a t M Wherefo e by s cerdotal tradi ion , the ﬁrst inds

m u u are na ed perfecting , and ill minati ng , and p rifying

w o f u w h o u Po ers the s bordinate , are cond cted ,

u h th e u o f thro g them , to s peressential Origin all

' a things, and p rticipate , as far as is permissible to

u riﬁcatio ns illu mi them , in the consecrating p , and

F r d , o nations , and perfections , this is ivinely ﬁxed

u u o f absol tely by the Divine so rce order that ,

u t o f su thro gh the ﬁrst , the second par ak e the

' remel u n t i i w ill p y Divine ill mi a ions . Th s o ﬁnd w a w y . declared by the theologi ns in many a s For, hen the Div ine and Paternal Love to w ards man w hilst

C a hastening, in a startling manner, His peo pl e Isr el ,

u for their religio s preservation , after delivering them D 34 D ionysiusMe A reopagile

n c o rrec tI o n to terrible and savage ations for , by various leadings of His guided people to better m things , both liberated them from their isery , and m ildly led them back , through His compassion , to their former state o f comfort ; o ne of the th eo lo

Z o ne o f A gians , echariah , sees the ﬁrst ngels , as

fo r A I think , and near God, ( the ngelic appellation is common , as I said , to them all), learning from

G o d ‘ H imself w the comforting ords , as they are called , c A o f oncerning this matter and another ngel , inferior

fo r rank , advancing to meet the ﬁrst , as reception

n in and participation of enlightenment the , by him structed in the Divine purpose as from a Hierarch , and C harged to reveal to the theologian that Jeru salem sh ould be abundantly occupi ed by a multitude g o f eO le . And E p p another theologian , zekiel , says that this w asrighteo u sly ordained by the gloriou s Deity h m Fo r C . Itself, seated above the herubi Paternal

w v Love to ards man , conducting Israel as we ha e said through chastisement to better things , by a righteous

w o f r ness orthy God , deemed ight to separate the guilty from the guiltless . This is ﬁrst revealed to i o n e after the C herubim him wh o was bound about

' sa h ire J w the loins with a pp , and ore displayed the w n robe coming do to the feet , as a Hierarchical

B u symbol . t the Divine Government enjoins the k An w h o r - ih other gels , bo e the battle axes , to b e n structed from the former, as to the Divine judgme t

m Fo r in this atter . , to one , He said that he should

8 — h i d 8 . . . Z ech . . 1 . E . i 7 z ek . ix 3 I bi 3 1 3 d 1 . d . 2 . I bi . x . Ibi . ix o n Me H eavenly [fiera rMy 3 5

o m o f l g through the idst Jerusalem , and p ace the

S o f c ign upon the forehead the inno ent men , but to “ and the others ; Go into the city after him strike , w no t but and dra back your eyes , to every one upon w ” whom is the sign d ra not near . What would any o ne say concerning the Angel ‘ “ w who said to Daniel , The ord has gone forth ? o r w h o concerning him the ﬁrst , took the ﬁre from

m o f o r w the idst the Cherubim , hat is more remark able than this for she wing the good order amongst An C the gels , that the herubim casts the ﬁre into m the han d s of him who w ears the sacred vestment ; o r concerning Him Who called the most divin e “ M Gabriel , and said to him , ake this man under stand the o r wh atever else is record ed by the holy theologians concerning the Godlike ord er o f the Heavenly Hierarchies ; by being assimilated

to o f. ur which , as far as possible, the discipline o A Hierarchy will have the ngelic comeliness , as it

co n were , in reﬂection , moulded through it , and d ucted to the superessential Source o f order in every

Hierarchy .

C A P U T IX .

C o ncernin M e P rinci alii ies A rclcan els a nd A n els g p , g , g , r la st ierar lz a nd concerning Mei ff c y .

E S CTI ON I .

T H E R E remains fo r o ur reverent contemplation

A c a Division which completes the ngeli Hierarchies ,

m Dan. . 1 6 D . . 2 . an 2 E e . . ix 3 . z k x viii 3 6 D io nysiusMe A reopagii e

A that d ivided into the Godlike Principalities , rch A And n angels , and ngels . I think it ecessary , to declare ﬁrst the meaning of their sacred appellations

r t t e v enl . o haL o a to the best of my ability F L H e y Principalities ma nifests their princely and leading

i w re func_u t on , after the Divine example , ith order li io us b eﬁtt1 n h e and e g and most & _t th ir b eing w holly turned to the princely Prince, _ super

others in princel fashion , and being and " leading y m u d - , as to that rince making o l ed as _ far p i I tself a nd Pr ncedom , _ to manifest its superessential

l u o f prince y order, by the reg larity the princely

w r I oL e s.

E I S CT ON II .

The (Order) o f the Holy Archangels is o f the same ran k W i th the heav enly Principalities . Fo r there is one Hierarchy and Division , as I said , o f m A B ut n t the and the ngels . since there is o a Hierarchy w hich does no t possess ﬁrst and middle

w A o c and last po ers , the holy order of rchangels c upiesthe middle position in the Hierarchy betw een

n m the extremes , for it belo gs alike to the ost holy An Principali ties and to the holy gels , to the Prin C I palities becau se I t I s turned in a princely fashion to u the superessential Princedom , and is mo lded

h as attaI nable and n A to far as , u ites the ngels after the fashion of its o w n w ell - regulated and mar sh alled and invisible leadings ; and it belongs to

A l u m the nge s , beca se it is of the essenger Order , receiving h ierargh ically the Divine illuminations from

3 8 D ionysiusMe A reopagi/e

M ost High established borders of nations according

° to number of Angels o f God .

E S CTI ON I II .

B ut H o w w if any one should say, then ere the people of the Hebre ws alone conducted to the ” u ? w e n w supremely Divine ill minations must a s er, that w e ought not to throw the blame of the other w nations wandering. after those hich are no gods

u A pon the direct guidance of the ngels, but that

o w n w they themselves , by their declension , fell a ay w B from the direct leading to ards the Divin e eing ,

u - - w thro gh self conceit and self ill , and through their i rratio nal P veneratio n for things w hich appeared to m f E w the worthy o God . ven the Hebre people are said to ha v e suffered the same thing ; fo r He “ ‘1 w w says , Thou hast cast a ay kno ledge of God , and hast gone after thine o w n heart For neither

w e have a life governed by necessity, nor on account o f the free w ill of those w h o are objects of pro

v id ential care , are the Divine rays of the providential illumination bl unted ; but the inaptitude o f the mental visions makes the overﬂo wing light - gift o f

u n artic i the paternal goodness , either altogether p

o r o r pated inpenetrable to their resistance, makes

o f o ne the participations the fontal ray, diverse,

o r small , or great , obscure , brilliant, although that

S w ray is one and imple, and al ays the same and ever

w fo r overﬂo ing ; even if, over the other nations (from

P ' x n an xa . I u Ao c eut . x x 8 . s est ﬁ . D . w gg yp ‘ 1 H r v i o sea 6 . e x 1 2 . iv. J . . ’ ea l zera on Me H ven y b rclzy. 39

w hom w e also have emerged to that boundless and

o f w bounteous sea Divine Light, hich is readily

o f expanded for the ready reception all) , certain not alien gods were w ont to preside ; yet there is one

o f A Head all , and to this , the ngels , who religiously

c w . direct ea h nation , conduct those who follo them s c M e Let us onsider elchizedek as b ing a Hierarch ,

o f w most dear to God ; (not gods hich are not , but of the truly most high God) ; for the godly - wise M G o d but did not call elchizedek simply dear to , w also Priest , in order that they may clearly she

to w the ise , that not only was he himself turned u to the true God , but further that he was g ide to

c others , as Hierar h of the elevation to the true and

only Godhead . E I S CT ON IV .

Let me also recall this to your Hierarchic al judg t — A w h o ment that both to Pharaoh , from the ngel “ E n and B presided over the gyptia s , to the abylonian

o w n A u Prince , from his ngel , the watchf l and ruling

o f w as care the Providence and Lordship over all ,

r in interp eted visions ; and for those nations , the w w d orshippers of the true God ere appointed lea ers , for the interpretation o f things shaped by Angelic visions revealed from God through Angels to holy

A and . men akin to the ngels , Daniel Joseph For

there is o ne Prince and Providence over all . And never must w e think that the Godhead is

o f w b A leader Je s y lot and that ngels , inde — n 8 H b v ii 1 G en . . 1 . e . I e . . . G . xiv xli 7

Dan . . a r o xA wr ucc . ii . 1 np D io nysiusMe A reopagiie

n o r o f pe dently , as equal rank , or in opposition.

o r h that certain other gods , preside over the ot er

B ut artI c ular f nations . that p phrase o the Divine Word must be accepted according to the follow ing sacred intention ; no t as tho ugh God had di v id ed men w government amongst , ith other gods , o r h ad l th e , Angels , and been e ected by lot to

o f bu t government and leadershi p Israel , in this — sense wh ilst the o n e Pro vidence o f Highest over all , assigned all mankind , savingly, to the directing

o f h o w n A conduct t eir ngels , yet I srael , almost

37 alone in compari son w ith all, turned himself to

i - o f u . the L ght gift , and recognition the tr e Lord

o f w a Hence the Word God , as she ing that Isr el

w h o f elected himself for the ors ip the true God , “ ’ ” z as says this , He became Lord s portion ; and indicating that he w as assigned equ ally w ith the

o ne o f A fo r other nations , to the holy ngels , the

u o f recognition , thro gh him , of the Head all , said “ That M ichael a became leader o f the (Jew ish)

o n e people , demonstrating distinctly that there is

w so eressentiall Providence of the hole , p y established

w u above all the po ers , nseen and seen , and that

A lsw h o d all the nge presi e over each nation , elevate , as far as those w h o follow them with a w to I t li li ng mind as their proper Head . , _ _

’ ' m v' 1 e o r ac e r o D nt . . p p s e . xxxii 9

Dan 2 1 . x . . o n Me H eavenly [fi cra rclzy 4 1

A C P U T X .

‘ i in A Repez ilio n a nd Summa ry of M e A ngelic d isc pl e.

E I S CT ON I .

W E h d ave concluded , then , that the most reveren

o f M u mI nI stered Order the inds aro nd God , by the perfecting illumination thro ugh its immedi ate ele

u e : vation to it, is p riﬁed , and illuminat d , and per

fec ted by a gift of light from the Godhead , more

d and — hid en more manifest more hidden , indeed ,

as being more intelligible , and more simplifying ,

and m n m ore u ifying ; more anifest , as being a ﬁrst m gift and a ﬁrst manifestation , and more co plete

ff And and more a u se d to it as transparent . from

c n and in d ue se , this (Order) again , the l q d

d o ur from the second , the third , and from the thir , e Hierarchy , is reverently conducted to the sup r

and E nd d original Origin of all good , accor _ or_der in law o f w u g_ _ to the self same ell ordered reg larity , D in ivine harmony and proportion .

E I S CT ON II .

N o w all Angels are interpreters o f those above _ ind e e d o f them , the most reverend , , God , Who m n d o f oves them , and the rest , i egree ,

w h o h Fo r c those ave been moved by God " , to su h an extent has the superesse ntial harmony o f all things provided for the religio us order and the reg ulated conduct o f each o f the rational and in tellec tual beings , that each rank of the Hierarch ies h as been placed in sacred order, and we observe ' 4 2 D ionysiusMe A reopagite

b every Hierarchy distri uted into ﬁrst , and middle ,

o w . B ut a and last P ers to spe k accurately, He dis tI n uish ed D g each Division itself, by the same ivine h armonies ; w herefore th e theologians say that the b S o ne ano th er in most Divine eraphim cry to ,

d icatin h g distinctly, as I think by t is , that the ﬁrst impart their know ledge o f divine things to the

second .

E S CTION III .

I might add this not inappropriately, that each - h eav enlu nd human mind has w 1 th in itself its o wn

w rs special ﬁrst , and middle , and last ranks , and pg e , manifested severally I n due for the aforesaid

artic ula o f p r_ mystical the Hierarchi cal u to w h o ne ill m inations , according hic , each par

tic i ates so w u attaI nable p , far as is la f l and to him , i n the most puriﬁcation , the most copious _ spotless

- light, the pre eminent perfection . For there is no I s - o r u w u thing that self perfect , absol tely itho t need

o f erfec tI n S - p g, except the really elf perfect and pre

eminently Perfect .

C A P U T XI .

For zo lza t reaso n a ll M e H ea enl B ein s i n common v y g , , a r e e en o ers e ca ll d H av ly P w .

SECTI ON I .

o w w e N that have deﬁned these things , it is worthy of consideration fo r wh at reaso n w e are _ _ A B n eh acc ustome d to call all the ngelic ei gs tog t er,

b I sa v i . . 3 . on Me H ea venly [fierarclzy 43

H P w eavenly o ers . For it is not possible to say ,

w e o f A o f as may the ngels , that the Order the

o f holy Po wers is last o f all . The Orders the superior Beings share in the saintly illumI natI o n o f the last ; but the last in no w ise o f the ﬁrst ; and o n this account all the Divine M inds are called n w S e Heave ly Po ers , but never eraphim and Thron s

F r and Lordships . o the last do not enjoy the whole _ c harac terI stI c s h Fo r A of the ighest . the ngels , and A — A those above the ngels rchangels, and Princi

alities A — d o f p , and uthorities , placed by the Wor GOd w after the Po ers , are often in common called

u w B by us , in conj nction ith the other holy eings , w Heavenly Po ers . E S CTION I I .

B ut w e f a ﬁrm that , whilst often using the appel

v w fo r m w e lation , Hea enly Po ers , all in com on , do not introduce a sort of confusion o f the C haracter istic s rd B ut of each O er . , inasmuch as all the _

M u d Divine inds , by the s permun ane description

u — es given of them , are distrib ted into three , into sg nc e w — w , and po er, and energy hen we speak of

o r them all , some of them , indiscriminately, as

B o r w w e u Heavenly eings Heavenly Po ers , m st con sider that we manifest those about w hom w e speak

w a o r w in a general y, from their essence po er sever ally . Fo r w e m ust not apply the s uperior C haracter istic o f w w w e those holy Po ers , hom have already f s d B w su ﬁciently distingui he , to the eings hich are w entirely inferior to them , so as to overthro the

n u r o f A k unco f sed o der the ngelic ran s . For accord D ionysiccsMe A reop agile i ng to the correct account wh ich w e h ave already

o sse sabun frequently given , the superior Orders p s d antl c h arac teri stlc s o f y the sacred the inferior , _but s u s the lowest do no_t_ _ p osses the s perior completene s o f m n SI nc e ﬁrst- the ore revere d , the manifested

u i n u ill m ations are revealed to them , thro gh the

I n to . ﬁrst Order , prop ortion their capacity

C A P U T XII .

n M e r m t m r a lled A n e s W y [fie arMsa o ngs en a e c g l .

I SECT ON I . B UT this is sometimes also asked by diligent contemplators o f the i ntelligible Oracles ; I nasmuch as the low est Orders do not possess the complete n fo r w e o ur ess of the superior, hat r ason is Hierarch “ n A S amed by the Oracles, ngel of the overeign

E I S CT O N I I .

N o w s the tatement, as I think , is not contrary to w hat has been before deﬁned ; for w e say ‘ a - i th t the _last lack the complete and pre em nent Po w er of the more reverend Divisions fo r they par tic i ate I n u p the partial and analogo s , according to th e o ne harmonious and binding fello w ship o f all

F r o f . o things example , the rank the holy Cheru w w bim participates in higher isdom and kno ledge ,

ut o f B b the D ivisions the eings b eneath them , par

ic i ate i n w - w t p , they also , isdom and kno ledge , but

a d nevertheless partially, as compared with them , n

l I I . M a . . 7

4 6 D ionysiusMe A reop agii e

C A PUT XIII .

For zo lza l reason M e P rop/rel [sa ialz issa id to lzave been uri ed o Me Sera lz m p ﬁ y p i .

SE I CT ON I .

C E i OM , then , let us exam ne this as best we can , why the Seraphim is said to be sent to o ne o f

l o ne the Theo ogians ; for some may obj ect, that n o t A but one of the inferior ngels , he , the enrolled m n v B a o gst the most re erend eings , cleanses the

Prophet .

E S CTION II . S f ome , then , a ﬁrm that, according to the deﬁnition already given o f the m u tual relation o f all the

M Lo io n e n m o f inds , the g does not a e one the

G o d highest around , as having come for the cleans

o f ing the Theologian , but that some one of the

A c M ngels , pla ed over us as a sacred inister of

’ th e Prophet s cleansing, is called by the same name

th e S u as eraphim , on the gro nd that the removal

f o f and o the faults spoken , the restoration of him w h o fo r w as was cleansed the Divine mission , f through ﬁre ; and they say that the Lo gio n speaks

o f S no t o ne o f simply one of the eraphim , those w h o G o d b ut are established around , one of the

Powers set over us for the p u rpose of C leansing .

SE CTION III .

N o w another man brought forward to me a by no means foolish defence of the present position .

i . I bI d . . I sa. v . 6 , 7 7 '

on Me H eavenly fﬁ erarc/zy. 4 7.

w as For he said that that great one , whoever he the Angel wh o formed this vision fo r the p u rpose — o f teaching the theologian Divine things , referred his o w n cleansing function to God , and after God ,

And w as no t to the ﬁrst w orking Hierarchy . this

u ? Fo r statement certainly tr e he who said this, afﬁrmed that the supremely Divine Po w er in visiti ng

n all , adva ces and penetrates all irresistibly, and yet

1 5 invisible to all , not only as being superessentially

but as elevated above all , secretly transmitting its

e providential energi s to all ; yea , rather, it is mani

d ua B feste to all the intellect l eings in due degree , and by conducting Its o w n gift o f Light to th e

m B u ost reverend eings , thro gh them , as ﬁrst , It

s I n d u ac di tributes due or er to the s bordinate , cord i ng to the po w er o f each Division to b ear th e

v o r ision of God ; to speak more strictly, and thro ugh familiar illustrations ( for if they fall short

o f o f the Glory God , Who is exalted above all ,

fo r us d istri yet they are more illustrating ) , the

’ bu rion o f the s u n s ray passes w i th easy d istribu t tion to ﬁrst matter, as being more ransparent than

u all , and , thro gh it with greater clearness , lights up its o w n splendours ; but w hen it strikes more

d d u n ense materials , its istrib ted brillia cy becomes

u o f r more obsc re , from the inaptitude the mate ials

u o f o f ill minated for transmission the gift Light,

it u l and from this is nat ra ly contracted , so as to

o f A almost entirely exclude the passage Light . gain , the heat of ﬁre transmits itself chieﬂy to things that

are more receptive , and yielding, and conductive ' ‘ 4 8 Dio nysi usMeAreop agiie

n to assimilation to itself ; but , as regards repelle t

u o r opposing s bstances, either it leaves none , a

o f very light, trace its ﬁery energy ; and further, w he n through substances favourable to its proper

a w no t ction , it comes in contact ith things con

n genial , ﬁrst, it perchance makes thi gs easily

u changed to heating hot , and thro gh them heats proportionately eith er w ater or s o mething else which

A u . t is not easily heated fter the same r le , hen ,

’ u w e - u of Nat re s ll ordered method , the reg lation o f m all good order , both visible and invisible , ani fests s upernat urally the brightness o f its o w n gift f o Light , in ﬁrst manifestation to the most exalted

B n u d u ei gs , in ab n ant streams , and thro gh these ,

t o f v the B eings af er them partake the Di ine ray .

w a For these , as kno ing God ﬁrst , and striving pre

u ﬁrst eminently after Divine virt e, and to become w w workers , are deemed orthy of the po er and energy f r o the imitation of God , as attainable , and these benevolently elevate the beings after them to an

un rud equality , as far as possible, by imparting g g ingly to them the splen do ur w hich rests u pon them~ selves , and these again to the subordinate , an d

u k m thro ugho t each Order, the ﬁrst ran i parts its gift to that after it , and the Divine Light thus rests

in d ue w h upon all, proportion , it providential fore

u w h o tho ght . There is , then , for all those are

u n S u u . G o d ill mi ated , a o rce of ill mination , viz , , by

u E nat re , and really , and properly, as ssence of Light,

u o f B b ut and C a se eing , and Vision itself ; , by m ordinance , and for D ivine i itation , the relatively l r lz on Me H eaven y fﬁ e arc y . 4p

u s perior (is source) for each after it , by the fact, that the Divi ne rays are poured through it to that .

