Thomas Gallus, Abbot of Vercelli. Commentaries on the Angelic Hierarchy (Corpus Christianorum in Translation, 40) 9782503600437, 2503600433

Citation preview

THOMAS GALLUS COMMENTARIES ON THE ANGELIC HIERARCHY

CORPVS CHRISTIANORVM IN TRANSLATION

40

CORPVS CHRISTIANORVM Continuatio Mediaeualis 223, 223A THOMAE GALLI EXPLANATIO IN LIBROS DIONYSII, GLOSE SUPER ANGELICA IERARCHIA

cura et studio Declan Anthony Lawell

TURNHOUT

FHG

THOMAS GALLUS COMMENTARIES ON THE ANGELIC HIERARCHY

Introduction, translation and notes by Declan Anthony LAWELL

H

F

Academic Supervision Thomas O’Loughlin

This volume of Corpus Christianorum in Translation contains a translation of Thomas Gallus’ Explanation of the Angelic Hierarchy (vol. 223 of CC CM), and of his Glosses on the Angelic Hierarchy (CC CM vol. 223A). The entirety of vol. 223A is thus translated. However, vol. 223 contains the following Latin editions in addition to the Explanation of the Angelic Hierarchy: Explanation of the Mystical Theology Explanation of the Divine Names Explanation of the Ecclesiastical Hierarchy Explanation of five of the Letters of Dionysius

© 2022, Brepols Publishers n. v., Turnhout, Belgium. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise without the prior permission of the publisher.

D/2022/0095/77 ISBN 978-2-503-60043-7 E-ISBN 978-2-503-60044-4 DOI 10.1484/M.CCT.5.130200 ISSN 2034-6557 E-ISSN 2565-9421 Printed in the EU on acid-free paper.

CONTENTS

Abbreviations7 Introduction9 Thomas Gallus: Life and Writings

9

The Text: Glosses on the Angelic Hierarchy and Explanation of the Angelic Hierarchy

18

Thomas Gallus: His Thought

20

Thomas: His Character

22

Thomas: His Significance and Influence

24

The Translation

26

Conclusion28 Reading Thomas Gallus

30

Bibliography33 The Explanation of the Angelic Hierarchy

39

Preface41 Chapter I 

48

Chapter II

66

Chapter III

97

Chapter IV 

111

Chapter V 

129

Chapter VI 

133

Chapter VII 

137

Chapter VIII 

158

Chapter IX 

170

Chapter X 

183

Chapter XI 

196

Chapter XII 

199

Chapter XIII 

203

Chapter XIV 

222

Chapter XV 

224

Glosses on the Angelic Hierarchy

265

Chapter I267 Chapter II274 Chapter III288 Chapter IV297 Chapter V306 Chapter VI309 Chapter VII312 Chapter VIII325 Chapter IX332 Chapter X340 Chapter XI344 Chapter XII347 Chapter XIII349 Chapter XIV361 Chapter XV363 Glossary393 Indexes395 Index of Scriptural References

397

Index of References to Dionysius

408

Index of Non-Biblical Sources

411

General Index

412

ABBREVIATIONS

MT DN AH EH CC SL CC CM PL PG

Mystical Theology Divine Names Angelic (or Celestial) Hierarchy Ecclesiastical Hierarchy Corpus Christianorum Series Latina Corpus Christianorum Continuatio Mediaeualis Patrologia Latina Patrologia Graeca

7

INTRODUCTION

Thomas Gallus: Life and Writings Thomas Gallus, more commonly known in his own life as Thomas of Vercelli, Thomas of Paris, or simply the Abbot of Vercelli as the manuscripts refer to him, began his career as a lecturer in the university of Paris. He was an Augustinian canon regular in the abbey of St Victor in Paris. The Victorines were originally a reform movement founded by William of Champeaux which reacted to the narrow academic emphasis of some elements of the university in Paris, and placed great emphasis on the inner mystical life and scholarly erudition as means of growing close to God. The Victorines were noted for their devotion to the spiritual life as well as their dedication to academic study. While in Paris, around 1218, we know of at least one work that he completed – a Commentary on Isaiah (Vidi Dominum sedentem), or at least a commentary on a part of the book of Isaiah (Is. 6,  1-3: I saw the Lord etc.). While here, he also created a Biblical Concordance, parts of which he reproduced in his later commentaries (e.g. in the Explanation of the Divine Names). Such concordances are often termed real concordances in that Thomas arranged his concordances by subject matter. The concordances were divided into titles and parts, e.g. he may refer the reader to what he says about wisdom in his Concordances, Title 4, Part 9. Such concordances are distinguished from the alphabetical verbal

9

Introduction

concordances, such as those of Hugh of St Cher which were composed after those of Thomas.1 As for Thomas’ provenance, there is no clear answer. The general opinion has been that he was from France – hence the common cognomen ‘Gallus’ (which however only began to be used by scholars in the seventeenth century), but this is not how he was known in his lifetime. Certainly he was called Thomas of Paris (Parisiensis) in the necrology of the abbey of St Andrew in Vercelli – whether this indicates only the fact that he came from Paris where he lectured, or whether it also indicates his country of origin, is not certain. The arguments of the French Dominican, G. Théry,2 for Thomas’ French origin are based on the surname Gallus (the source of which is unattested and only used from the seventeenth century), his academic sojourn in Paris (similar to many other foreign scholars at the time), and the surname Parisiensis used of Thomas in the necrology (again, is that a reference to his coming from St Victor in Paris, or his place of origin)? Arguments were made at various points to claim him as a native Italian. For Rossotti (1667) and De Gregory (1819), Thomas was Italian – they argued that the cognomen Gallus is known even from Roman times to designate northern Italian families; according to these writers, the name Gallus was widespread in the Piedmont region in which Vercelli is situated (in towns such as Saluzzi, Mondovì, and Bene). Was Thomas chosen to found the new abbey and hospital in Vercelli simply for his academic and It has been suggested (see Bibliorum Concordantiae in Lomartire (2019), pp. 135–37) that MS 2 in the Biblioteca Agnesiana, Vercelli, could contain Gallus’ concordances. The MS is listed here as being from the thirteenth century and produced in Paris. The attribution to Gallus seems unlikely, despite the references in these concordances to books of the Bible by chapter number and letters, a practice used by Thomas. MS 2 is in fact the same as the Concordances of John of Segovia (c. 1395–1458). For an online text of these, see https://play.google.com/books/ reader?id=tVBHAAAAcAAJ&pg=GBS.PP1, accessed on 17.08.2021. These are known as Concordantiae biblicae vocum indeclinabilium. I have compared this text with some photographic images from MS 2 with which they match. 2  See G.  Théry (1939), pp.  153–54. Théry is in many ways the ‘discoverer’ of Thomas in the twentieth century. Théry’s 1939 biographical study, which this introduction is indebted to, still remains the most complete synthesis of Thomas’ biography, although several points are undoubtedly in need of revision. 1 

10

Introduction

spiritual gifts when Cardinal Bicchieri (himself a native of Vercelli) encountered him in Paris after returning from his term as papal legate in England, or because of Thomas’ own connections to Vercelli and the north of Italy? There are few defenders of his Italian origin at present. More recently, arguments have been advanced to assert that Thomas came from the British Isles.3 There were many scholars who came across the English Channel to conduct their studies in Paris (e.g. Achard and Ernis were abbots of St Victor; Andrew of St Victor came from Wales; Richard of St Victor, who greatly influenced Thomas, was likely from Scotland; possibly even the Englishman, Robert Grosseteste, the scholar friend of Thomas, studied in Paris). Thomas was acquainted with the Franciscan Adam Marsh (Adam de Marisco) who was English; indeed we possess a surviving letter (1241–1244) which shows Adam and Thomas in correspondence. We also know that Thomas’ writings were widely and rapidly diffused in England (e.g. the only copy of the Second Canticle Commentary is in Cambridge), and this diffusion continued even in the anonymous fourteenth-century text, The Cloud of Unknowing. Recent and ongoing research shows that Thomas is quoted by Richard Rufus of Cornwall, England who was writing very soon after Thomas’ death.4 His Second Canticle Commentary was completed in London in 1238 when he was in England, most likely to witness the confirmation by King Henry III of the grant of the revenues of St Andrew in Chesterton, Cambridge to Sant’Andrea in Vercelli. Adam Marsh had criticised Thomas for taking such money and not caring for the souls of the Church, so it is likely Thomas visited the parish at this time. Thomas’ friendship with Robert Grosseteste, bishop of Lincoln, suggests close connections with England. It is also most likely he met Grosseteste when visiting England, and Marsh’s letter reveals that Thomas and Robert later exchanged their commentaries on Dionysius. Thomas’ use of letters (e.g. Gospel of Matthew, Chapter VII [F] f) to designate sections not just of a book or chapter, but also 3  4 

See P. Saenger (2005), pp. 87–91 for a full account of these arguments. I am grateful to Csaba Németh for this information.

11

Introduction

an additional sub-division of the books of the Bible, became (after Thomas) a characteristically English custom. Thomas’ method of dividing the bible into book and chapter seems to have built upon work pioneered in England by Stephen Langton who divided the Bible into books and chapters, whereas Thomas further sub-divided each chapter into letters. P. Saenger furthermore argues that one would rather expect the cognomen ‘de Francia’ to designate Thomas as French.5 He thus proposes that Thomas is from Wales (recalling as well that Andrew of St Victor, who came from Wales, was called Andreas Gallus in the seventeenth century). Furthermore, we know that some later commentators, such as Abbot Frova in 1767, mocked the claim by writers like Modena who claimed that Thomas was taken by Bicchieri from England, by saying that such claims were made ‘while sleeping’ (dormitando).6 As Frova writes: Master Thomas was put in charge of the construction of the hospital (xenodochium). He was taken by Bicchieri from Paris, and not from England, as Modena in his Annals of the year 1219 wrote while sleeping, and as the parchments (membrana) testify as well as those who remembered the origins of the abbey of Sant Andrew. Indeed, Abbot Thomas himself wrote in chapter 10 of his Extract of the Celestial Hierarchy of the Pseudo-Dionysius, saying: ‘as I carefully dealt with in the cloister of St Victor in Paris, when commenting on the beginning of Isaiah 6, chapter’ etc.

Théry takes this passage as evidence that some have sought England as Thomas’ country of origin.7 It is indeed interesting to note how there was a tradition stating that Thomas was taken from England. There is however no doubt that Thomas was taken by Cardinal Bicchieri from the abbey of St Victor of Paris – but does that fact necessarily mean he was Parisian by birth? And did Modena8 merely claim (erroneously) that Bicchieri took him from EngP. Saenger (2005), p. 88. G. Frova, Gualae Bicherii presbyteri cardinalis S. Martini in Montibus vita et gesta (Milan, 1767), p. 121. 7  Théry (1939), p. 154. 8  G.  B. Modena, Dell’antichità e nobiltà della città di Vercelli (1617), manuscript, preserved in various libraries in Turin and Vercelli. 5 

6 

12

Introduction

land, without meaning to make the stronger claim that this was also his country of birth? In the absence of further evidence, the question of his origin remains unresolved. Writing in 1721, B. Pez wrote that he wanted ‘to rescue this most holy man from such great darkness in which he lay through the lack of care taken by certain writers’9 by recording as factually as possible what he knew of Thomas Gallus. It seems that the difficult task of clarifying the darkness around Thomas’ identity, not to mention the authenticity of several writings attributed to him, continues unabated. As Capellino states: ‘In conclusion, we can be certain that Thomas came from France and for this reason was surnamed “Gallus”, while it is impossible to know with certainty the place of his birth and the family surname.’10 While working in Paris, Thomas was asked by Cardinal Bicchieri to go to Vercelli to establish the new monastery and hospital. Cardinal Guala Bicchieri was himself a native of Vercelli and must have been impressed by Thomas’ intellectual, spiritual, and administrative gifts. Bicchieri is well known for his role in helping to establish the Magna Carta during the disputes between King John and the barons of England during his time as papal legate. In return for the help given to the succeeding king, Henry III, the Cardinal was granted the revenues of the church of St Andrew in Chesterton, Cambridge, which were used to finance the abbey and hospital buildings. Vercelli was a confident and vibrant city at the time, and should by no means be considered a backwater. The town stood on the Via Francigena, the medieval pilgrim route which led from Canterbury through France to Rome. There was even a Hospital of St Brigit or the Hospital of the Scoti (the Irish, or perhaps more broadly travellers from the British Isles) which accommodated pilgrims as well as other poor people.11 Vercelli B. Pez (1721), p. xvii. Capellino (1978), p. 10. 11  See Avery (1970) for some of the history of Cardinal Bicchieri, the Magna Carta, and the various hospitals in the town. It is likely one such traveller from the British Isles brought the famous Vercelli Book of Old English texts to Vercelli where it is currently housed. 9 

