(4) God fashioned man in such a way as to render it manifest, that he is not through the want of power, or of deliberate choice, incapable of being impelled to what is beautiful in conduct. For he implanted in him a principle of such a kind as to comprehend at one and the same time the possible and the pre-eligible; so that man might be the cause of power, and the possession of good, but God of impulse and incitation according to right reason. On this account also, he made him tend to heaven, gave him an intellective power, and implanted in him a sight called intellect, which is capable of beholding God. For it is not possible without God to discover that which is best and most beautiful, nor without intellect to see God, since every mortal nature is established in conjunction with a kindred privation of intellect. This however is not imparted to it by God, but by the essence of generation, and by that impulse of the soul which is without deliberate choice.

(4) The seeds of God, 'tis true, are few, but vast and fair, and good - virtue and self-control, devotion. Devotion is God-gnosis; and he who knoweth God, being filled with all good things, thinks godly thoughts and not thoughts like the many [think]. For this cause they who Gnostic are, please not the many, nor the many them. They are thought mad and laughted at; they're hated and despised, and sometimes even put to death. For we did say that bad must needs dwell on earth, where 'tis in its own place. Its place is earth, and not Cosmos, as some will sometimes say with impious tongue. But he who is a devotee of God, will bear with all - once he has sensed the Gnosis. For such an one all things, e'en though they be for others bad, are for him good; deliberately he doth refer them all unto the Gnosis. And, thing most marvelous, 'tis he alone who maketh bad things good.

(5) In a hidden and incomprehensible wisdom he kept the knowledge to the end, until the Totalities became weary while searching for God the Father, whom no one found through his own wisdom or power. He gives himself, so that they might receive knowledge of the abundant thought about his great glory, which he has given, and (about) the cause, which he has given, which is his unceasing thanksgiving, he who, from the immobility of his counsel, reveals himself eternally to those who have been worthy of the Father, who is unknown in his nature, so that they might receive knowledge of him, through his desire that they should come to experience the ignorance and its pains.

(2) So, then, although it may do good to few alone, ’tis proper to develope and explain this thesis:—wherefore Divinity hath deigned to share His science and intelligence with men alone. Give ear, accordingly! When God, [our] Sire and Lord, made man, after the Gods, out of an equal mixture of a less pure cosmic part and a divine,—it [naturally] came to pass the imperfections of the cosmic part remained commingled with [our] frames, and other ones [as well], by reason of the food and sustenance we have out of necessity in common with all lives ; by reason of which things it needs must be that the desires, and passions, and other vices, of the mind should occupy the souls of human kind.

(6) Those of whom he first thought that they should attain knowledge and the good things which are in it, they were planning - which is the wisdom of the Father, - that they might experience the evil things and might train themselves in them, as a [...] for a time, so that they might receive the enjoyment of good things for eternity. They hold change and persistent renunciation and the cause of those who fight against them as an adornment and marvelous quality of those who are exalted, so that it is manifest that the ignorance of those who will be ignorant of the Father was something of their own. He who gave them knowledge of him was one of his powers for enabling them to grasp that knowledge in the fullest sense is called "the knowledge of all that which is thought of" and "the treasure" and "the addition for the increase of knowledge," "the revelation of those things which were known at first," and "the path toward harmony and toward the pre-existent one," which is the increase of those who have abandoned the greatness which was theirs in the organization of the will, so that the end might be like the beginning.

(517) only with an effort; and, when seen, is also inferred to be the universal author of all things beautiful and right, parent of light and of the lord of light in this visible world, and the immediate source of reason and truth in the intellectual; and that this is the power upon which he who would act rationally either in public or private life must have his eye fixed. I agree, he said, as far as I am able to understand you. Moreover, I said, you must not wonder that those who attain to this beatific vision are unwilling to descend to human affairs; for their souls are ever hastening into the upper world where they desire to dwell; which desire of theirs is very natural, if our allegory may be trusted. Yes, very natural. And is there anything surprising in one who passes from divine contemplations to the evil state of man, misbehaving himself in a ridiculous manner; if, while his eyes are blinking and before he has become accustomed to the surrounding darkness, he is compelled to fight in courts of law, or in other places, about the images or the shadows of images of justice, and is endeavouring to meet the conceptions of those who have never yet seen absolute justice? Anything but surprising, he replied.

(2) And if he ask thee, “What is that God?” say thou, that it is God that made thee and bought thee, and that graciously hath called thee to thy degree. “And in Him,” say, “thou hast no skill.” And therefore say, “Go thou down again,” and tread him fast down with a stirring of love, although he seem to thee right holy, and seem to thee as he would help thee to seek Him. For peradventure he will bring to thy mind diverse full fair and wonderful points of His kindness, and say that He is full sweet, and full loving, full gracious, and full merciful. And if thou wilt hear him, he coveteth no better; for at the last he will thus jangle ever more and more till he bring thee lower, to the mind of His Passion.