All A B u the remaining ngelic eings , then , nat rally regard the highest Order o f the Heavenly M inds

u o f - w as so rce , after God , every God kno ledge and

- I mI tatI o n God , since , through them , the supremely

d . Divine illumination is istributed to all , and to us

o f e Wherefore, they refer every holy energy Divin C t imitation to God indeed as ause , but to the ﬁrs

M o f Godlike inds, as ﬁrst agents and teachers things

Divine .

o f streaming distribution supremely Divine wisdom , o f n w o f and _ the faculty k o ing the highest science u the Divine ill minations , and the characteristic of x Thrones , exhibiting their e pansion for the reception o f God ; and the rank s o f the subordinate B eings w possess indeed the empyrean , the ise , the knowing,

h e - u u t God receptive , fac lty, but s bordinately, and

u Them by looking to the ﬁrst , and thro gh , as being ‘ deemed w o rthy o f the DI v me mu tation in ﬁrst oper

are ab ation, conducted to the attain le likeness of

G o d . The aforesaid holy characteristics , then , which the B _ eings after them possess, through the ﬁrst, they B attribute to those eings themselves , after God , as

Hierarchs . SE I CT ON IV .

wh o fﬁ n He said this , used to a rm , that this visio

was 8 o ne o f shewn to the Theologian , through the

l" s I a . v i . 5 0 D ionysinsMe A reopagite h A oly and blessed ngels set over us , and that from

his illuminating direction , he was elevated to that I ntellectual contemplation in which he saw the most exalted B eings seated (to speak symbolically) under Go d 11 , and with God , and around God , and the l super-princ ely Eminence elevated unspeakably above

o f th e them and all , seated on high in the midst

superior Powers . The Theologian then learned, from m w the things seen , that , as co pared ith every super

- c B w as essential pre eminen e , the Divine eing seated w incomparably above every visible and invisible po er,

yea , even that It is exalted above all , as the Reality

o f h A — all t ings , as bsolute not even like to the ﬁrst

o f B — u l c created eings f rther a so , that It is sour e

essentiatin C u o f and g a se , and unalterable Fixity c n m the undissolved ontinua ce of all things , fro Which is both the being and the w ell - being o f the

w v most exalted Po ers themsel es . Then he revealed

w o f S m that the Godlike po ers the most holy eraphi ,

themselves , whose sacred appellation signiﬁes the

w w e h Fiery , concerning hich s all shortly speak as

w e c an o f b est , conducted the elevations the empy w And rean po er to the Divine likeness . , the holy

w c o f Theologian , by vie ing the des ription free and most exalted elevation o f the sixfold w ings to the B Divine eing in ﬁrst , middle , and last conceptions,

and further, their endless feet and many faces , and d w — their exten ed ings one under their feet, and the

other over their faces , as seen in vision , and the — perpetual movement of their middle wings w as

h i - o h n . 1 . O r su er o r na J i p igi l . o n Me H eavenly 5 I

brought to the intelligible knowledge o f the things “

ow er f. seen , since there was manifested to him the p o f the most exalted minds for deep penetration and

c w ontemplation , and the sacred reverence hich they

v su ermu nd anel c o ura eo usl ha e , p y, for the bold and g and unattainable scrutiny into higher and deeper

mysteries ; and o f the incessant and h igh - ﬂying perpetual movement o f their Godlike energies in

u d ue proportion . B t he was also taught the hidden mysteries o f that supremely Divine and much es — teemed Hym n o f Praise wh ilst the Angel who m for ed the vision imparts , as far as possible , his wn w o sacred kno ledge to the Theologian . He also

taught him this , that the participation , as far as

attainable , in the supremely Divine and radiant

u v purity, is a p riﬁcation to the pure howe er pure ; and it being ac complished from the very Godhead

u M ind sb by most exalted ca ses , for all the sacred y

a superessential hiddenness , is in a manner more

c d lear, and exhibits and istributes itself, in a higher w degree , to the highest po ers around It ; but with

o r w regard to the second , us , the lo est mental powers ,

as each is distant from , as regards the Divine like

ness , so It contracts its brilliant illumination to the nd single unknowable of its o w n hiddenness . A it

u th e illuminates the second, severally, thro gh ﬁrst ;

o ne and , if must speak briefly , it is firstly brought from hiddenness to manifesta tion through the first

w as powers . This , then , the Theologian taught by — the Angel who w as leading him to Light that puri

ﬁcatio n D , and all the supremely ivine operations , ‘ 5 2 D ionysinsMe Areop agize

B n illuminating through the ﬁrst ei gs, are distributed

“ to all the rest, according to the relation of each for

the deifying participations . Wherefore he reasonably

S i G o d C attributed to the eraph m , after , the haracter isi f t c o . puriﬁcation by ﬁre There is nothing, then , S absurd , if the eraphim is said to purify the Prophet .

For, as God puriﬁes all , by being cause of every puri

ﬁc atio n l , yea , rather (for I use a fami iar illustration)

o ur c o r j ust as Hierar h , when purifying enlightening

Leito ur o i o r through his g Priests , is said himself

to purify and enlighten , since the Orders consecrated through him attribute to him their o w n proper sacred operation s so also the Angel wh o effected the puriﬁ cation o fthe Theologian attributes his o wn purifying

c G o d u scien e and power to , indeed , as Ca se, but

to the Seraphim as ﬁrst- operating Hierarch ; as any

o ne m An w ight say with gelic reverence, hilst teaching

’ o ne u who was being p riﬁed by him , There is a pre S E eminent ource, and ssence , and Worker, and

o f C n u o u Cause the lea sing wro ght upon y from me, B B He Who brings both the ﬁrst eings into eing, and holds them together by their ﬁx ity around m n Himself, and keeps the without cha ge and with

o ut o f fall , moving them to the ﬁrst participations

His own Providential energies (for this , He Who

u w ta ght me these things used to say, she s the mis

si o f S on the eraphim) , but as Hierarch and Leader

r M o f m B afte God , the arshal the ost exalted eings , from whom I was taught to purify after the ex

o f G o d — w h o ample this is he , cleanses thee m C and r through me , through who the ause Creato

5 4 D ionysinsMe A reopagi te

and c n and c Cause onnecti g Force , en ompassing Term Ofall c reated things together 3

C A P U T XV .

W/za t a re Me morpbic likenesses of Me A ngelic P ow ers? w lzat Me ﬁery ? w lzat Me a nMro nzor pizie ? w nat a re M e eyes? w /ta t M e nostrils? w lza t M e ea rs? w na t M e moat/2s? w iz at M e tone/z ? w /z at M e eyelid s? w /z a t Me eyebrow s? w ita t Me p rime ? w izat Me teeM ? w /z at M e slzonld ers? w izat M e elbow s a nd Me lzand s?

w nat Me lzea rt ? w bat M e brea sts? w iza t M e back ? w /z a t M e feet ? w nat Me w ings? w lza t Me naked ness? w bat M e robe ? w izat Me s/z ining raiment ? w iz at M e sacerd otal w /za t M e gird les? w nat M e rod s? w ba t M e spears? w izat Me ba ttle - ax es? w /z a t Me nzeasaring lines? w lzat Me w ind s? w lza t Me cloud s? w /zat

M e brass? w nat M e electro n ? w /cat Me Moirs? w /z at M e clappi ng of band s? w nat Me colours f of d iferent sto nes? w bat Me app eara nce of Me lion ? w nat Me appeara nce of Me ox ? w bat Me appeara nce of Me eagle ? w nat Me borsos? w /zat M e va rieties of co loured borses? w izat Me rivers? w /za t M e Ma riots? w izat M e w beels? w /zat Me so -called j oy of Me Angels?

SE CTION I .

E us o u COM , then , let at last, if y please , rest our

o f mental vision from the strain lofty contemplation , An d beﬁtting gels , and descend to the ivided and manifold breadth Of the many-shaped variety Of the A f ngelic orms, and then return analytically from the

j Dan VI I . . 1 0 . H eav n e on Me e ly H i rarclzy. 5 5

o f same , as from images , to the simplicity the n B ut Heavenly M i ds . let this ﬁrst be made plain

o f to you , that the explanations the sacredly de pic ted likenesses represent the s ame ranks o f th e

H eav enl . B ein s m y g as someti es ruling, and , at other

m u ti es , as being r led ; and the last , ruling, and the ﬁrst , being ruled ; and the same , as has been said, having ﬁrst , and middle , and last powers — without introducing anything absurd into the de

c o f scription , a cording to the following method

Fo r w explanation . if indeed we ere t o say that some are ruled by those above them , and then that they rule the same , and that those above, w n hilst ruli g those below , are ruled by those same w h o are being ruled , the thing would manifestly

d w c n . be absurd , and mixe ith all sorts of o fusion

B ut w e sa th at if y the same rule and are ruled , _

no - o r f - but longer the self same , rom the self same , b ut that each same is ruled b before and y_ _ those , u l w o ne a i r les those be o , might say ppropr ately that the DivI nely pi c tured presentations in the Oracles

may sometimes attribute , properly and truly, the w very same , both to ﬁrst, and middle, and last po ers .

N o w th e and straining elevation to things above , w their being dra n unswervingly around each other ,

o f wn w as being guardians their o proper po ers , and that th ey participate in the providential faculty to provide for those b elow them by mutual communi

beﬁt u B l h cation , tr ly all the Heavenly eings , a thoug

- w w e some , pre eminently and holly, as have often

s u . aid, and others partially and s bordinately D ionysiusMe A reopagzte

SE I CT ON II .

B ut w e o ur u w h must keep disco rse it in bounds ,

o ur o f and must search , in ﬁrst explanation the types ,

‘ for w hat reason the Word of God prefers the sacred Of f e description L in preferenc to almost every s/ k h r o t e . Yo u w n o t ill find it, then , representing 1 w o f b ut O f only heels fire , also living creatures fire , w m and men , flashing, as it ere , like lightning , and placing around the Heavenly B eings themselves

o f 11 w heaps of coals fire , and rivers of flame flo ing w ith irresistible force ° ; and a lso it says that the thrones are Of fire p ; and that the most exalted S w w w eraphim glo ith fire, it she s from their appel

an d u lation , it attrib tes the characteristic and energy

o f q u w ﬁre to them , and througho t , above and belo , it prefers pre - eminently the representation by the

u o f " image of ﬁre . I the similit de ﬁre — denotes th e likeness of th e H eav enl M inds to C o d _ _ y in degree ; for the holy th eo lo gI ans fre quently describe the s uperessential and formless

b re n essence yﬁ , as havi g many likenesses , if I may

o f u be permitted to say so , the s premely Divine

property, as in things visible . For the sensible

u ﬁre is , so to speak , in everything , and passes thro gh

and everything unmingled , and springs from all ,

w - u w un hilst all l minous, is , as it ere , hidden ,

w in no kno n , its essential nature , when there is

k 1 m d . . . 1 6 . 1 D . E e . 1 an VI I . . 9 z k i 3 , Ibi 4

3 0 . 1 0 . P d . . q I sa . vi . 6 . I d Dan . VI I 2 . bi . x . Ibi 9 , 7

1 Le C rat le d e ato n . 02 . y Pl , i 3 n H ea nl H era rc/z o Me ve y i y. 5 7 material lying near it upon w hich it may shew its b in proper energy . It is both uncontrolla le and

i - n vis ble, self subdui g all things , and bringing under its o w n energy anything in w hich it may happen n to be ; varying, im parting itself to all things ear

w w u it, hatever they may be ; rene ing by its ro sing

u heat, and giving light by its uncovered ill minations ;

u invincible, nmingled , separating , unchangeable ,

u l elevating , penetrating , lofty ; s bj ect to no grovel ing

- h inferiority, ever moving , self moving , moving ot er d n things , comprehen ing, incomprehended , needi g

no c d other , imperceptibly in reasing itself, isplaying its o w n maj esty to the materials receiving it ; ener

w u getic , po erf l , present to all invisibly, unobserved ,

seeming not to be , and manifesting itself suddenly

o w n according to its proper nature by friction , as it

o f w im were by a sort seeking, and agai n ﬂying a ay

m d u palpably, undi inished in all the joyful istrib tions

f And o n o itself. e might ﬁnd many characteri stics

o f n ﬁre , appropriate to display the supremely D ivi e

- E . w nergy, as in sensible images The Godly ise , w B m then , kno ing thi s , depict the celestial eings fro w ﬁre , she ing their Godlikeness, and imitation Of

God , as far as attainable .

I SECT ON III .

But they also depict them under the likeness

o n account Of the intellectual faculty,

and w o f w their having p o ers looking up ards , and

3 n x x x I 2 . G e . I . 4 5 8 DionysinsMe Areopagi te

c their straight an d erect form , and their innate fa ulty

Of w in ruling and guiding, and hilst being least, physical strength as compared w ith the other powers o f rulin o v er irrational creatures , yet & all by their

O f n mind , and by the dominion in _ e o f i consequ nce rat onal science , and their innate u n l v i h f u sa s ness and indomitableness o so l . It is w possible, then , I think , to ﬁnd ithin each of the many parts of o ur body harmonious images Of the

f m w O f Heavenly Powers , by a ﬁr ing that the po ers ” vision denote the most transparent ele vation to wards the Divine lights , and again , the tender,

u and liq id , and not repellent , but sensitive, and pure, and unfolded , reception , free from all passion , of the supremely Divine illuminations . N o w the discriminating pow ers Of th e nostrils denote the b eing able to receive as far as attainable ,

w - n c the s eet smelling largess beyo d onception , and

u w to disting ish accurately things hich are not such , “ and to entirely rej ect . The powers o f th e ears denote the participation and conscious reception o f the supremely Divine inspiration . The powers o f taste denote the fulness O f th e

n o f intelligible nourishments, and the receptio the Divine and nourishing streams The powers of to uch denote the skilful d iscrimi Y nation o fthat which is suitable or injurious .

3 ‘1 I d . . en . v . 2 1 . E . . 1 G zek i 8 ; bi . ix 5 iii 3 d . . 1 I d . . 2 . I bi xix 3 . bi xxxii 5 en erarclz on Me H eav ly H i y. 5 9

The eyelids and eyebrow s denote the guarding w of the conceptions hich see God . The ﬁgures o f manhood and youth denote the perpetual bloom and vigour o flife The teeth denote the dividing Of the n ourishing perfection given to us ; for each intellectual B eing divides and multiplies , by a provident faculty , the uniﬁed conception given to it by the more Divine for the proportionate elevation of the inferior .

u u The sho lders and and f rther , the b w o f m hands , denote the po er aking, and operating, and accomplishing .

The heart again is a symbol of the Godlike life, dispersing its o wn life-giving power to the Obj ects

o f . its forethought , as beseems the good The chest again denotes the invincible and pro tec tive u - fac lty of the life giving distribution , as being placed above the heart .

The back , the holding together the whole pro d uc iv c t e powers of life . m The feet d denote the oving and quickness , and skilfulness o f the perpetual movement advancin g

w a to ards Divine things . Wherefore lso the Word o f G o d arranged the feet Of the holy M ind s under “ their wings ; for the w ing displays the elevating quickness and the heavenly progress towards higher things , and the superiority to every grovelling thing

o f o f by reason the ascending , and the lightness w the ings denotes their being in no respect earthly,

2 3. b ar x i . v Dan . . . 6 d . 0 . M k 5 x . Ibi 1 0 d . . d sa i ah v 2 . E . 6 . I bi 5 I i . z ek . i 6 0 DionysiusMe A reopagite b ut und eﬁled ly and lightly raised to the sublime ; and n n the aked and unshod de otes the unfettered , agile , and unrestrained, and free from all external su erﬂuit p y, and assimilation to the Divine simplicity , a sfar as attainable .

SE CT I ON IV

B ut since again the simple and variegated w is f d o m u both clothes the naked , and distrib tes cer tain implements to them to carry, come , let us w unfold , according to our po er , the sacred garments an M d implements of the celestial inds . The shining

w n and glo ing raiment, I think , sig iﬁes the Divine

o f likeness after the image ﬁre , and their enlighten in g u g , in conseq ence of their repose in Heaven , w here is the Light , and their complete illuminating

u intellec intelligibly, and their being ill minated h t ually and the sacerdotal robe denotes their c o n

i ducting to Divine and myst cal visions, and the 1 c n onsecration Of their w hole life . A d the girdles

u w signify the guard over their prod ctive po ers , and the collected habit o f being turned uniformly to

a It , and being drawn around Itself by n unbroken

i i n w l - ident ty, a e l ordered c ircle .

SE CTION V .

d s f c The ro signify the kingly and directing a ulty , “ all making things straight. The spears and the b - attle axes denote the dividing of things unlike ,

8 h E h . iii . 1 0 . o h n . 1 2 See a m p J xx . M xi usD. N . 1 k c . . s. I . D n a . G en 2 4 x . 5 . . iii . 4 .

6 2 D ionysiusMe A reopagite

we have demonstrated more fully in the symbolic

o ur u theology, in explanation of the fo r elements)

- in accordance with the moving and life producing, d N and the rapi and resistless development of ature , and the Hiddenness o f the moving sources and ter

ti ns w mina o to us unkno n and invisible . For He “ u w w it c o meth f n o r says , Tho kno est not hence ” B u w hither it goeth . t also the Word o fGod attri

u 8 butes to them the appearance of a clo d , signifying,

through this , that the holy minds are ﬁlled super

un w m danely ith the hidden Light, receiving the

ﬁrst manifestation without boasting over it as such , w hich they distribute ungrudgingly to the second ,

and as a secondary manifestation , in proportion to

capacity ; yea, further , that the productive, and life n producing , and increasing, and perfecti g power is

o f enshrined in them , after the fashion the intel ligible production Of show ers w hich summons the

w o f receptive omb the earth , by fruitful rains , to

- the life giving pangs Ofbirth .

I SE CT ON VII .

A Go d u lso , the Word of attrib tes to the Heavenly

' B tO B rassu Elec tro n n eings a likeness f / ﬁ and ma y / l . E Bein art coloured:stones . _ lectron , as g p y like gold , e u partly lik silver, denotes the incorr ptible, as in gold , and unexpended , and undiminished , and spot b less rilliancy, and the brightness , as in silver, and

B ut a luminous and heavenly radian c e . to the

' r 9 t 1 11 b ama v o h n . . E . . ”07 7 o J iii 8 zek I O 4 . 1 5 p . ‘1 1 E . d . v . 2 . zek xi . 3 . Ibi iii ’ e v n Hi era /z on Me fz a e ly rc y. 63

B n b e rass , accordi g to the reasons assigned , must f attributed either the likeness o ﬁre o r that o fgold .