10 

13

Introduction

had a university established in 1228. Interestingly, the Vercelli university, or studium generale as it was known in Latin, had possibly the first chair of theology in Italy, and one wonders whether the presence of Thomas was the rationale for the creation of this chair, as the town sought to utilise the skill and renown of this scholar from Paris. It has frequently been stated in the literature that Thomas arrived in Vercelli as early as 1219 (when the foundation stone of the church was laid by Bicchieri on 19 February). Frova mentions that Guala came to Vercelli in that year with Thomas and three other Victorines, Anfussus, Simon, and Peter.12 However, the original source Frova used for this claim, even if it can be trusted, has not survived. Many of the documents Frova used to compile his 1767 study were destroyed during the upheaval of the French occupation in 1802. Given the fact that the Victorines are only documented as being active from around 1223 onwards, it seems unlikely that they would have already been present in 1219 and yet be uninvolved in the initial phase of the abbey. In this period, construction of the monastery was actually superintended by the prior James, from the abbey of canons in Mortara, and some other local clergy in Vercelli. By 1223, however, the administration of the abbey had passed over to the Victorines. We know from documentary evidence that Thomas was prior in 1224, and from 1225 he begins to be referred to as abbot. In a document from 8 December 1225, Thomas, referred to as abbot, was asked to form part of a group re-examining a case in Pavia involving a financial dispute between the abbess of a local monastery and a certain doctor Albrico who owed money to the monastery. Normally the superior of a house of canons was referred to as a prior, so to find Thomas having this title may be explained by a papal intervention, or possibly as an automatic move once a house reached a certain number of members.13 From 1226–1228, the abbot of Vercelli, Thomas, was involved in a legal dispute over a (relatively small) piece of land Frova, p. 109. For further information on Thomas’ passage from prior to abbot, as well as the Pavia case, see G. Ferraris, ‘Ex priore abbas fuit primus. Contributo alla biografia di Tommaso Gallo’, Bollettino Storico Vercellese, 47 (1996), pp. 5–32. 12  13 

14

Introduction

with a woman named Divizia de Bellano. The case ended with a bull from Gregory  IX confirming the abbey’s possession of the land in the suburbs of Vercelli.14 Documents from the Hospital of Sant’Andrea give another flavour of the administrative work Thomas was involved in. On 8 January 1232, we see that Thomas, as agent for the hospital, granted the use of some land to a certain Jacobus Capella who had given the land for the salvation of his soul.15 Thomas continued his research during this period, and in 1224 he wrote his Glosses on the Angelic (or Celestial) Hierarchy, which is translated for the first time in this volume. This was to be the beginning of a lifetime of commentaries written on the works of Dionysius. Thomas’ other main focus of academic work was on the Canticle of Canticles. For Thomas, the Canticle explained the practicalities of the spiritual life and union with God, whereas the theoretical aspects of this spiritual, mystical life were explained in the Mystical Theology. He wrote three commentaries on the Canticle. The last two we possess,16 but the first one is currently thought to be missing. The Canticle commentary Deiformis anime gemitus was for a long time ascribed to Thomas as his First Commentary, but this attribution was correctly rejected by Jeanne Barbet.17 We also know he composed an Exposition of the Mystical Theology around 1233.18 In 1238, he published an Extract of the four main treatises of Dionysius as well as of Dionysius’ Letter to Titus. The Extract was a popular work which eventually became part of a kind of textSee Ferraris (1992). See p. 244 in A. Olivieri, ‘Formule di conversione. Esempi dalle carte di un ospedale vercellese (secoli XIII–XIV)’, Scrineum Rivista, 16 (2019), pp. 205–82. 16  Barbet, J. (ed.), Thomas Gallus, Commentaires du Cantique des cantiques. Texte critique avec introduction, notes et tables (Paris: Vrin, 1967). 17  Barbet, J., Un commentaire vercellien du Cantique des cantiques: Deiformis anime gemitus, Sous la Règle de saint Augustin, 10 (Turnhout: Brepols, 2005). 18  MS U.V.6 in the Biblioteca Comunale degli Intronati, Siena, contains an Exposition of the Mystical Theology which is attributed to the Abbot of Vercelli, but it is not an authentic text of Thomas. I am currently editing and evaluating this text. The commentary on the Mystical Theology published in McEvoy (2003) and attributed to Gallus is not an authentic work of his, as I demonstrated in Lawell 2009a. 14  15 

15

Introduction

book19 which circulated in the university of Paris, thus bringing Thomas’ work to a wide readership, most likely including Thomas Aquinas and Albert the Great. It was a kind of paraphrase, written in a ‘common style’, which sought to distil the dense difficulties of the Areopagite into a more flowing and readable text. From 1241–1244, Thomas produced his grand commentary on Dionysius, namely his Explanation of the four main treatises as well as five of the ten Letters. During this time, he was also in correspondence with Robert Grosseteste through the medium of the Franciscan, Adam Marsh. Robert and Thomas exchanged commentaries. There is a remarkably different approach to commenting on Dionysius as shown by Robert and Thomas.20 Comparing the two authors gives a good idea of Thomas’ modus operandi in the Explanation of the Angelic Hierarchy, translated fully for the first time in this volume. Grosseteste was a philologist who learnt Greek in his advanced years and utilised this knowledge to analyse the Areopagite. Thomas’ concern is not with such lexical analysis, but rather with comprehension of the text in a way which levels out any difficulties he finds in it, and always with his primarily spiritual goals in mind. One distinctive feature of his commentary is the use of chains of scriptural concordances to back up any point he is making. Grosseteste himself had acerbic words (as we shall see later) for such people as Thomas who strove always to substantiate points with biblical quotations. Towards the end of his life, Thomas became embroiled in the Guelph-Ghibelline controversy that raged in Italy. Thomas was exiled from Vercelli after April 1243 due to his sympathies with the pro-imperial Ghibellines in their conflict against the propapal Guelfs. A document, written before April  1243, in which the envoys of the Holy See gave a report to Innocent IV on the situation in Vercelli, describes Thomas as supporting Peter Bicchieri, nephew of Cardinal Guala Bicchieri, and a firm Ghibelline agitator. Thomas is alleged to have let Peter use the abbey for defensive purposes, and to have encouraged the canons to swear 19  20 

See Dondaine (1953) and Harrington (2004) for further information. See Lawell (2022) for further discussions on Thomas and Robert.

16

Introduction

fidelity to him. A second document dated to June 1244, A Special Instruction Given to the Papal Envoys against the Abbot of Sant’Andrea, gives an idea of why Thomas was constrained to flee to the Ghibelline town of Ivrea. Several accusations appear to have been made against Thomas, for example, that he stole relics from a Church in Ivrea by night, that he was a simoniac, that he never followed the common life of the monastery and was absent for long periods, that he sold the goods of the monastery to support the Ghibellines. He was warned three times by the Pope and finally excommunicated, being deposed by an apostolic visitor, the abbot of Clairvaux. The accusations are grave, and undoubtedly tendentious – but they do show how immersed Gallus was in the political crisis. Being the abbot of an important monastery, and having such ties of loyalty to the Bicchieri, it is perhaps no surprise that such a mystical writer nonetheless had to respond to the political circumstances. Judging from repeated comments in his Explanation of the Ecclesiastical Hierarchy against wolf-like clergy in sheep’s clothing, he appears to have been critical of such accusers. In exile in Ivrea, he tells us that he finished his Explanation of the Ecclesiastical Hierarchy. By 1246, however, there is some evidence to suggest he was back in Vercelli where he died on 5 December 1246 according to the necrology of the abbey: ‘The annual memory of his death is listed in the necrology of our church as being on the 5th of December. It reads as follows: “Master Thomas, abbot of Vercelli, professed as one of our canons, died”.’21 In other writings, Thomas composed a treatise on meditation named The Spectacles of Contemplation.22 He also wrote a sermon on How the Life of Prelates Ought to Conform to the Angelic Life.23 He tells us of a (currently lost) sermon he wrote for Pentecost entitled, And Now the Third Day Had Come (Iam advenerat tertius dies). He also alludes to a poetic sequence on the angels, Let Us Théry (1936), p. 208. D. Lawell, ‘Qualiter vita prelatorum conformari debet vite angelice. A Sermon (1244–1246?) Attributed to Thomas Gallus’, Recherches de théologie et philosophie médiévales 75.2 (2008), 303–36. 23  D. Lawell, ‘Spectacula contemplationis. A Treatise (1244–1246) by Thomas Gallus’, Recherches de théologie et philosophie médiévales, 76.2 (2009), 249–85. 21 

22 

17

Introduction

Rejoice Above the Mind (Super mentem exsultemus), possibly written by Thomas; at the very least, he wrote a (lost) commentary on this sequence (date unknown).

The Text: Glosses on the Angelic Hierarchy and Explanation of the Angelic Hierarchy Thomas was a commentator on a body of Greek-language texts which were claimed to be written by Dionysius, who was one of the first converts St Paul made when preaching in Athens (Acts 17, 34). According to Eusebius, he even became the first bishop of Athens. The body of texts, purportedly written by Dionysius the Areopagite (seeing that St Paul was preaching at the Areopagus in Athens), eventually made their way to Paris when the Byzantine emperor, Michael the Stammerer, sent them as a gift to Louis the Pious, king of the Franks, in 827. The Franks believed that Dionysius had travelled in order to preach in their country, even founding the abbey of Saint Denis in Paris. The books were for this reason venerated in the abbey in Paris. Hilduin, abbot of Saint Denis, then translated the works into Latin, a version which unfortunately is almost impossible to understand. Accordingly, the later Frankish king, Charles the Bald, asked Eriugena to compose another translation which was completed around 860. John Sarracenus, a Benedictine in Saint-Denis, completed what Thomas called the ‘new’ translation in 1167. Hence, when Thomas came to write his own commentaries and paraphrase of the Dionysian text, its authority was well established in Western Latin thought. For Thomas, Dionysius had an almost apostolic authority, as being one who had contact with St Paul himself, and a special place in Paris as the purported founder of Saint Denis. But was this really that same Dionysius who appears in the Acts of the Apostles? There had always been questions raised in the traditions of the East and West about their authenticity, and

18

Introduction

when Lorenzo Valla (d.  1457), and Erasmus in his wake, began their criticism of the texts, it soon became the consensus that they were not authentic works by Dionysius. Rather, and especially given the fact that the writer of the texts was familiar with the thought of Proclus, a Neoplatonic philosopher who died in 485, it is apparent that, whoever the author was, he was writing in the late fifth- or early sixth century, most likely in Syria. It is worth having an overview of the critical reception of Dionysius in the Latin West so as to situate Thomas’ commentaries in a long tradition of expounding the mind of Dionysius. The first commentary was written by the Irish scholar in the court of Charles the Bald, Eriugena (or Iohannes Scottus) who wrote a commentary on the Celestial Hierarchy. Eriugena also translated the Greek texts of Dionysius into Latin. This was the ‘other’ or ‘old translation’ which Gallus often cites for comparative purposes in his commentaries. A previous attempt at translation had been made by the abbot of St Denys in Paris, Hilduin. A series of scholia written by Maximus the Confessor and John of Scythopolis (translated into Latin by Anastasius the Librarian) also accrued to the text of Dionysius. After William of Lucca’s commentary on the Divine Names, there then followed an explosion of commentary in the twelfth and thirteenth centuries. John Sarracenus (Iohannes Sarracenus) made a new translation of the text (this was the ‘new translation’ upon which Thomas based his commentaries) and wrote his own commentary on the Celestial Hierarchy (this commentary remains unedited). Hugh of St Victor wrote his own commentary on the Celestial Hierarchy. In the 1200s, Gallus began his project of writing his Glosses on the Angelic (Celestial) Hierarchy as well as his Exposition of the Mystical Theology, before writing his popular Extract in 1238, and then returning to the Explanations of the early 1240s. We have noted already that Grosseteste made commentaries, as well as his own new translations, around this same time. Thomas Aquinas commented only on the Divine Names, while his teacher Albert the Great commented in scholastic fashion on all four of the main Dionysian treatises.

19

Introduction

Thomas Gallus’ commentaries remain within the ambit of the cloister of his canons regular rather than the university classrooms of the schoolmen. Although Thomas is familiar with the scholastic methods, and indeed invites his readers to consider some questions in a disputation, his own commentaries are primarily spiritual in goal and directed towards the souls of the monks in his charge. It is notable that in 1228 the university of Padua was transferred to create a studium in Vercelli, and thus Thomas’ influence on the nascent Franciscan order must have been of great importance. Thomas indeed related how he personally knew St Anthony of Padua – he writes: ‘I have closely known him’ ( familiariter expertus sum), though it is unlikely Antony ever studied in Vercelli; Anthony may have met Thomas during a period of preaching in Vercelli. Thomas was also acquainted with Giles (Aegidius) of Assisi.

