TO THE FELLOW PRESBYTER TIMOTHY, DIONYSIUS

 being illuminated super-cosmically by them for the hymns of the Godhead and being conformed to the sacred hymnologies, so as to see the divine lights

 For all knowledges are of things that are and have their limit in things that are, but It is beyond all essence and is removed from all knowledge. <5>

 <7> Thus, therefore, to the Cause of all and which is above all, both the nameless will apply and all the names of the things that are, so that it may

 the Father raises the dead and gives them life, so also the Son gives life to whom he will, and that It is the Spirit that gives life? That the ent

 to the one-principled Trinity also is common the super-essential existence, the super-divine divinity, the super-good goodness, the identity beyond al

 has partaken of the Word, unless someone might say according to the good-pleasing and man-loving common will and according to all the transcendent and

 Jesus, he says in his compiled Theological Outlines: <10> The all-causing and fulfilling Godhead of the Son, which preserves the parts in harmony with

 <III.> <1> And first, if you please, let us investigate the name Good, which reveals the whole procession of God's emanations, invoking the Good-Pri

 to the hierarchs, when we too, as you know, both yourself and many of our sacred brethren, had gathered for the sight of the life-originating and God-

 communions, the unconfused distinctions, the powers of the subordinate that lead up to the superior, the providences of the senior for the secondary,

 moves and nourishes and increases and perfects and purifies and renews. And light is the measure and number of hours, of days, and of all our time. Fo

 impartations and as calling all things to itself, whence it is also called Beauty, and as gathering all in all into one, and Beautiful as being All-Be

 the beautiful and the good is that which is beyond all rest and motion. Wherefore every rest and motion and that from which and in which and to which

 <12> And yet it has seemed to some of our sacred writers that the name 'eros' is even more divine than that of 'agape'. And the divine Ignatius also w

 an eternal circle through the Good, from the Good and in the Good and to the Good, moving about in an unerring convolution and in the same and accordi

 Whence then is evil? one might say. For if evil does not exist, virtue and vice are the same thing, and the whole is the same as the whole, and the pa

 irrational desire, in this it neither exists nor desires existing things, but it nevertheless partakes of the good by virtue of the faint echo itself

 simply nor in respect to time. <22> But neither is evil in angels. For if the good-like angel proclaims the divine goodness, being secondarily by part

 <24> But would someone say that souls are evil? If, because they associate with evil things providentially and for salvation, this is not evil, but go

 <30> To speak concisely The good is from one and the whole cause, but the evil from many and partial deficiencies. God knows evil, insofar as it is g

 goodnesses. <34> Therefore evil is not a being, nor is evil in beings. For evil, as evil, is nowhere. And the coming-to-be of evil is not according to

 manifestation of the all-perfect providence of the one God, and those of the more universal and the more particular things of the same. <3> And yet on

 <6> Therefore, the Essential Super-Goodness, putting forth the first gift, that of being itself, is praised by the first and most ancient of participa

 For if our sun, although the substances and qualities of sensible things are many and various, yet it, being one and shining a uniform light, renews a

 godlike and unchangeable immortality and the unwavering and unswerving perpetual motion, extending through an abundance of goodness even to the life o

 and is the cause of being of Wisdom itself, both of the whole and of each particular. <2> From it the intelligible and intellectual powers of the ange

 the cause of all things. Therefore God is known both in all things and apart from all things. And God is known through knowledge and through unknowing

 to be power-in-itself, both by being beyond-power and by bringing forth other powers, infinitely many times the infinite number of existing powers, an

 of the age, as having fallen away from none of the things that are, but rather both surpassing and pre-eminent over all beings according to a supra-es

 is defined and all inequality, which is a privation of the equality in each of them, is banished. For if anyone were to take inequality to mean the di

 We said the neck was opinion, as between the rational and irrational the breast, spirit the belly, desire the legs and feet, nature, using the name

 the return to him of those who have proceeded from him. <10> But if one should take the divine name 'Same' from the Oracles, or 'Justice,' in the sens

 beings, inasmuch as He is both before eternity and above eternity and His kingdom is a kingdom of all the ages. Amen. <ΧI.> <1> Come now, let us c

 and would never willingly wish to be at rest. And if he who says these things says that otherness and distinction are the particularity of each of the

 self-deification, of which beings, partaking according to their own nature, both are and live and are divine, and are and are called, and the others l