We must consider that the many - coloured appear an ceso f w stones denote either as hite, the luminous ; o r w o r as red , the ﬁery ; or as yello , the golden ; as w green , the youthful and the full gro n ; and within each likeness you will ﬁnd an explanation which

O f teaches the inner meaning the typical images .

B ut n since, I thi k , according to our power, this

uf us has been s ﬁciently said , let pass to the sacred explanation Of the Divine representations o f the Heavenly M inds thro ugh w ild beasts y We must consider that the shape Of a Lio n Z signiﬁes the leading , and robust , and indomitable , and the assi milatio n , as far as possible, to the unutterable God

Of head , by the concealment the intellectual foot

3 o f prints , and by the mystically modest covering

v . the path , leading to It , during Di ine illumination

E S CTION VIII .

The Image o fthe Ox b denotes the strong and the m u u w ature , turning up the intellect al f rro s for the reception o f the heavenly and productive sho wers ; and the Horns , the guarding and indomitable . The representation o f the Eagle 0 denotes the

u kingly , and soaring, and swift in ﬂight, and q ick ness in search Of the no urishment which makes

17 2 d E 1 0 . zek . i . . Ibi

3 w e sb Th e Li o n assai d to erase h isfo o tst p y histail .

b 0 E e . 1 0 . d . z k i . I bi 64 D io nysiusMe A reopagite

n stro g , and wariness , and agility, and cleverness ; and the un impeded , straight, and unﬂinching gaze towards th e bounteous and brilliant splendour o f the

O f W Divine rays the sun , ith the robust extension f w O the visual po ers .

o f That Horses represents Obedience and docility,

o f w h o w and those are hite, brilliancy, and as espe c ially congen ial to the Divin e Light ; but o f those wh o u o f are dark bl e , the Hidden ; and those red ,

o f th e the fiery and vigorous ; and the piebald , uniting of the extremes by the pow er passing through them , and joining the first to the second , and the second to the first, reciprocally and considerately . N o w if w e did no t consult the proportion o f o ur

w e m no t ina rO riatel discourse , ight, pp p y, adapt the particular charac teristics of the aforesaid living crea tures , and all their bodily representations to the

w u Heavenly Po ers , pon the principle Of dissimilar

fo r similitudes instance , their appearance of anger,

o f re to intellectual manliness , which anger is the mo test echo , and their desire , to the Divine love ;

u n and to speak s mmarily, referri g all the sensible

c o f per eptions , and many parts irrational beings, to the immaterial conceptions and unified Powers o f B n N w n l i the Heavenly ei gs . o o t o n yz s this suffi cient for the wise , but even an explanation o f o ne of th e dissimilar representations would be s ufficient fo r u o f the acc rate description similar things , after

the same fashion . E S CTION IX .

‘ ‘ d B ut we m u st examine the fact that l lVGIS are 6 C ac spoken Of, and Wheels and hariots f att hed to the Heavenly B eI ngs. The rivers of ﬁre signify th e

i s upremely Divine streams furnishing to them an , ﬂo w th e ungrudging and incessant , and nourishing

u o f r pro d ctive powers life ; the cha iots , the con j o med communion of those of th e same rank ; the w w v u heels being inged , and ad ancing witho t turning

w w o f and ithout deviation , the po er their advancing w w energy ithin a straight and direct path , to ards the same unﬂinching and straight swoop g of the i r

su ermund an el every intellectual track , p y straight and

d . A an irect way lso it is possible to explain , after

n o f other mystical meani g , the sacred description

w fo r the intellectual heels ; the name Gel , Gel , is w given to them , as the theologian says . This she s , w according to the Hebre tongue , revolutions and n E revelatio s . For the mpyrean and Godlike w heels d have revolutions , indee , by their perpetual mov e

m u G ent aro nd the ood Itself ; but revelations , by

o f the manifestation things hidden , and by the ele

v o f n ur ation thi gs at o feet , and by the descending procession of the s ublime I lluminations to things i w . n belo There rema ns for accurate expla ation , th e statement respecting the rejoicing of the Hea h v enly O rd ers ; fo r they are utterly incapable o f

o ur u N impassioned pleas re . o w they are said to

e d D n . VI I 1 0 a . . E e . . . f 2 n s . I I z k x 9 Ki g ii .

8 Ol a 11 . O g Luk e xv I . 66 Di on siasMe A reo a ite Case y p g , .

rejoic e with God ov er the discovery of what was

v n lost, as beﬁts their Di i e good nature , and that Godlike and ungrudging rejoicing ov er the care and salvation of those who are turned to G o d and that

o o f men j y, beyond description , which also holy Often D partake , whilst the deifying illuminations of the eity

r fﬁ v est upon them . Let it su ce , then , to ha e said this m h c c uc on erning the Divine representations , which ,

c no doubt, falls short of their a curate explanation , h but whic will prevent us , I think , from being ser

Vilely entangled iri the resemblan c e o f the types . B ut if yo u should say that we hav e not mentioned in A o r order the whole ngelic Powers , operations, o r d in O likenesses , epicted the racles, we answer in

u no t e tr th , that we do possess the supermundan o f science some ; and further , in regard to them , we have need Of another to conduct to light and to

v . re eal Other things, however, as being parallel o ut to the things said , we have omitted , Of regard to the symmetry o f the discourse ; and the hidden n ess , beyond our capacity, we have honoured by

silence .

t . M ic a l S b e a nd All An els 1 8 8 . g , 9 E C C LE SI ASTI C A L H I E RA RC H Y

A C P U T I .

T E W BY H o MY F LLO PR ES TE R TIM OT Y .

D YS US TH E ESBY E ION I PR T R .

Wlzat isM e trad itio nal view of M e E cclesiastical [fierarcny a nd w lt at isitsp u rp ose ?

E S CTION I .

W E m t o f us , then , most pious pious sons , demon strate from the supermundane and most sacred

Oracles and traditions , that ours is a Hierarchy o f v D the inspired and Di ine and eifying science , an o f o f d Operation , and consecration , for thos e w h o have been initiated with the initiation o f the sacred revelation derived from the hierarchical mys

l See v d o ter es . , howe er , that you not put to scorn things most holy (Holy Of H o liesa) ; but rather treat th em reverently , and you will honour the things Of the hidden God by intellectual and Obsc ure

c researches , arefully guarding them from the par tic i atio n d eﬁlement n p and Of the u initiated , and l reverently sharing ho y things with the holy alone ,

Fo r by a holy enlightenment . thus , as the Word o f B God b has taught us who feast at His anquet , — ev en Jesus Himself the most supremely Divine

A ‘ ‘ ‘ b 3 7 A 7 m A wr O e i a. ym a yf . v q a . 68 D io nysiusMe A reop agzte

M S and E ind and superessential , the ource ssence, and most supremely Divine Pow er of every Hier archy and Sanc tiﬁc atio n and Divine operation

‘ ‘ ill u mina tes the blessed B eings wh o are su perior

u s m to , in a anner more clear , and at the same t u ime more intellect al , and assimilates them to His

“ o w n o ur Light , as far as possible ; and by love

" o f a and wh ic h things be utiful elevated to Him ,

u s o ur v elevates , folds together many di ersities , and aft er perfe cting into a u niform and Divine life and

' n w O f habit and operatio , holily bequeaths the po er the Divine Priesthood ; from w hich by approaching to

f w e the holy exercise of the priestly O ﬁce, ourselves

B us become nearer to the eings above , by assimi

o ur w lation , according to po er, to their abiding and unchangeable holy steadfastness and thus by look

c ing upward s to the blessed and supremely Divine s

o f u self Jesus , and reverently gazing pon whatever w e are w permitted to see, and illuminated ith the

w o f w e b e kno ledge the Visions , shall be able to

me D m gg , as regards the science of ivine ysteries , u w p riﬁed and puriﬁers images Of Light, and orkers w ith God , perfected and perfecting .

SECTI ON II . Then what is the Hierarchy Of the Angels d and A rchangels, and Of supermundane Principalities and

Au w thorities, Po ers and Lordships , and Divine

Of B n o f m Thrones , or the ei gs the sa e ranks as — the Th ro n es which the Word o f God declares to

‘ 0 x ' T ns abri z . b v é ee E st e t ra y a yiy . or pxﬁv. d S pi l o llia .

7 O D ionysi usMe A reopagite

n u d eiﬁc atio n accordi g to our meas re , to the uniform

God and Divine virtue . They indeed , as minds , w think , according to la s laid down for themselves ; b w e b b ﬁ ures D ut are led y sensi _ le g to the ivine _ _ And c ontemplations , as is possible to us . , to speak W truly, there is One , to hom all the Godlike aspire , but they do not partake u niformly Of this One

S m d u and the a e , but as the Divine balance istrib tes

inh rI tanc e N o w to each th e meet e . these things have been treated more systematically in the Treatise “ ” S f B ut c oncerning Intelligible and ensible . now

w o ur I ill attempt to describe Hierarchy, both its i source and essence , as b est I can ; nvoking Jesus ,

O f the source and Perfe c ting all Hierarchies .

E S CTI ON III .

E n very Hierarchy, the , is , according to our august tradition the w hole accoun t o f the sacred things

l o f fa ling under it , a most complete summary the

o r sacred rites of this th at Hierarchy, as the case

ma y be . Our Hierarchy , then , is called , and is , the comprehensive system o f the whole sacred rites

u w h t he incl ded within_ _ to ich divine

v Hierarch , being initiated , will ha e the communi

c o f m a e t h ation all the ost s cr d hings within imself,

g f Fo r as chief o Hierarchy . as he who speaks Of Hierarc hy speaks of the order of the whole sacred

so h rites collectively , e, who mentions Hierarch , _ — denotes the inspired and godly man the skilled ll w — in “ i a nh sacred kno ledge whom the whole Hier

f ’ i A . g r v . v 1 6 a u o p . C iii . e p s. on M E clesastical [fierarclz 1 e c i y. 7

archy is clearly c om pleted and recognized withi n h imself. o f Head of this Hierarchy is the Fountain Life , E C the ssence Of Goodness , the One Triad , ause of

things that be, from Which both being and well

c being ome to things that be , by reason Of good

11 S ness . Of this most uprem ely Divine blessedness — M exalted beyond all , the threefold onad , the

B — th e w really eing, Will , inscrutable to us, but kno n

o f to Itself, is the rational preservati on b eings amongst us and above us ; but that (preservation) w cannot other ise take place , except those who are

N o w being sav ed are being deiﬁed . the assimi n latio to , and union with , God , as far as attain ~ iﬁc i n n d e at o . A d able , is this is the common goal

o f arch — th c c i every Hier y , ling ng love towards God and Divine things divinely and uniformly minis

tered ; and previous to this, the complete and

v v o f unswer ing remo al things contrary , the know led ge o f things as they are in themselves ; the vision and science o f sac red truth ; the inspired communication o f the uniform perfection o f the

One Itself, as far as attainable ; the banquet of n contemplatio , nourishing intelligibly , and deifying

v w e ery man elevated to ards it .

SECTION IV .

u s f D v Let a ﬁrm , then , that the supremely i ine i B D S c o f lessedness , the essential eity , the our e

11 reat o n th ro u h o o d ness— no t necesst C i g g i y.

i rio n ebr s’ i) (p O n . “ 7 2 D ionysiusMe A reopagite

iﬁcatiOn m d eiﬁcatio n d e , fro Which comes the Of

those deiﬁed , bequeathed, by Divine Goodness , the

rc e g n d eiﬁcatio n Hiera hy, for p sery tio , and of all I g l u B An rational and intellect al eings . d to the super mundane and blessed inheritances there is b e qu eath ed something more immaterial and intellec tual (for Almighty God does not move them to n w u i thi gs divine , from itho t , but intelligibly, s nce they are illuminated as to the most Divine w ill

m w u fro ithin , with brilliancy p re and immaterial) ,

ut us— u h b to that which has been beq eat ed to them ,

u niformly, and enveloped , is bequeathed from the

Divinely transmitted Oracles , in a variety and mul

titu d e re Of divisible symbols , as we are able to

Fo r m c eiv e it . the Divinely trans itted Oracles are An w f essence of o ur Hierarchy . d e a ﬁrmthat these — Oracles all such as were given from o ur godly

1‘ initiators in inspired Letters o fthe Word o f God

a r u w o ur e most aug st ; and further , hatever leaders

h u s ave revealed to from the same holy men , by a t w less ma erial initiation , and already akin , as it ere l to the Heaven y Hierarchy, from mind to mind

u o f thro gh the medium speech , corporeal , indeed w w but nevertheless more immaterial, ithout riting . l Nor did the inspired Hierarch s transmit these

o f things , in conceptions clear to the commonalty

l r hi r bu I n F r n w o s e s t . o o t pp , sacred symbols it is

‘ o ne w every that is hallo ed ; nor , as the Oracles m w afﬁrm , does kno ledge belong to all .

’ ’ k ‘ ‘ é o d msOev ma I sA eN ro cs yc yp o y . 1 m 1 1 I C o r. v . Mark iv . . iii 7 . ' l r rclz on Me E cclesiastica E e a y. 3

SECTIO N V

o ur Necessarily , then , the ﬁrst leaders O f Hier

w th e archy, after having been ﬁlled themselves ith sacred gift , from the superessential Godhead , and sent, by the supremely Divine Goodness, to extend

u the same gift s ccessively, and , as godly, earnestly desiring themselves the elevation and d eiﬁcatio n Of

u s - b w those after them , presented to ytheir ritten and — unw ritten revelations in accordance with their sacred h injunctions , t ings supercelestial , by sensible images ,

u u the enfolded , by variety and m ltit de , and things Di

i b thin s V ne , by things human , and things immaterial , y g

u material , and the s peressential , by things belong in o n g to us . Nor did they do this merely account o f u w to the nhallo ed , whom it is not permitted even

o ur to touch the symbols , but because Hierarchy is ,

o ur as I said , a kind of symbol adapted to condition , w o ur hich needs things sensible , for more Divine

i l l N verth e elevation from theseto thingsl ltel igib e . e less the reasons O i the symbols have been revealed

w no t to the Divine initiators , hich it is permitted to

wh o explain to those are yet being initiated , know ing that the Lawgivers Of things divinely transmitted deliberately arranged the Hierarchy in w ell - estab

lish ed u and nconfused ranks , and in proportionate and sacred distributions o f that w h ich w as c o nv e

nient to each , according to ﬁtness . Wherefore trusting in thy sacred promises (for it is a pious — duty to recall them to thy recollection) that , since every Hierarchical sacred word is Of binding 7 4 D ionysiusMe A reop agite

c n force, thou wilt not ommu icate to any other but those Godlike initiators o f the same rank w ith thy w self, and ilt persuade them to promise , according ch c to hierar i al regulation , to touch pure things

u a m o f G o d p rely, and to communic te the ysteries

to the godly alone , and things perfect to those

o f m capable perfection , and things altogether ost

u v holy to the holy, I have entr sted this Di ine gift n to thee, in additio to many other Hierarchical

gifts .

C A P U T I I .

i I minati n Concernin Min sd o ne n llu o . I . g g

W E aﬂi rmed h have, then , reverently t at this is iz ur v . o o , the purp se of our Hierarchy, g assimilation

i . And and un on with God , as far as attainable , _ _ w e n as the Divine Oracles teach , shall attai this only by the love and the religious performance o f

F r the most w orshipful Commandments . o He says

“ Jn H e v M e w M that lo eth ill keep y Word , and M w y Father ill love him , and we will come unto ” him, and will make Our abode with him . What ,

o f f o f then , is source the religio us per ormance the most august commandments ? Our preparation fo r

o ft e w the restitution h supercelestial rest , hich forms the habits o f o ur souls into an aptitude for the

c o f d 0 re eption the other sacred sayings and oings , the transmission o f o ur holy and most divine re P a . o ur gener tion For, as illustrious Leader used

n 0 p o h n x iv 2 . I d . . 1 d . . . J . 3 bi i 3 . Ibi iii 5 ' on Me E cclesiastical fﬁ era rclz y. 7 5

m w to say , the very ﬁrst ovement of the mind to ards Divine things is the w illing reception o f Almighty

r o f u God , but the ve y earliest step the religio s reception to wards the religious performance o f the Divine commandments is the unutterable Operation

‘1 o ur I Of our being from God . For if being from

G o d D is the ivine engendering , never would he

w o f kno , and certainly never perform , any the Divine

no t instructions , who had had his beginning to be in o f God . To speak after the manner men , must w e o ur ? not ﬁrst begin to be , and then to do , affairs

S d no t ince he , who oes exist at all , has neither

h e movement nor even beginning ; since , who in some way exists , alone does , or suffers , those things suitable to his own nature . This , then , as I think , us D is C lear . Let next contemplate the ivine sym f o Go d . And bols the birth in I pray, let no s uninitiated person approach th e sight ; for neither is it without danger to gaze upon the glorious

o f w w no r rays the sun ith eak eyes, is it without

o ur h Fo r peril to put and to things above us .

o f w n right was the priesthood the Law , hen rej ecti g t O sias , because he put his hand to sacred things ; and K orah because to things sacred ab ove his

N ad ab x A capacity ; and and bihu , b ecause they

o wn . treated things , within their province, unholily

' ' Cl m? lu r r e au Befws. ee B a t sma fﬁ es S p i l O c . 5 s 6 t — u 2 2 2 h ro . um. v i . n 1 2 1 N x . C C xx vi . 6 . 3 d . I bi iii . 4 . D ionysi usMe Areop agite

luminatio n i sterion o . I ] . j fy f I l

E S CTION I .

n y h ; The Hierarch , then , wishi g that all men w at soever should be saved by their assimilation tow ards

o f God , and come to recognition truth , proclaims d to all the veritable Goo News , that God being

w o ut o f compassionate to ards those upon earth ,

w n d ei ned H im o , His proper and innate goodness g ’ e b self to com to us with outstretched arms , y reason o f - w loving kindness to ards men ; and , by the union w ith Him , to that h o ne in ro o rtio n , to their aptitude ave been made _ p p “ iﬁc i n Fo r i d e at o . for as many as rece ved Him , to them gave He power 2 to become children o f

— w h o o n w h o God to those believe His Name , were

o f begotten , not bloods , nor of will of ﬂesh , but o f God

SECTI ON II .

u He, who has felt a religio s longing to participate

u in these truly superm ndane gifts , comes to some o ne u of the initiated , and pers ades him to act as h his c onductor to the Hierarch . He t en professes wholly to follow the teaching that shall be given

su erin to him , and prays him to undertake the p u tendence of his introd ction , and of all his after

be u life . Now , tho gh religiously longing for his m salvation , when he easures human inﬁrmity against o f u d the loftiness the ndertaking, is su denly seized

2 Ti . m 1 1 . h I . o n 1 2 . Y 4 J i . , 1 3 a I o n A . c C o I 0 . . . v . C pti . . 4 ; p C lib iii c 38 .

7 8 D ionysiusM e A reopagite

blemish and w hen he has expounded to him fully the

' o f d o f godly course life , and has deman ed him , if he w u 1ive - ould th s , after his promise he places his right w hand upon his head , and hen he has sealed him , commands the priests to register the man and his S ponsor .

E S CTION VI .

