(1) We shall, therefore, deliver to you the peculiar dogmas of the Assyrians; and also clearly develop to you our own opinions; collecting some things from the infinite writings of the ancients, but others from those particulars which were comprehended by the ancients in one treatise, and pertain to the whole knowledge of divine natures. If also you should propose any philosophic inquiry, we shall discuss it for you, according to the ancient pillars of Hermes, which Plato and Pythagoras knew before, and from thence constituted their philosophy. But such things as exhibit foreign inquiries, or which are contradictory and contentious, we shall assist mildly and aptly, or we shall demonstrate their absurdity. Such, likewise, as proceed conformably to common conceptions, we shall endeavour to discuss in a way perfectly known and clear. And things, indeed, which require the experience of divine operations to an accurate knowledge of them, we shall explain, as far as this is possible to be effected by words alone; but such as are full of intellectual theory, we shall develop with a view to the purification of the soul.

(2) But indications of this theory worthy of notice may be mentioned, by which it is possible for you, and those who resemble you, to be conducted by intellect to the essence of [real] beings. And with respect to such things as become known by a reasoning process, we shall leave no one of these without a perfect demonstration. But in all things we shall give to each that which is appropriate. And such questions, indeed, as are theological, we shall answer theologically; such as are theurgic, theurgically; but such as are philosophical, we shall, in conjunction with you, philosophically explore. Of these, also, such as extend to first causes, we shall unfold into light, by following them conformably to first principles. But such as pertain to morals, or to ends, we shall fitly discuss, according to the ethical mode. And, in a similar manner, we shall examine other things methodically and appropriately. Let us, therefore, now betake ourselves to your inquiries.

(4) We then, having collected these intelligible Divine Names, have unfolded them to the best of our ability, falling short not only of the precision which belongs to them, (for this truly, even Angels might say) nor only of their praises as sung by Angels (and the chief of our Theologians come behind the lowest of them), nor indeed of the Theologians themselves, nor of their followers or companions, but even of those who are of the same rank as ourselves, last and subordinate to them; so that, if the things spoken should be correct, and, if we, as far as in us lies, have really reached the perception of the unfolding of the Divine Names, let the fact be ascribed to the Author of all good things, Who, Himself, bestows first the power to speak, then to speak well. And if any one of the Names of the same force has been passed over, that also you must understand according to the same methods. But, if these things are either incorrect or imperfect, and we have wandered from the truth, either wholly or partially, may it be of thy brotherly kindness to correct him, who unwillingly is ignorant, and to impart a word to him, who wishes to learn, and to vouchsafe assistance to him, who has not power in himself; and to heal him, who, not willingly, is sick; and having found out some things from thyself, and others from others, and receiving all from the good to transfer them also to us. By no means grow weary in doing good to a man thy friend, for thou perceivest, that we also have kept to ourselves none of the hierarchical communications transmitted to us, but have transmitted them without flaw, both to you and to other holy men, yea, and will continue to transmit them, as we may be sufficient to speak, and those to whom we speak, to hear, doing injury in no respect to the tradition, if at least we do not fail in the conception and expression thereof. But, let these things be held and spoken in such way, as is well pleasing to Almighty God; and let this indeed be our conclusion to the intelligible Divine Names. But I will now pass to the Symbolic Theology, with God for my Guide. 27 October, 1896.

(1) Since it is usual with all men of sound understandings, to call on divinity, when entering on any philosophic discussion, it is certainly much more appropriate to do this in the consideration of that philosophy which justly receives its denomination from the divine Pythagoras. For as it derives its origin from the Gods, it cannot be apprehended without their inspiring aid. To which we may also add, that the beauty and magnitude of it so greatly surpasses human power, that it is impossible to survey it by a sudden view; but then alone can any one gradually collect some portion of this philosophy, when, the Gods being his leaders, he quietly approaches to it. On all these accounts, therefore, having invoked the Gods as our leaders, and converting both ourselves and our discussion to them, we shall acquiesce in whatever they may command us to do.