Thomas Gallus: His Thought Fundamentally, Thomas depicts God as the fullness of all being. All other beings participate partially in his complete fullness. God, as the fullness of being, flows like a flood into the world of beings. References to the fullness of God are frequent in Thomas’ writings. Indeed, Thomas believed that no other name came closer to conveying the nature of God than the name of fullness or plenitudo: No word, as it seems to me, rises more sublimely towards an affirmative meaning of the divine, super-unknown infinity than the name of ‘fullness’.24

Humans can also expect to return to that primal fountain which is the fullness of being. But how do they thus gain access to God? According to Dionysius, there is a third way of knowing God which lies beyond the ways of positive knowledge (attributing to God positive characteristics such as wisdom, goodness, and beau24 

Gallus, Explanatio EH, 4M (p. 894, ll. 875–77) (ed. Lawell 2011).

20

Introduction

ty derived from knowledge of creation) and beyond negative statements (so that God is not, for example, wise in a human sense, or beautiful in a lower or worldly way). Rather, God is hyper-wise and hyper-good. In other words, God possesses every attribute in a way of excellence which is beyond human concepts of goodness etc., and beyond even human negations e.g. God is not just simply not-wise (in a human way), but super-wise, in a way beyond even the negation. As to how humans can access what it means to say that God is a negation of negations is a problem that has troubled commentators ever since Dionysius’ writings appeared. In the early thirteenth century, Thomas Gallus offered a novel and bold interpretation of what the Neoplatonic return to the divine, which has emerged from its infinite being, means. For Thomas, the only way to be truly united to God is in the soul’s movement of love towards God, a love indeed which at its highest peak has no place for the intellect. He calls this unifying power of the human mind affect, desire, love, union, the spark of synderesis, or the Seraph of the mind, and just as the Seraphim are higher in the hierarchy than the Cherubim, so too love stands above and beyond intellect. Love is intimately connected to the wisdom of Christians (sapientia Christianorum) which exceeds philosophy. Indeed, when the soul enters its Seraph, the Cherub of the mind (intellect) is abandoned and left behind: The highest perfection for minds is to be united to the divine fullness, which alone is fuller and better than every mind… This adhesion or union comes about through love which joins and unites the mind to God, and by uniting it to that fullness, perfects it… This perfection is higher and deeper than the enlightenment that comes from knowledge… Therefore, in it alone is fulfilled the portion of Mary which is not taken away (Luke 10g), on account of the love which through the Seraph of the mind exceeds the mirror but does not die.25

Such an experience of the loving presence of God almost takes the soul out of its own nature through ecstasy. Thomas likens this 25 

Gallus, Explanatio AH, 3D (pp. 548–49, ll. 330–45) (ed. Lawell 2011).

21

Introduction

experience to a ‘boiling over’ (ebullitio) of the soul, similar to a pot of boiling water which, when heated up, causes water to overflow and exceed the limits of the pot: this is like the soul, enkindled by the fire of divine love, which overflows beyond its nature, far beyond intellect, to be united to God. When reading chapter ten of Dionysius’s Celestial Hierarchy, Gallus gained his central insight into the psychological structure of the soul. Dionysius tells us that the angels are divided into nine orders, and indeed that the mind has its own parallel divisions. This inspired Gallus to move from considering the ontological nature of the angels towards a psychological interpretation of these ranks. The lower three orders (Angels, Archangels, Principalities) designate the sphere of human nature; the middle three (Powers, Virtues, Dominations) are the area of human effort (industria); finally, the three highest orders (Seraphim, Cherubim, Thrones) are the domain of grace alone, where the mind does not act but is acted upon by God who inspires love and knowledge in the Thrones of the soul which are thus receptive to divine influence. Later movements of thought felt that intellect, and even Church sacraments, could be by-passed by the erotic love of God. For Thomas, however, love is a power which, though superior, is closely and hierarchically bound up with intellect. The Seraphim of love reveal more than intellect, certainly; but they are in constant dialogue with the Cherubim of knowledge. The paths of knowledge and affect are ascending and descending, but always along the same hierarchical continuum, always approaching or emerging from the divine plenitude.

Thomas: His Character One thing which stands out in Thomas’s character is how he puts contemplation in action by producing works of spiritual, mystical theology in the midst of administration as abbot of a monastery as well as involvement in political turmoil. For example, the Explanation of the Ecclesiastical Hierarchy was finished in exile in Ivrea,

22

Introduction

and the Glosses on the Angelic Hierarchy in 1224 while establishing the monastery in Vercelli as prior then abbot. In this sense, Thomas imitates the angels who minister to humans while at the same time keeping their love and knowledge fixed on God. There is an intense attention to detail in everything which Thomas does. In his appeal (February  1226) to Frederick  II to protect the property and goods of Sant’Andrea, he lists for example the woods, vineyards, rivers, ponds, lands cultivated and cultivated etc. which he wants Frederick to safeguard. The emperor replied stating: ‘We receive under our special protection and defence… Thomas, the venerable abbot of the Church of Saint Andrew’ along with the church and all its goods.26 In his lists of Biblical citations, Gallus is at pains to provide long chains of biblical quotations to support any point he makes. Thomas constantly dates his works, or even in the midst of his writings, telling us, for example, how many years ago he had first commented on a certain book. Such a habit is very unusual for medieval writers but is extremely useful for dating his writings as he ended most works with a precise date e.g. the Explanation of the Ecclesiastical Hierarchy was finished on ‘28 February 1244 in Ivrea during my exile’. The Explanation of the Angelic Hierarchy was completed ‘in the cloister of Saint Andrew in Vercelli, in the year of grace, 1243, on the Ides of May (= 15 May)’. In connection with Gallus’s fondness for quoting chains of scriptural quotations, it is interesting to read the criticisms of Robert Grosseteste in his Commentary on Mystical Theology, Chapter III: However, in which passages and in what words of Scripture the ‘divine forms and figures and members’, and all other things which follow, are expressed, let those conduct research who have the time to do so [i.e. monks like Thomas!], and who do not dare to say anything about Scripture unless they employ the very words of Scripture, and who wish to appear to have the whole of Scripture at the tip of For a study of the imperial reply and its authenticity, see G.  Ferraris, ‘Un diploma ritrovato di Federico II per la canonica di S. Andrea di Vercelli (1226 febbraio – Catania)’, Bollettino Storico Vercellese, 56 (2001), pp. 29–38. 26 

23

Introduction

memory’s tongue. Concerning such, it is a fairly safe bet that, being wavering and poverty-stricken regarding the meanings of Scripture, they want to boast of their fluency in literal quotation.27

Is Thomas the object of such trenchant criticism? It is unlikely to be anyone else. Grosseteste also had sharp criticisms for commentators who were ignorant of Greek. He says that such people were only better at guessing and conjecturing. This is a fact which describes Thomas who did not know Greek. At times Thomas is conscious of problems in the text. For example he wrote: ‘I am suspicious of the reading in the text due to the fault of the copyist. The other translation is clearer here’.28 He also picked up a word or two of explanation from Greek and Hebrew scholars, but such knowledge is of very limited extent. Did Thomas in turn engage in subsannatio or ‘mockery’ (as Grosseteste mentions in the conclusion of his Ecclesiastical Hierarchy commentary) of Grosseteste? Some people accused Grosseteste of writing ‘without much grace or clarity’ (conclusion of Celestial Hierarchy commentary) – Grosseteste conceded this, but was convinced his knowledge of Greek led to a much more accurate analysis.29

Thomas: His Significance and Influence Thomas is an important thinker in medieval Europe. I even believe he was criticised by Albert the Great.30 There was a medieval convention that writers rarely referred to each other by name. Yet in the writings of Albert the Great we find him criticising a person whose representative view was that ecstasy can occur on the basis of love, while for Albert ecstasy was always dependent upon a prior act of knowledge and not on love itself. Who else could Albert be referring to than the Abbot of Vercelli whose teaching McEvoy (2003), p. 96 (my translation). Gallus, Explanatio AH, 9F (p. 627, ll. 305–06) (ed. Lawell 2011). 29  See McEvoy 2012 for further information on the relationship between Gallus and Grosseteste. 30  For a fuller discussion, see D. Lawell (2012). 27  28 

24

Introduction

was that love alone can access the divine in a much more advanced and perfect way than intellect? Albert would have been familiar with the Abbot’s views since Gallus’s Extract formed a part of the thirteenth-century Parisian textbook which Albert and Aquinas would without doubt have known and read. The studium was moved from Padua in 1228 with the result that the new Franciscan order had a place for study under Thomas Gallus. Gallus thus had a direct influence on many Franciscans, much like Grosseteste who supported the Franciscans in Oxford, and gave shape, so to speak, to an intellectual formulation of the affective and instinctive spiritual experiences of St Francis and his followers. Gallus’ influence on Bonaventure is well known (even if rarely acknowledged); Francis de Meyronnes wrote a commentary on Thomas’ Extract; and Alexander of Hales cites the Abbot of Vercelli in his own works. Gallus refined a mystical vocabulary which was to have great influence on theology and mysticism. Terms such as scintilla synderesis (the spark of synderesis), apex animae (the summit or peak of the soul), ebullitio (boiling over, a term also used by Eckhart), spectacula (spectacles or ideas to be contemplated) were developed in his writings and went on to have a life in subsequent works of theology. Thomas’s contribution to the technical aspects of biblical criticism is important. The Biblical Concordances, and the use of the alphabet to further divide the chapters of the Bible (and indeed the chapters in Dionysius’ writings), are an important and a distinctive contribution to the study of the Bible and the writings of Dionysius. Some immediate influences on later thinkers are worth signalling. Bonaventure (like Grosseteste) was clearly influenced by Gallus’s ‘angelisation’ of the human soul. For him, as for Gallus, the human spirit ‘becomes hierarchised’ (hierarchicus efficitur) in its journey to God. Gallus and Grosseteste were friends who most probably met in England, and were in correspondence through the Franciscan, Adam Marsh. Mention has already been made of Eckhart, while it cannot be forgotten how the English author of the Cloud of Unknowing makes abundant use of the Abbot of Vercelli’s writings and makes direct reference to him. Richard Ru-

25

Introduction

fus (of Cornwall) employed direct quotation from Gallus, while Rudolf of Bierbach and many other writers especially in southern Germany and Austria drew freely upon Gallus’ ideas. In Vincent of Aggsbach, we see that the writings of Thomas Gallus of Vercelli and Robert Grosseteste of Lincoln circulated together. Vincent even merged quotations from the two writers to produce commentaries on the Mystical Theology. These writings were familiar to Cardinal Nicholas of Cusa. In fact, Vincent labels the quotes as written by ‘Vercellinco’, a term made up from a combination of Vercellensis-Lincolnensis. Such writings went on to have enormous influence on the spiritual life of countless generations as they flowed into texts such as the Imitation of Christ, and it is to the abbot of Vercelli that such influence can in large part be attributed.

The Translation Thomas was clear that both his Explanation and his Glosses on the Angelic Hierarchy should be read together. He writes at the end of the Explanation of the Angelic Hierarchy: I think that the Glosses on the Angelic Hierarchy, which I wrote on this book almost twenty years ago, and which I currently do not have to hand, should be read in conjunction with these present glosses.

At the end of the Preface to the Explanation of the Angelic Hierarchy, he writes: No-one should be surprised that I am striving to explain this and the other books of the great Dionysius both in the Extract31 of the four books and the Letter to Titus made 4 years ago, and in these glosses. For I am doing this on account of those minds which are devout yet less knowledgeable about secular learning. Everywhere divine providence often pours forth an understanding of the scriptures which the investigation of human reason does not reach. However, if anyone happens upon the brief Glosses on this book which I dealt with 20 years ago, you can compare those to these, and my Extract as well. 31 

Written in 1238.

26

Introduction

This quote gives us an idea of the intended audience Gallus had in mind: they were devout students or monks, but their secular or academic learning was not as advanced. The verb I have translated as ‘compare’ is coaptare which could be more appropriately translated as ‘fit together, make apt’. Hence, the Glosses and Explanation (and indeed the Extract) should be slotted or fitted together and read in tandem. For this reason, both works are translated in the present volume. Given that the Explanation is a much more developed work, the reader is advised to start with this text, even if from a later chronological period, and this is the text I have placed at the start of this volume. The Glosses could then be read afterwards to provide supplementary information. This is especially desirable as at times the Glosses take the form of very brief notes, often without any context. Hence, it is also advisable to have the original text of Dionysius to hand.32 Gallus is, after all, a commentator – and accordingly it is appropriate to read the original text before his comments and glosses. Both the Glosses and the Explanation use ‘that is’ (id est) very often to explain an obscure word or phrase. In a sense, they are commentaries by way of ‘that is’. Often Thomas weaves the original text and his own commentary together to clarify the recondite thoughts of the Areopagite via such adaptations of the text. Chains of scriptural citations and concordances support and amplify the points under discussion. At times, the reader may find the adaptations and concordances interrupt the flow of the text. It can also lead to extended sentences with much grammatical subordination which may require the reader to keep an eye on the overall meaning. Remembering Thomas’ intention in his explanations is salutary here – he is levelling out the remaining knots in his text, and this of necessity requires patient attention to detail. Having said that, there are multiple passages of extended prose which are much more readable than the more analytical sections. Some additional phrases have been added to the translation with the brackets to make sense of a lemma. 32 

See for example, C. Luibheid (1987).