W h v n m hen these a e e rolled the names, he akes w a holy prayer, and hen the whole Church have

completed this with him , he looses his sandals , and i i r Le to ur o . emoves his clothing, through the g Then , when he has placed him facing the west and beating

w h e his hands , averted to ards the same quarter,

s c c S command him thri e to breathe s orn upon atan ,

w o f . and further , to profess the ords the renunciation

When he has witnessed his threefold renunciation ,

h e turns him back to the east , after he has professed

and this thrice ; when he has looked up to heaven ,

c and extended his hands thitherward , he ommands

him to be enrolled under Christ, and all the Divinely h transmitted Oracles of God . W en the man has

done this , he attests again for him his threefold

profession , and again , when he has thrice professed ,

after prayer, he gives thanks, and lays his hand upon h im .

SECT I ON VII . When the Deacons have entirely unclothed him l f the Priests bring the holy o i o the anointing . Then

he begins the anointing, through the threefold seal

ing , and for the rest assigns the man to the Priests,

fo r- the anointing of his whole body, while himself on Me E cclesiastical H ierarclz y. 7 9

v c ad an es to the mother of ﬁlial adoption , and when he has puriﬁed the water withi n it by the holy invocations , and perfected it by three cruciform fu M d e f sions of the altogether most pure uron , and by the same number o f inj ections o f the all holy

M nv uron , and has i oked the sacred melody of the

- ins piration of the God rapt Prophets , he orders the man to be brought forward ; and whe n o ne of the

e Priests , from the register, has announced him and

c his surety, he is onducted by the Priests near the

o f c water to the hand the Hierar h , being led by the hand to him . Then the Hierarch , standing v v n abo e , when the Priests ha e agai called aloud near the Hierarc h within the water the name of the initiated , the Hierarch dips him three times , inv oking the threefold f Subsistence o f the Divin e B lessedness , at the three immersions and emersions

o f . the initiated The Priests then take him , and entrust him to the Sponsor and guide o f his intro duction and when they, in conjunction with him ,

c v c have ast o er the initiated appropriate lothing , him n n they lead agai to the Hierarch , who , whe h e has sealed the man with the most Divinely M h enc efo r operating uron , pronounces him to be ward partaker of the most Di vinely initiating Eu

harist c .

d b o v is th u n ent ro m m rrh u o c e' ' s is p p e gu p rep ared f y , y p p yyh sh n n w th such u n u ent and v o a r a s b o v and m a e. i i g i g , u p yn (y p t )

d r n w th d tto A . C o n . 0. I . ippi g i i . p lib . ii . 4 9 f ri n éwéara o w . r. D S o . . 60. ar y c p Cl k . v

b . . H e . i 3 D i onysiusMe A reop agite

E I S CT ON VIII .

- h e h as n When ﬁnished these thi gs , he elevates himself from his progression to things secondary;

o f g o ne w h o to the contemplation things ﬁrst , as , ,

o r at no time manner , turns himself to any other thing w hatever than those w hich are peculiarly his o w n — is , b ut from things Divine to Divine , per sistently and alw ays ranging himself under the o f banner the supremely Divine Spirit.

] ntem lati n Co o . H . p

E I O S CT N I .

o f This initiation , then , the holy birth in God ,

o r as in symbols , has nothing unbecoming irreverent ,

o r n o f but n anythi g the sensible images, (contains)

Of o f enigmas a contemplation worthy God , likened

h o w to physical and human images . For should it appear misleadi ng ? Even w hen the very divine

o f meaning the things done is passed over in silence ,

h u u l the divine Instr ction might convince , religio s y

u it d o f n purs ing as oes the good life the ca didate , enjoining upon him the puriﬁcation from every kind

u of evil , thro gh a virtuous and Divine life, by the physical cleansing through the agency o f w ater in

a bodily form . This symbolic teachi ng then o f n the things done , even if it had nothi g more divine ,

u no t u wo ld be without religious val e , as I think ,

o f - introducing a discipline a well regulated life, and

th e suggesting mysteriously, through total bodily

8 r h m r m o u ward s nsto nw ard ace a ech s . F o t ig i g . C t i

8 2 DionysiusMe A reopagite

w w it , not turned a ay, but shining upon it hen short sighted and turning its face from light generously running to it ; or should it overstep the bounds

o f the visible given to it in due proportion , and rashly undertake to gaze upon the rays s uperior to w its vision , the light indeed ill do nothing beyond

but I t its proper functions , , by imperfectly approach

w ~ ing things perfect, ould not attain to things un

suitable , and , by stupidly disregarding the d u e u o w n t proportion , would fail thro gh its faul .

B ut w l , as I said , the Divine Light is al ays unfo ded

en eﬁc entl v it b y to the intellectual isions, and is

m w al possible for the to seize it hen present , and ways being most ready for the distributio n o f things m appropriate , in a anner becoming God . To this imitation the divine Hierarch is fashioned , unfolding

u u to all , witho t grudging, the l minous rays of his inspired teaching , and , after the Divine example , l n being most ready to enlighten the prose yte , either using a grudging nor an unholy wrath for former

a - b ck slidings or excess , but , after the example o f w God , al ays enlightening by his conducting light

w h o those approach him , as becomes a Hierarch , in ﬁtness , and order, and in proportion to the aptitude of each for holy things .

SE I CT ON IV .

B ut B , inasmuch as the Divine eing is source of d w h M sacre order, within hic the holy i nds regulate

v c u themsel es , he, who re rs to the proper View of on Me E cclesiastical H ierarclz 8 y. 3

N w ature, ill see his proper self in what he was \ w l th is as originally , and il acquire , the ﬁrst holy gift ,

m N o w fro his recovery to the light . he , who has well looked upon his own proper condition with m unbiassed eyes, will dep art fro the gloomy recesses

o f I no t o f gnorance , but being imperfect he will , his o wn mo uniOIi accord , at once desire the st perfect

a nd c n o f G o d parti ipatio , b ut little by little will

be carried orderly and reverently through _ thin_ g_s w present to things more for ard , and through these n _ _ to things foremost, and whe perfected , to _ the

An o f supremely Divine summi t. illustration this decorous and sacred order is the mod esty o f th e

f in h av proselyte, and his prudence in his own af airs d ing the sponsor as lea er of the way to the Hierarch . B The Divine lessedness receives the man , thus con

ducted , into communion with Itself, and imparts to o f him him the proper light as a kind sign , making k d godly and sharer Of the inheritance of the go ly , and sacred ordering ; o f which things the Hierarchs

l n t sea , give to the proselyte , and the saving enrolmen

o f the priests are a sacred symbol , registering him

v n amongst those who are being sa ed , and placi g i n the sacred memorials, beside himself also his

— o f sponsor , the one indeed , as a true lover th e life -gI VI ng way to truth and a companion o f a godly u o f guide , and the other, as an unerring cond ctor

- his follower by the Di vinely taught directions .

k gK Gi OV. D ionysiusMe A reopagite

SE CTION V .

e Y t it is not possible to hold , conjointly , qualities

u d w h o thoro ghly oppose , nor that a man has had a certain fellow ship w ith the One should have di

v i ed n d lives , if he clings to the ﬁrm participatio

res ute ; b g l , in the One h . ut he must be resistless and

s r i u f s r a g t o ns . a n eg gd g i epa a from the ni orm This it is w hich the teaching of the symbols reverently

and enigmatically intimates, by stripping the prose

o f m d lyte , as it were , his for er life , and discar ing w to the very utmost the habits ithin that life , makes n w w s him sta d naked and barefoot , looking a ay to ard

n o f the west , whilst he spurns , by the aversio his

i i i hands, the part c pat ons in the gloomy baseness , w and breathes out , as it ere, the habit of dissimilarity

w h e d hich had acquire , and professes the entire renunciation o f everything c ontrary to the Divine

likeness . When the man has thus become invincible w and separate from evil , it turns him to ards the

c east , declaring clearly that his position and re overy w u D ill b e p rely in the ivine Light , in the complete separation from baseness ; and receiving his sacre d

c of entire consort with the One , sin e he , promises f v Ye t has become uni orm through lo e of the truth .

in it is pretty evident , as I think , to those versed l c ~ Hierarchical matters, that things intellectual a

ui c o f q re the un hangeableness the Godlike habit ,

n b w o ne I _ y continuous and persistent struggles to ards , and the entire destr uctio n and annihilation of

1 m 7 d ro e si . o h n v 2 1 p J x ii . .

8 6 D ionysiusMe A reop agite

fast the h ope of the beautiful rewards, as being enrolled under a good Lord and Leader o f the awards : and when after following in the Divine

o f o f footsteps the ﬁrst athletes , through goodness ,

h e in th e has overthrown , his struggles after Divine

u example , the energies and imp lses opposed to his d eiﬁc atio n w C — , he dies ith hrist to speak mystically

— sm I n B . to , aptism

SE CTION VII .

And v w a consider attenti ely, I pray, ith what p

ro riatene ss Fo r p p the holy symbols are presented . w n o t n o f since death is ith us an annihilatio being,

o f as others surmise , but the separating things united ,

l b u s the u eading to that which is invisi le to , so l i ndeed becoming invisible through d eprivation Of

u in the body, and the body, through being b ried

o f o n e earth in consequence of its bodily changes ,

becoming invisible to human ken , appropriately , the whole cov ering by water would be taken as an image o f death , and the invisible tomb . The symbolical

i n man teaching , then , reveals mystery that the baptized according to religious rites, imitates , so far as D ivine imitation is attainable to men , by the

h w u v t ree immersions in the ater , the s premely Di ine

o f - death the Life giving Jesus , Who spent three

r n i n th e in days and three ights tomb , Whom , according to the mystical and secret teaching o f n the sacred text , the Pri ce of the world found n s othing .

r T c b S e ov /cr o v T a i s o h n x iv 0. p ny p o j . J . 3 ' on Me E cclesiastica l H erarclz 8 y. 7

E S CTION VII I .

w N ext , they throw garments , hite as light , over

man Fo r the initiated . by his manly and Godlike i b nsensi ility to contrary passions , and by his per w sistent inclination to ards the One , the unadorned

is adorned , and the shapeless takes shape , b eing

made brilliant by his luminous life . B ut the perfecting unction o f the M uron makes

o f the man initiated good odour, for the holy per fec ting o f the Divine birth unites those w h o have

S N o w been perfected to the supremely Divine pirit . t the overshadowing which makes intelligibly o f a

u good savo r, and perfect , as being most unutterable, I leave to the u mental consciousness o f those w h o are deemed worthy o fthe sacred and deifying partici n f w patio o the Holy Spirit ithin their mind . At n the conclusio of all , the Hierarch calls the E man initiated to the most Holy ucharist, and imparts to him the communion o f the perfec ting mysteries .

A C P U T II I .

oncernin in sa c nz li e na s 1 . C g M g c o p slzed i n M Sy x i .

U R GE d CO A , then , since we have ma e mention of this (Eucharist) w hich we may no t pass over to celebrate any other Hierarchical function in pre

o r o ur ference to it . F ac cording to illustrious

’ ’ ' t ‘1 ‘ e m o fr m . m mova t vo e é s gb n s e y p . 8 8 D ionysinsMe A reopagite

“ X o f o ne Leader, it is initiation initiations, and mu o f st ﬁrst lay down the Divine description it , b h efore the rest , from the inspired and hierarc ical

o f science the Oracles , and then be borne by the supremely Divine Spirit to its sacred contemplation .

u s w First , let reverently consider this ; for hat

n w reaso that , hich is common also to the other

- u Hierarchical initiations , is pre eminently attrib ted

n u u to it , beyo d the rest ; and it is niq ely called , “ S ” w h C ommunion and ynaxis , en each consecrating function both collects o ur divided lives into u niform d iﬁc atio n w e , and gives communion and union ith

o f o ur the One , by the Godlike folding together

N o w w e f diversities. a ﬁrm that the Perfecting by the commu nications of the other Hierarch ical sym bols springs from the s upremely Divine and per

F r fec tin . o g gifts of it it scarcely ever happens , that any Hierarchical in itiation is completed w ithout

Eu o f the most Divine charist , as head the things

i n o f done each , ministering the collecting the person initiated to the One , and completing his

n w communio ith God , by the Divinely transmitted f o . o f gift the perfecting mysteries If, then , each

i i nc o m the Hierarchical init ations , being indeed

lete w m o u r u p , ill not ake perfect comm n ion and

u r I ni tI ati n o gathering to the One , even its being o

u o n l o f is precl ded account of the ack completeness . N o w since the imparting o f the s upremely Divine mysteries to the man initiated is the head and i tail of every initiation , naturally then the H er

x ' - TeAer tTw N AGI i) .

9 0 D ionysi usMe A reop agite

n u h pe itents . B t those w o are deemed w orthy O f the sigh t and participation o f the Divine M ysteries

L it ur o i m n h . e o t e remain Of the g , so e stand ear

c a o f n losed g tes the sa ctuary, whilst others perform

B ut h some other d uty o f their o w n rank . c osen members of the ministering Order with the Priests lay the holy B read and the Cup o f B lessing upon

D A w un S a the ivine ltar, hilst the iversal ong of Praise is being professed beforehand by th e w hole f A D o C . body the hurch dded to these , the ivine m Hierarch akes a sacred prayer, and proclaims the

holy Peace to all . When all have kissed each other , the mystical proclamation o f the h oly tablets is

performed . When the Hierarch and the Priests h w ave washed their hands in ater, the Hierarch

m o f A stands in the idst the Divine ltar , and the

c w a . hosen Deacons alone , ith the Priests, st nd around h w k The Hierarch , w en he has sung the sacred or s

o f s God , ministers thing most divine , and brings

w u u to Vie the things s ng , thro gh the symbols rever b w th e ently exposed , and hen he has shewn gifts o f w o f 0 to the orks God , he ﬁrst proceeds the sacred

o f participation the same , and turns and exhorts

u the others . When he has received and distrib ted

u the supremely D ivine C omm nion , he terminates with a holy thanksgiving ; w hilst the m ultitude have

merely glanced at the Divine symbols alone, he S is ever c ondu c ted by the Divine pirit, as becomes

a f n sus 1 8 . A 8 s. 1 2 Lit o o . p . C . lib . , , . Di y i , p 9

b 0 eo v fwv v ne ster es? Asin D enmark . G pj Di i My i n E c lesiastical [Jierarel/ I o Me c y. 9

o f a Hierarch , in the purity a Godlike condition ,

o f h in to the holy sources the t ings performed ,

blessed and intelligible visions .

m I C onte l ation . f] . p

E S CTION I .

n so n f th e Her e the , too , O excellent , a ter images , I come in due Order and reverence to the Godlike

reality of the archetypes , saying here to those yet

fo r u o f being initiated , the harmonio s guidance their

th e o f souls , that varied and sacred composition the symbols is not w itho u t spirit ual contemplation for

Fo r them , as merely presented superﬁcially . the most sacred chants and readings of the Oracles

o f . teach them a discipline a virtuous life , and pre v io u s u n to this , the complete p riﬁcatio from de

th e structive evil ; and most Divine , and common ,

o f o ne and peaceful distribution and the same , both B w read and Cup , enjoins upon them a godly fello

i h C w ship haracter , as having a fello ship in food ,

Su and recalls to their memory the most Divine pper ,

- b o f and arch sym ol th e rites performed , agreeably w ith w hich the Fo under o f the symbols Himself

m u w excludes, ost justly , him who had s pped ith d io usl and Him on the holy things , not p y in a manner

c c suitable to his character ; tea hing at once , learly

h n d o . . H St r an h w s J xiii . C yp i t o ugh t J ud as a ex cl ud ed

St . u ust ne no t . See o rne us a a d e o n o h n 1 1 A g i C li L pi J xiii . A s 1 p . C . 5 , . 4 . ‘ 9 2 D ionysiusM e A reop agite

D h and ivinely , t at the approach to Divine mysteries

c o n w with a sincere mind onfers , those who dra nigh , the participatio n in a gift according to their o wn character .

E S CTION II .

Let us , then as I said , leave behind these things , beautifully d ep I c ted upon the entrance o f the in n ermo st f w h o shrine , as being su ﬁcient for those , are

c u s yet incomplete for ontemplation , and let pro c eed and u from the effects to the causes then , Jes s

w a w e w o ur S lighting the y, shall Vie holy ynaxis , l and the comely contemp ation of things intelligible , w hich makes radiantly manifest the blessed beauty o f B ut m the archetypes . , Oh , ost Divine and holy

I nI tI atI o n o f , uncovering the folds the dark mysteries m enveloping thee in sy bols , be manifest to us in

o ur h thy bright glory , and ﬁll intellectual visions wit single and unconcealed light .

E I S CT O N III . All We must, then , in my opinion , pass within the

M w e Holy ysteries , after have laid bare the intelligible o f o f u the ﬁrst the votive gifts , to gaze pon its God like beauty, and View the Hierarch , divinely going w ith sweet fragrance from the Divine Altar to the f furthermost bounds o the holy place , and again

' Fo r ret urning to it to complete the function . B l the essedness , supremely Divine above all , even th e if, through Divine goodness, It goes forth to

communion of the holy who participate in It , yet .

9 4 D ionyslasMe Areopagite

‘ fo r fo r d eiﬁcatio n those meet , either the originated

11 beginning and ord ering of thi ngs from God ; o r i the Hierarchy and polity of the Law ; or the dis k trib utio ns o f , and possessions of the inheritances the people o f God ; o r the u nderstanding o f sacred 1 u o r o f w o r r r j dges , ise kings , Of inspi ed Priests : o

m n h ilO SO h o ld unsh aken en p p y Of men of time , in durances of the things let loose i n variety and multitude ; or the treasures o fw isd o m fo r the conduc t

0 o f life ; o r songs and inspired pict ures of Divine Loves ; o r the declaratory predictions p o f things to

r come ; q o r the Theandric w orks o f Jesus ; o r th e s — - God transmitted and God imitating polities and

o f DI sc i les holy teachings His p , or the hidden and mystic gaze of the beloved and divinely s w eet o fthe

o r u u disciples , the s perm ndane theology of Jesus , and implanted them in the holy and Godlike in struc tio ns o f the mystic rites . N o w the sacred de t o f O w is scription the Divine d es , hose purpose

w o f u to sing the ords and works God througho t , and to praise the holy words and w orks o f godly men v o f , forms an uni ersal Ode and narrative things

ins ired l u Divine , and makes , in those who p y recite

u c it, a habit s itable for the re eption and distribution m o fevery Hierarchical ystery .

h i v cu and eu t k N mb rs n ss e t s . u e . G e e i i . L i i D

1 m v sand W sd o m 11 o n s ro e r . b J ud gesand Ki g . P b i J . ‘ ’ ' 0 P q i x/ t o ' . ro h ets. f O x cxs I a o i3 Ge v za s C an ti cl es P p p n p y . f 3 s e t m ctsand E s. sa s. G o sp els. A pi tl P l

’ n / e o w eI Oéwsi po k yo iio . rar o n Me E cclesiastical [fie clzy. 9 5

E S CTION V .

When , then , the comprehensive melody of the holy Hymns has harmonized the habits of o u r souls to the things which are presently to be ministered ,

o f o ne and , by the unison the Divine Odes , as

a u o f and concord nt chor s holy men , has estab li h d w s e an accord ith things Divine , and them

X selves , and one another , the things , more strained and obscure in the intellectual language o f the

c mysti Psalms, are expanded by the most holy f l lections of the inspired writings , through more ul and distinct images and narratives . He, who de v o utl l m y contemplates these , wil perceive the unifor

o ne and conspiration , as being moved by One , the m u S . s pre ely Divine pirit Hence , naturally , in the

o f w y tra history the orld , after the more ancient

dition , the new Covenant is proclaimed ; the inspired i and Hierarchical order teaching this , as I th nk , f w that the one a ﬁrmed the Divine orks of Jesus , as to come ; but the other accomplished ; and as h that described the trut in ﬁgures , this shewed it

. Fo r w f present the accomplishment , ithin this , o o f the predictions that , established the truth , and the w ork of God is a consum mation o f the Word

o fGod .