 It is therefore Perfect not only as being self-complete and defined in itself by itself in a single form and most perfect whole through whole, but als

 And not even the name of Goodness do we offer to It as being applicable, but from a yearning to conceive and speak something about that ineffable Natu

impartations and as calling all things to itself, whence it is also called Beauty, and as gathering all in all into one, and Beautiful as being All-Beautiful and more than Beautiful and always being beautiful in the same respects and in the same way and neither coming into being nor perishing, neither increasing nor decreasing, nor beautiful in one respect and ugly in another, nor at one time beautiful and at another not, nor beautiful in relation to one thing but ugly in relation to another, nor beautiful here and not there as if beautiful to some but not to others, but as itself by itself with itself, ever of a single form, being beautiful, and as pre-eminently holding in itself the primal beauty of every beautiful thing. For in the simple and transcendent nature of all beautiful things all beauty and every beautiful thing has pre-existed uniformly in its cause. From this Beautiful all existing things have their being, each being beautiful according to its own principle, and through the Beautiful are the adaptations and friendships and communities of all things, and by the Beautiful all things are united, and the Beautiful is the beginning of all things as the efficient cause, and that which moves all things and holds them together by the love of its own beauty, and the end of all things and beloved as the final cause, for all things come to be for the sake of the Beautiful, and the exemplary cause, because according to it all things are defined. Wherefore also the Beautiful is the same as the Good, because all things desire the Beautiful and Good in every cause, and there is nothing among existing things which does not participate in the Beautiful and the Good. And our discourse will dare to say this also, that even non-being participates in the Beautiful and the Good, for it too is beautiful and good, when it is celebrated super-essentially in God by the negation of all things. This one Good and Beautiful is uniquely the cause of all the many beautiful and good things. From this come all the essential existences of beings, the unities, the distinctions, the identities, the differences, the similarities, the dissimilarities, the communions of opposites, the unmingled states of the united, the providences of superiors, the interdependencies of equals, the returns of inferiors, the guarding and immovable abidings and foundations of all things within themselves, and again, the communions and adaptations and unconfused friendships and harmonies of the whole, proper to each in all things, the blendings in the whole, the indissoluble cohesions of beings, the unfailing successions of things that come to be, all the rests and the movements of minds, of souls, of bodies. For rest for all things and motion is That which is beyond all rest and all motion, establishing each thing in its own principle and moving it to its proper motion. 8 And the divine minds are said to move circularly when they are united to the beginningless and endless illuminations of the Beautiful and the Good, and in a straight line, when they go forth to the providence of those beneath them, straightforwardly accomplishing all things, and spirally, because while providing for their inferiors they remain unceasingly in identity around the good and beautiful cause of identity, ceaselessly dancing around it. 9 But the motion of the soul is circular, which is its entrance into itself from things outside and the uniform convolution of its intellectual powers, bestowing upon it, as in a certain circle, its unerringness, and turning and gathering it from the many things outside, first into itself, then, having become uniform, uniting it to the powers that are singularly united, and so leading it by the hand to the Beautiful and the Good, which is beyond all beings and one and the same and beginningless and endless. But the soul moves spirally, insofar as it is illuminated with divine knowledge in a way proper to itself, not intellectually and unitively, but rationally and discursively and as it were by mixed and transitive operations. And in a straight line, when not entering into itself and moving with a unitive intellection, for this, as I said, is the circular motion, but proceeding to things around it, and from things outside, as from certain varied and multiplied symbols, it is led up to the simple and unified contemplations. 10 Of these therefore, and of the three motions of sensible things in this universe, and much before, of the abidings and rests and foundations of each, the cause and cohesive principle and end is the