We shall not, however, make any apology for this sect having been neglected for a long time, nor for its being concealed by foreign disciplines, and certain arcane symbols, nor for having been obscured by false and spurious writings, nor for many other such-like difficulties by which it has been impeded. For the will of the Gods is sufficient for us, in conjunction with which it is possible to sustain things still more arduous than these. But after the Gods, we shall unite ourselves as to a leader, to the prince and father of this divine philosophy; of whose origin and country we must rise a little higher in our investigation.

(1) Now then, O Blessed One, after the Theological Outlines, I will pass to the interpretation of the Divine Names, as best I can. But, let the rule of the Oracles be here also prescribed for us, viz., that we shall establish the truth of the things spoken concerning God, not in the persuasive words of man's wisdom, but in demonstration of the Spirit-moved power of the Theologians, by aid of which we are brought into contact with things unutterable and unknown, in a manner unutterable and unknown, in proportion to the superior union of the reasoning and intuitive faculty and operation within us. By no means then is it permitted to speak, or even to think, anything, concerning the superessential and hidden Deity, beyond those things divinely revealed to us in the sacred Oracles. For Agnosia, (supra-knowledge) of its superessentiality above reason and mind and essence--to, it must we attribute the superessential science, so far aspiring to the Highest, as the ray of the supremely Divine Oracles imparts itself, whilst we restrain ourselves in our approach to the higher glories by prudence and piety as regards things Divine. For, if we must place any confidence in the All Wise and most trustworthy Theology, things Divine are revealed and contemplated in proportion to the capacity of each of the minds, since the supremely Divine Goodness distributes Divinely its immeasurableness (as that which cannot be contained) with a justice which preserves those whose capacity is limited. For, as things intelligible cannot be comprehended and contemplated by things of sense, and things uncompounded and unformed by things compounded and formed; and the intangible and unshaped formlessness of things without body, by those formed according to the shapes of bodies; in accordance with the self-same analogy of the truth, the superessential Illimitability is placed above things essential, and the Unity above mind above the Minds; and the One above conception is inconceivable to all conceptions; and the Good above word is unutterable by word--Unit making one every unit, and superessential essence and mind inconceivable, and Word unutterable, speechlessness and inconception, and namelessness--being after the manner of no existing being, and Cause of being to all, but Itself not being, as beyond every essence, and as It may manifest Itself properly and scientifically concerning Itself.

(3) But to pass over the mystical things there, both as forbidden to the multitude and as known to thee, when it was necessary to communicate to the multitude, and to bring as many as possible to the sacred knowledge amongst ourselves, he so excelled the majority of sacred teachers, both by use of time and purity of mind, and accuracy of demonstrations, and by his other sacred discourses, that we should scarcely have dared to look so great a sun straight in the face. For we are thus far conscious in ourselves, and know, that we may neither advance to understand sufficiently the intelligible of Divine things, nor to express and declare the things spoken of the divine knowledge. For, being far removed from the skill of those divine men, as regards theological truth, we are so inferior that we should have, through excessive reverence, entirely come to this--neither to hear nor to speak anything respecting divine philosophy, unless we had grasped in our mind, that we must not neglect the knowledge of things divine received by us. And to this we were persuaded, not only by the innate aspirations of the minds which always lovingly cling to the permitted contemplation of the supernatural, but also by the most excellent order itself of the Divine institutions, which prohibits us, on the one hand, from much inquisition into things above us, as above our degree, and as unattainable; yet, on the other hand, persistently urges us to graciously impart to others also whatever is permitted and given to us to learn. Yielding then to these considerations, and neither shirking nor flinching from the attainable discovery of things Divine, but also not bearing to leave unassisted those who are unable to contemplate things too high for us, we have brought ourselves to composition, not daring indeed to introduce anything new, but by more easy and more detailed expositions to disentangle and elucidate the things spoken by the Hierotheus indeed. Next: Caput IV. Sacred Texts | Christianity « Previous: The Works of Dionysius the Areopagite: On Divine Names: C... Index Next: The Works of Dionysius the Areopagite: On Divine Names: C... » Sacred Texts | Christianity