SE CTION VI .

Those who absol utely have no ear for these sacred

v c initiations do not e en re ognize the images,

i I - e u c . i v . ad ﬁnem u ac 2 R p bli , lib . D l , p . 4 6 7 . Y Th e Law and th e Pro ph ets. 9 6 D ionysiusMe A reopagite

\ unblushingly rejecting the saving revelation o f th e B Divine irth , and in opposition to the Oracles reply “ i w w to the r destruction , Thy ays I do not i sh to w Z ” kno . N o w the regulation o f the holy Hierarchy permits

n the catechumens , and the possessed , and the pe i

n o f s tents , to hear the sacred cha ting the Psalm , and the inspired reading of the all - H oly Script ures ; but it does not invite them to the next religio u s

but services and contemplations , only the eyes of

u the initiated . For the Godlike Hierarchy is f ll o f

u reverent j stice, and distributes savingly to each , according to their due , bequeathing savingly the harmonious communication of each of the things

d u e . Divine , in measure , and proportion , and time

The lowest rank , then , is assigned to the cate c h umens w u , for they are itho t participation an d instruction in every Hierarchical initiation , not even h n th e B avi g being in God by Divine irth , but are

to a' B n yet being brought irth by the Pater al Oracles ,

- w and moulded , by life giving formations , to ards the blessed introduction to their ﬁrst life and ﬁrst light

As t h e B . from irth in God , then , children after

w u u ﬂesh , if, hilst immat re and nformed , they should anticipate their proper delivery, as untimely born and w abortions , will fall to earth ithout life and without

n o o ne m light ; and , in h is senses , would say fro

saw what he , that they, released from the darkness f m u h fo r o the wo b , were bro ght to the lig t ( the

2 o b 1 . J xxi . 4

a e ato Th e . i . 1 1 1 1 . u ac 2 . Se Pl , t 4 , 5 D l , 4 9

9 8 DionysiusMe A reop agite

l a parergon , but wi l be , at the same time, a temple ,

w o f and a follo er, according to his ability, the

u S d eiﬁc atio n s premely Divine pirit , in the highest , implanting like in like —such an one as this w ould never b e possessed by opposing phantoms

o r w u w fears , but ill la gh them to scorn , and hen w w they approach , ill cast them do n and put them w to ﬂight , and ill act rather than comply , and in addition to the passionless and i ndomitableness

f o w n w o his character , ill b e seen also a physician “ ” b n th ese to others , for such possessio s as ; (and u h w l I think f rt er , yea, rather, I kno certain y that the most impartial discrimination o f Hierarchical persons know s -more than they that such as are w t possessed ith a most detes able possession , by

t ' o f depar ing from the Godlike life, become o ne m o n e w u d en o ns ind and condition ith destr ctive y ,

' n th at reall by turni g themselves from things y are ,

u r s and ndying possessions , and eve la ting pleasures ,

’ fo r th e sake o ft h e most base and impassio ne d fo lly d estru ctive to th emselves ; and by desiring and p urs u ing the earthly variableness, and the perish

r u n u able and cor pti g pleasures , and the nstable

n u no t comfort in things foreign to their at re, real l b ut seeming ;) these then , ﬁrst, and more proper y

w o ut than those , ere shut by the discriminating a u thority o f the Deacon ; for it is no t permitted

‘ u to them to have part in any other , holy f nction

h o f w ke than the teac ing the Oracles , hich is li ly

Fo r u to turn them to better things . , if the s per

b ’ ' T n r umeno i u rwu h e e e o . éuep ymé . g on Me E cclesiastical [fiera rclzy 9 9

mundane Service o f the Divine M ysteries excludes

w h o those under penitence , and those have already

attained it , not permitting anythi ng to come near w hich is not completely perfect , and proclaims , and

unc o m this in all sincerity, that I am unseen and municated by those w h o are in any respect imper fec tly weak as regards the summit o f the D ivine ” Likeness (fo r th at altogether most p ure voice scares away even those who cannot be associated w ith the wor thy partakers of the most Divine mysteries)

m m w o f how uch ore , then , ill the multitude those w ho are under the s w ay of their passions be u n hallowed and alie n fro m every sight and partici

i n u at o n . n p in the holy mysteries When , the , the

at initi ed in the mysteries , and the imperfect , and w e ith th m the apostates from the religious life , / m w h o and aften, the , those through unmanliness

” are prone to the fears and fancies o f contrary i n h u nﬂuences , as not reachi g t ro gh the persistent

" e w and i ndomitabl inclination to ards godliness , the J

' stabilit and o f G O d like y activity a condition ; then ,

wh o in in addition to these , those have separated

b u t no t n d eed from the contrary life , have yet bee cleansed fromits imaginations by a godly and pure

w h o no t al habit and love , and next, those are

e together uniform , and to use an expr ssion Of the “ w w u wh La , entirely itho t spot and blemish , en th ese have been excluded from the divine temple w m and the service hich is too high for the , the f all - holy ministers a nd loving contemplators o things

- t m u r all holy , gazing reveren ly upon the ost p re ite , D ionysiusMe A reop agite sing in an universal Hymn o f Praise d the Auth o r

v m a and Gi er of all good , fro Whom the s ving w n mystic Rites were exhibited to us , divi ely _ hich d eiﬁc atio n o f work the sacred those b eing initiated .

N o w this Hymn some indeed call a Hymn of Praise , others , the symbol of worship , but others , as I think , more divinely, a Hierarchical thanksgiving, as giving a summary o f the holy gifts wh ich come to us from

8 o f God . For, it seems to me the record all the w o f orks God related to . have been done for us i n

w —b e o ur song, hich , after it had enevol ntly ﬁxed m being and life, and oulded the Divine likeness

u u l in o rselves to b eautif l archetypes , and p aced us in participation o f a more Divine condition and elevation but w hen it beheld the dearth o f Divine

u o ur gifts , which came pon us by heedlessness , is declared to have called us back to o ur ﬁrst condi

d and as tion , by goods restore , by the comp lete

f o f w w as sumption hat ours , to have made good the m c i o f o w n ost perfe t mpartation His , and thus to h ave givento us a particip ation in God and Divine things .

E S CTI ON VIII .

When the supremely Divine love to wards M an D has thus been religiously c elebrated, the ivine B w s C u read is presented , veiled , an d like i e the p B of lessing, and the most Divine greeting is de

d b v v ia m eoxm Th e w h o e sa er issa d in ur u y ﬁ. l P lt i Lit gy

am f r n . o fSt. J esbe o re cel eb ati o

e tur f 1 f n n o o n sus . 1 carnat o . Li gy Di y i , p 9 . I i

1 o z D io nysiusMe A reop agite

c u reveren e towards God , as beseems the a gust and unfailing know ledge in God o f t hose who have h f “ been perfected in t e likeness o God . For He ” “ w t sa th e are kno e h , y, Oracles, them that His “ u h and precio s , in the sig t of the Lord , is the death 1 “ ” o f n His sa ints , death of saints , bei g said , instead

o f n And the perfec tio in holiness . bear this reli

io usl w w g y in mind , that hen the orshipful symbols

A u have been placed on the D ivine ltar, thro gh C which (symbols) the hrist is signiﬁed and partaken , there is inseparably present the reading o f the re

ister g of the holy persons , signifying the indivisible conj unction of their supermundane and sacred unio n

with Him . When these things have been ministered , th e e s according to r gulations de crib ed , the Hierarch ,

n w standi g before the most holy symbols , ashes his w w w hands ith ater, together ith the reverend order

o f " B w the Priests ecause, as the Oracles testify, hen w w a man has been ashed , he needs no other ashing , j f x r it . u e o e t em ies i . e w xcept that his , his lo est ; thro gh w hich extreme C leansing he w ill be resistless and in free , as altogether uniform , a sanctiﬁed habit of

the Divine Likeness , and advancing in a goodly

m u n anner to things secondary, and being t rned agai O n w uniquely to the e, he ill make his return , with

o u t u n spot and blemish , as preserving the f l ess and

completeness of the Divine Likeness .

h ' i im 1 . Ps 2 T . . . v 1 ii 9 c x i . 5 . 3 o h n 1 0 . J xiii . a i l rarclz I 0 on Me E cclesi st cal fi te y. 3

E I S CT ON X .

was w e There indeed the sacred laver, as have

t e k said , in h Hierarchy of the Law and the pre sent cleansing o f the hands o fthe Hierarch and the

beli ov es w h Priests s uggests it . For it those o ap proach the most h allo w ed service to be puriﬁed even n r to the remotest imagi ations of the soul , th ough w likeness to it, and , as far as possible , to dra nigh ; for thus they will shed aro und more v isibly the

Divine manifestations , since the supermundane ﬂashes permit their o w n Splendour to pass more thorou ghly and brilliantly into the brightness o f

u f mirrors like themselves . F rther, the cleansing o e the Hierarch and the Priests to their extremiti s , i w . e . lo est , takes place before the most holy symbols ,

as in o f o ur the presence Christ, Who surveys all

uriﬁ most secret thoughts , and since the utmost p

- cation is established under His all surveying scrutiny ,

u nﬂinch in ud ment and most just and gj g , the Hierarch

o ne w w n thus b ecomes ith the things Divine , and , he

o f he has extolled the holy works God , he ministers

things most Divine , and brings to View the things 1 being sung .

E I S CT ON X I .

w no w th e o f We ill explain , in detail , to best our

o f w w e . ability, certain works of God, hich spoke

Fo r I a ll am not competent to sing , much less to

u know acc rately, and to reveal their mysteries to

k 1 s h u i enmar eut . . 6 A ist e se n . D xxi . D k I 0 4 D ionysiusM e A reopagite

N o w w nd others . hatever things have been sung a m inistered by the inspired Hierarchs , agreeably to

w e w l the Oracles , these il declare , as far as attainable

u s o ur to , invoking the Hierarchical inspiration to

n o ur u n u aid . Whe , in the beginning, h man at re had

h l the o f G o d thoug tlessly fal en from good things , it

e sub ec t received , by inheritance , the life j to many ‘ m o f d estruc tiv e d eath passions , and the goal the .

Fo r u u , as a nat ral conseq ence , the pernicious fallin g away from genu ine goodness and the transgressi on o f the sacred Law in Paradise delivered the man fretted w ith the 1ife to his o w n do w n ward inclinations and the enticing and hostile w iles — o fthe adversary the contraries of the d i vi ne goods thence it pitiably exchanged for the eternal , the m o w n i i n d ortal , and , having had its or g in eadly n w generations , the goal aturally corresponded ith the begi nn i ng ; but having w illingly fallen from the Di

i w as n V ne and elevating life , it carried to the co trary

— o f extremity, the variableness many passions , and lead astray; and t urned aside from the strai t w ay

— d estru c leading to the true God , and subjected to

i — tive and ev il- w orking m ultit u des naturally forgot

w o r that it w as orshipping , not gods , friends , but

N o w w h ad enemies . hen these treated it harshly,

o wn u according to their cr elty , it fell pitiably into danger o f annihilatio n and destruction ; but the

boundless Loving- kind ness o f the supremely Divine

no t e goodness tow ards man did , in Its b nevolence ,

withdraw from us Its spontaneous forethought , but m Th e F all .

I 06 D ionysiusM e A reopagite

r ” f for Its remembrance . Where ore the Divine A Hierarch , standing before the Divine ltar extols

a G o d the afores id holy works of , which proceed from

h o f u the most divine forethoug t Jes s on our behalf, w o f hich He accomplished for preservation our race , by the good pleasure of the most Holy Father in the

8 S . Holy pirit, according to the Logion When he w has extolled their maj esty, and gazed , ith intel

u u lect al eyes , pon their intelligible contemplation , t — he proceeds to heir symbolical ministration , and — this, as transmitted from God . Whence after the

m o f w o f holy hy ns the orks God , he piously and ,

o w n unw o rth i as becomes a hierarch , deprecates his s nes for a service above his merits , ﬁrst, reverently ' “ n cryi g aloud to Him , Thou hast said , This do for t ” “ M n n be y remembra ce . Then , havi g asked to

fo r - o f come meet this the God imitating service, and to consecrate things Divine by the assimilation to C d u hrist Himself, and to istrib te them altogether

w h o purely, and that those shall partake of things

ma holy y receive them holily, he consecrates things i n w u most D vine , and bri gs to vie thro gh the symbols reverently exposed th e things w hose praises are n w being su g . For hen he has unveiled the veiled

n B and u divided read , and divided it into many, and

o f C u has divided the Oneness the p to all , he

u symbolically multiplies and distributes the nity , completing in these an altogether most holy minis “ ” “ “ tratio n Fo r . the one, and simple , and hid

1’ 8 — t u e 1 Ps. . 6 8 . u e . 1 . L k xxii . 9 xl L k xxii 9

1 1 P rayer o fhumbl e ac cess. on Me E c lesia tica l ﬁliera rclz 1 0 c s y. 7

o f den , Jesus , the most supremely Divine Word ,

o ut by His incarnation a mongst us , came forth , of w goodness and love to ards man , to the compound l and visible , and benevo ently devised the unifying

u o ur lo w comm nion , having united , to the utmost, linessto th e most Divine o f Himsel f ; if indeed w e d have been ﬁtted to Him , as members to a bo y ,

o f D after the identity a blameless and ivine life, and

n u u have not , by bei g killed thro gh destr ctive passions,

h m u become in ar onious , and unfastened , and nyoked , w m . e to the godly and most healthy me bers For , if

u w u o u r aspire to comm nion ith Him , we m st keep

eye ﬁxed upon His most godly Life in the ﬂesh , and w e must retrace o ur path to the Godlike an d blame less habit o f Its holy sinlessness by assimilation to It ; for thu s He will communicate harmo niously to

us the communion with the similar.

E I S CT ON XIII . The Hierarch makes know n these things to those

w h o are living religiously, by bringing the veiled gifts V w d to ie , by ividing their oneness into many , and by

ut making the recipients partakers of them , by the most union o f the things distrib u ted with those wh o x

receive them . For he delineates in these things

o ur e u under sensible forms intelligibl life in ﬁg res , by bringing to view the C hrist Jesus from the Hidden

w B o ut o f ithin the Divine eing , love to man , made

like unto us by the all - perfect and unconfused

X w b : } ' v 'ra i p s7 6 81 olsyly e . O 8 D ionysiusMe A reop agite

n incar ation in our race, from us , and advancing to

d w u the divi ed condition of ourselves , itho t change

from the essential One , and calling the human race ,

u b en eﬁc ent o f thro gh this love man , into partici

atio n w o w n ro p ith Himself and His good things , p v id ed we are u nited to His most Divine Life by o ur to b assimilation it, as far as possible ; and y this ,

u w e n d in very tr th , shall have bee perfecte , as

o f o f n partakers God and Divine thi gs .

E I S CT ON XIV .

Having recei v ed and distributed the supremely C w Divine ommunion , he terminates ith a holy thanks

in w w o f C u k giving, hich the hole body the h rch ta e

Fo r u part . the Comm nion precedes the imparting,

e o f d is and the r ception the mysteries , the mystic

tri utio n Fo r u b . this is the universal reg lation and

o f M order the Divine ysteries , that the reverend

u w Leader sho ld ﬁrst partake , an d be ﬁlled ith the

a u r . G o d gifts , to be imp rted , thro gh him , f om to

others , and so impart to others also . Wherefore, those w h o rashly content themselves w ith the in

c spired instructions , in preferen e to a life and con

are and dition agreeable to the same , profane ,

entirelyalien from the sacred regulation established .

o f r o f su n For , as in the case the b ight shining the ,

u the more delicate and l minous substances , being fi w w first lled ith the brilliancy flo ing into them , brightly impart their overflo wing light to things after

so l o ne them ; it is not to erable that , who has not

I I O D i onysiusMe A reopagite

A C P U T IV.

Concernin Min s er o rmed in Me M l l ‘O/I g g p f , a nd concernin Mi n s er ected 21 2 it g g p f .

So great and so beautiful are the intelligible

v o f l S n w isions the most ho y y axis, hich minister

w e o u hierarchically , as have often said , r partici

ati o n i n and wa p , collection to rds , the One . B ut

S i o f there is another perfecting erv ce the same rank , ” w o ur n o f M u n hich Leaders ame Initiation ro , by

w in c r contemplating hose parts in due order, ac o

d n w w e h a ce ith the sacred images , s all thus be b a borne , _ y hierarchical contempl tions, to its One

ness through its parts .

] sterion o I nit at Y I . M i ion o M uron y f f .

S n In the same way as in the y axis , the orders

o f m t i s the imperfect are dis issed , hat , after the hierarchical procession has made the wh ole C irc uit

o f m w n the te ple , attended ith fragrant ince se ; and

o f and the chanting the Psalms , the reading o f the h most Divine Oracles . Then t e Hierarch takes th e

M u u n w a ron and places it , veiled der t elve s cred w u A w u ings, pon the Divine ltar, hilst all cry alo d , w m u V m ith ost devo t oice , the sacred elody o f the

' in o f - w spiration the God rapt Prophets , and hen he

v has ﬁnished the prayer offered o er it, he uses it,

7 . . . 8 n o t . A . . s. 1 v s 2 ee e 6 T . S 8 h r p C iii 7 iii , p . e G eeks h av e tw o nd so fsac re d O il o r Un uen t o ne s e c a ki g , p i lly bl essed o r co nsecrated b th e B sh o and an o th e r n o t necessar s y i p , ily o . on E cclesiastical ffiera r b I Me c y.

in the most holy mystic Rites o f things being

w fo r c n hallo ed , almost every Hierarchical o sec ra

tion . m [l] . C o nte lation p .

E I S CT ON I .

ch o f The elementary tea ing , then , this the per , fec tin u v g service, thro gh the things done O er the

i i M w h u D v ne uron , she s t is , in my j dgment , that , that which is h oly and o f sw eet savour in the minds

o f w devout men is covered , as ith a veil , since it Divinely enjoins upon holy men to have their beautiful and w ell - savoured assimilations in virt u e

no t fo r F to the hidden God seen vain glory . o r

h o f u u an the idden comeliness God is ns llied , d is w s eet beyond conception , and manifested for spiri

u a u tual contemplation to the intellect al lone, thro gh a desire to have the unsullied images of virtu e in

r so uls o f the same pattern . Fo by looking away from the u ndistorted and well im itated image of the God like virtu e to that contemplated and fragrant

u u bea ty, he thus mo lds and fashions it to the most

u And th e bea tiful imitation . , as in case of sensible w images , if the artist look ithout distraction upon the

a no t o f n rchetypal form , distracted by sight anythi g

o r w a d n u else , in any y ivided in attentio , he will d pli

th e n cate , if I may so speak , very person that is bei g w w sketched , whoever he may be , and ill she the

reality i n the likeness , and the archetype in the

i n f o f image , and each each , save the d i ference

n u substa ce ; thus , to copyists who love the beautif l 1 i 2 D ionysi usMe A reop agite

m n in ind , the persistent and unﬂinching co templa tion of the sw eet - savoured and hidden b eauty w ill

Z confer the unerring and most Godlike appearance .

u u nﬂin c hin Nat rally, then , the divine copyists , who g ly mould their o w n intellectual contemplati on to the

superessentially sweet and contemplated comeliness , “ do none o ftheir divinely imitated virtu es to be seen ” men a but of , as the Divine text expresses it ; rever

' h o l th in s o f th e C ently gaze upon the most y g hurch ,

M u veiled in the Divine uron as in a ﬁg re . Where

u w fore, these also, by religio sly concealing that hich is holy and most Divine in virtue w ithin their God

and - w like God engraved m i nd , look a ay to the arche typal conception alone ; for not only are they blind w w to things dissimilar, but neither are they dra n do n

u to gaze pon them . Wherefore , as becomes their

character, they do neither love things, merely seeming

but good and just, those really being such ; nor do

w u they look to opinion , upon hich the m ltitude ir

rationally congratulate themselves , but , after the

o r Divine example , by distinguishing the good evil

is Divine ima es o f as i t in itself, they are the ‘ g u w most s premely Divine s eetness , which , having

w no t the truly sweet ithin itself, is turned to the

u o f anomalo sly seeming the multitude , moulding

Its genuineness to the true images of Itself.