27

Introduction

Very little of Thomas’ writings have been translated into English before, or indeed any other language. Selections from the Extract of the Celestial Hierarchy as well as the prologue to the Third Canticle Commentary were translated by Steve Chase in 2002.

Conclusion It is the affective interpretation of Dionysius that is Thomas’s most significant contribution to theology – in all the twelfth- and thirteenth-century commentators on Dionysius (William of Lucca, Hugh of St Victor, John Sarracenus, Robert Grosseteste, Albert the Great, and Thomas Aquinas), and indeed in the writings of Iohannes Scottus Eriugena in the eighth century, there is a predominantly intellectual interpretation of the writings of Dionysius the Areopagite. With Thomas Gallus, we see a revolution in Dionysian interpretation in which intellectual Dionysianism becomes affective Dionysianism.33 The Dionysian intellectual agnosticism is thus imbued with the light of affect and love which Gallus drew from the Augustinian and Victorine tradition in which he was nourished. Thomas does not exhibit the scholastic precision of Aquinas nor the exegetical, lexical rigour of Grosseteste. Nonetheless, the reader can gain accessible insights into the obscurity of a writer like Dionysius whom Thomas, as he states in the Prologue of his Extract, laboured ‘with what night-vigils, with what effort’ to expound. Thomas tells us that he directed his writings to souls that were less learned and erudite (the Franciscans moved their study centre from Padua to Vercelli where Gallus taught) than many scholastics, and it is in this project of communicating his teaching on love in a popularising manner that Thomas reveals his talent. Thomas is one of the first medieval writers to use all of the Dionysian corpus in his writings. Previous commentators such as Hugh and Eriugena had focussed on only some of the writings, but it is Thomas’ holistic interpretation of the corpus which 33 

For a fuller discussion, see D. Lawell 2021.

28

Introduction

makes him unique. His interpretation of the corpus in an affective vein is his most distinctive innovation as he sought to show how precisely one can have an immediate perception or experience of God (via affect or love) which was not however a face-to-face intellectual vision. Thomas may often be hailed as the last of the great Victorines, but his affective revolution in Dionysian interpretation renders him very much a different kind of thinker at odds with his Victorine predecessors. It is worth visiting Thomas’s funeral monument in Sant’Andrea, Vercelli, to see the tomb of the Master of Hierarchy (magister in hierarchia). There used to be an inscription there and, though it was later destroyed amidst damage to the tomb during the period after the French Revolution, it survived in written sources.34 I end by quoting it as an excellent summary of Thomas’ thought and character. It is in hexameter verse with internal rhymes in all lines except line four. I have added it here with the rhymes in bold and the caesurae marked with double lines. Bis tres viginti // currebant mille ducenti Anni, cum Thomas // obiit venerabilis Abbas Primitus istius // templi, summeque peritus Cunctis in artibus // liberalibus atque magister In hierarchia. // Nunc arca clauditur ista Quem celebri fama // vegetavit pagina sacra. One thousand two hundred and forty six (1246) years passed When Thomas died, the venerable abbot, The first of that monastery, greatly skilled In all the liberal arts, and master Of the Hierarchies. Now he is enclosed in that tomb: He, of widespread fame, whom sacred scripture nourished.

The opening line confused many scholars: bis tres viginti mille ducenti is literally ‘twice  | three  | twenty  | one thousand  | two hundred’. Twice 23 gives us 46, which combined with 1200 gives Thomas’ death as 1246. However, previous readers had mistakenly taken it as twice 3, plus 20, thus giving his death erroneously as 1226. Given that he dated his Explanation of the Ecclesiastical Hi34 

See M. Schilling (2012), pp. 120–21 for further information on the tomb.

29

Introduction

erarchy in 1244, it is clear he died after 1244, hence in 1246 as the tomb makes clear. Thomas is named with his most common title – abbot, and this indeed is the title which often appears in the manuscripts of his works. He is called first in the monastery as he was the first abbot. The inscription credits him with an excellent knowledge of the liberal arts which he must have contributed to teaching, but it is his work on the Dionysian hierarchies which earns him the title of master: not master of the arts or of theology, but very specifically, of the hierarchies, such was Thomas’ preoccupation with clarifying the mind of Dionysius. The inscription ends by referencing the tomb where he is buried in Sant’Andrea. Given Thomas’ love of scripture, and of quoting scripture, not to mention the Concordances he produced, it is fitting that the inscription notes that the sacred page nourished him, no matter how much of a commonplace such a statement was. His fame is also noted as being widespread. Neglect of his texts in subsequent centuries meant his fame has been somewhat eclipsed; but with the recent production of critical editions and the present translations, it is hoped that Thomas can be rescued from the great darkness that Pez acknowledged once surrounded him.

Reading Thomas Gallus Thomas’ writing is noted for the way in which he incorporates chains of scriptural quotations into the body of his commentaries. He used a system of referencing which noted the book of the Bible, the chapter number, and a letter (from a to g). An example would be: Iob.xxxix.e, which is Job 39, 26–29 in the modern referencing system. In my translation, I have presented the Biblical references not as Thomas did, but using the modern referencing system of the Bible. He also employed a similar system for referencing the texts of Dionysius. For example, a reference to the text of Dionysius’ Divine Names is: D.vii.a, which refers to Divine Names, Chapter VII [A]. The letters in the references to Dionysius go through

30

Introduction

the whole alphabet, and indeed then proceed to the use of double letters: e.g. aa, bb, etc. In my translation, the references to the Dionysian text are printed as Thomas wrote them (though I have expanded the abbreviation for clarity – see the abbreviations above – and replaced Roman with Arabic numerals). Interestingly, it should be noted that the Glosses on the Angelic Hierarchy rarely contain the alphabetical letters which divide the Bible and Dionysius’ text. Writing these in 1224, it seems that Gallus did not have access to them at this time, or perhaps that they were omitted by (later) copyists. Instead, we find generic reference such as ‘in the middle’ of a given chapter, or ‘near the end’, and so on. The following snippet from folio 1r from MS D.181, Archivio del Capitolo di San Pietro, in the Biblioteca Apostolica Vaticana (Arch.Cap.S.Pietro.D.181|DigiVatLib/0007), gives a sample of Thomas’ modus operandi. The full folio is reproduced on the next page.

Iob.xxxix.e ( Job 39, 26-29)

D.vii.i (DN 7i)

31

Biblioteca Apostolica Vaticana, Arch.Cap.S.Pietro.D.181, f. 1r

BIBLIOGRAPHY

Primary Sources Augustinus, Confessionum libri XIII – ed. L. Verheijen (CC SL, 27), Turnhout, 1981. Boethius, Philosophiae consolatio – ed. L. Bieler (CC SL, 94), Turnhout, 1957; rev. ed. 1984. G.  Théry, Thomas Gallus: Grand commentaire sur la Théologie Mystique (vers 1242), Paris, 1934. Hugh of St Victor, Commentariorum in Hierarchiam coelestem S. Dionysii Areopagitae libri X (PL, 175), Paris, 1854, col. 923–1154. M.-A. Aris, Contemplatio. Philosophische Studien zum Traktat ‘Benjamin Maior’ des Richard von St. Viktor mit einer verbesserten Edition des Textes (Fuldaer Studien, 6), Frankfurt a. Main, 1996, pp. 1–148. Maximus, Commentaria in librum de coelesti hierarchia (PG, 4), Paris, 1889, col. 29–114. Publius Ovidius Naso, Metamorphoses – ed. R. J. Tarrant (Oxford Classical Texts), Oxford, 2004. Publius Vergilius Maro, Aeneidos liber primus – ed. R. G. Austin, Oxford, 1971. Richard of St Victor, In visionem Ezechielis (PL, 196), Paris, 1855, col. 527–600. Thomas Aquinas, In XII libros Metaphysicorum Aristotelis expositio – ed. M.-R. Cathala & R. M. Spiazzi (Turin/Rome: Marietti, 1964).

33

Bibliography

Secondary Sources Avery, H., ‘Magna Carta and the Hospital of Sant’Andrea, Vercelli [Abridged]’, Proceedings of the Royal Society of Medicine, 1970 (63), 1123–1130. Barbet, J., Un commentaire vercellien du Cantique des cantiques: Deiformis anime gemitus, Sous la Règle de saint Augustin, 10 (Turnhout: Brepols, 2005). Capellino, M., Tommaso di San Vittore: Abate Vercellese (Vercelli: Biblioteca della Società Storica Vercellese). Chase, S., Angelic Spirituality: Perspectives on the Ways of the Angels (Mahwah, NJ: Paulist Press, 2002). Coolman, B. T., ‘The Medieval Affective Dionysian Tradition’ in Re-thinking Dionysius, ed. by Sarah Coakley and Charles  M. Stang (Oxford: Blackwell, 2009). Coolman, B. T., ‘Thomas Gallus’, in The Spiritual Senses: Perceiving God in Western Christianity, ed. by Paul L. Gavrilyuk and Sarah Coakley (Cambridge: University of Cambridge, 2011), 140–59. Coolman, B. T., Knowledge, Love, and Ecstasy in the Theology of Thomas Gallus (Cambridge: Cambridge University Press, 2017). Coolman, B. T., ‘Magister in hierarchia: Thomas Gallus as Victorine Interpreter of Dionysius’, in A Companion to the Abbey of Saint Victor in Paris, ed. by H. Feiss and J. Mousseau, Brill’s Companions to the Christian Tradition, 79 (Leiden: Brill, 2017). De Gregory, G., Istoria della vercellese letteratura ed arti, parte prima (Turin: 1819). Dondaine, H., Le Corpus dionysien de l’Université de Paris au XIII siècle, Storia e letteratura, 44 (Rome, 1953). Ferraris, G., ‘Super quibusdam terris questio verteretur. Osservazioni sugli atti della causa tra l’abate di S. Andrea di Vercelli e Divizia de Bellano (1226–1228)’, Bollettino Storico Vercellese, 38 (1992), 31–80. Ferraris, G., ‘Ex priore abbas fuit primus. Contributo alla biografia di Tommaso Gallo’, Bollettino Storico Vercellese, 47 (1996), 5–32.

34

Bibliography

Ferraris, G., ‘Un diploma ritrovato di Federico II per la canonica di S. Andrea di Vercelli (1226 febbraio – Catania)’, Bollettino Storico Vercellese, 56 (2001), 29–38. Frova, G., Gualae Bicherii Presbyteri et Cardinalis Vita et Gesta (Milan, 1767). Harrington, L. M., A Thirteenth-Century Textbook of Mystical Theology at the University of Paris (Leuven: Peeters, 2004). Lawell, D., ‘Qualiter vita prelatorum conformari debet vite angelice. A Sermon (1244–1246?) Attributed to Thomas Gallus’, Recherches de théologie et philosophie médiévales 75.2 (2008), 303–36. Lawell, D., ‘Affective Excess: Ontology and Knowledge in the Thought of Thomas Gallus’, Dionysius 26 (2008), 139–74. Lawell, D., ‘Ne De Ineffabili Penitus Taceamus: Aspects of the Specialized Vocabulary of the Writings of Thomas Gallus’, Viator 40.1 (2009), 151–84. Lawell, D., ‘Thomas of Ireland, the Pseudo-Dionysius and the Ecclesiastical Hierarchy: A Study of the Three Opuscula’, in The Irish Contribution to European Scholastic Thought, ed. by J. McEvoy and M. Dunne (Dublin: Four Courts Press, 2009). Lawell, D., ‘Thomas Gallus’s Method as Dionysian Commentator: A Study of the Glose super Angelica Ierarchia (1224), Including Considerations on the Authorship of the Expositio librorum beati Dionysii’, Archives d’ histoire doctrinale et littéraire du moyen âge 76 (2009a), 89–117. Lawell, D., ‘Spectacula contemplationis. A Treatise (1244–1246) by Thomas Gallus’, Recherches de théologie et philosophie médiévales, 76.2 (2009b), 249–85. Lawell, D. (ed.), Thomas Gallus, Explanatio in libros Dionysii, Corpus Christianorum Continuatio Mediaeualis, vol. 223 (Turnhout: Brepols, 2011). Lawell, D. (ed.), Thomas Gallus, Glose super angelica ierarchia. Accedunt indices ad Thomae Galli Opera, Corpus Christianorum Continuatio Mediaeualis, vol. 223A (Turnhout: Brepols, 2011). Lawell, D., ‘Ecstasy and the Intellectual Dionysianism of Thomas Aquinas and Albert the Great’, in Thomas Aquinas: Ideas, Probings and Ques-