(1) In what follows, in which you think that ignorance and deception about these things are impiety and impurity, and in which you exhort us to the true developement of these particulars, is not, indeed, attended with any ambiguity, but is acknowledged by all men. For who will not grant that the science which apprehends real being, is most adapted to a divine cause, but that ignorance which is hurried along to nonbeing, since it is most remote from a divine cause, falls off from truly existing forms? Since, however, what is said by you is not sufficient, I will add what is wanting; and because what you assert is rather philosophical and logical, than conformable to the efficacious art of priests, on this account I think it is necessary to say something more theurgical about these particulars.

(2) But if any one should say that we introduce in so doing a confusion, in disparagement of the distinction which befits God, we do not think that such a statement as this is itself sufficient to convince that it is true. For, if there is any one who has placed himself entirely in opposition to the Oracles, he will be also entirely apart from our. philosophy; and, if he has no care for the divine Wisdom of the Oracles, how shall we care for his guidance to the theological science? But, if he regards the truth of the Oracles, we also, using this canon and illumination, will advance unwaveringly to the answer, as best we can, by affirming that theology transmits some things as common, but others as distinctive; and neither is it meet to divide the common, nor to confuse the distinctive; but that following It according to our ability, we ought to rise to the Divine splendours; for, by taking thence the Divine revelations, as a most excellent canon of truth, we strive to guard the things lying there, in their native simplicity and integrity and identity--being ourselves guarded in our guard of the Oracles, and from these receiving strength to guard those who guard them.

(1) We must, then, most pious of pious sons, demonstrate from the supermundane and most sacred Oracles and traditions, that ours is a Hierarchy of the inspired and Divine and Deifying science, and of operation, and of consecration, for those who have been initiated with the initiation of the sacred revelation derived from the hierarchical mysteries. See, however, that you do not put to scorn things most holy (Holy of Holies); but rather treat them reverently, and you will honour the things of the hidden God by intellectual and obscure researches, carefully guarding them from the participation and defilement of the uninitiated, and reverently sharing holy things with the holy alone, by a holy enlightenment. For thus, as the Word of God has taught us who feast at His Banquet, even Jesus Himself--the most supremely Divine Mind and superessential, the Source and Essence, and most supremely Divine Power of every Hierarchy and Sanctification and Divine operation--illuminates the blessed Beings who are superior to us, in a manner more clear, and at the same time more intellectual, and assimilates them to His own Light, as far as possible; and by our love of things beautiful elevated to Him, and which elevates us, folds together our many diversities, and after perfecting into a uniform and Divine life and habit and operation, holily bequeaths the power of the Divine Priesthood; from which by approaching to the holy exercise of the priestly office, we ourselves become nearer to the Beings above us, by assimilation, according to our power, to their abiding and: unchangeable holy steadfastness; and thus by looking upwards to the blessed and supremely Divine self of Jesus, and reverently gazing upon whatever. we are permitted to see, and illuminated with the knowledge of the visions, we shall be able to become, as regards the science of Divine mysteries, purified and purifiers; images of Light, and workers, with God, perfected and perfecting.