SE I I CTION .

C w ome , then , since we have vie ed the exterior

c o f omeliness the entirely beautiful ministration , let

Z 3 R e 6 1 1 att . . . ato . . . 6 Pl , p i , ii . M xxiii 5

1 I 4 D ionysiusMe A reop agite

and part , with mystical regulations and lections . And you may see in like manner the Hierarch bearing for ward the s weet perfume from the more

holy place into the sacred precincts beyond , and

u teaching , by the ret rn to the same, that the par tici atio n n to p in things Divi e comes all holy persons ,

u according to ﬁtness , and is ndiminished and alto gether unmoved and stands unchangeably in its

ﬁxit identity, as beseems Divine y. In the sam e way the Psalms and readings Of the Oracles nurse

- the imperfect to a life bringing adoption Of sons , and form a religious inclination in those w h o are

u O p ossessed with acc rsed spirits , and dispel the p posing fear and effeminacy from those possessed

o f u w by a spirit nmanliness ; she ing to them , according to their capacity, the highest pinnacle o f w o f the Godlike habit and po er, by aid which w they will , the rather, scare a ay the opposing

and w forces , ill take the lead in healing others ; and w th e , follo ing example of God , they will, w hilst unmoved from their own proper gifts, not h only be active against t ose opposing fears , but will themselves give activity to others ; and they also impart a religious habit to those w h o have

r changed from the worse to a eligious mind , so n that they should not be agai enslaved by evil, and p urify completely those w h o need to become altogether pure and they lead the holy to the Divine

b e likenesses, and contemplations and communions

n w h o lo ging to themselves , and so establish those

n are e tirely holy, in blessed and intelligible visions , Me l siastical ffierarclz I I o n E cc e y. 5

u O f lﬁlling their uniform likeness of the ne , and making them one .

SECTION IV .

W ? hat , then , shall I say further Is it not those

w no t Ranks already mentioned , hich are entirely

u p re , that the present consecrating service ex e w w a th e ludes ithout distinction , in the same y as S w ynaxis . so that it is Vie ed by the holy alone , m in ﬁgures , and is contemplated and inistered , by the perfectly holy alone , immediatel y, through hier arch ical ? N o w directions it is superﬂuous , as I h t run hink , to over, by the same statements , these

no t things already so often mentioned , and to pass w to the next , vie ing the Hierarch , devoutly holding t h e M u w w Divine ron veiled under t elve ings , and ministering the altogether holy consecration upon it . Let us the n afﬁrm that the composition o f the

M - uron is a composition o f sw eet smelling materials , w in u hich has itself abundantly fragrant q alities , o f w hich (compositio n) those w h o partake become p erfumed in proportion to the degree to w hich they

o f w w u partake its s eet savour . N o we are pers aded that the most supremely Divin e Jes u s is sup eressen tiall o f u y good savo r , ﬁlling the contemplative part o f ourselves by bequ ests o f Divine sw eetness fo r contemplation . For if the reception of the sensible

u u w odours make to feel j oyo s , and no rishes , ith

w o f o ur n much s eetness , the sensitive organs ostrils , - if at least they be sou nd and w ell apportioned to — the sweet savour ia the same way any o ne migh t 1 1 6 D ionysiusMe A reop agite

o ur say that contemplative faculties , b eing soundly i n disposed as regards the subjection to the worse , the strength o f the distinguishi ng fac ulty implanted

u s u in by nature , receive the s premely Divine fra

e ﬁ w gran e , and are lled ith a holy comfort and most

c w l Divine nourishment , in a cordance ith Divine y

o f ﬁxed proportions , and the correlative turning the w B m . ind to ards the Divine eing Wherefore , the

o f M u symbolical composition the ron , as expressing i n form things that are formless , depicts to us J esus

w - o f w Himself, as a ell spring the ealth of the Divine w b s eet receptions , distributing, in degrees supremely

m o f th e 0 Divine, for the ost Godlike contemplators ,

m u M the ost Divine perfumes ; pon which the inds ,

u w j oyf lly refreshed , and ﬁlled ith th e holy receptions

u o f u ind lge in a feast spirit al contemplation , by the entrance Of the sweet d bequests into their contem l i at v e . p part, as beseems a Divine participation

SE V CTION .

o w N it is evident , as I think , that the distribution o f u B u the fontal perf me to the eings above o rselves , wh o are more Divine , is , as it were , nearer, and manifests and distributes itself more to the trans p arent and w holesome mental condition o f their

w en receptive faculty , overﬂo ing ungrudgingly and tering in many fashions ; but as regards the sub

no t ordinate contemplators , which are so receptive , p iously concealing the h ighest v ision and partici

‘ b 56 e d ant . . V o céu o r. i i . 1 . C i . 3 7 y p . 2 C 4

I I 8 D ionysiusMe A reopagite

O o n c w e w reﬂect the highest rder , a small s ale , ill no w view w ith most immaterial v isions their most

Godlike splendour.

SE CTION VII .

n m f Their umberless faces then , and any eet , m w anifest , as I think , their property of vie ing the m ost Divine illuminations from many sides , and their conception o f the good thi ngs o f G o d as ever active and abundantly receptive ; and the

o f w w sixfold arrangement the ings , of hich the S u cript re speaks , does not , I think , denote , as seems to some , a sacred number, but that of the h ighest Essence and Order around God ; the ﬁrst and mid dle and last of its contemplative and G o d

w i su like po ers are altogether elevat ng, free , and m ermund ane. Hence the most holy w isdo of the w Oracles , hen reverently describing the formation n f of the wi gs , places the wings around their heads , m and iddle , and feet , suggesting their complete

u o f covering with wings , and their manifold fac lty leading to the Really B eing .

E S CTION VIII .

h and Now if t ey cover their faces and their feet, w ﬂy by their middle ings only, bear this reverently

in mind , that the Order , so far exalted above the

c c highest beings , is ir umspect respecting the more o f lofty and deep its conceptions, and raises itself,

f I sa . . 2 Vi . on Me E cclesiastica c ffierarclz y. 1 1 9 i n n due proportion , by its middle wings, to the Visio o f o wn God , by placing its proper life under the

v c to Divine yokes , and by these is re erently dire ted the judgment of itself.

SECTION IX .

And S , as regards the statement of Holy cripture , “ ” c o ut that one ried to the other, that shews , I think , that they impart to each other ungrudgingly

e f And w e th ir o w n visions o God . this should deem

o f c w worthy religious recolle tion , that the Hebre word in the Holy Sc riptures names the most holy B S m eings of the eraphi by an explanatory epithet , from their glowing and seething in a Divine and

v - e er moving life .

I SECT O N X .

S w ince , then , as those who understand Hebre say , th e most Divine Seraphim w ere named by the Word “ ” “ ” f God K o , indling and Heatin g, by a name o f expressive their essential condition , they possess, accordi ng to the symbolical imagery o f the Divine M t uron , mos elevating powers , which call it to manifestation and distribution o f most exhilarating

. B o perfumes For the eing , sweet bey nd conception , loves to be mo v ed by the glow ing and most pure m o t inds into manifestati n , and imparts Its mos

to Divine inspirations , in cheerful distributions , wh l those o thus sup ermund ane y call It forth . Thus the most Divine Order o f supercelestial B eings did 1 2 o DionysiusM e A reop agite n o t fail to recognize g the most supremely Divine

n Jesus , when He desce ded for the purpose of being s H im anctiﬁed ; but recognizes , reverently, lowering

H imself in o ur b ln elongings , through Divine and expressible goodness and when view ing H im sancti

11 ﬁed man , in a manner beﬁtting , by the Father and 1 k S o wn Himself and the Holy pirit , recognized its in supreme Head as being essentially unchanged , 1 w o hatever He may do as supreme G d . Hence the tradition of the sacred symbols places the Seraphim M near the Divine uron , when it is being consecrated ,

n recog izing and describing the Christ as unchanged , m in And in our complete manhood very truth . what M n is still more divine is , that it uses the D ivine uro for the consecration of every thing sacred , distinctly

w c Sanc tiﬁed she ing, ac ording to the Logion , the S h anctifying, as always being the same wit Himself

a i throughout the whole supremely Divine s nc t ﬁcatio n . Wherefore also the consecrating gift and grace o f the Divine B irth in God is completed in the most i erfec t n s M . Divine p g of the uron Whence , as I

M u think , the Hierarch pouring the ron upon the w purifying font in cruciform injections , brings to Vie , fo r contemplative eyes, the Lord Jesus descending 11 B even to death itself through the cross , for our irth

G o d w o ld in , benevolently dra ing up , from the gulp

o f u n e ing the destr ctive death , by the same Divi and resistless descent , those , who , according to the

11 i 8 Tim 1 6 o h n . 6 1 . . d . v . 1 iii . J x 3 . I bi x ii 9 . k 1 m m ’ m. a R o . Ge cbs ua ve wir e . i 4 . px . e p ﬁo i 11 h 8 P il . ii . .

I 2 2 D io nysiusMe Areop agite the altogether most holy Jesus sanc tiﬁes Himself on

ur fu sanc tific atio n o behalf, and fills us ll of every , since the things c o nsecrate d Ir u pon them pass fra ternall w in benefic ent y after ards their effects to us , as children of God . Hence , as I think , the Divine w ‘ Leaders of our Hierarchy , in conformity ith a Hier archical conception divinely transmitted , name this “ altogether august ministratio n consecration o f ” “ ” M o m n uron , fr being co secrated thoroughly, as one might say, consecration of God extolling its

c in divine onsecrating work each sense . For both

M an the being sanctiﬁed for our sakes , as becomes , and c and the onsecrating all things as supreme God , “ the sanctifying things being consecrated , is con ” n As o f secratio of Him . for the sacred song the

n - inspiratio of the God rapt Prophets , it is called by “ w w G o d o r those who kno Hebre , the Praise of , d ” Praise ye the Lor , for since every divine mani festatio n and work of God is reverently portrayed in

v i o f the ar ed composition the Hierarchical symbols , it is not unﬁtting to mention the Divinely moved song of the Prophets ; for it teaches at once, dis ti nc tl beneﬁc ent w y and reverently, that the orks of D the ivine Goodness are worthy of devout praise .

P ’ ' O bserv e th e d o ctr ne o f th e to nement . e u m ay esus i A , J ’ ’ ’ and th e tar. e rr airr i isa so ano th er read n Al q l i g .

G T V eo ii T AG IJ O . o n Me E cclesiastical fl ierarclz 1 2 y. 3

A C P U T V .

l Concernin sacerd otal C onsecrat ons. . g i

SEC TION I .

SU H C , then , is the most Divine perfecting work of M B ut the uron . it may be Opportune , after these D ivine ministrations , to set forth the sacerdotal

l e w Orders and elections themse ves , and th ir po ers ,

o f and operations , and consecrations , and the triad the superior ranks under them ; in order that the

o ur arrangement of Hierarchy may be demonstrated ,

' as entirel y rej ecting and excluding the disordered ,

u and the unreg lated , and the confused ; , at the same

m c h o o sm ti e , g and manifesting the regulated and

w - in o f ordered, and ell established , the gradations n w the sacred Ranks withi it . Now we have ell shewn ,

as I think , in the Hierarchies already extolled by us,

v o f w the threefold di ision every Hierarchy, hen we fﬁ a rmed that our sacred tradition holds, that every 1" Hierarchical transactio n is di v ided into the most

M u x Divine ystic Rites , and the inspired e perts and

o f teachers them , and those who are being religiously

x i nitiated by them .

SE CTION I I .

Thus the most holy Hi erarchy o f the superc elestial

B o wn eings has , for its initiation , its possible and

f o most immaterial conception o G d and things Divine ,

G o d and the complete likeness to , and a persistent

’ ’ ’ ' t u ' eA rd r e u ir r o ua x A I/ o T e s. e ﬂ o se w i w s. Te w e us. I 2 4 D ionysiusM e A reop agite

f i An o . d habit imitating God , as far as perm ssible

c o nse its illuminators, and leaders to this sacred

F r v B . o cration , are the ery ﬁrst eings around God these generously and proportionately transmit to the subordinate sacred Ranks the ever deifying notions

- given to them , by the self perfect Godhead and the

- M o w w h o wise making Divine inds . N the Ranks , are B u subordinate to the ﬁrst eings , are , and are tr ly

called , the initiated Orders , as being religiously con

u o f ducted , thro gh those , to the deifying illuminatio n And — the Godhead . after this , the heavenly and s — upermundane Hierarchy, the Godhead gave the

Hierarchy under the Law , imparting its most holy

o ur to m gifts, for the beneﬁt of race , the (as being y children according to the Logion ), by faint images of C O iesZ A the true, and p far from the rchetypes , and

a enigmas hard to understand , and types having the w l contemplation enveloped ithin , as an analogous ight b not easily discerned , so as not to wound weak eyes

by the light shed upon them . Now to this Hierarchy

Law v n 0 under the , the ele atio to spiritual worship is

n o w reli io usl instruc ted a initiation . N the men g y for M — that holy tabernacle d by oses, the ﬁrst initiated

o f Law — and leader the Hierarchs under the , were conductors ; in reference to which holy tabernacle when describing fo r purposes of instruction the Hier

—h e archy under the Law, called all the sacred servi ces o f the Law an image o f the type shewn

Z a m H b . 1 u . x i i 8 l i . e . N . . a v . Y G . 3 x . b 0 h 2 d H eb . . 1 . m 0 o n . 1 R o 2 . . . ii . J iv 3 ix

D ionysiusMe Areop agite science of their proper instruc tions and the order o f th e M w u n inisters, in the ﬁrst po er, cleanses the initiated through the M ystic Rites ; and in the

’ u u t h e second , cond cts to light the p riﬁed ; and in

o f M w last and highest the inistering Po ers, makes perfect those wh o have participated in t h e Divine

o f light, by the scientiﬁc completions the illuminations

And o f w c . ontemplated the Ini tiated , the ﬁrst po er is that being puriﬁed ; and the middle is that being w h enlightened , after the cleansing, and hic contem plates certain holy things ; and the last and more

n in divi e than the others, is that enlightened the perfecting science of the holy enlightenment of whic h it has become a contemplator. Let, then , the three fold pow er o f the holy service of the M ystic Rites B b be extolled , since the irth in God is exhi ited in the Oracles as a puriﬁcation and enlightening illumin

o f S M ation , and the Rite the ynaxis and the uron , asa perfecting knowledge and science of the w orks

o f c God, through whi h the unifying elevation to the G odhead and most blessed c ommunion is reverently

And no w perfected . let us explain next the sacer

w u dotal Order , hich is divided into a p rifying and

i i i llum nat ng and perfecting discipline .

E I S CT ON IV .

- o f This , then , is the all sacred Law the Godhead , h t at , through the ﬁrst, the second are conducted to

Do Its most Divine splendour. we not see the

n o f material substa ces the elements , ﬁrst approach

b referenc e n w m c ing, yp , thi gs hich are ore ongenial on E c l siast cal [fiera 1 Me c e i rc/zy. 2 7

and u fu o w n to them , , thro gh these , di f sing their ? energy to other things Natura lly , then , the Head and u n o f Fo dation all good order, invisible and

Visible , causes the deifying rays to approach the more

Godlike ﬁrst, and through them , as being more trans

M re parent inds, and more properly adapted for c e tio n and o f i p transmission L ght , transmits light and

‘ n manifestatio s to the subordinate, in proportions

i su table to them .

o f It is , then , the function these , the ﬁrst contem

lato rs o f u p God , to exhibit ungr dgingly to those

e in s cond , proportion to their capacity, the Divine

ev u visions r erently gazed pon by themselves , and to reveal the things relating to the Hierarchy (since they have been ab u ndantly instructed w ith a perfect ing science in all matters relating to their o wn Hier

ff u w o f archy, and have received the e ect al po er instruction) , and to impart sacred gifts according to ﬁtness , since they scientiﬁcally and wholly par ticipate in sacerdotal perfe c tion .

SE CTIO N V .

D k o f The ivine Ran the Hierarchs , then , is the

o f G o d - a ﬁrst the contempl tive Ranks ; and it is, at

w u the same time, highest and lo est ; inasm ch as every Order of o ur Hierarchy is summed up and in fulﬁlled it, For, as we see every Hierarchy

w e terminated in the Lord Jesus , so see each

N o w terminated in its o w n inspired Hierarch . the power of the Hierarchical Rank’ permeates the whole 2 8 D ionysiusMe A reopagite

u o ne o f sacred body , and thro gh every the sacred R ank s performs the mysteries o f its proper Hier

B u - m ‘ . t archy , pre e inently, to it , rather than to the

n other Ranks , the Divine institutio assigned the m i i ore Divine m n strations . For these are the per f c tin o f u w e g images the s premely Divine Po er, completing all th e most Divine symbols and all

F r u o f th e the sacred orderings . o tho gh some w u orshipf l symbols are consecrated by the Priests, yet n ever will the Priest effect the holy Birth in God w ith out th e most Divine M uron ; n o r will he

o f consecrate the mysteries the Divine Communion , unless the comm u nicating symbols have been placed upon th e most Divi n e Altar ; and neither w ill he be

Priest himself, unless he has been elected to this by

n n the Hierarchical consecrations . He ce the Divi e Institution u niquely assigned the dedication o f the

R n o f Hierarchical a ks , and the consecration the Divine M uron an d the sacred completion o f the

A w o f ltar , to the perfecting po ers the inspired

Hierarchs .

E I S CT ON VI .

n u o f It is , the , the Hierarchical Rank which , f ll

w ie - the perfecting po er, p eminently completes the

f and per ecting functions of the Hierarchy, reveals

o f l m lucidly the sciences the ho y ysteries , and teaches their proportionate and sacred conditions

and w B ut po ers . the illuminating Rank of the

Priests conducts those , who are being initiated u d n d n er the Rank of the i spire Hierarchs, to the

1 3 0 D ionysi usMe Areopagite

w f m a ay ro the Priests the unholy, without respect o f persons . Wherefore also the Hierarchical insti tutio n u places it at the holy gates , s ggesting that the approach of those who draw nigh to holy things

u should be in altogether complete p riﬁcation , and entrusting the approa c h to their reverent vision and c th e u ommunion to p rifying powers , and admitting w them , through these, ithout spot .