(2) But seeing it is his eternal Will and Purpose to do us good, and to open his Secrets to us according to his Counsel, therefore we ought not to withstand, nor to bury the bestowed Talent in the Earth, for we must give Account of it in the Appearing of his Coming. Therefore we will thus labour in our Vineyard, and commend the Fruit to him, and will set down in Writing a Memorial for ourselves, and leave it to him. For we can search or conceive no further, than only what we apprehend in the Light of Nature; where our Gate stands open; not according to the Measure of our Purpose, when and how we will, but according to his Gift, when and how he wills. We are not able to comprehend the least Sparkle of him, unless the Gates of the Deep be opened to us in our Mind; where then the zealous [earnest] and highly desirous kindled Spirit is as a Fire, to which the earthly Body ought to be subject, and will grudge no Pains to serve the desirous fiery Mind. And although it has nothing to expect for its Labour but Scorn and Contempt from the World, yet it must be obedient to its Lord, for its Lord is mighty, and itself is feeble, and its Lord leads, [drives,] and preserves it, and yet in its [Ignorance, or Want of] Understanding, it knows nothing of what it does, but it lives like all the Beasts. And yet its Will is [not] to live thus, but it must follow the worthy Mind, which searches after the Wisdom of God; and the Mind must follow the Light of Nature; for God manifests [or reveals] himself in that Light, or else we should know nothing of him.

(13) In the first place, everyone of man's faculties has its appropriate function which it delights to fulfill. This holds good of them all, from the lowest bodily appetite to the highest form of intellectual apprehension. But even a comparatively low form of mental exertion affords greater pleasure than the satisfaction of bodily appetites. Thus, if a man happens to be absorbed in a game of chess, he will not come to his meal, though repeatedly summoned. And the higher the subject-matter of our knowledge, the greater is our delight in it; for instance, we would take more pleasure in knowing the secrets of a king than the secrets of a vizier. Seeing, then, that God is the highest possible object of knowledge, the knowledge of Him must afford more delight than any other. He who knows God, even in this world, dwells, as it were, in a paradise, "the breadth of which is as the breadth of the Heavens and the Earth," a paradise the fruits of which no envy can prevent him plucking, and the extent of which is not narrowed by the multitude of those who occupy it.

(1) The Lord and Maker of all things, whom we call rightly God, when from Himself He made the second [God], the Visible and Sensible, —I call him Sensible not that He hath sensation in Himself (for as to this, whether or no He have himself sensation, we will some other time declare), but that He is the object of the senses of those who see;—when, then, He made Him first, but second to Himself, and that He seemed to Him [most] fair, as one filled to the full with goodness of all things, He fell in love with Him as being part of His Divinity.

(11) Let us affirm, then, that the goodness of the Divine Blessedness is always in the same condition and manner, unfolding the beneficent rays of its own light upon all the intellectual visions without grudging. Should, then, the self-choosing self-sufficiency of the contemplators either turn away from the light contemplated, by closing, through love of evil, the faculties for enlightenment naturally implanted within it, it would be separated from the light present to it, not turned away, but shining upon it when shortsighted and turning its face from light generously running to it; or should it overstep the bounds of the visible given to it in due proportion, and rashly undertake to gaze upon the rays superior to its vision, the light indeed will do nothing beyond its proper functions, but it, by imperfectly approaching thing's perfect, would not attain to things unsuitable, and, by stupidly disregarding the due proportion, would fail through its own fault. But, as I said, the Divine Light is always unfolded beneficently to the intellectual visions, and it is possible for them to seize it when present, and always being most ready for the distribution of things appropriate, in a manner becoming God. To this imitation the divine Hierarch is fashioned, unfolding to all, without grudging, the luminous rays of his inspired teaching, and, after the Divine example, being most ready to enlighten the proselyte, neither using a grudging nor an unholy wrath for former back-slidings or excess, but, after the example of God, always enlightening by his conducting light those who approach him, as becomes a Hierarch, in fitness, and order, and in proportion to the aptitude of each for holy things.

(8) His self-exaltation and his expectation of comprehending the incomprehensible became firm for him and was in him. But the sicknesses followed him when he went beyond himself, having come into being from self-doubt, namely from the fact that he did not the glories of the Father, the one whose exalted status is among things unlimited. This one did not attain him, for he did not receive him.