(1) Leaving, therefore, these particulars, you wish in the next place that I would unfold to you “ What the Egyptians conceive the first cause to be; whether intellect, or above intellect; whether alone, or subsisting with some other or others; whether incorporeal, of corporeal; and whether it is the same with the Demiurgus, or is prior to the Demiurgus? Likewise, whether all things are from one principle, or from many principles; whether they have a knowledge of matter, or of primary corporeal qualities; and whether they admit matter to be unbegotten, or to be generated? ” I, therefore, will in the first place relate to you the cause why in the books of the ancient writers of sacred concerns many and various opinions concerning these things are circulated, and also why among those that are still living, and are renowned for their wisdom, the opinion on this subject is not simple and one. I say then, that as there are many essences, and these differing from each other, the all-various multitude of the principles of these, and which have different orders, were delivered by different ancient priests. As Seleucus narrates, therefore, Hermes described the principles that rank as wholes in two myriads of books; or, as we are informed by Manetho , he perfectly unfolded these principles in three myriads six thousand five hundred and twenty five volumes. But different ancient writers differently explained the partial principles of essences. It is necessary, however, by investigation to discover the truth about all these principles, and concisely to unfold it to you as much as possible. And, in the first place, hear concerning that which is the first subject of your inquiry.

(4) These things we have learned from the Divine Oracles, and you will find all the sacred Hymnology, so to speak, of the Theologians arranging the Names, of God with a view to make known and praise the beneficent progressions of the Godhead. Hence, we see in almost every theological treatise the Godhead religiously celebrated, both as Monad and unity, on account of the simplicity and oneness of Its supernatural indivisibility from which, as an unifying power, we are unified, and when our divided diversities have been folded together, in a manner supermundane, we are collected into a godlike unit and divinely-imitated union; but, also as Triad, on account of the tri-personal manifestation of the superessential productiveness, from which all paternity in heaven and on earth is, and is named; also, as cause of things existing, since all things were brought into being on account of Its creative goodness, both wise and good, because all things, whilst preserving the properties of their own nature unimpaired, are filled with every inspired harmony and holy comeliness, but pre-eminently, as loving towards man, because It truly and wholly shared, in one of Its Persons (subsistencies), in things belonging to us, recalling to Itself and replacing the human extremity, out of which, in a manner unutterable, the simplex Jesus was composed, and the Everlasting took a temporal duration, and He, Who is superessentially exalted above every rank throughout all nature, became within our nature, whilst retaining the unchangeable and unconfused steadfastness of His own properties. And whatever other divinely-wrought illuminations, conformable to the Oracles, the secret tradition of our inspired leaders bequeathed to us for our enlightenment, in these also we have been initiated; now indeed, according to our capacity, through the sacred veils of the loving-kindness towards man, made known in the Oracles and hierarchical traditions, which envelop things intellectual in things sensible, and things superessential in things that are; and place forms and shapes around the formless and shapeless, and multiply and fashion the supernatural and formless simplicity in the variedness of the divided symbols; but, then, when we have become incorruptible and immortal, and have reached the Christlike and most blessed repose, according to the Divine saying, we shall be "ever with the Lord," fulfilled, through all-pure contemplations, with the visible manifestation of God covering us with glory, in most brilliant splendours, as the disciples in the most Divine Transfiguration, and participating in His gift of spiritual light, with unimpassioned and immaterial mind; and, even in the union beyond conception, through the agnostic and most blessed efforts after rays of surpassing brilliancy, in a more Divine imitation of the supercelestial minds. For we shall be equal to the angels, as the truth of the Oracles affirms, and sons of God, being sons of the resurrection. But now, to the best of our ability, we use symbols appropriate to things Divine, and from these again we elevate ourselves, according to our degree, to the simple and unified truth of the spiritual visions; and after our every conception of things godlike, laying aside our mental energies, we cast ourselves, to the best of our ability, towards the superessential ray, in which all the terms of every kind of knowledge pre-existed in a manner beyond expression, which it is neither possible to conceive nor express, nor entirely in any way to contemplate, on account of Its being pre-eminently above all things, and super-unknown, and Its having previously contained within Itself, superessentially, the whole perfections of all kinds of essential knowledge and power, and Its being firmly fixed by Its absolute power, above all, even the supercelestial minds. For, if all kinds of knowledge are of things existing, and are limited to things existing, that, beyond all essence, is also elevated above all knowledge.