μεταδόσεις καὶ ὡς πάντα πρὸς ἑαυτὸ καλοῦν, ὅθεν καὶ κάλλος λέγεται, καὶ ὡς ὅλα ἐν ὅλοις εἰς ταὐτὸ συνάγον, καλὸν δὲ ὡς πάγκαλον ἅμα καὶ ὑπέρκαλον καὶ ἀεὶ ὂν κατὰ τὰ αὐτὰ καὶ ὡσαύτως καλὸν καὶ οὔτε γιγνόμενον οὔτε ἀπολλύμενον οὔτε αὐξανόμενον οὔτε φθίνον, οὐδὲ τῇ μὲν καλόν, τῇ δὲ αἰσχρὸν οὐδὲ τοτὲ μέν, τοτὲ δὲ οὔ, οὐδὲ πρὸς μὲν τὸ καλόν, πρὸς δὲ τὸ αἰσχρὸν οὔτε ἔνθα μέν, ἔνθα δὲ οὒ ὡς τισὶ μὲν ὂν καλόν, τισὶ δὲ οὐ καλόν, ἀλλ' ὡς αὐτὸ καθ' ἑαυτὸ μεθ' ἑαυτοῦ μονοειδὲς ἀεὶ ὂν καλὸν καὶ ὡς παντὸς καλοῦ τὴν πηγαίαν καλλονὴν ὑπεροχικῶς ἐν ἑαυτῷ προέχον. Τῇ γὰρ ἁπλῇ καὶ ὑπερφυεῖ τῶν ὅλων καλῶν φύσει πᾶσα καλλονὴ καὶ πᾶν καλὸν ἑνοειδῶς κατ' αἰτίαν προϋφέστηκεν. Ἐκ τοῦ καλοῦ τούτου πᾶσι τοῖς οὖσι τὸ εἶναι κατὰ τὸν οἰκεῖον λόγον ἕκαστα καλά, καὶ διὰ τὸ καλὸν αἱ πάντων ἐφαρμογαὶ καὶ φιλίαι καὶ κοινωνίαι, καὶ τῷ καλῷ τὰ πάντα ἥνωται, καὶ ἀρχὴ πάντων τὸ καλὸν ὡς ποιητικὸν αἴτιον καὶ κινοῦν τὰ ὅλα καὶ συνέχον τῷ τῆς οἰκείας καλλονῆς ἔρωτι καὶ πέρας πάντων καὶ ἀγαπητὸν ὡς τελικὸν αἴτιον, τοῦ καλοῦ γὰρ ἕνεκα πάντα γίγνεται, καὶ παραδειγματικόν, ὅτι κατ' αὐτὸ πάντα ἀφορίζεται. ∆ιὸ καὶ ταὐτόν ἐστι τἀγαθῷ τὸ καλόν, ὅτι τοῦ καλοῦ καὶ ἀγαθοῦ κατὰ πᾶσαν αἰτίαν πάντα ἐφίεται, καὶ οὐκ ἔστι τι τῶν ὄντων, ὃ μὴ μετέχει τοῦ καλοῦ καὶ ἀγαθοῦ. Τολμήσει δὲ καὶ τοῦτο εἰπεῖν ὁ λόγος, ὅτι καὶ τὸ μὴ ὂν μετέχει τοῦ καλοῦ καὶ ἀγαθοῦ, τότε γὰρ καὶ αὐτὸ καλὸν καὶ ἀγαθόν, ὅταν ἐν θεῷ κατὰ τὴν πάντων ἀφαίρεσιν ὑπερουσίως ὑμνεῖται. Τοῦτο τὸ ἓν ἀγαθὸν καὶ καλὸν ἑνικῶς ἐστι πάντων τῶν πολλῶν καλῶν καὶ ἀγαθῶν αἴτιον. Ἐκ τούτου πᾶσαι τῶν ὄντων αἱ οὐσιώδεις ὑπάρξεις, αἱ ἑνώσεις, αἱ διακρίσεις, αἱ ταὐτότητες, αἱ ἑτερότητες, αἱ ὁμοιότητες, αἱ ἀνομοιότητες, αἱ κοινωνίαι τῶν ἐναντίων, αἱ ἀσυμμιξίαι τῶν ἡνωμένων, αἱ πρόνοιαι τῶν ὑπερτέρων, αἱ ἀλληλουχίαι τῶν ὁμοστοίχων, αἱ ἐπιστροφαὶ τῶν καταδεεστέρων, αἱ πάντων ἑαυτῶν φρουρητικαὶ καὶ ἀμετακίνητοι μοναὶ καὶ ἱδρύσεις, καὶ αὖθις αἱ πάντων ἐν πᾶσιν οἰκείως ἑκάστῳ κοινωνίαι καὶ ἐφαρμογαὶ καὶ ἀσύγχυτοι φιλίαι καὶ ἁρμονίαι τοῦ παντός, αἱ ἐν τῷ παντὶ συγκράσεις, αἱ ἀδιάλυτοι συνοχαὶ τῶν ὄντων, αἱ ἀνέκλειπτοι διαδοχαὶ τῶν γινομένων, αἱ στάσεις πᾶσαι καὶ αἱ κινήσεις αἱ τῶν νοῶν, αἱ τῶν ψυχῶν, αἱ τῶν σωμάτων. Στάσις γάρ ἐστι πᾶσι καὶ κίνησις τὸ ὑπὲρ πᾶσαν στάσιν καὶ πᾶσαν κίνησιν ἐνιδρύον ἕκαστον ἐν τῷ ἑαυτοῦ λόγῳ καὶ κινοῦν ἐπὶ τὴν οἰκείαν κίνησιν. <8> Καὶ κινεῖσθαι μὲν οἱ θεῖοι λέγονται νόες κυκλικῶς μὲν ἑνούμενοι ταῖς ἀνάρχοις καὶ ἀτελευτήτοις ἐλλάμψεσι τοῦ καλοῦ καὶ ἀγαθοῦ, κατ' εὐθεῖαν δέ, ὁπόταν προΐασιν εἰς τὴν τῶν ὑφειμένων πρόνοιαν εὐθείᾳ τὰ πάντα περαίνοντες, ἑλικοειδῶς δέ, ὅτι καὶ προνοοῦντες τῶν καταδεεστέρων ἀνεκφοιτήτως μένουσιν ἐν ταὐτότητι περὶ τὸ τῆς ταὐτότητος αἴτιον καλὸν καὶ ἀγαθὸν ἀκαταλήκτως περιχορεύοντες. <9> Ψυχῆς δὲ κίνησίς ἐστι κυκλικὴ μὲν ἡ εἰς ἑαυτὴν εἴσοδος ἀπὸ τῶν ἔξω καὶ τῶν νοερῶν αὐτῆς δυνάμεων ἡ ἑνοειδὴς συνέλιξις ὥσπερ ἔν τινι κύκλῳ τὸ ἀπλανὲς αὐτῇ δωρουμένη καὶ ἀπὸ τῶν πολλῶν τῶν ἔξωθεν αὐτὴν ἐπιστρέφουσα καὶ συνάγουσα πρῶτον εἰς ἑαυτήν, εἶτα ὡς ἑνοειδῆ γενομένην ἑνοῦσα ταῖς ἑνιαίως ἡνωμέναις δυνάμεσι καὶ οὕτως ἐπὶ τὸ καλὸν καὶ ἀγαθὸν χειραγωγοῦσα τὸ ὑπὲρ πάντα τὰ ὄντα καὶ ἓν καὶ ταὐτὸν καὶ ἄναρχον καὶ ἀτελεύτητον. Ἑλικοειδῶς δὲ ψυχὴ κινεῖται, καθ' ὅσον οἰκείως ἑαυτῇ τὰς θείας ἐλλάμπεται γνώσεις, οὐ νοερῶς καὶ ἑνιαίως, ἀλλὰ λογικῶς καὶ διεξοδικῶς καὶ οἷον συμμίκτοις καὶ μεταβατικαῖς ἐνεργείαις. Τὴν κατ' εὐθεῖαν δέ, ὅταν οὐκ εἰς ἑαυτὴν εἰσιοῦσα καὶ ἑνικῇ νοερότητι κινουμένη, τοῦτο γάρ, ὡς ἔφην, ἐστὶ τὸ κατὰ κύκλον, ἀλλὰ πρὸς τὰ περὶ ἑαυτὴν προϊοῦσα καὶ ἀπὸ τῶν ἔξωθεν ὥσπερ ἀπό τινων συμβόλων πεποικιλμένων καὶ πεπληθυσμένων ἐπὶ τὰς ἁπλᾶς καὶ ἡνωμένας ἀνάγεται θεωρίας. <10> Τούτων οὖν καὶ τῶν αἰσθητῶν ἐν τῷδε τῷ παντὶ τριῶν κινήσεων καὶ πολλῷ πρότερον τῶν ἑκάστου μονῶν καὶ στάσεων καὶ ἱδρύσεων αἴτιόν ἐστι καὶ συνοχικὸν καὶ πέρας τὸ