35

Bibliography

tionings, ed. by James McEvoy, Michael Dunne and Julia Hynes (Dublin: Four Courts Press, 2011). Lawell, D. (ed.), Robert Grosseteste, Versio Caelestis Hierarchiae PseudoDionysii, Corpus Christianorum Continuatio Mediaeualis, vol.  268 (Turnhout: Brepols, 2015). Lawell, D., ‘The Medieval Assimilation of Dionysian Mysticism’, in Existet-il une mystique au Moyen Âge?, ed. D. Poirel (Turnhout: Brepols, 2021). Lawell, D., ‘Thomas Gallus: Affective Dionysianism’, in The Oxford Handbook of Dionysius the Areopagite, ed. by M. Edwards, D. Pallis, and G. Steiris (Oxford: Oxford University Press, 2022), 379–393. Lawell, D., ‘Robert Grosseteste, Translator of Dionysius’, in The Oxford Handbook of Dionysius the Areopagite, ed. by M. Edwards, D. Pallis, and G. Steiris (Oxford: Oxford University Press, 2022), 343–349. Lomartire, S. (ed.), La Magna Charta: Guala Bicchieri e il suo lascito. L’Europa a Vercelli nel Duecento (Vercelli: Gallo Edizioni, 2019). Luibheid, C., Pseudo-Dionysius: The Complete Works, Classics of Western Spirituality (Mahwah, NJ: 1987). McEvoy, J., Mystical Theology: The Glosses by Thomas Gallus and the Commentary of Robert Grosseteste on De mystica theologia (Leuven: Peeters, 2003). McEvoy, J., ‘Thomas Gallus Vercellensis and Robertus Grossatesta Lincolnensis. How to Make the Pseudo-Dionysius Intelligible to the Latins’, in Robert Grosseteste: His Thought and Impact, ed. by J. Cunningham, Papers in Medieval Studies, 21 (Toronto: PIMS, 2012), pp. 3–43. McGinn, B., ‘Thomas Gallus and Dionysian Mysticism’, Studies in Spirituality, 8, 81–96 (Leuven: Peeters, 1994). Németh, C. ‘The Victorines and the Areopagite’, in L’ école de Saint-Victor de Paris: Influence et rayonnement du Moyen Âge à l’Époque modern, ed. D. Poirel, Bibliotheca Victorina, 22 (Turnhout: Brepols, 2010), pp. 333–83. Németh, C., ‘Dionysian Elements, Structures, and Limits: Thomas Gallus, Interpreter and Spiritual Author’, in Victorine Restoration: Essays on Hugh of St Victor, Richard of St Victor, and Thomas Gallus, ed. by R. Porwoll and D. Orsbon (Turnhout: Brepols, 2021).

36

Bibliography

Németh, C., Quasi aurora consurgens: The Victorine theological anthropology and its decline, Bibliotheca Victorina, 27 (Turnhout: Brepols, 2020). Olivieri, A., ‘Formule di conversione. Esempi dalle carte di un ospedale vercellese (secoli XIII–XIV)’, Scrineum Rivista, 16 (2019), 205–82. Pez, B., Thesaurus Anecdotorum Novissimus, seu Veterum Monumentorum, tom. II (Augsburg, 1721). Saenger, P., ‘The British Isles and the Origin of the Modern Mode of Biblical Citation’, Syntagma: Revista del Instituto de Historia del Libro y de la Lectura (2005), 77–123. Schilling, M., ‘Celebrating the Scholar and Teacher: The Tomb of Thomas Gallus at Sant’Andrea in Vercelli (Mid-14th Century)’, in A Wider Trecento: Studies in 13th- and 14th-Century European Art Presented to Julian Gardner, ed. by L. Bourdua and R. Gibbs (Leiden: Brill, 2012). Théry, G., ‘Thomas Gallus: Aperçu biographique’, Archives d’ histoire doctrinale et littéraire du moyen âge 12 (1939), 141–208. Vahlkampf, J., Thomas Gallus. Kommentar zur Mystischen Theologie und andere Schriften (Dollnstein: Verlag Neue Orthodoxie, 2001). Walsh, J., ‘Sapientia Christianorum: The doctrine of Thomas Gallus, Abbot of Vercelli, on contemplation’, unpublished doctoral thesis (Rome: Gregorian University, 1957). Walsh, J., ‘The “Expositions” of Thomas Gallus on the Pseudo-Dionysian Letters’, Archives d’ histoire doctrinale et littéraire du moyen âge 38 (1963), 199–200.

37

THOMAS GALLUS The Explanation of the Angelic Hierarchy

PREFACE

Job 39, 26–29: Is it by your wisdom that the hawk develops feathers etc. up to from there it spies out its prey. Among other things, the Lord says this from the whirlwind (Job 38, 1), as if bursting forth from the ‘inscrutable depth of wisdom’ (DN 7i), on account of which the weakness of mortals is troubled: Luke 1, 12: And Zachariah was troubled upon seeing, and 29: When she had heard this, she was troubled at the saying etc.; Ps. 76, 17: the depths were troubled, that is, those who contemplate the depths; Dan. 10, 16: Lord, in your wisdom etc.; Acts 22, 17: It happened etc. up to in a mental trance etc.; Job 26, 14: and since hardly etc. up to behold?; Job 37, 24: they will not dare etc.; Job 4, 14: fear held me etc. Now, note that the spiritual mind is gradually guided in these words to obtain the wisdom of Christians which the apostle spoke among the perfect (1 Cor. 2, 6), about which see Dionysius MT 1a: ‘the inspector of the divine wisdom of Christians etc.’ This wisdom is from above (James 3, 17). Hence, since it is superior to every mind, it does not rise into any heart, but descends. It is incomparably superior to the gift of the intellect by which the theoretical intellect is perfected, just as affect is perfected by wisdom. I carefully dealt with the theory of this wisdom in the book, Mystical Theology, which especially focuses on this. However, I dealt with the practice of this same wisdom in the Canticle of Canticles. Therefore, the path to this wisdom, which both the Lord in the aforementioned passage from Job and Dionysius in this first chapter of the Angelic Hierarchy teach us, is such that first of all we are

41

471

472

The Explanation of the Angelic Hierarchy

473

engaged in the deeper passages of scripture, above all those which deal with heavenly realities; on the basis of their evidence, we then examine and contemplate the orders, honours, and duties of the angelic spirits; and finally, we ascend from the contemplation of them to the contemplation of the divine majesty. Therefore, by the name ‘hawk’, which is ready and quick to fly, we understand the mind of the spiritual intelligence prepared for contemplation. Its feathers are the constant and multiple increases in spiritual emotions and meditations by which it is rendered able for the upward-liftings. This does not happen as a result of the power of earthly philosophy which only knows how to look up in an intellectual way, as in Rom. 1, 20: The invisible things of him etc. It does not know how to upward-lift or be upward-lifted: John 4,  14: the water which I will give etc. up to into eternal life. Indeed, the nature of water is such that it can only ascend as much as it descends. Therefore, the wisdom arising from human discovery does indeed see light, but it dwells on the earth (Bar. 3, 20). The wisdom of Christians, however, which Christ brought down from the clouds (Bar. 3, 29), stands beside the divine majesty (Wis. 9, 4), proceeds from the mouth of the Most High, and dwells in the heights (Sir. 24, 5–7), it goes round the circuit of heaven (Sir. 24, 8), is hidden from the eyes of all living beings (Job 28, 21), and blinds the eyes (Sir. 43, 4); MT 1a: ‘the more-than-beautiful brightness etc.’ Therefore, by this wisdom the spiritual hawk develops feathers when, having gained experience ‘at the superior ray’ (EH 7x), through the scrutiny of sacred scripture (John 5,  39; Is. 34,  16; Ps. 118, 2; Job 28, 11: the depths etc.), it is filled interiorly with the splendours of spiritual emotions and meditations (Is. 58,  11–12). The wings, by which that hawk is lifted upwards, are the affect and intellect of the purified and experienced mind. The hawk expands these wings towards the south wind, when in the fourth levela of contemplation it stretches the affect to a fervent love of goodness and the intellect to the clear contemplation of eternal truth: DN See Thomas Gallus, Preface to the Explanation of the Mystical Theology for information on the six levels of contemplation. a 

42

Preface

1d: ‘to the rays shining upon us etc. up to: we stretch towards’, and 3b: ‘we ourselves therefore with prayers etc. up to: the splendours of the rays.’ The hawk does not gain new feathers unless it shakes off the old ones: Lev. 26, 10: the new coming on etc. The old feathers are the rational and intellectual knowledge of God derived from the pre-existing knowledge of sensory data, as if it were certain lights arising from the darkness. Dionysius gives one opinion about all this knowledge, namely that those who approach the lofty wisdom of Christians should discard it: MT 1b: ‘But you, my friend Timothy etc. up to: who puts darkness as his hiding-place’; Letter to Gaius  I: ‘he hides from those possessing the existing light, and the knowledge of existing things is ignorance according to God etc. up to: perfect ignorance is the knowledge of him who is above all things which are known’. Nonetheless, Apollophanes fittingly calls this knowledge of God ‘philosophy’ and the apostle calls it the ‘wisdom of God’ (as in the Letter to Polycarpa). Therefore, having shaken off the old feathers and taken on the new ones through the scrutiny of the scriptures, being agile and swift, the hawk takes on wings as of an eagle (Is. 40, 31); and as the Lord gives instructions and calls it to himself (Ex. 24, 12), just like Peter when he was about to walk on the sea (Matt. 14, 28–29), it is elevated above itself (Lam. 3, 28), and establishes a nest for its life, rest, and fertility in heavenly matters (Phil. 3, 20: but our life etc.). It remains there in a secure habitation (Is. 33, 16–20), it lingers in lengthy contemplations, its gaze fixed, ‘the eyes of the mind not shaking’ (AH 1b). It dwells in the rocks, in the cragged flints, and in the inaccessible cliffs (Job 39, 28), that is, in the contemplation of the heavenly spirits which are firmly and immutably held together in heavenly glory, and at the beginning of their creation had been broken off, so to speak, when Satan and his accomplices fell. However, these heavenly spirits are inaccessible to our minds, as far as concerns our power, except for the extent to which we are upward-lifted by divine compassion and their intercession (as in AH 6a). Now, the lowest hierarchy can be indicated by the name ‘rocks’, the middle a 

This is the seventh of Dionysius’ Letters.

43

474

The Explanation of the Angelic Hierarchy

475

one by the name ‘flints’, and the highest by the name ‘inaccessible cliffs’ because of its spiritual eminence, from the peak of which one can ascend to the contemplation of the eternal and highest good, in which the full and unique replenishment of the minds is found: AH 7e: ‘but now I wish to say etc. up to: they have exceeded created power’, and k: ‘the first celestial hierarchy etc. up to: participating in perfect knowledge’, and l: ‘indeed with many blessed etc. up to: the unity of the banquet’; Song 3, 4: When I had passed by a little etc. Despite this, the aforementioned passage from Job is rightly understood to refer to the hierarchies of the individual mind which I dealt with 25 years ago (in my exposition of that vision in Isaiah 6, 1: I saw the Lord sitting etc.) in regard to that passage below (AH 10b): ‘I will add this, and not inappropriately etc.’ Note then the path of ascending to the divine contemplation and anointing,a that we firstly strive through the wisdom of the scriptures to develop feathers by spiritual meditations and emotions, by stretching the mind towards the knowledge of divine truth and the love of the true good; then, by study, prayers, and desires to obtain from the Lord Jesus that he guide us through the enlightenment of the scriptures and raise us to the contemplation of the heavenly spirits (hence MT 1a: ‘Invoking Jesus therefore etc. up to: let us examine’); and then, after our minds have been trained carefully and for a long time in the contemplation of the angelic beatitude, that we rise up to the contemplation of the divine beauty and anointing (as is mentioned in AH 1a: ‘Principal and more-than-principal etc. up to: may we be raised to the ray’), that is, to contemplate the prey. What the intention of this work is can be gathered from what has been said, namely, to deal with the testimonies of sacred scripture which concern angelic beatitude. The matter is the status, grades, orders, operations, merits, and rewards of the holy angels. Its usefulness is knowledge of these same matters. Its pur-

The Latin text has unctionem (anointing), though it may be suspected that union (unitionem) is the intended meaning. a 

44

Preface

pose is a knowledge and contemplation of the divine realities or a preparation for this. The method of dealing with this is as follows: in the first chapter, Dionysius shows that the more-than-simple divine light, when communicating itself in different ways to mortals, retains its own simplicity and simplifies them in itself; and because of the weakness of our intelligence, it manifests to us the same realities in sacred scripture through perceptible figures and forms. In the second chapter, he shows the considerations by which celestial and eternal realities (which, as has been said, were fitting to be designated by perceptible forms) are indicated not only by very precious and mediocre forms and figures, but also by rather disgusting ones. In the third chapter, he describes the created hierarchy, distinguishing even its hierarchical operations. In the fourth, he shows that although all creatures emanate as if in a series from the first cause, nevertheless the celestial substances have a more abundant share in it, and manifest it first and foremost. This is why they are called angels. In the fifth chapter, he shows why all the celestial spirits of the nine orders are called angels indiscriminately, since only the lowest order is specially termed by the name ‘angel’. In the sixth chapter, he divides the celestial substances into three hierarchies, and each hierarchy into three orders. In the seventh, he deals with the first hierarchy and its three orders; in the eighth, with the second hierarchy; in the ninth, with the third and lowest. In the tenth chapter, he sums up the arrangement of the hierarchies mentioned, adding that the hierarchical arrangement he spoke of can be assigned to any hierarchical mind, angelic or human. In the eleventh chapter, he explains why all the celestial substances are indiscriminately called virtues in the scriptures, when the middle order of the middle hierarchy is specially termed by the name of Virtues. In the twelfth chapter, he explains why priests of the ecclesiastical hierarchy are called angels. In the thirteenth chapter, he explains how it is to be understood that a Seraph is said to have purified Isaiah (Is. 6, 1), when the Seraphim always assist and are not sent out. In the fourteenth chapter, he explains what is meant by the fact that Dan. 7, 10 says of the angels: thousands of thousands etc. In the fifteenth chapter, he shows