(1) The perfect life of man falls short indeed of the life of God, because it is not self-perfect, but surpasses that of irrational animals, because it participates of virtue and felicity. For neither is God in want of external causes; since being naturally good and happy, he is perfect from himself; nor any irrational animal. For brutes being destitute of reason, they are also destitute of the sciences pertaining to actions. But the nature of man partly consists of his own proper deliberate choice, and partly is in want of the assistance derived from divinity. For that which is capable of being fashioned by reason, which has an intellectual perception of things beautiful and base, can erectly extend itself from earth, and look to heaven, and can perceive with the eye of intellect the highest Gods,—that which is capable of all this, participates likewise of assistance from the Gods.

But in consequence of possessing will, deliberate choice, and a principle of such a kind in itself as enables it to study virtue, and to be agitated by the storms of vice, to follow, and also to apostatize from the Gods,—it is likewise able to be moved by itself. Hence it is a partaker of praise and blame, honor and ignominy, partly from the Gods and partly from men, according as it zealously applies itself either to virtue or vice. For the whole reason of the thing is as follows: Divinity introduced man into the world as a most exquisite animal, to be reciprocally honored with himself, and as the eye of the orderly distribution of things . Hence also man gave names to things, becoming himself the character of them.

He likewise invented letters, procuring through these a treasury of memory. And he imitated the established order of the universe, co-harmonizing by judicial proceedings and laws the communion of cities. For no work is performed by men more decorous to the world, or more worthy of the notice of the Gods, than the apt constitution of a city governed by good laws, and an orderly distribution of laws and a polity. For though each man himself by himself is nothing, and is not himself by himself sufficient to lead a life conformable to the common concord, and apt composition of a polity, yet he is well adapted to the whole and to the perfect system of society. For the life of man is the image of a lyre accurately [harmonized,] and in every respect perfect.

For every lyre requires these three things, apparatus, apt composition, and a certain musical contrectation. And apparatus indeed, is a preparation of all the appropriate parts; viz. of the chords, and of the instruments which co-operate with the well-sounding and striking of the lyre. But the apt composition is the commixture of the sounds with each other. And the musical contrectation is the motion of these conformably to the apt composition. Thus also human life requires these same three things. Apparatus, indeed, which is the completion of the parts of life. But the parts of life are the goods of the body, of riches, renown, and friends. The apt composition is the co-arrangement of these according to virtue and the laws.

And the musical contrectation is the commixture of these conformably to virtue and the laws; virtue sailing with a prosperous wind, and having nothing externally resisting it. For felicity does not consist in being driven from the purpose of voluntary intentions, but in obtaining them; nor in virtue being without attendants and ministrant aids; but in completely possessing its own proper powers which are adapted to actions. For man is not self-perfect, but imperfect. And he becomes perfect, partly from himself, and partly from an external cause. He is likewise perfect, either according to nature, or according to life. And he is perfect indeed according to nature, if he becomes a good man. For the virtue of each thing is the summit and perfection of the nature of that thing.

Thus the virtue of the eyes is the summit and perfection of the nature of the eyes; and this is also true of the virtue of the ears. Thus too, the virtue of man is the summit and perfection of the nature of man. But man is perfect according to life, when he becomes happy. For felicity is the perfection and completion of human goods. Hence, again, virtue and prosperity become the parts of the life of man. And virtue, indeed, is a part of him so far as he is soul, but prosperity so far as he is connected with body. But both are parts of him so far as he is an animal. For it is the province of virtue to use in a becoming manner the goods which are conformable to nature; but of prosperity to impart the use of them.

And the former, indeed, imparts deliberate choice and right reason; but the latter, energies and actions. For to wish what is beautiful in conduct and to endure things of a dreadful nature, is the proper business of virtue. But it is the work of prosperity to render deliberate choice successful, and to cause actions to arrive at the [desired] end. For the general conquers in conjunction with virtue and good fortune. The pilot sails well in conjunction with art and prosperous winds. The eye sees well in conjunction with acuteness of vision and light. And the life of man becomes most excellent through virtue itself, and prosperity.

(7) 5. “Whoever, therefore, is able to analyze all the genera which are contained under one and the same principle, and again to compose and con-numerate them, he appears to me to be the wisest of men, and to possess the most perfect veracity. Farther still, he will also have discovered a beautiful place of survey, from which it will be possible to behold divinity, and all things that are in co-ordination with, and successive to him, subsisting separately, or distinct from each other. Having likewise entered this most ample road, being impelled in a right direction by intellect, and having arrived at the end of his course, he will have conjoined beginnings with ends, and will know that God is the principle, middle, and end, of all things which are accomplished according to justice and right reason.”