E S CTION VII .

o f We have shewn , then , that the Rank the Hier

n o f archs is consecrati g and perfecting , that the

P n th e riests, illuminati g and conducting to light ; and that o f the Leito urgo i purifying and d isc rimi H , nating ; _ that is to say the ierarchical Rank is appointed not only to perfect, but also at the same f w time , to enlighten and to puri y, and has ithin itself the purifying scien c es o f the pow er of the Priests to gether w ith the illuminating . For the inferior Ranks

u cannot cross to the superior f nctions , and, besides this , it is not permitted to them to take in hand n such quackery as that . . Now the more Divi e Orders

w w o n c kno also, together ith their w , the sa red sciences

wn . e e t su bordinate to their o perfection N v r heless , since the sacerdotal orderings o f the well - arranged and unconfu sed order o f the Divine operations are

o f in images Divine Operations , they were arranged

s sh ew ip h Hierarchical di tinctions , g in t emselves the ill uminati ons marshalled into the ﬁrst, and middle, d m and last , sacre operations and Ranks anifesting ,

v - unco n as I said, in themsel es the well ordered and s on Me E cclesia tical fi ierarcby . 1 3 I

o f Si fused C haracter the Divine operations . For nce the Godhead ﬁrst cleanses the minds which He may

ne enter, then enlightens , and , when enlighte d , per fe ets them to a Godlike perfection ; naturally th e Hierarchical of the Divine images divides itself into

- d eﬁned n well Ra ks and powers , shewing clearly the b supremely , Divine operation ﬁrmly esta lished , with

ut . o confusion , in most hallowed and unmixed Ranks

B ut o f , since we have spoken , as attainable to us, the sacerdotal Ranks and elections, and their powers and

n o w operations , let us contemplate their most holy consecrations as well as we can .

I M sterion o Sacer o tal C ns cr t f. y d o e a o ns f i .

The Hierarch , then , being led to the Hierarchical g consecration , after he has bent both his knees h A h ead before the ltar, has upon his the G o d transmitted oracles , and the Hierarchical hand , an d in this manner is consecrated i by the Hier arch , who ordains him by the altogether most holy

. And invocations the Priest , after he has bent both

knees b efo re th e A his Divine ltar, has the Hier

i ‘ archical ri ht g hand upon his head , and in this m k anner is dedicated by the Hierarch , who ordain s himw v c . And L eito ur o s ith hallowing in o ations the g , after he has bent o ne o ftwo knees before the Di vine A ltar , has upon his head the right hand o f the Hier s 1 arch who ordain him , being completed by him

8 ‘ h am a r co miss. A i . . v . 5 . 20 . 5 . 1 v . p p C ; iv 7 ; iii s. 4 . i k d wo r eAeto iir a t l T e . eA t o bp ey o s. i r w ith the initiating invocations of the Le to u go i . m Upon each of them the cruciform seal is impressed , h by the ordaining Hierarch , and, in eac case, a sacred proclamation of nam e takes place, and

c a perfecting salutation , sin e every sacerdotal person present, and the Hierarch who ordained, salute him w h o has been enrolled to any o f the aforenamed sacerdotal Ranks .

t m i n o n a t o . ZH . C e pl

SE I CT ON I .

These things, then , are common both to the Hier

Leito ur o i archs , and Priests , and g , in their sacerdotal

— c D A consecrations , the condu ting to the ivine ltar — n and kneeling , the impositio of the Hierarchical

— — o f hand , the cruciform seal , the announcement n — ame , the completing salutation . And special and select fo r the Hierarch s is the imposition of the Oracles upon the head , since the s ubordinate Ranks have not this and for the Priests

c c o f the bending of both knees, sin e the conse ration

Leito ur o i Leito ur o i the g has not this ; for the g , as

o ne o f . has been said , bend the two knees only

E S CTI ON II . A The conducting then to the Divine ltar, and k neeling, suggests to all those who are being sacer d o tall o w n y ordained , that their life is entirely placed

s c o nsecratio n ' and under God , as ource of , that their m a a‘ l cpp y s.

1 34 D ionysiusMe A reop agite fe sto r o f — the supremely Divine choice , not o f his o w n accord or by his o wn favour leading those who are ordained to the sacerdotal consecration , but being moved by God to all the Hierarchical dedi M cations . Thus oses, the consecrator under the

Law d n A , does not lea eve aron , his brother , to c o nsecratio n ’ th o u h h sacerdotal , g thinking im both beloved of God and ﬁt for the priesthood , until G o d n moved by to this , he in submissio to God ,

o f Head consecration , completed by Hierarchical

0 B u rites the sacerdotal consecration . t even our supremely Divine and ﬁrst Consecrator (for the most

o ur philanthropic Jesus , for sake, became even this) , “ ” did not glorify Himself, as the Logia say, but He “ Th o u p Who said to Him , art Priest for ever after ” o f M w the order elchizedek . Wherefore also hilst Himself leading the disciples to sacerdotal cou se

u c C cration , altho gh being as God hief onsecrator, nevertheless He refers the Hierarchical completion o f the work o f consecration to His altogether most

H o lv S Father, and the supremely Divine pirit , by d a monishing the disciples , as the Oracles say, not “ bu t w to depart from Jerusalem , to a ait the promise o f w M e the Father, hich ye heard of , that ye shall ” h q And G o st . be baptized in Holy indeed , the

C a w oryph eus of the disciples himself, ith the ten , o f w w the same rank and Hierarchy ith himself, hen he proc eeded to the sacerdotal consecration o f the w t elfth of the disciples , piously left the selection to

0 E P q Ps x . . s o d . . . e ct . . x xxix 4 . 4 A i 4 , 5 l r I on Me E cclesiastica l A ie arMy. 3 5

“ Sh ew r h the Godhead, saying, whom Thou ast ” d esi chosen , and received him , who was divinely g nated D by the ivine lot , into the Hierarchical number o f the sacred twelv e . Now c oncerning w h the Divine lot , hic fell as a Divine intimation M h w upon att ias , others have expressed another vie ,

o w n not clearly, as I think , but I will express my sentiment . For it seems to me that the Oracles “ t name lot a certain supremely Divine gif , pointing o ut to that Hierarchical Choir him who w as d esig mated by the Divine election ; more particularly , because the Divine Hierarch must not perform the

o f sacerdotal acts his own motion , but, under God , moving him to do them as prescribed by the Hier

archy and Heaven .

E V S CTION I .

N o w the salutation , for the completion of the

sacerdotal consecration , has a religious signiﬁcance .

Fo r d all the members of the sacer otal Ranks present , as well as the Hierarch himself w h o has c onsecrated

F r w . o them , salute the ordained hen , by sacerdotal w habits and po ers , and by Divine call and dedica

tion , a religious mind has attained to sacerdotal m co pletion , h e is dearly loved by the most holy

o f Orders the same rank , being conducted to a

most Godlike comeliness, loving the minds similar

m u . to himself, and religiously loved by the in ret rn Hence it is that the mut ual sacerdotal sal utatio n

is religiously performed , proclaiming the religious

r 2 . A . . . cts . 1 68 A i 4 p C p . C e n i m t [U W d f b C U I C I 11 5 6 6 1 1 1 O C g y , 19 5

c throughout, by sa erdotal training, their most God

like c omeliness .

SECTION VI I

These things , as I said , are common to the whole

sacerdotal consecration . The Hierarch , however,

c as a distinctive mark , has the Ora les most reverently

Fo r placed upon his head . since the perfecting power and scien c e o f the w hole Priesthood is be

ueath ed q to the inspired Hierarchs , by the supremely

Divine and perfecting goodness , naturally are placed u pon the heads o fthe Hierarchs the Di vinely trans

mitted Oracles , which set forth comprehensively

c o f 5 and scientiﬁ ally every teaching God , work G o d d of God , manifestation of , sacred word , sacre

w o n e ork , in word , all the Divine and sacred works and words b equeathed to o ur Hierarchy by the b eneﬁc ent Godhead ; since the Godlike Hierarch ,

' h aving participated entirely in th e wh o le H ierar w in chical po er, will not only be illuminated , the true and God - transmitted science of all the sacred w words and orks committed to the Hierarchy, but w ill also transmit them to others in Hierarchical

w c proportions, and ill perfe t Hierarchically in most Divine kinds o fknowledge and the highest mystical

c o f th instructions , all the most perfe ting functions e

w And o f hole Hierarchy. the distinctive feature the

ordination of Priests, as contrasted with the ordering

8 war O eq ' fa s ms y .

C A P U T VI .

I i t I . C oncernin M R an o Me n tia g e ksf ed .

E S CTION I .

H ESE T , then , are the sacerdotal Ranks and elections , h w c . t eir po ers , and operations , and onsecrations We must n ext explain the triad o f the Ranks being

f r mul initiated under them . We a ﬁ m then that the titud es w We h wh o , of hom ave already made mention , are dismissed from the ministrations and c o nsecra

u c o ne tions , are Ranks under p riﬁ ation ; since is being yet moulded and fashioned by the L eito urgo i through the obstetric Oracles to a living birth ; and a nother is yet to be called back to the holy life , from d o f which it had departe , by the hortatory teaching

et the good Oracles and another, as being y terror iz ed w o f , through ant manliness , by opposing fears , and being fortiﬁed by the strengthening Oracles and another, as being yet led back from the worse to holy efforts ; and another as having been led

ﬁx ed ness back , indeed , but not yet having a chaste in more Godlike and tranquil habits . For these are

O u the rders under p riﬁcation , by the nursing and

n f i . o L eito ur o . purifyi g power the g These, the Lei to ur o i w g perfect, by their sacred po ers, for the

u o f f c p rpose their being brought , a ter their omplete cleansing, to the enlightening contemplation and participation in the most luminous ministrations. on Me E cclesiastical H ierarck I y. 3 9

E S CTION I I .

And th e a middle rank is contemplative , which n fﬁ participates in certai Divine O ces in all purity ,

c w a cording to its capacity, hich is assigned to the n Priests for its e lightenment .

Fo r it is evident , in my opinion , that , that having

and been cleansed from all unholy impurity , having acquired the pure and unmoved steadfastness o f

o wn its mind , is led back , ministerially , to the w contemplative habit and po er, and communicates

c the most Divine symbols , ac ording to its capability , ﬁlled w ith every holy joy in their contemplations

u and communions , mo nting gradually to the Divine f o w . love their science , through their elevating po ers

aﬂi rm This, I , is the rank of the holy people , as

having passed through complete puriﬁcation , and

w w o f deemed orthy, as far as is la ful , both the

i o f reverent vision , and partic pation the most lumi M nous ystic Rites .

SECTI ON III .

N o w the rank , higher than all the initiated , is

o f M w b the sacred Order the onks , hich , y reason

o f u ﬁ e an entirely p ri ed puriﬁcation , through compl te w f w n po er and perfect chastity o its o operations, has attained to intellectual contemplation and com munion in every ministration which it is law ful for it f to contemplate , and is conducted by the most per ect

w o f ing po ers the Hierarchs, and taught by their I nspired illuminations and hierarchical traditions the

n M c c ac ministratio s of the ysti Rites , ontemplated , D ionysiusM e A reopagite

to elevafed i cording its capacity, and by the r sacred

m o f c science , to the ost perfecting perfection whi h

o ur it is capable . Hence Divine leaders have deemed

o f them worthy sacred appellations , some, indeed , “ ” “ ” a M calling them Therapeut e, and others onks , from the pure service and fervid devotion to th e tru e

and u if God , from the ndivided and single l e, as it

o f were unifying them , in the sacred enfoldings

- M things divided , into a God like onad , and God i u n loving perfection . Wherefore the Divine nstit tio

c accorded them a consecrating gra e , and deemed — them w orthy o f a certain hallow ing invocation no t — hierarchical fo r that is conﬁned to the sacerdotal orders alone , but ministrative , as being ministered ,

th e u by pio s Priests , by the hierarchial consecration in the second degree .

I ll sterion on M nast c onsecration. I . I y o i C

D A The Priest then stands before the ivine ltar, religiou sly pronouncing the invocation for M onks .

The ordinand stands behind the Priest, neither bend in no r o ne o f h n g both knees, them , nor avi g upon

h - d but h is ead the Divinely transmitte Oracles , only u standing near the Priest , who prono nces over him

i n W r ﬁn the myst cal invocatio . hen the P iest has

' ish ed h e a ro ach es this , pp the ordinand , and asks him ‘ f w ll — ﬁrst , if he bids are ell to a the distracted not

n i i o . lives o ly, but als mag nations Then he sets before him the most perfect life , testifying that it is W n his bounden duty to surpass the ordinary life . he

D onysiusMe A reop agite

M — c in every way to the single onks , inasmu h as they are under obligation to be uniﬁed to the One, and

c M to to be colle ted to a sacred onad , and be trans formed to the sacerdotal life , as far as lawful , as fﬁ possessing an a nity to it in many things , and as being nearer to it than the other Ranks of the initi w f a . S o ted Now the sealing ith the ign the Cross ,

w e o f as have already said , denotes the inaction

An almost all the desires of the ﬂesh . d the cropping o f th e hair shews the pure and unpretentious life, w hich does not beautify the darkness within the

v w c mind , by o erlarding it ith smeared preten e , but that it by itself is being led , not by human attractions b ut by single and monastic , to the highest likeness f o G o d .

E I S CT ON IV .

o f The casting aside the former clothing , and the n e taking a different , is inte d d to shew the transition from a middl e religious life to the more perfect just

' n th e h o l B G o d as , duri g y irth from , the exchange o fthe clothing denoted th e elevation o fa thoroughly

puriﬁed life , to a contemplativ e and enlightened

. An d condition even if now also the Priest, and all

th e man religious present , salute the ordained , under

w o f G stand from this the holy fello ship the odlike , who lovingly congratulate each other in a Divine

rejoicing .

SE CTION V .

o f th e Last all , the Priest calls ordained to the

v s s upremely Di ine Communion , hewing religiously n M E l s sti a o e cc e ia c l I I ierarc/zy. I 4 3

w that the ordained , if he ould really attain to the w monastic and single elevation , ill not merely con

no r template the sacred mysteries within them , come

o f to the communion the most holy symbols , after the

o f w fashion the middle Rank , but, with a Divine kno

o f n c ledge the holy thi gs re eived by him , will come to the reception Of the supremely Divine Communion ,

f o f in a manner di ferent from that the holy people .

o f Eu Wherefore , the Communion the most holy c h arist is also given to the sacerdotal Orders , in s b their con ecrating dedications , ythe Hierarch who

a t o f consecrated them , the end their most holy sanc tiﬁcatio ns o f , not only b ecause the reception the supremely Divine M ysteries is the consummation of each Hierarchical reception , but because all the

c a sacred Orders , ac ording to their c pacity , partake of

- fo r the self same common and most godly gifts , their

n in d eiﬁc atio n o w elevation and perfection . We M conclude , then , that the holy ystic Rites are ,

u i i p riﬁcation , and illum nat on , and consecration . The

L eito ur o i u u g are a p rifying rank , the Priests an ill minatin rc g, and the Godlike Hiera hs a consecrating .

u a B t the holy people is contemplative Order . That w hich does n o t participate in the sacred contem

latio n u p and communion , is a Rank being p riﬁed , as still under course o fpuriﬁcation . Th e holy people is

o f M a contemplative Rank , and that the single onks

F ur c R . o r o is a perfe ted ank thus Hierarchy , rever ently arranged in Ranks ﬁxed by God , is like the

reservin or SO Heavenly Hierarchies , p 0 ) far as man can

- c . do, its God imitated and Godlike haracteristics E I S CT ON VI .

But thou wilt say that the Ranks undergoing puri fic atio n utterly fall short o fthe Heavenly Hierarchies (for it is neither permitted nor true to say that any d efiled heavenly Ordering is ) , yea , I would altogether f m w a firm yself, that they are entirely ithout blemish ,

u and possess a perfect p rity above this world , unless

u m I had completely fallen away from a religio s ind . For if any of them should have become captive to

u nd eﬁled evil , and have fallen from the heavenly and

o f d n M h e w u harmony the ivi e inds , ould be bro ght

l o f m to the g oomy fall the rebellious ultitudes . B ut o n e may reverently say with regard to the He avenly

a n G o d Hierarchy , that the illumin ti g from in things hitherto unknown is a puriﬁcation to the subordinate B n n eings , leadi gthem to a more perfect scie ce of the

u o f w s premely Divine kinds kno ledge , and purifying them as far as possible from the ignorance o f th ose h e things of which t ey had not hith rto the science,

conducted , as they are, by the ﬁrst and more Divine B eings to the higher and more luminous splendours o fthe visions o fGo d and so there are Ranks being

c illuminated and perfe ted , and purifying and illu minatin f o f g and perfecting , a ter the example the Hea v enly Hierarchy ; since the highest and more

‘ u h Divine B eings p rify the subordinate , oly, and reverent Orders , from all ignorance (in ranks and proportions of the Heavenly Hierarchies) , and ﬁlling

illuminatin s and them w ith the most Divine g , per fec ting in the most pure science of the supremely

‘ we Divine c on c eptions . For have already said, and

D ionysiusMe A reopagite

h h during t is present life to a c ange for the worse , in w v the regeneration , ill ha e the most Godlike transi h l u unc an eab e . N o w tion to an g condition , the pure bodies which are enrolled together as yoke -fellow s

n o f u t and companio s the holy so ls , and have fough ; together w ithin their Divine struggles in the u n changed steadfastness o f their souls throughout th e

w o w n resurrec j divin e life , ill jointly receive their tio n x u w so uls ; for, having been nited ith the holy

w h w i n b to hich t ey ere united this present life , y h m C w e aving become embers Y of hrist , they ill receiv i n d and return the Go like imperishable immortality,

Z and blessed repose . In this respect then the sleep o f and u the holy is in comfort nshaken hopes , as f 3 it at tains the goal o the Divine c ontests .

E S CTION II .

h n N ow, amo gst the profane , some illogically think

0 to go to a no n- existence ; others that the bodily blending w ith their proper souls will be severed

u once for all , as nsuitable to them in a Divine life

no t n o r sufﬁ and blessed lots , considering b eing c i entl o ur y instructed in Divine science , that most Godlike life in C hrist has already begu n d B ut 8 n w others assign to souls u ion ith other bodies , f c o mmittin u g , as I think , this inj stice to them , that after (bodies) have laboured together with the godly

u X . I o r x v 2 . d v i . 1 o h n 2 . C . . . J iii 5 Y I bi 1 5 .

Z a i - b Tim. v . 6 8 . . H . 2 P h eb . iv 1 1 . ato aed Pl , . i 5 4 .

0 - e l. C o h d 6 . d . . 6 2 . . . P ae . . I bi i 3 d iii 3 , 4 i 4 — B / s A . . V S. . d mIBI re . , p C 5 7 on M e E ccle ia tica l II i /a rc 1 s e /zy . 4 7 s ul h o f m o s , and have reac ed the goal their ost Divine c u h le o rse , t ey re ntlessly deprive them of their right e o us u An d g n o t w h o w retrib tions . others (I do kno they have strayed to conc eptions o f s uch earthly

an d l s tendency) say , that the most holy b es ed repose promised to the devout is similar to o ur life in this

w u w ul w h o orld , and nla f ly reject, for those are equal

A u n to the ngels , no rishme nts appropriate to a other

f n f u h w o . o o kind life No e the most religio s men ,

w u e ever, ill ever fall into s ch errors as th se ; but , know ing th at their wh ole selves w ill receive the C hrist

k n w h h m li e inherita ce , hen t ey ave co e to the goal of

m l r this present life , they see ore c early thei road to

u i e an d i ncorr pt on already become near r , extol the

o f th e a ﬁ w D gifts Godhe d , and are lled ith a ivine

n o n r n w c o n satisfaction , lo ger fea i g the fall to a orse

t but w n w h w : di ion , kno i g ell t at they ill hold ﬁrmly h and everlastingly t e good thi ngs already acqu i red .

w w h o u o f un Those , ho ever, are f ll blemishes , and

t u h a n holy stains , even ho gh t ey have ttai ed to some

i o wn h o w n init ation , yet , of their accord , have , to t eir

u m m and destr ction , rejected this fro their ind , have

h y w d d u lu to t w h ras l follo e their estr ctive sts , hem en

o f they have come to the end their life here , the Divine regulation o f the Oracles w ill no longer ap pear as

11 b u o f bu t w e h efore , a s bject scorn , , h n they ave looked w ith d iffere n t eyes u pon the pleas u res o fth eir

and w h passions destroyed , hen t ey have pronounced

8 8 a tt . x 2 . M x ii . h 8 . e u c . . o us n ar s 1 R p bli , lib . i . p 9 C i , P i , 33 1 4 8 D ionysiusMe A reop agite

blessed the holy life from which they thoughtlessly w fell a ay , they are , piteously and against their will ,

m u separated fro this present life, cond cted to no holy i u hope, by reason of their shamef l life

E I S CT O N III .

