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

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 Nature, we dedicate to It first this most venerable of names. And in this we might agree with the theologians, but we shall fall short of the truth of things. Wherefore they themselves have preferred the way up through negations, as that which removes the soul from things kindred to it, and guides it through all the divine conceptions, from which is set apart 'that which is above every name' and every word and knowledge, and at the very last of all unites it to Him, insofar as it is possible for us to be united to Him. <4> These intelligible Divine Names we, having collected them, have unfolded as far as possible, falling short not only of their precision—for this, truly, even angels might say—nor of their hymnody according to the angels, for even the best of our theologians fall short of the last of these, nor indeed of the theologians themselves or their ascetics or followers, but even of those of our own rank in the last and most subordinate way. So that, if what has been said is correct and we have indeed grasped in our mind the unfolding of the Divine Names according to our capacity, the matter must be ascribed to the Cause of all good things, who grants first the ability to speak, and then to speak well. And if anything of equivalent power has been omitted, we must understand that too according to the same methods. But if these things are either incorrect or incomplete, and we have strayed from the truth either wholly or in part, it would be for your loving-kindness to correct one who is unintentionally ignorant, and to impart reason to one who needs to learn, and to assist one who has not sufficient power, and to heal one who does not wish to be sick, and who finds some things from himself, and some from others, but receives all from the Good, and to transmit them to us. Do not grow weary of benefiting a friendly man. For you see that we too have kept none of the hierarchical teachings handed down to us to ourselves, but unadulterated we have imparted and will impart them both to you and to other holy men, as we are able to speak and they to whom it is spoken to hear, in no way wronging the tradition, unless perhaps we should be weak in our understanding or expression of them. But let these things be held and spoken in whatever way is pleasing to God, and let this be our conclusion concerning the intelligible Divine Names. And now I shall pass on to the Symbolic Theology, with God as my guide.

Καὶ οὐδὲ αὐτὸ τὸ τῆς ἀγαθότητος ὡς ἐφαρμόζοντες αὐτῇ προσφέρομεν, ἀλλὰ πόθῳ τοῦ νοεῖν τι καὶ λέγειν περὶ τῆς ἀῤῥήτου φύσεως ἐκείνης τὸ τῶν ὀνομάτων σεπτότατον αὐτῇ πρώτως ἀφιεροῦμεν. Καὶ συμφωνήσοιμεν ἂν κἀν τούτῳ τοῖς θεολόγοις, τῆς δὲ τῶν πραγμάτων ἀληθείας ἀπολειφθησόμεθα. ∆ιὸ καὶ αὐτοὶ τὴν διὰ τῶν ἀποφάσεων ἄνοδον προτετιμήκασιν ὡς ἐξιστῶσαν τὴν ψυχὴν τῶν ἑαυτῇ συμφύλων καὶ διὰ πασῶν τῶν θείων νοήσεων ὁδεύουσαν, ὧν ἐξῄρηται «τὸ ὑπὲρ πᾶν ὄνομα» καὶ πάντα λόγον καὶ γνῶσιν, ἐπ' ἐσχάτων δὲ τῶν ὅλων αὐτῷ συνάπτουσαν, καθ' ὅσον καὶ ἡμῖν ἐκείνῳ συνάπτεσθαι δυνατόν. <4> Ταύτας ἡμεῖς τὰς νοητὰς θεωνυμίας συνῃρηκότες, ὡς ἐφικτόν, ἀνεπτύξαμεν οὐ μόνον αὐτῶν τῆς ἀκριβείας ἀπολειπόμενοι, τοῦτο γὰρ ἀληθῶς καὶ ἄγγελοι φαῖεν, οὐδὲ τῆς κατὰ ἀγγέλους αὐτῶν ὑμνῳδίας, καὶ τῶν ἐσχάτων γὰρ ἀποδέουσιν οἱ κράτιστοι τῶν παρ' ἡμῖν θεολόγων, οὔτε μὴν αὐτῶν τῶν θεολόγων οὐδὲ τῶν αὐτῶν ἀσκητῶν ἢ συνοπαδῶν, ἀλλὰ καὶ τῶν ἡμῖν ὁμοταγῶν ἐσχάτως καὶ ὑφειμένως. Ὥστε, εἰ μὲν ὀρθῶς ἔχοι τὰ εἰρημένα καὶ ὡς καθ' ἡμᾶς ὄντως ἐφηψάμεθα τῇ διανοίᾳ τῆς θεωνυμικῆς ἀναπτύξεως, ἐπὶ τὸν πάντων ἀγαθῶν αἴτιον τὸ πρᾶγμα ἀναθετέον τὸν δωρούμενον πρῶτον αὐτὸ τὸ εἰπεῖν, ἔπειτα τὸ εὖ εἰπεῖν. Καὶ εἴ τι τῶν ὁμοδυνάμων παραλέλειπται, κἀκεῖνο ἡμᾶς κατὰ τὰς αὐτὰς μεθόδους προσυπακούειν δεήσει. Eἰ δὲ ταῦτα ἢ οὐκ ὀρθῶς ἢ ἀτελῶς ἔχει, καὶ τῆς ἀληθείας ἢ ὁλικῶς ἢ μερικῶς ἀποπεπλανήμεθα, τῆς σῆς ἂν εἴη φιλανθρωπίας ἐπανορθώσασθαι τὸν ἀκουσίως ἀγνοοῦντα καὶ μεταδοῦναι λόγου τῷ μαθεῖν δεομένῳ καὶ ἐπαμῦναι τῷ μὴ αὐτάρκη δύναμιν ἔχοντι καὶ ἰάσασθαι τὸν οὐκ ἐθέλοντα ἀῤῥωστεῖν καὶ τὰ μὲν παρ' ἑαυτοῦ, τὰ δὲ παρ' ἑτέρων ἐξευρίσκοντα, πάντα δὲ ἐκ τἀγαθοῦ λαμβάνοντα καὶ εἰς ἡμᾶς διαβιβάσαι. Μηδὲ ἀποκάμῃς φίλον ἄνδρα εὐεργετῶν. Ὁρᾷς γάρ, ὅτι καὶ ἡμεῖς οὐδένα τῶν παραδοθέντων ἡμῖν ἱεραρχικῶν λόγων εἰς ἑαυτοὺς συνεστείλαμεν, ἀλλὰ ἀνοθεύτους αὐτοὺς καὶ ὑμῖν καὶ ἑτέροις ἱεροῖς ἀνδράσι μεταδεδώκαμέν τε καὶ μεταδώσομεν, ὡς ἂν ἡμεῖς τε εἰπεῖν ἱκανοὶ καὶ οἷς λέγεται ἀκούειν κατ' οὐδὲν τὴν παράδοσιν ἀδικοῦντες, εἰ μὴ ἄρα πρὸς τὴν νόησιν ἢ τὴν ἔκφρασιν αὐτῶν ἀσθενήσομεν. Ἀλλὰ ταῦτα μέν, ὅπῃ τῷ θεῷ φίλον, ταύτῃ ἐχέτω τε καὶ λεγέσθω, καὶ ἔστω δὴ τοῦτο ταῖς νοηταῖς θεωνυμίαις τὸ καθ' ἡμᾶς πέρας. Ἐπὶ δὲ τὴν Συμβολικὴν θεολογίαν ἡγουμένου θεοῦ μεταβήσομαι.