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

<6> Therefore, the Essential Super-Goodness, putting forth the first gift, that of being itself, is praised by the first and most ancient of participations. And from it and in it are being itself, and the principles of beings, and all beings, and whatever is in any way held together by being, and this in an unmingled, all-embracing, and unified way. For in a monad every number pre-exists unitively, and the monad holds every number in itself uniquely, and every number is united in the monad, but insofar as it proceeds from the monad, to that extent it is distinguished and multiplied. And in the center all the lines of the circle co-exist according to one union, and the point holds in itself all the straight lines unitively united both to each other and to the one principle from which they proceeded, and in the center itself they are completely united. Having distanced themselves a little from it, they are also a little distinguished; and the more they are removed, the more so. And simply, insofar as they are nearer to the center, to that extent they are united both to it and to each other, and insofar as they are distant from it, to that extent they are also distant from each other. <7> But also in the universal nature of all things, all the principles of each particular nature are embraced according to one unconfused union, and in the soul, unitively, are the providential powers for all the parts of the whole body. It is not, therefore, absurd, ascending from obscure images to the Cause of all, to contemplate with supermundane eyes all things in the Cause of all, even things contrary to each other, unitively and unitedly. For it is the principle of beings, from which come being itself and all things that in any way exist: every principle, every end, every life, every immortality, every wisdom, every order, every harmony, every power, every protection, every foundation, every distribution, every intellection, every reason, every perception, every state, every rest, every motion, every union, every mixture, every friendship, every congruity, every distinction, every limit, and all the other things which, by their being, characterize all beings. <8> And from the same Cause of all come the intelligible and intellectual essences of the godlike angels, and the natures of souls and of the whole cosmos, and things said to exist in any way either in others or by conception. And so the all-holy and most ancient powers, being truly existent and established as it were in the vestibule of the super-essential Trinity, have from it and in it both their being and their godlike being; and after them, the subordinate powers have theirs subordinately, and the last have theirs in the last degree, as regards angels, but as regards us, in a supermundane way. And souls and all other beings, according to the same principle, have both their being and their well-being, and they exist and exist well from the Pre-existent, having their being and well-being, and being and being well in it, and beginning from it, and being protected in it, and ending in it. And it assigns the preeminences of being to the superior essences, which the oracles also call eternal. But being itself is never absent from any of the beings. And being itself is from the Pre-existent, and being belongs to it, not it to being; and being is in it, not it in being; and being has it, not it has being. And it is itself the age and principle and measure of being, being before essence and being and age, and the essence-creating principle, middle, and end of all things. And for this reason, the truly Pre-existent is multiplied by the oracles according to every conception of beings, and 'was' and 'is' and 'will be' and 'became' and 'is becoming' and 'will become' are properly hymned of it. For all these signify to those who hymn in a God-befitting manner that it is super-essentially according to every conception and the cause of all things that are in any way. For it is not this but not that, nor is it in some way but not in some way, but it is all things as the cause of all, and in itself containing and pre-containing all principles, all conclusions of all beings, and it is above all things as being super-essentially before all things. Wherefore also all things are at once predicated of it, and it is none of all things; all-shaped, all-formed, formless, without beauty, having pre-conceived in itself the beginnings, middles, and ends of beings unmingledly and transcendently, and purely illuminating for all things their being according to a single and super-unified cause.