45

476

The Explanation of the Angelic Hierarchy

477

to what invisible truth one must ascend through comparing the sensible figures and forms which are attributed to the angels in the scriptures. The contents of the first chapter are as follows: (a) all natural goods which begin and provide the foundation for our being, and all gifts of grace which perfect us, flow from the one, first cause; and every procession of the more-than-simple divine light coming to us fills us, and in a divinising way simplifies us by turning us toward God. After he invokes the Lord Jesus, he invites us to the study of the scriptures so that, enlightened by them for the knowledge of the celestial spirits, we may ascend from there to divine contemplations. (b) Indeed, the divine light, although it pours itself in different ways into all the elect, nevertheless remains unchanged in its simplicity and in that same simplicity, it simplifies all who contemplate it. And because we cannot, while we are travellers to heaven, contemplate the more-than-intellectual light of God through a species and immediately, with fatherly care, God has made provision for our weakness when he indicated invisible realities by means of visible realities so that we may gradually ascend from the known to the unknown. (c) For this reason, he indicated the status of the invisible and immaterial celestial spirits by the forms and figures of perceptible things, thus directing our minds and upward-lifting them to the imitation and contemplation of the celestial substances which cannot be contemplated by us now in our own nature. For example: we can in one way or another get an idea of invisible beauty from perceptible beauty, spiritual sweetness from a good perceptible smell, intellectual and more-than-intellectual light from perceptible light, the arrangement of the celestial spirits, who are ordered towards divine imitation, from the perceptible ecclesiastical arrangement, an invisible communion with the Lord Jesus from taking the Eucharist, and so on for similar things. (d) Therefore, so that the divine kindness may conform us to itself according to our capacity, by showing us the celestial hierarchies and making us co-operate with the same hierarchies, for this reason he indicates them in the scriptures through perceptible forms and figures so it may lead us to the imperceptible through the perceptible.

46

Preface

No-one should be surprised that I am striving to explain this and the other books of the great Dionysius both in the Extracta of the four books and the Letter to Titus made 4 years ago, and in these glosses. For I am doing this on account of those minds which are devout yet less knowledgeable about secular learning. Everywhere divine providence often pours forth an understanding of the scriptures which the investigation of human reason does not reach. However, if anyone happens upon the brief Glosses on this book which I dealt with 20 years ago,b you can compare those to these, and my Extract as well.

a  b 

1238. 1224.

47

478

CHAPTER I  THE EXPLANATION OF THE ANGELIC HIERARCHY That All Divine Enlightenment, According to its Goodness Proceeding in Different Ways to the Beings Provided for, Remains Simple, and Not Only This, but It Also Makes One the Beings That Have Been Enlightened

479

480

The title: that all divine enlightenment etc. By the name of ‘enlightenment’ here, I understand all inflowing, whether of natural goods or graces, from the divinity into the rational creature. Indeed, the divine inflows are rightly called lights or enlightenments for the reason that God is pure light and in him there is no darkness (1 John 1, 5). I say ‘darkness’ not through a deficiency of light; but darkness is attributed to him by an excess of light: Letter to Gaius I, and MT 1a: ‘more-then-shining darkness etc.’; Ps. 17, 12, and 26, 1. Proceeding: the divine proceedings are called divine emanations to creatures, as in DN 1e: ‘the proceedings of the thearchy etc.’, 2n: ‘procession etc.’, and z: ‘processions appropriate for the good etc.’, 5a: ‘substantial procession of the principal thearchic substance etc.’, m: ‘since from the essence etc.’, n: ‘proceeding to all etc.’ In different ways, to different beings in different ways, and by distributing more to some, less to others: 1 Cor. 12, 8: To one indeed by the Spirit etc.; Rom. 12, 6: And ­having

48

Chapter I

gifts etc.; Job 38, 24: By what way is the light spread etc.; AH 9d: ‘or participations etc.’ To the beings provided for, that is, the elect (Rom. 8, 30: whom he predestined etc.), according to its goodness, that is, the necessity or nature of its goodness: AH 4a: ‘For this is for the cause of everything etc. up to: in its own proportion’; DN 4a: ‘like our sun etc. up to: powers and operations’. I employ these and other testimonies from this book or Divine Names or Mystical Theology without any explanation of them, since I have carefully and in order explained those books, except for this book which I am again striving to explain carefully. It remains simple in its more-than-simple source, namely the eternal Word, about which Sir. 1, 5: The word of God is a fountain of wisdom etc.; MT 1a: ‘guide us etc. up to: where simple etc.’; AH 1a: ‘the deifying simplicity etc.’; DN 4r: ‘it is a simple power etc.’, 9d: ‘The same however etc. up to: most simple etc.’, 13b: ‘One however etc. up to: things which are multiple in processions are one in the source’. And not only is it simple in itself, but it also makes one, that is, it simplifies in itself, the beings that have been enlightened: EH 1b: ‘it concludes many alterities etc.’; DN 4d: ‘it is the gatherer of the dispersed’, and f: ‘gathering and enlightening etc. up to: filling with the unifying light etc.’; Ps. 146, 2: he will gather the dispersed of Israel. [A] Every given good (bonum). The old translation has ‘best’ (optimum), just as in the Letter to James 1,  17, from where this testimony has been taken. However, I think that the true text has ‘good’ rather than ‘best’ since gifts are more perfect and better than things given by nature. But nothing is better than the best. However, the new translationa of these books expresses the Greek more clearly than the old one, and no-one knew better than Dionysius the letter of the apostle James, which was written in his times in Greek. I understand ‘givens’ here as natural goods, which are the origins of things and of the development of the same things, dispositions and habits either acquired or given by grace, but which are not sanctifying. However, the ‘gifts’ of the rational a 

That of John Sarrazen (Iohannes Sarracenus).

49

481

The Explanation of the Angelic Hierarchy

482

nature are the perfections which are the fruition and consummation of the cardinal and theological virtues which are obtained by constant exercise at the superior light, as I carefully dealt with in that Sermona for Pentecost on Ex. 19, 16: And now the third day had come etc. For this exercise: EH 7x: ‘And for you as I think etc.’ Although I think there is truly only one perfection of perfectible and rational natures, as I briefly touched on regarding DN 13a: ‘he fills with its proper perfection etc.’, nevertheless it is indicated in the plural on account of its different and multiple powers, just as it is called the ‘invisible things of God’ in Rom. 1, 20, and DN 7h: ‘he is everything in everything and nothing in nothing’. Therefore, these natural givens and gifts are all from above, from the more-than-substantial divinity: DN 4l: ‘For from him and through him both substance and life etc. up to: every unity’, and a: ‘On account of those, intelligible things came to exist etc.’ However, that superiority is not local, but causal: AH 13f: ‘He learned therefore by the visions etc. up to: the more-than-eminent virtues’; Letter to Gaius I: ‘But he is more-than-placed above mind and substance, in him universally there is neither knowledge nor being etc.’ Descending as if coming forth from the superior to the inferior, from the cause to the caused. Hence, the true wisdom which is Mary’s part (which is dealt with in DN 7), which is from above (James 3, 17), does not ascend into the human heart, but descends firstly into the Seraph of the mind, and then it is distributed to the inferiors, as I carefully dealt with in the Canticles. However, the wisdom of the pagans ascends from sense to imagination, from imagination to reason, from reason to intelligence, and does not proceed further, but halts in the mirror and for that reason will necessarily be taken away. Hence, although it may rise to deal with divine realities (in accordance with that verse from Rom. 1, 20: the invisible things of God etc.; Wis. 13, 1–5; Letter to Titus h: ‘all the appearing world etc.’), nevertheless it should be called knowledge which will be destroyed (1 Cor. 13, 8) rather than wisdom, Mary’s part which will not be taken from her (Luke 10, 42). From the a 

Currently lost.

50

Chapter I

Father, the source, cause, giver, of lights, as explained above regarding the title of the chapter. But all, that is, every, procession, as above regarding the word ‘proceeding’ in the title, of the appearance of the light, that is, of the light proceeding from the divine hiddenness to some knowledge: AH 4b: ‘they therefore first of all etc. up to: are brought down’. Now, ‘appearance of the light’ is said here rather than ‘light’, just as in AH 4f, since the light of God is in itself hidden: ‘although the thearchic hiddenness etc.’, and 2d: ‘for he is above all etc. up to: left behind etc.’, 4c: ‘If, however, someone were to say etc.’; DN 5a: ‘for this is unknown etc.’, 13f: ‘no monad however etc. up to: we sanctify’; Letter to Gaius I: ‘perfect ignorance etc.’ Hence in DN 7h: ‘we must investigate how we know God as being not intelligible etc.’, and firstly in the same place he indicates one way of knowing God intellectually, speculatively, and mysteriously through creatures. Afterwards, in [I], he shows that there is another way of knowing God more-than-intellectually, beyond the mirror, saying: ‘there is however a most divine knowledge of God etc. up to: enlightened by the inscrutable depths of wisdom’. Now, this knowledge is Mary’s part, which will not be taken away for the reason that it goes beyond the intellect and the mirror through union with God: 1 Cor. 6, 17: Who clings to God etc.; Hos. 11, 4: in chains; Col. 3, 14: the chain of perfection. This chain unites us to the divine fullness more-than-intellectually and in a completely unspeakable way by the highest peak of our affective power which therefore is called ‘union’ (DN 7b), according to which we must know divine realities not by seeing or hearing intellectually, but by tasting, touching, and smelling more-than-intellectually. For those three senses, whether in the body or in the mind, are not practised through the mirror, but through a species, and as much as we taste, touch, or embrace God in this way, so much so do we know him by participating in an unspeakable way in his sweetness and pleasantness: AH 15d: ‘tasting however etc. Smelling however etc.’ Hence DN 2q: ‘All divine realities are known only through participation’; and because of this fact, this knowledge becomes incommunicable in words or writing, and nobody know it unless

51

483

The Explanation of the Angelic Hierarchy

484

485

he receives it (Apoc. 2, 17). However, it can be inflamed in words or writing in the person who possesses it: EH 7x: ‘I hope to inflame by my words the sparks of the divine fire which have been placed in you’. The theory of this wisdom of Christians is dealt with in the book, Mystical Theology, while the practice is in the Canticle of Canticle, as is clear in my exposition of both books. Moved, that is, causally proceeding, from the Father who is the source of the Son and the Holy Spirit; hence, whatever belongs to the three of them is attributed to him especially. That movement, however, is more-than-intellectual and more-then-essential. I dealt with this in that section, DN 4q: ‘and this indeed is moved etc.’, taken from the words of Hierotheus. Coming, as if descending down to us, not because of an acquisition of our power (AH 9d: ‘not through the free power of those provided for etc.’), but only by a gift of the divine goodness. Hence the addition in the same place: ‘but intellectual visions etc.’; DN 1c: ‘he places the more-than-substantial ray etc. up to: they send’. Again, after and through his descent preparing an ascent for us, he fills us with himself, without which we would always be empty: Wis. 13, 1: all are vain etc. But whoever has him is full because he has the fullness: Act. 2, 4: they were all filled etc.; Is. 58, 11: he will fill your soul with splendours; AH 7g: ‘all immaterial knowledge etc. up to: filled as is right’, and l: ‘filled with divine nourishment’. In an uplifting way: just as food makes children grow and move, as it were, upwards, so does that celestial food move upward the minds which it fills: 1 Kings 19, 8: he ate and drank and walked etc. up to Horeb, the mountain of God; AH 1a: ‘receiving internally the giving of the light’; AH 2e: ‘lifted by wisdom etc.’ Just like a power making one, that is, separating the souls which are scattered below from a vain love of temporal things by his power and by love of himself, and, so to speak, weaning them (Gen. 21, 7; 1 Sam. 1, 24; Is. 28, 9) from the distracting multitude of external realities, it brings them back firstly to the interior unity of their own nature: Is. 26, 20: enter your bedrooms etc.; Matt. 6, 6; Ps. 84, 9: they are converted to the heart etc., 76, 7: and I was meditating etc.; Qo. 1, 16: I spoke etc. And then he gathers us to the more-than-unified unity