N o w w l t o f t n o f , hi s non e these a tai the repose w n the holy men , he himself, he coming to the end

o wn of his struggles , is ﬁlled with a holy consolation , and with m uch satisfaction enters the path o f the w holy regeneration . The familiar friends , ho ever,

of him who has fallen asleep , as b eﬁts their divine w familiarity and fello ship , pronounce him blessed , w d hoever he is, as having reached the esired end

I w w o f cro ned ith victory , and they send up odes

k A o f than sgiving to the uthor victory, praying also

that they may reach the same inheritance . Then h im they take him and bring to the Hierarch , as to a bequest o fholy cro wns and be right gladly receives

n him , and performs the thi gs ﬁxed by reverend men , to be performed over those who have piously fallen asleep .

I te I . I IIys rion over Mose w lzo lzave religiously allen aslee f p .

D C The ivine Hierarch collects the reverend hoir, and if the person who has fallen asleep were o f the wn sacerdotal rank , he lays him do before the Divi ne A ltar, and begins with the prayer and thanksgiving

1 Ps c . 1 0 . xii .

1 5 0 D io nysi usMe Areop agite

n ' w d at F r a . o s there is no eed to on er this , the

w l v r a l Oracles say, If they i l not belie e , neithe sh l “ l ” t und erstand And u s w h n . o c o hey as for , have

tem lated r u n o f p the spi it al meani g the things done , w hilst Jesus leads us to the light , let us say, that ,

w u s d u to not itho t rea on , does the Hierarch con ct ,

man s i n th e o f and place the fallen a leep , place the

fo r it w t h i n same rank ; she s reveren ly , t at , the

e w in o s n ta s r generation , all ill be those ch e inheri nce , m for w hich they hav e ch o se n their o w n life here

e o ne o d l e and l For exampl , if any led a G ik most ho y

a sth e m n G o d i s na l life here , so far i itatio of attai b e

w a e me ‘ d e by man , he ill be , i n the g to co , in ivin

“ and blessed i nheri ta nces bu t ifh e le d a life inferior

i n b ut to the divine likeness the highest degree , ,

h t man w v nevertheless , a oly life , even his ill recei e

u n e the holy and similar retrib tio s . The Hi rarch , - n h n h u n s having give t a ks for this Divine rig teo s es ,

o w u offers a sacred prayer, and ext ls the orshipf l

u u u u and n l Godhead , as s bj gating the nj st tyra nica

w u s u u s o ur po er against all , and cond cting back to

11 o wn most j ust p o ssessions ( or j udgments) .

SE CTI ON I I .

N o w C a n o f , the hants and Re di gs the supremely Divine promises are explanatory o f the most blessed

w s w h o a inheritances , to hich tho e , have attained

o a t Divine perfecti n , shall b e eternally ppoin ed , and

1 m ' ’ i as fra me nt . W sd om . . d re K A w O a v . ee a i iii 9 i S P pi , g 5 n / fcr u a r a . rc t ar a in te t. I su est n p M , x gg j on Me E cclesiastica l H era rclz i y. 1 5 1

o f him descriptive who has religiously fallen asleep ,

wh o and stimulative of those, are still living , to the same perfection .

I SECT ON I II .

O w n o t bserve , ho ever, that all the ranks

o m but under puriﬁcati n are custo arily dismissed , only the catechumens are expelled from the holy

fo r c places , this lass is entirely uninitiated in every holy Rite , and is n o t permitted to view any o f the

i relig ous celebrations , great or small , inasmuch as i t has not participated in the faculty o f contem

n u B h plati g the holy mysteries , thro gh the irt from f h T S o . h e God , which is ource and gift lig t rest ,

w u ho ever , of the ranks nder puriﬁcation , have already r t been under instruction in sac ed tradi ion ; but , as they have foolishly returned to an evil co u rse it is inc umbent to complete their proper elevatio n in m advance , and they are reasonably dismissed fro the s u premely Divine contemplations and c o mmu

” in w b e nions , as holy symbols ; for they ill

u o f u w inj red , by partaking them nholily , and ill

' come to a greater contempt o f the Divine M ysteries and th emselves .

E S CTI ON IV .

w Naturally , ho ever, they are present at the things no w u done , being clearly ta ght by seeing both the

us u fearlessness of death amongst , and the last hono r o f the saints extolled from the unfailing Oracles , and that the sufferings threatened to the unholy like th emselves will be endless ; for it w ill perh aps be proﬁtable for them to have seen him , who has

u religiously ﬁnished his co rse , reverently proclaimed

o f Leito ur o i by the public proclamation the g , as o f 0 being certainly companion the Saints for ever . And w , perchance, even they ill come to the like

w o f aspiration , and ill be taught from the science

u C the Liturgy, that the cons mmation in hrist is

blessed indeed .

SECTI ON V .

th e D d n ff Then ivine Hierarch , a va cing, o ers a

an n A holy prayer over the m falle asleep . fter the

th e u prayer , both Hierarch himself sal tes him , and N w next all w h o are present . o the prayer beseeches th e supremely Divine Goodness to remit to the man fallen asleep all the failings committed by reason of

u h man inﬁrmity, and to transfer him in light p and

o f q s o f A r an d land living , into the bo om braham ,

: w w Isaac, and Jacob in a place here grief an d sorro

I s no . and sighing are more It evident, then , as

w o f u I think , that these, the re ards the pio s , are w most blessed . For hat can be equal to an im mortality entirely w ithout grief and l uminous w ith E light . specially if all the promises which pass

’ w u man s understanding, and hich are signiﬁed to s

o ur in by signs adapted to capacity , fall short , their

f u o . w e description , their act al truth For must

0 P Ps. lv i . 1 q . Ps. c u e 0 . . L k i . 7 3 xvi 9 . r u e x vi 2 2 . L k .

1 5 4 D onysiusMe A reopagite

” u Yea o r w . be good , hether it be bad , the sure

r l traditions of the O ac es teach us that the prayers ,

o f u w h o w even the j st , avail only for those are orthy o f ra ersX u n Y pious p y d ring this prese t life , let alone d i (by no means) after death . What forsooth d Saul gain from Samu el Z ? and w ha t did the intercession o f the P ro ph et a proﬁt the people of the He bre w s ?

Fo r o ne w sun , as if any , hen the is shedding its o wn S u plendour upon nblemished eyes , seeks to enjoy th e solar Splendo ur by obliterating his o w n pow ers of vision ; so does he cling to i mpossible

ex trai/a ant w h o and g expectations, beseeches the w intercessions of holy men , and , by driving a ay th e u holy efforts natural to the same , plays tr ant from the most luminous and b en eﬁc en t command h f n u o . me ts, thro g heedlessness the Divine gifts fﬁ Nevertheless , according to the Oracles , I a rm

]O o f io u s that the intercessions the p are , in every respect, proﬁtable in this present life , after the fol

w o ne i lo ing fash ion . If any , long ng for holy gifts , and n u fo r havi g a religio s disposition their reception ,

o w n as recognizing his insufﬁciency, approaches some pious man , and should prevail upon him to

w - w - u become h is fello helper , and fello s ppliant , he

b eneﬁtted c w will be in every respe t , thereby, ith a beneﬁt superior to all for he w ill attain the most

fo r Divine gifts he prays , since the supremely Di v ine Goodness assists him , as well as his pious

X i n t e i. . 1 . s . 2 o r. v . 1 0 s . . C . C 3 4 3 7 Y p y Z a 6 r d Od ua r o v am. v i . . r ii 1 . e 1 x 1 e v . n . S J . b am v . 1 J es 6 . n M e E c l siasti a l I I rar k o c e c ie c y. 1 5 5

m and j udgment of hi self, his reverence for devout men w u , and his prai se orthy craving for the religio s

u req ests requested , and his brotherly and Godlike

th e disposition . For this has b een ﬁrmly ﬁxed by supremely Divin e decrees , that the Divine gifts are

v G o d w h o gi en , in an order most beﬁtting , to those

u h w h o are meet to receive them , thro g those are meet to distribute them .

u u If any one , then , sho ld despise this sacred reg

w - c o n lation , and betaking himself to a retched self

l m u f ce t, should deem hi self s ﬁcient for the supremely

w me n Divine Converse, and look do n upon pious ,

“ u u t u w and if he sho ld f rther reques requests , n orthy of God , and not holy , and if he should have his

no t aspiration for things divine sustained , and cor

w u relative to himself, he ill fail in his ignorant req est ,

u w u N o w w n o n . th thro gh his fa lt , ith refere ce to e t w e prayer men ioned , hich the Hierarch prays ov r the

w e man fallen asleep , think it necessary to mention the tradition w hich h ascome to u S from o ur inspired

d . lea ers The D ivi ne Hi erarch , as the Oracles say, is interpreter o f the supremely Divine aw ards ; for he

c o f is messenger the Lord God Omnipotent . He has

n - learned the , from the God transmitted Oracles , that

i u to those who have passed the r life pio sly , the most

in u a n bright and divine d life is given ret rn , ccordi g

3 u to their due , by the most j st balances , the Divine

w man u e Love to ards overlooking, thro gh its goodn ss , the stains which have come to the m through hum a n

’ 0 d e ' b ia y . a ach . 1 o h n v . 1 6 . x a r M l i ii . 7 J g SE CTION VII .

N o w n w h , the Hi erarch k e these things to ave been

promised by the infallible Oracles and he asks , that

a these things may come to p ss , and that the right t eo us ret urns be given to those w h o have lived

u w u beneﬁc entl pio sly, hilst being mo lded y to the D i ivine imitation , he beseeches g fts for others , as w w favours to himself ; and , hilst kno ing that the w w promises ill b e unfailing , he makes kno n clearly

ac to those present, that the things asked by him ,

law w cording to a holy , ill be entirely realized for

those who have been perfected in a Divine life . For

o f the Hierarch , the expounder the supremely Divine

w u w w n o t Justice , o ld never seek things , hich ere m A G o d ost pleasing to the lmighty , and divinely g promised to be given by Him . Wherefore , he does not offer these prayers over the unholy fallen asleep , not only because in th is he w ould deviate from his

f o f u o ﬁce expounder , and would pres mptuously arro

o n o w n u o f gate, his authority, a f nction the Hier a S rchy, without being moved by the upreme Legis

u f lator , but because he wo ld both ail to obtain his

no t w abominable prayer, and he , unnaturally , ould

u Ye hear from the j st Oracle , ask , and receive not , h ” amiss because ye ask Therefore , the Divine

n v Hierarch beseeches thi gs di inely promised , and

11 8 si v . me . b x v . . . v . a o i A . J 4 . p C iii 43 J 3

1 5 8 D ionysiusMe A reop agite

w G th e S m to ma po ers as the odhead , upre e Initia r, y move them ; and the others m u st so cling to t h e

‘ s G o d in w th e ~ ma Hierarch as moved by , hat y y “ Fo r i h do hierarchically, he who desp set you , He m M e says , despiseth

E I S CT ON VIII .

no w w ol w Let us proceed to that, hich f lo s the n H prayer me tioned . When the ierarch has ﬁnished it u n , he ﬁrst sal tes the fallen asleep , and ext , all w h o are present ; for dear and honoured by all God like men is he who has been perfected in a Divine

A u u life . fter the sal tation , the Hierarch po rs the

o il u . And pon the man fallen asleep remember,

u B G o d th e that d ring the sacred irth from , before

B t o f most Divine aptism , a ﬁrst par icipation a holy — symbol is given to the man initiated the o il of — Chrism after the entire removal o f the former

n o w o f clothing ; and , at the conclusion all , the

Oil is poured upon the man fallen asleep . Then indeed the anointing w ith the Oil summoned the initiated to the holy contests ; and no w the Oil poured u pon him shew s the fallen asleep to have

u t o u str ggled , and have been made perfect , thro gh o ut those same co ntests .

I X SE CT ON I .

h as h h e When the Hierarch ﬁnis ed these things, w places the body in an honourable chamber, ith

u e 1 6 . L k x . on Me E cclesiastical H iera rc I lzy. 5 9 o th er h o o f a . Fo r ly bodies the same rank if, in soul

b d th e man a and g y, _ fallen asleep p ssed a life dear G d to o , there will be honoured , with the devout S u w d w o l , the body also , hich contende ith it through o u u t the devo t struggles . Hence the Divine j ustice

o w n gives to it, together with its body , the retri b utive I nheritances , as companion and participator

o r . in the devout , the contrary , life Wherefore, the Divi ne institution o f sacred rites beq ueaths the supremely Divine participations to them both — to d the soul , in eed , in pure contemplation and in

o f to science the things being done , and the body , n n w w by sa ctifyi g the hole man , as in a ﬁgure ith

M u n and the most Divine ro , the most holy symbols o f C the supremely Divine ommunion , sancti fying

and n uriﬁc atio ns the whole man , announci g , by p of

man u the whole , that his res rrection will be most complete .

E S CT I ON X .

N n ow , as regards the co secrating invocations , it

no no r is t perm itted t o explain them in writing, may w e m u m o r bring their ysterio s eaning , the powers

w n t ub from God orki g in hem , from secrecy to p lic it b ut o ur d h Old s y; , as sacred tra ition , by learning

u u these, through q iet instr ctions , and being perfected

u to a more Godlike condition and elevation , thro gh

u w Divine love and religio s exercises , thou ilt be borne by the consecrating enlightenment to their highest science 6O D ionysiusMe A reop agite

S ECTION XI .

Now the fact that even children , not yet able

h e to understand t things Divine , become recipients o f h B iri G o d o f the oly irth , and the most holy

m o f u sy bols the supremely Divine Comm nion , seems ,

o u u fo r as y say, to the profane , a ﬁt s bj ect reason

u if able la ghter, the Hierarchs teach things Divine to those not able to hear, and vainly transmit the

w h o n sacred traditions to those do not understa d .

And — h o n this is still more laughable t at others ,

u and their behalf, repeat the abj rations the sacred

B ut u compacts . thy Hierarchical j udgment m st not

to o h w h o but be ard upon those are led astray, ,

o f d m persuasively, and for the purpose lea ing the f b to the light , reply a fectionately to the o j ections

i i w in alleged by them , br ng ng for ard this fact ,

w u n o t accordance ith sacred r le , that all things

in o ur w d Divine are comprehended kno le ge , but m o f w b u s any the things , unkno n y , have causes m w besee ing God , unkno n to us indeed , but well w h M n kno n to t e Ranks above us . any thi gs also o B wn escape even the m st exalted eings , and are kno distinctly by the All- Wise and Wise - making God

u c w e fﬁ m head alone . F rther, also , oncerning this , a r the same things w hich o ur Godlike initiators c o n v e e d " y to us , after initiations from the early tra

t . di ion For they say, what is also a fact, that

’ n a i h T n h a sx v . 2 1 1 6 and rc sh o re c . a s. See ct px A 7 , , ; A bi p Yet ev en D upin igno rantly all eged th at w o rd as p ro o f P o st

o sto c . N o v Bib 1 00 . . 1 . Ap li . . p . ; C ii 4

’ 1 6 2 D ion siusMe A r o a i v e te Cse. y p g ,

h h v t em , and may not a e any other life but that which always contemplates Divine things; and in religious progress b ec ome partaker o f th em and

b e have a religious disposition in these matters, and

v u r So de outly brought p by his Godlike su ety .

e so gr at , my son , and b eautiful , are the uniform v o f isions our Hierarchy, which have been presented w e to my Vie and from others , perhaps , mor con

] tem lativ e n p minds , these things have bee viewed , l And n o t r v . only mo e clearly, but also more di ine y to as m n and m ne thee, I fancy , ore brillia t ore divi

s h n o r beauties will hine fort , by usi g the f egoing

- stepping stones to a higher ray . Impart then , my

me friend , thyself also , to , more perfect enlighten m ent, and shew to mine eyes the more comely and u niform beauties that th o u mayst hav e been able to

see , for I am conﬁdent that , by what has been said , I shall strike the sparks 0 o f the Divine Fire stored

up in thee .

C hunkshe to ®0D.

K E JO HN P AR R .

’

All Sai ts D a 8 . n y, 1 9 8

0 B acon d vancemen in earn n . 2 , A t L i g , p X A P P E N D I .

LI ST O F B I SH O P S.

R I S. A. . A . AT H E N S. . D PA D h Areo a H iero th eus 5 2 Dio nysi us t e p — 1 1 Di o n ysi usth e Areo pagite 58 gite 7 0 9 N arc issus 6 7 M all o P u bli u s 1 1 8 1 24 M artianus

uad ratus w ho resented V cto r " , p i Apo lo gy t o H ad ri an 1 2 6 M a urianus M arti nus

TO E R LES. L DO . A t Tro h mus 1 Eugenius 69 1 2 1 S . p i o n sus th e Areo a 2 . M elantius D i y i p

e a s te 3 . P l gi u gi

P atru mmu St. e u us 4 . s R g l

e 5 . Eusebius St . F lix

u n u rat ns 6 . " i t s G i

7 . Vi ncentius Amb ro si us Eugen i usM arcell usw as Anastinus c o nsec rated at Arle s I ngenuus by Di o nysi us th e A ugusti nus — A reo p agite 68 69 H ie ro nymus

Sav itius Th e list at To l ed o is as co m a le te asth e st at an M artianus p li M il .

St . M a ri n

I L M AN . — — 1 . Ano t o lo ne . 1 6 . S . 2 2 0 t on a . 1 , G 5 4 5 M , M 9 5 — — . C a o . b 6 8 6 . t M a n 2 0 2 S . er o . 2 j , R 4 5 g , M 5 3 4 — — iano . . . C astrinz 1 St . ro c e . 0 2 3 , M 9 7 3 7 7 Mi l , M 3 4 3 5 — C aliv ero . 1 8 1 0 4 . , G 3 9 — h . r h B h B o o m o se 1 i o . 1 6 s st 1 8 8 . St t s 3 i p 9 A b , i p , 37 4 39 7

8 A D 2 ria n w ro te to o e te h en u r in him to e o se . . 5 4 C yp P p S p g g d p “ i 1 th r 1 h i u me nt s arc o n o 8 t B sh o r m t r h imu s. ee n o S . o S o M , 5 p f T p M .

ine d it s d e M . Fai llo n t . I I . . a nd D arras . 1 . , p 3 7 5 , , p 4 b G ains O ius w a s th e ent u r o n o f th e ruc ﬁx o n and ath e r o f p p C i C i i , f . .

A o th o i us menti o ne b nati us. g pp , d y Ig 1 6 A end ix 4 pp .

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H N J O PARKER . A end ix pp . I 67

A PO STO L I C TRA D I TI O N S

EN E Y I N A B EYAN C E G RALL .

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