<6> Πρώτην οὖν τὴν τοῦ αὐτὸ εἶναι δωρεὰν ἡ αὐτοϋπεραγαθότης προβαλλομένη τῇ πρεσβυτέρᾳ πρώτῃ τῶν μετοχῶν ὑμνεῖται. Καὶ ἔστιν ἐξ αὐτῆς καὶ ἐν αὐτῇ καὶ αὐτὸ τὸ εἶναι καὶ αἱ τῶν ὄντων ἀρχαὶ καὶ τὰ ὄντα πάντα καὶ τὰ ὁπωσοῦν τῷ εἶναι διακρατούμενα καὶ τοῦτο ἀσχέτως καὶ συνειλημμένως καὶ ἑνιαίως. Καὶ γὰρ ἐν μονάδι πᾶς ἀριθμὸς ἑνοειδῶς προϋφέστηκε, καὶ ἔχει πάντα ἀριθμὸν ἡ μονὰς ἐν ἑαυτῇ μοναχῶς, καὶ πᾶς ἀριθμὸς ἥνωται μὲν ἐν τῇ μονάδι, καθ' ὅσον δὲ τῆς μονάδος πρόεισι, κατὰ τοσοῦτον διακρίνεται καὶ πληθύνεται. Καὶ ἐν κέντρῳ πᾶσαι αἱ τοῦ κύκλου γραμμαὶ κατὰ μίαν ἕνωσιν συνυφεστήκασι, καὶ πάσας ἔχει τὸ σημεῖον ἐν ἑαυτῷ τὰς εὐθείας ἑνοειδῶς ἡνωμένας πρός τε ἀλλήλας καὶ πρὸς τὴν μίαν ἀρχήν, ἀφ' ἧς προῆλθον, καὶ ἐν αὐτῷ μὲν τῷ κέντρῳ παντελῶς ἥνωνται. Βραχὺ δὲ αὐτοῦ διαστᾶσαι, βραχὺ καὶ διακρίνονται, μᾶλλον δὲ ἀποστᾶσαι, μᾶλλον. Καὶ ἁπλῶς, καθ' ὅσον τῷ κέντρῳ πλησιαίτεραί εἰσι, κατὰ τοσοῦτον καὶ αὐτῷ καὶ ἀλλήλαις ἥνωνται, καί, καθ' ὅσον αὐτοῦ, κατὰ τοσοῦτον καὶ ἀλλήλων διεστήκασιν. <7> Ἀλλὰ καὶ ἐν τῇ ὅλῃ τῶν ὅλων φύσει πάντες οἱ τῆς καθ' ἕκαστον φύσεως λόγοι συνειλημμένοι εἰσὶ κατὰ μίαν ἀσύγχυτον ἕνωσιν, καὶ ἐν τῇ ψυχῇ μονοειδῶς αἱ τῶν κατὰ μέρος πάντων προνοητικαὶ τοῦ ὅλου σώματος δυνάμεις. Oὐδὲν οὖν ἄτοπον ἐξ ἀμυδρῶν εἰκόνων ἐπὶ τὸ πάντων αἴτιον ἀναβάντας ὑπερκοσμίοις ὀφθαλμοῖς θεωρῆσαι πάντα ἐν τῷ πάντων αἰτίῳ καὶ τὰ ἀλλήλοις ἐναντία μονοειδῶς καὶ ἡνωμένως, ἀρχὴ γάρ ἐστι τῶν ὄντων, ἀφ' ἧς καὶ αὐτὸ τὸ εἶναι καὶ πάντα τὰ ὁπωσοῦν ὄντα, πᾶσα ἀρχή, πᾶν πέρας, πᾶσα ζωή, πᾶσα ἀθανασία, πᾶσα σοφία, πᾶσα τάξις, πᾶσα ἁρμονία, πᾶσα δύναμις, πᾶσα φρουρά, πᾶσα ἵδρυσις, πᾶσα διανομή, πᾶσα νόησις, πᾶς λόγος, πᾶσα αἴσθησις, πᾶσα ἕξις, πᾶσα στάσις, πᾶσα κίνησις, πᾶσα ἕνωσις, πᾶσα κρᾶσις, πᾶσα φιλία, πᾶσα ἐφαρμογή, πᾶσα διάκρισις, πᾶς ὅρος καὶ τὰ ἄλλα, ὅσα τῷ εἶναι ὄντα τὰ ὄντα πάντα χαρακτηρίζει. <8> Καὶ ἐκ τῆς αὐτῆς πάντων αἰτίας αἱ νοηταὶ καὶ νοεραὶ τῶν θεοειδῶν ἀγγέλων οὐσίαι καὶ αἱ τῶν ψυχῶν καὶ τοῦ παντὸς κόσμου φύσεις καὶ τὰ ὁπωσοῦν ἢ ἐν ἑτέροις ὑπάρχειν ἢ κατ' ἐπίνοιαν εἶναι λεγόμενα. Καὶ γοῦν αἱ πανάγιαι καὶ πρεσβύταται δυνάμεις ὄντως οὖσαι καὶ οἷον ἐν προθύροις τῆς ὑπερουσίου τριάδος ἱδρυμέναι πρὸς αὐτῆς καὶ ἐν αὐτῇ καὶ τὸ εἶναι καὶ τὸ θεοειδῶς εἶναι ἔχουσι καὶ μετ' ἐκείνας αἱ ὑφειμέναι τὸ ὑφειμένως καὶ αἱ ἔσχαται τὸ ἐσχάτως ὡς πρὸς ἀγγέλους, ὡς πρὸς ἡμᾶς δὲ ὑπερκοσμίως. Καὶ αἱ ψυχαὶ καὶ τὰ ἄλλα πάντα ὄντα κατὰ τὸν αὐτὸν λόγον καὶ τὸ εἶναι καὶ τὸ εὖ εἶναι ἔχει καὶ ἔστι καὶ εὖ ἔστιν ἐκ τοῦ προόντος τὸ εἶναι καὶ τὸ εὖ εἶναι ἔχοντα καὶ ἐν αὐτῷ καὶ ὄντα καὶ εὖ ὄντα καὶ ἐξ αὐτοῦ ἀρχόμενα καὶ ἐν αὐτῷ φρουρούμενα καὶ εἰς αὐτὸν περατούμενα. Καὶ τὰ μὲν πρεσβεῖα τοῦ εἶναι νέμει ταῖς κρείττοσιν οὐσίαις, ἃς καὶ αἰωνίας καλεῖ τὰ λόγια. Τὸ δὲ εἶναι αὐτὸ τῶν ὄντων πάντων οὐδέποτε ἀπολείπεται. Καὶ αὐτὸ δὲ τὸ εἶναι ἐκ τοῦ προόντος, καὶ αὐτοῦ ἐστι τὸ εἶναι καὶ οὐκ αὐτὸς τοῦ εἶναι, καὶ ἐν αὐτῷ ἔστι τὸ εἶναι καὶ οὐκ αὐτὸς ἐν τῷ εἶναι, καὶ αὐτὸν ἔχει τὸ εἶναι, καὶ οὐκ αὐτὸς ἔχει τὸ εἶναι. Καὶ αὐτός ἐστι τοῦ εἶναι καὶ αἰὼν καὶ ἀρχὴ καὶ μέτρον πρὸ οὐσίας ὢν καὶ ὄντος καὶ αἰῶνος καὶ πάντων οὐσιοποιὸς ἀρχὴ καὶ μεσότης καὶ τελευτή. Καὶ διὰ τοῦτο πρὸς τῶν λογίων ὁ ὄντως προὼν κατὰ πᾶσαν τῶν ὄντων ἐπίνοιαν πολλαπλασιάζεται, καὶ τὸ ἦν ἐπ' αὐτοῦ καὶ τὸ ἔστι καὶ τὸ ἔσται καὶ τὸ ἐγένετο καὶ γίνεται καὶ γενήσεται κυρίως ὑμνεῖται. Ταῦτα γὰρ πάντα τοῖς θεοπρεπῶς ὑμνοῦσι τὸ κατὰ πᾶσαν αὐτὸν ἐπίνοιαν ὑπερουσίως εἶναι σημαίνει καὶ τῶν πανταχῶς ὄντων αἴτιον. Καὶ γὰρ οὐ τόδε μὲν ἔστι, τόδε δὲ οὐκ ἔστιν οὐδὲ πῇ μὲν ἔστι, πῇ δὲ οὐκ ἔστιν, ἀλλὰ πάντα ἐστὶν ὡς πάντων αἴτιος καὶ ἐν ἑαυτῷ πάσας ἀρχάς, πάντα συμπεράσματα πάντων τῶν ὄντων συνέχων καὶ προέχων, καὶ ὑπὲρ τὰ πάντα ἐστὶν ὡς πρὸ πάντων ὑπερουσίως ὑπερών. ∆ιὸ καὶ πάντα αὐτοῦ καὶ ἅμα κατηγορεῖται, καὶ οὐδὲν ἔστι τῶν πάντων· πάνσχημος, πανείδεος, ἄμορφος, ἀκαλλής, ἀρχὰς καὶ μέσα καὶ τέλη τῶν ὄντων ἀσχέτως καὶ ἐξῃρημένως ἐν ἑαυτῷ προειληφὼς καὶ πᾶσι τὸ εἶναι κατὰ μίαν καὶ ὑπερηνωμένην αἰτίαν ἀχράντως ἐπιλάμπων.