52

Chapter I

(DN 13f) of the eternal Father who gathers the dispersed of Israel (Ps. 146, 2; Matt. 23, 37; EH 6e: ‘as to one etc.’, and g: ‘in the most divine communion etc.’, 1b: ‘he concludes etc.’), and the most simple deifying simplicity (DN 9d). Deifying, that is, assimilating to and unifying with God those whom it fills: EH 1e: ‘deification is assimilation to and unity with God as much as possible’. For in fact all things are from him as efficient cause, and to him as final cause: DN 4h: ‘and he is the cause of all things etc.’, and l: ‘and every exemplar principle is in him etc.’ Holy word: Rom. 11, 36. Therefore we invoking, that is, asking with intimate desires (Joel 3, 4–5) and purest prayers (DN 3a: Apoc. 3, 20: I stand etc. if anyone etc.), the light (Luke 2,  32; John 1,  9: the true light etc.) and sea of light (AH 9d) of the father (Heb. 1, 3: the splendour of glory etc.; Wis. 7, 25: a certain emanation etc., and 7, 26: the brightness of the light etc.; 1 Cor. 1, 21: the wisdom of God etc.) which is: Job 14, 4: you who alone are; Deut. 32, 39: See that I alone am etc.; Ex. 3, 14: He who is sent etc. On the other hand, the name of someone very greatly receding from true being is ‘he who is not’ (Job 18, 15). However, being is not properly attributed to the first cause, and the truly good does not descend to being, nor does the truly bad, namely the deformity of sin, emerge into being. For being (esse) means to flow from the first cause, which naturally precedes both acting and being acted upon. Being (entitas), however, the cause of being (entis) and of being itself (esse), is rooted in itself, never going out, beyond and above the intellect, and ‘is known above mind’ (DN 7b; Letter to Gaius I) by union alone. Hence it is said to Moses, as being in an outstanding state of union, ‘I am who I am’, after a turning back in on itself had been made of the essence. But ‘He who is’ is said to the people who did not know the loftiness of union and did not know the more-than-essential deity except through existing beings which flow from the deity as from a cause and show his magnificence to the intellect according to the capacity of the creature: Rom. 1, 20: invisible things etc.; DN 7h: ‘We know God etc. up to: in the cause of all’. But the more-than-substantial deity really neither is nor is understood: Letter to Gaius I: ‘but he is above mind etc. up to: nor

53

486

The Explanation of the Angelic Hierarchy

487

being’; MT 5a: ‘he is not understood etc. up to: nor anything existing’; DN 13f: ‘but no monad etc.’, 1b: ‘the cause of being indeed for all, but not existing itself ’. No-one should be surprised that the divine depths are said ‘not to be understood’ since all the glorified minds of the angels or of humans contemplate God through the proper divine species, especially however, and as much as the divine omnipotence can give to a created intelligence, the mind eternally united in person to the Word. But each person should note that the eagle cannot experience the sweetness of honey by sight nor the dog by hearing, but it is perceived by a slight taste. Now, the rational mind has in the intellect an eye, ear, and word or tongue for speaking, and in the affect, a sense of taste and smell though which it examines experientially the depths of God (1 Cor. 2, 10 and 14–16; DN 7i), just as taste and smell examine the interiors of bodies. But we will delay a careful treatment about these issues until 15d within, where Dionysius touches upon them. God exceeds not only the intellect, but even union: DN 5a: ‘the purpose of this word etc. up to: exceeding union itself ’. Which is true, or rather truth itself (John 14, 6 and 17, 17: your word is truth). Now, truth is the exclusion of all that is dissimilar (for this see AH 3c) and the fullness of every desirable and commendable species, about which is added in the same place: ‘full of eternal light’, and John 1,  14: full of grace and truth. By desirable and commendable species, I mean goodness, fullness, essence, life, wisdom, justice, mercy, excellence, eternity, impassibility, joyfulness and so on. Enlightens, by the communication of his most full light: John 1,  16: and from his fullness etc.; AH 13d: ‘the proper giving of the light etc. up to: the distribution of the thearchic enlightenment’, 10b; DN 4a: ‘all existences etc.’ And this is: every person using the power of reason before the superior ray (EH 7x; AH 9d: ‘intellectual visions etc.’) coming into the world, that is, the microcosm, all the way to the interior person, lower than which the light does not descend (John 1, 4: the light was the light of men), through whom, Jesus the mediator between God and humans (1 Tim. 2, 5; Gal. 3, 19–20) we have had a bringing (Rom 5, 2: access etc.; John 14, 6: No-one

54

Chapter I

comes to the Father except through me) to know and worship the Father, the chief, source, and principle, of light, namely of his Son. Since in the holy Trinity there is the highest simplicity of essence which excludes every level of increase and decrease, of before and after, nevertheless, so that we may say something about what cannot be said, we use personal and notional words to distinguish the divine persons, not substantial or accidental differences; but we only use ‘origin’ due to the fact that the Father does not have his being and universal fullness from anywhere other than his own person, hence the reason the state of not being born is attributed to him. Similarly, he eternally and naturally generates the Son, giving him being and all fullness, not by a free gift which could be given or not given, but by the property of his own nature, hence the reason that fatherhood or active-generation is attributed to him. Similarly, together with the Son, he eternally breathes the Holy Spirit, giving him all fullness in the way just mentioned, hence the reason active-breathing is attributed to the Father and Son by which they are the source of the Holy Spirit. Now, the Son is generated by the Father and has whatever he is or has, hence the reason sonhood or passive-generation is attributed to him, but passive-breathing or active-procession is attributed to the Spirit. Nothing however is conceived or signified by these words which is in the deity: Letter to Gaius I: ‘if anyone seeing God etc.’; MT 5a: ‘neither sonhood nor fatherhood etc.’, and b: ‘of him there is neither positing nor negating etc.’, 1c: ‘greatly prior, it is above privations etc.’; DN 13f: ‘his more-than-united etc. up to: he leads out existence’, and 1b: ‘non-intelligibility and not able to be named etc.’; AH 2d: ‘no light shapes it etc.’ When therefore the Father is said to be source or principle or origin of the Son, and he or the Son of the Holy Spirit, certain ideal concepts are introduced to us from the causation and priority seen in creatures, in which is found substantially what is and is believed in the divinity, hence AH 3d: ‘doing this by grace etc.’ Hence, whenever causality or origin or anything similar in place of origin or fatherhood is found, let it be understood sensibly in line with what has been just said, and let the discussion not use improper for proper sayings

55

488

489

The Explanation of the Angelic Hierarchy

490

and attributions, so that one does not appear to be burning the bones of the king of Edom to ashes (Amos 2, 1). Invoking Jesus, I say, let us look with the eyes of our minds enlightened by the Lord Jesus, just as, that is, as much as each one, is possible, in accordance with DN 1c: ‘and not upward etc.’, to the enlightenments, that is, the enlightening teachings, of the most holy utterances, that is, of the sacred scriptures, handed down in the scriptures by the fathers, Moses and the other prophets, Job, Solomon, the apostles, and evangelists. And then, after a careful scrutiny of the scriptures (Is. 34,  16: Search etc.; title 4, part  1 of the Concordances), let us inspect by intimate and constant speculation (Jer. 2, 10: consider diligently), just as we are able, namely speculatively and dimly from the comparison of perceptible forms attributed to them or of our own minds (in accordance with Sir. 31, 18: Understand what is of your neighbour from yourself etc.), for we are not yet able to fix the gaze of our minds on the celestial substances, the hierarchies, that is, the sacred principalities, of the celestial minds of the angels of whatever hierarchy or order, manifested to us through fitting descriptions by them, the fathers or the scriptures, in a way that signifies, through perceptible forms and figures signifying the invisible natures of the angels, in a way that is also upward-lifting, since through a fitting linking of the perceptible forms to the angelic natures, we are intimately upward-lifted to the knowledge and contemplation of the angels. Or, by these two adverbs ‘in a way that signifies’ and ‘upward-lifting’ are implied two ways of indicating the celestial spirits in the scriptures, one under the veils of perceptible forms, such as Job 25, 5: the stars are not pure etc., and 38, 7: morning stars etc.; the other can be said much more succinctly: Dan. 3, 58: Angels of the Lord, bless the Lord. The first way is called signifying or symbolic in the old translation, the second is upward-lifting or anagogical. And, after the careful contemplation of the angelic hierarchies, as if spying the prey from there, we, receiving inside, where the kingdom of God is within us (Luke 17, 20) – the fullness of the divine simplicity is truly intimate to all – the giving of the light, that is, the divine light poured into us by grace, of

56

Chapter I

the thearchic Father, of God the Father, source of everything. ‘Theoro’ in Greek is videre (‘to see’) in Latin (hence God – Deus – and ‘theos’ are called after this foreseeing of all things: DN 12b: ‘But the deity which sees everything etc.’), and ‘archos’ is ‘principle’. Principal, incomparably more-than-eminent over all angelic powers (AH 13f: ‘Therefore he learnt from the visions etc. up to: invisible power’), and more-than-principal, as if to say: however much I exalt this giving of the light, it is still incomparably superior to what can be said or understood: Sir. 43, 32–34: Glorifying God etc. up to for you will not reach. But this name ‘more-than-principal’ in reality is negative, for it removes principality and transfers it, as it were, higher up by positing nothing, and likewise for similar words, such as more-than-substantial, more-than-intellectual, more-than-simple, more-than-beautiful, more-than-exalted, more-than-wise, and all similar words. For this reason, such words are attributed to God less improperly than the rest: AH 2d: ‘negations in divine matters are true etc.’ Which, the divine giving of the light, as the source of the scriptures (Ex.  31,  18: written by the finger of God; Ps. 11,  7: The words of the Lord etc.; EH 1f: ‘the most venerable etc.’), manifests through Moses and the others who wrote the old and new testaments, just as the wisdom of God inspired them. Hence above where the new translation has ‘from the fathers’, the old one has ‘Father’. To us, not being able to see celestial things as they are, the most blessed three hierarchies of the angels, as in chapters 7, 8, and 9 within. Their beatitude is excellently touched on within at 7k and l: ‘the first of the celestial substances etc. up to: made according to what is right’. The name ‘angel’ here and in very many other places is broadly interpreted to indicate all the celestial spirits of the nine orders, as in Chapter V within. In formative signs, that is, through perceptible forms attributed to them in sacred scripture. We, I say, receiving this giving of the light with the eyes of the mind, affect and intellect, which are immaterial, separated by nature and in act from everything sensible, and not trembling as if faced with the unusual flashes of the divine brightness which they cannot take in (EH 2b: ‘in the splendours

57

491

The Explanation of the Angelic Hierarchy

492

etc.’), but strengthened and made firm through prolonged exercise before the divine and superior ray: AH 8b: ‘to no reception’, 15k: ‘to the copious ray with much light etc.’ The eyes of Augustinea were trembling in the beginning of his conversion when, as he himself says, he observed and understood the invisible things of God through those things which were created, but he could not keep his gaze fixed. But the eyes of those who by custom have their senses exercised (Heb. 5, 14) are firm, just as those of the eagle are said to be (Job 39, 27: at your command etc.). Again, turning to God, may we rise by rising without knowledge: MT 1b; DN 4o: ‘unifying of the divine and one love etc. to the lifting-upwards and rising etc.’; AH 2e: ‘rising of the holy theologians etc.’ However, that more-than-intellectual rising is not within our power, but comes from divine compassion: Dan. 13,  45: God raised up the holy spirit of the boy etc. From that giving of the light to contemplate through union the simple ray, namely the Word, of him, the Father, which is the font of wisdom, Sir. 1, 5; Ps. 42, 3: Send forth your light and your truth, that is, your true light (just as ‘I sing of arms and the man’,b that is, the armed man), they have led me etc. For the light of God, descending in compassion to us, elevates us and leads us to its height. This is what was said above that the hawk grows feathers through the wisdom of God, that the eagle is elevated and finally spies out the prey. [B] For it does not etc. As I say, we are raised through the formative and composite signs to the contemplation of the simple ray. For the ray from the font or the font of the ray, simple and more-than-simplified (AH 9d), which is the splendour of the Father’s glory (Heb. 1,  3, and Wis. 7,  25: a certain emanation  of b­ rightness etc., and 7, 26: brightness of eternal light etc.), although  in its universal dispersion into creatures it shines out speculatively in individuals, and communicates itself to many in different ways at the same time, nevertheless remains always uniformly in its simplicity. a  b 

Cf. Augustine, Confessions Book 7. arma virumque cano: the opening of Virgil’s Aeneid.