(2) This division, therefore, being made, that which follows will most manifestly take place. For those who are governed by the nature of the universe, who lived conformably to this, and employ the powers of nature, these should embrace a mode of worship adapted to nature, and to the bodies that are moved by nature, and should choose for this purpose appropriate places, air, matter, the powers of matter, bodies, and the habits of bodies, qualities, and proper motions, the mutations of things in generation, and other things connected with these, both in other parts of piety and in that part of it which pertains to sacrifice. But those who live conformably to intellect alone, and to the life of intellect, and are liberated from the bonds of nature, these should exercise in all the parts of theurgy the intellectual and incorporeal mode of worship. And those who are the media between these, should labour differently in the paths of piety, conformably to the differences of this middle condition of life, either by embracing both modes of piety, or separating themselves from one of the modes [and adhering to the other], or receiving both these modes as the foundation of things of a more honourable nature. For without these they never can arrive at things supereminent. Or, in some other way, they should thus, in a becoming manner, labour in the paths of sanctity.

(4) Accept, therefore, this, which is said indeed incidentally, but is a sufficient reply to the whole of your conception concerning the theurgic art. Those assertions, also, of yours pertain to the same thing, in which you say, “ that the science of the Gods is sacred and useful, and call the ignorance of things honourable and beautiful darkness, but the knowledge of them light; and also add, that the ignorance of these things fills men with all evils, through inerudition and audacity, but the knowledge of them is the cause of all good .” For all these assertions tend to the same thing with the preceding, and obtain together with them an appropriate discussion. It is necessary, therefore to omit them, and to pass on to the inquiries concerning divination, and concisely dissolve them.

(10) Let this, then, be, for the uninitiated, a conducting guidance of the soul, which separates, as is meet things sacred and uniform from multiplicity, and apportions the harmonious elevation to the Orders severally in turn. But we, who have ascended by sacred gradations to the sources of the things performed, and have been religiously taught these (sources), shall recognize of what moulds they are the reliefs, and of what invisible things they are the likenesses. For, as is distinctly shewn in the Treatise concerning "Intelligible and Sensible," sacred things in sensible forms are copies of things intelligible, to which they lead and shew the way; and things intelligible are source and science of things hierarchical cognizable by the senses.

(7) Now we have set forth in the Theological Outlines whatever Divine Causes we have found in the Oracles, of these unions, and distinctions, by treating each separately, according to our ability; by explaining some things, by the infallible Word, and unfolding them; and by conducting the religious and unpolluted mind to the bright visions of the Oracles; but others, as being full of mystery, by approaching them according to the Divine tradition, which is superior to mental energy. For all the Divine properties, even those revealed to us, are known by the participations alone; and themselves, such as they are in their own source and abode, are above mind and all essence and knowledge. For instance, if we have named the superessential Hiddenness, God, or Life, or Essence, or Light, or Word (λόγος), we have no other thought than that the powers brought to us from It are deifying, or essentiating, or life-bearing, or wisdom-imparting; but to Itself we approach during the cessation of all the intellectual energies, seeing no deification, or life, or essence whatever, such as is strictly like the Cause pre-eminently elevated above all. Again, that the Father is fontal Deity, but the Lord Jesus and the Spirit are, if one may so speak, God-planted shoots, and as it were Flowers and superessential Lights of the God-bearing Deity, we have received from the holy Oracles; but how these things are, it is neither possible to say, nor to conceive.

(9) Therefore to It Gnosis is no beginning; rather is it [that Gnosis doth afford] to us the first beginning of its being known. Let us lay hold, therefore, of the beginning. and quickly speed through all [we have to pass]. `Tis very hard, to leave the things we have grown used to, which meet our gaze on every side, and turn ourselves back to the Old Old [Path]. Appearances delight us, whereas things which appear not make their believing hard. Now evils are the more apparent things, whereas the Good can never show Itself unto the eyes, for It hath neither form nor figure. Therefore the Good is like Itself alone, and unlike all things else; or `tis impossible that That which hath no body should make Itself apparent to a body.