(3) In addition to these things, we must examine how we know God, Who is neither an object of intellectual nor of sensible perception, nor is absolutely anything of things existing. Never, then, is it true to say, that we know God; not from His own nature (for that is unknown, and surpasses all reason and mind), but, from the ordering of all existing things, as projected from Himself, and containing a sort of images and similitudes of His Divine exemplars, we ascend, as far as we have power, to that which is beyond all, by method and order in the abstraction and pre-eminence of all, and in the Cause of all. Wherefore, Almighty God is known even in all, and apart from all. And through knowledge, Almighty God is known, and through agnosia. And there is, of Him, both conception, and expression, and science, and contact, and sensible perception, and opinion, and imagination, and name, and all the rest. And He is neither conceived, nor expressed, nor named. And He is not any of existing things, nor is He known in any one of existing things. And He is all in all, and nothing in none. And He is known to all, from all, and to none from none. For, we both say these things correctly concerning God, and He is celebrated from all existing things, according to the analogy of all things, of which He is Cause. And there is, further, the most Divine Knowledge of Almighty God, which is known, through not knowing (αγνοσια) during the union above mind; when the mind, having stood apart from all existing things, then having dismissed also itself, has been made one with the super-luminous rays, thence and there being illuminated by the unsearchable depth of wisdom. Yet, even from all things, as I said, we may know It, for It is, according to the sacred text, the Cause formative of all, and ever harmonizing all, and (Cause) of the indissoluble adaptation and order of all, and ever uniting the ends of the former to the beginnings of those that follow, and beautifying the one symphony and harmony of the whole.

(4) T: And where hath He set it up? H: He filled a mighty Cup with it, and sent it down, joining a Herald [to it], to whom He gave command to make this proclamation to the hearts of men: Baptize thyself with this Cup's baptism, what heart can do so, thou that hast faith thou canst ascend to him that hath sent down the Cup, thou that dost know for what thoudidst come into being! As many then as understood the Herald's tidings and doused themselves in Mind, became partakers in the Gnosis; and when they had "received the Mind" they were made "perfect men". But they who do not understand the tidings, these, since they possess the aid of Reason [only] and not Mind, are ignorant wherefor they have come into being and whereby.

(3) On the same manner shalt thou do with this little word “God.” Fill thy spirit with the ghostly bemeaning of it without any special beholding to any of His works—whether they be good, better, or best of all—bodily or ghostly, or to any virtue that may be wrought in man’s soul by any grace; not looking after whether it be meekness or charity, patience or abstinence, hope, faith, or soberness, chastity or wilful poverty. What recks this in contemplatives? For all virtues they find and feel in God; for in Him is all thing, both by cause and by being. For they think that an they had God they had all good, and therefore they covet nothing with special beholding, but only good God. Do thou on the same manner as far forth as thou mayest by grace: and mean God all, and all God, so that nought work in thy wit and in thy will, but only God.

(36) We need not carry this matter further; we turn to a question already touched but demanding still some brief consideration.

Knowledge of The Good or contact with it, is the all-important: this- we read- is the grand learning, the learning we are to understand, not of looking towards it but attaining, first, some knowledge of it. We come to this learning by analogies, by abstractions, by our understanding of its subsequents, of all that is derived from The Good, by the upward steps towards it. Purification has The Good for goal; so the virtues, all right ordering, ascent within the Intellectual, settlement therein, banqueting upon the divine- by these methods one becomes, to self and to all else, at once seen and seer; identical with Being and Intellectual-Principle and the entire living all, we no longer see the Supreme as an external; we are near now, the next is That and it is close at hand, radiant above the Intellectual.

Here, we put aside all the learning; disciplined to this pitch, established in beauty, the quester holds knowledge still of the ground he rests on but, suddenly, swept beyond it all by the very crest of the wave of Intellect surging beneath, he is lifted and sees, never knowing how; the vision floods the eyes with light, but it is not a light showing some other object, the light is itself the vision. No longer is there thing seen and light to show it, no longer Intellect and object of Intellection; this is the very radiance that brought both Intellect and Intellectual object into being for the later use and allowed them to occupy the quester's mind. With This he himself becomes identical, with that radiance whose Act is to engender Intellectual-Principle, not losing in that engendering but for ever unchanged, the engendered coming to be simply because that Supreme exists. If there were no such principle above change, no derivative could rise.

(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

(23) And though there be such Seeking in the Mystery by the Instigation and Driving of the Spirit of God, yet every one seeks in his own Manner) in his Field wherein he stands, and there he also finds, and so brings his Invention to Light, that it may appear, and this is the Purpose of the Great God, that he may so be manifested in his Wonders. And it is not all from the Devil, as the World in Babel (in its great Folly) teaches; where they cast all down to the Ground, and will make a Bon-fire of it, and set Epicurism in its Place.