58

Chapter I

And this is: for it, the giving of the light, never departs from its proper natural or rather more-than-natural unique unity, since it exceeds every unity and simplicity uniquely and more-than-naturally: DN 13c: ‘on account of its exceeding etc. up to: they lead more-than-substantially’. But it, when multiplied by participation and different ways of knowing, and because of this proceeding somewhat from its inscrutable depths towards knowledge, as is fitting for it as being good (AH 4a: ‘For this is the cause of all things etc. up to: from its own proportion’), to the intellectual and affective lifting-upward and communication which unifies those provided for, that is, the elect (for while they are united to the simple ray, the individuals are united to each other in turn and are simplified), it remains fixed within itself, in its own simplicity, fixed by its eternal stability, its unmoving identity. He strives to speak in a multiplicity of ways about what is completely unspeakable. And it stretches the minds looking towards it by their stretching (for this see DN 1d: ‘to the shining etc. up to: the principle of all the holy appearing of the light’, and c: ‘firmly and without falling etc.’), as is right, possible for individuals, by co-operating and calling them forth and even by warning: EH 2k: ‘goodness always in accordance with the same etc.’ The divine goodness stretches those stretching themselves: EH 1b: ‘by love of good men etc. up to: the power of the priesthood’. According to proportion, the capacity of individuals, and makes them one, that is, unifies them with each other, according to the unity of it, the light, which simplifies those communicating in it. For, as I said, it stretches those looking towards it according to their proportion, that is, through the medium of formative signs, not purely and without mediation. For it is not possible for the thearchic ray (as above) to more-thanshine, that is, to shine from above by radiating (MT 1a: ‘morethan-shining etc.’), on us, in the state of this mortality, unless veiled around, just as spiritual understanding is veiled by the literal meaning, by a variety of holy veils, that is, by multiple perceptible forms by which celestial and divine realities are

59

493

494

The Explanation of the Angelic Hierarchy

fittingly indicated, though veiled indeed from the unworthy and hidden (Matt. 11, 25: you have hidden etc.), in an upward-lifting way, that is, in such a way that through a consideration of the veils mentioned, the faithful and those who study these things are led to the knowledge and contemplation of celestial mysteries: AH 2c: ‘For indeed they fittingly show etc. up to: hidden truth of more-than-pure minds’. And prepared, that is, adapted to our capacity by a certain preparation, so to speak, by these things, that is, by these perceptible things or perceptible forms, which are according to us, that is, of which we have clear knowledge. Prepared, I say, connaturally for us who, through the experience of bodily senses, naturally know perceptible things, and familiarly for the celestial and divine mysteries which, through fitting adaptations of their properties, are indicated by perceptible forms, as in the whole of Chapter XV within. And this happens by the Father’s providence, that is, by the divine providence which with fatherly care arranges these things to help our weakness so that by this mediation of the perceptible forms we can know and imitate the angelic hierarchies.

495

[C] And this is what he adds: therefore, the holy position, that is, the arrangement, of the leader of all perfection, namely God who perfects all that is perfect, having deigned, that is, considering it worthy by his caring arrangement (hence the old translation has ‘judging it worthy’), our holiest hierarchy, that is, very holy, or ‘most holy’ could be said on account of our hierarch, Christ who is truly the holiest. And this is with a more-than-pure, that is, an intellectual and more-than-intellectual, imitation of the celestial, angelic, hierarchies, and (the word is superfluous) has handed down, that is, has caused to be indicated in sacred scripture, the immaterial angelic hierarchies mentioned. Those who think that angelic or even human minds, which in accordance with the capacity of the creature have been made in the image of the divine simplicity by the craft of wisdom itself, are material, are greatly in error. Varying, that is, describing them in different ways, with material shapes (AH 15d: ‘on account of the straight and erect

60

Chapter I

nature of the shape etc.’), with formative compositions: AH 15k: ‘We must pass to the holy unveiling etc.’ On shapes: Gen. 18, 2: three men appeared to him etc., 19, 1: Two angels came etc., 32, 24: behold the man was struggling etc. Here and often in the scriptures, celestial spirits are indicated by the shapes of humans or even of other animals (as in Ez. 1, 5; Apoc. 4, 6–8) or plants (Job 39, 8: green things) or inanimate objects (Ez. 28, 13: every stone etc.). Now, forms are attributed to the celestial hierarchies, as in Matt. 28,  3: like lightning etc., so that by the comparison of material shapes and forms, we may be led from the most holy formations, that is, from a consideration of perceptible forms which signify holy celestial realities, to the contemplative upward-liftings, and through them to habitual and affective assimilation, which is simple and cannot be formed, that is, by union to the simple and more-than-simplifying ray where there is no composition of forms: MT 1a: ‘where the simple and absolute and inconvertible theological mysteries have been hidden’; according to proportion, as above. We, however, need to be brought back to the simple contemplation and imitation of the simple minds by the mediation of perceptible forms. Since it is not possible for our minds, in this state of mortality, to be roused upwards from the body we are fastened to and from the weight of bodily mass (for which see Wis. 9, 15: the body which is corrupted etc.), to that unknown, unaccustomed, wonderful, immaterial, purely intellectual, imitation in hierarchical knowledge, arrangement, affect, and operation: AH 3a: ‘According to me, hierarchy is arrangement etc.’, and c: ‘the order in hierarchy is for some to be purged etc.’ Contemplation: contemplation is free, sharp vision suspended with wonder over the spectacles of wisdom. There seem to be two kinds of contemplation: one is useful and without effort, namely when the mind, more-than-intellectually suspended in order to receive the superior ray, as in the order of Dominations, focuses on no special consideration, but, so to speak, expands its affective wings to the south wind (Job 39,  26). Now, that kind begins and develops the best part which belongs to Mary (Luke 10, 42), hence it is said of it: Is it by your wisdom that the hawk

61

496

The Explanation of the Angelic Hierarchy

497

develops feathers etc. By means of this exercise, the intelligence, still sober, is stretched towards the special spectacles of eternal wisdom, such as fullness of essence, fullness of power, fullness of wisdom, of justice, compassion, goodness, patience, beauty, generosity, abundance, excellence, sweetness, ripeness, eternity etc. But the other kind of contemplation is more sublime and more useful, but incomparably more difficult and rarer and almost impossible for our weakness, when the mind is taken out of the order of its Dominations, in the order of the Thrones in the mind’s own highest hierarchy, from where it is driven into the order of Cherubim and Seraphim, as I often touched on in the Canticles. For this reason, there is written about it: the eagle will soar (Job 39,  37). That is unitive contemplation which earthly philosophy is completely unaware of. This contemplation is practised in the wisdom of Christians, for which see MT 1a; by this alone is Mary’s part perfected; sacred scripture praises it so often and so excellently. We are prepared for this by the first kind which he distinguished, and for the first kind we are prepared by the contemplation of angelic beatitude which is being discussed here. Unless our mind uses the guidance by hand which is necessary for the blind: Letter to Demophilus q: ‘we do not punish the blind but lead them by hand’. Now, our intellectual eye is clearly blind: it cannot see at all the most clear light copiously flashing, radiating, and glittering on it: John 1, 5: the light shines in the darkness etc. Material, that is, through the forms of material things, according to itself, that is, in accordance with the condition of its blindness by which it is forced to extract, so to speak, the splendours of spiritual lights from the shadows of bodies: DN 7a: ‘according to our property, those things which are above us etc.’, and h: ‘from the arrangement of all things etc.’ The mind, I say, thinking in its comparative consideration that the beauty which appears, that is, which is visible in bodies, is an image which represents in a signifying way beauty which does not appear, that is, invisible: Dan. 12,  3: Those who are learned etc. up to eternity; and thinking that perceptible pleasant smells are expressions by signification of intelligible distribution, that is, of spiritual sweetness which is

62

Chapter I

distributed to the elect: Gen. 27, 27: Behold the smell etc.; Song 1, 11: my spikenard etc.; Wis. 12, 1: Oh how good etc.; and thinking that material lights, the sun, moon, and stars, fire, lamps, torches and so forth, are images of the giving of the immaterial, spiritual or more-than-substantial, light (as above): Wis. 5, 6: the sun of intelligence etc.; Sir. 43, 6–9: moon etc. up to gloriously, and 43, 10: the beauty of heaven etc.; Judg. 5, 20: the stars remaining etc.; Song 8, 6: his lamps etc.; Apoc. 4, 5; Deut. 4, 24: the Lord your God is fire etc.; AH 15b, c; Sir. 48, 1: Elijah stood up as fire etc.; Phil. 2, 15: among whom you shine etc. And thinking that holy teachings, that is, the sacred scriptures and doctrines, which are distributive, that is, distributing the morethan-simple and multiple wisdom of God to many in different ways (MT 1a: ‘the highest peak where the simple etc.’; Job 11, 6: his law is manifold etc., 38, 24: the light is spread, the heat is divided etc.; Rom. 12,  4: Just as in one body etc.; 1 Cor. 12,  4: There are divisions of graces etc.), are images of the contemplative filling according to mind, that is, of that inestimable and most joyful spiritual refreshment by which the divine wisdom makes all celestial minds overflowing: Ps. 16,  15: I will satisfy etc.; AH 7: ‘filled with divine nourishment etc.’, 15n: ‘according to the deiform banquet etc.’; Letter to Titus k: ‘we say that all nourishment etc.’, and l: ‘indeed strong nourishment etc. up to: he hands over’; Deut. 8,  3: not on bread alone etc.; Wis. 16,  26: not the growing of fruits etc.; Ez. 3, 1: eat the book etc.; Apoc. 10, 9: eat etc. And thinking the arrangements of the embellishments which are, that is, of the persons and ecclesiastical congregations embellished with the knowledge of perceptible things and with customs, are images of an appropriate disposition ordered towards the divine, that is, of the arrangement of celestial persons and hierarchies which, in accordance with the capacity of creatures, are appropriately ordered towards the likeness and imitation of God: AH 3a: ‘Indeed hierarchy is etc.’, and b: ‘The purpose of hierarchy etc. up to: filled in a holy way’, 4b: ‘For intelligibly to the imitation of God etc. up to: all life’; Ex. 25, 40: Look and do etc. and thinking that the sensible taking of the most divine eucharist, that is, the most excellent of the ec-

63

498

499

The Explanation of the Angelic Hierarchy

clesiastical sacraments, for the reason that the true body of Christ, in which is the fullness of divinity (Col. 2, 9; EH 3a: ‘it is not right for hierarchical etc. up to: it comes from the truth of things’), is incomprehensibly received under perceptible forms, is an image of the participation in Jesus, for which see AH 7g: ‘similarly held worthy of communion with Jesus etc. up to: his deifying and kind powers’, where the old translation has ‘human powers’. For his elect participate both in his more-than-substantial splendours, according to the capacity of each one, and in powers given by grace: John 1, 16: of his fullness we have all received etc. And just as I said about those mysteries, so also we should think about other ones, whichever other ones have been handed down by divine or angelic influence to the celestial substances indeed in a more-than-pure way, that is, intellectually and more-than-intellectually (AH 7g: ‘Again, contemplative not as etc. up to: filled’); but to us the same mysteries have been handed down in writings or sayings in a signifying way, that is, under sensible signs which signify those mysteries: Letter to Titus e: ‘We do not think etc. up to: the truth of signs’.

500

[D] Of this therefore etc., as if to say: since a knowledge of the angels is necessary for us so that we can be assimilated to them and consequently to God, and the weakness of our intelligence is not able to see and know them without mediation, for this reason the kind leader of perfection, that is, God from whom the perfection of all who are perfected emanates as from a font and in a kindly way, for the sake of this deification of ours, that is, in order to deify us in the aforementioned way, that is, to assimilate and unite us to himself, according to proportion, that is, the suitability and capacity of individuals, for this reason described, as the author of sacred scripture, of which humans were the writers and reciters (AH 2i), the more-than-celestial minds, the angelic hierarchies, with perceptible images in the compositions, that is, in the descriptions of composite forms, of the utterances, that is, of the sacred scriptures. Compositions, I say, written in

64

Chapter I

a sacred way, that is, written to indicate the sacred mysteries, so that the kind leader himself may lead us by the guidance mentioned through perceptible things to intelligible things, and from signs formed in a sacred way to the simple summits, that is, the excellent natures, of the celestial hierarchies.

65

CHAPTER II THAT DIVINE AND CELESTIAL REALITIES ARE APPROPRIATELY INDICATED THROUGH DISSIMILAR SIGNS

501

[A] The title of the second chapter: that divine and celestial realities are appropriately indicated through dissimilar signs, as if to say: not only through precious sensible forms, such as through the sun, fire, moon, stars and so on, but also through vile forms, such as a worm, a mason’s trowel, cow, lion, stone. The contents of the second chapter: (a) He gives a taste of the main material of the book which he begins to deal with in the third chapter, mentioning various forms which he deals with in chapter fifteen, and showing that skillful provision is made for us in the fact that invisible realities are indicated through perceptible forms in the scriptures. (b) If it seems right to anyone, from the fact that it was necessary to express divine and celestial realities through sensible forms, that only sensible forms had to be selected for this task, and that the more vile forms had to be rejected, (c) he replies that that vileness of the forms does no harm to the divine or angelic mysteries, and does not allow us to cling to those forms firmly and finally, but make us cross over to seek the mystery. The signification of invisible things through visible things has been established not only to show the invisible truth to the faithful, but

66

Chapter II

also to hide it from the unworthy. Likewise, there are two ways of manifesting the divine and celestial through visible forms: one through the more precious things, the other through the more vile things. (d) For sometimes divine things are indicated through precious forms, although both they and all the other forms fall incomparably short of a clear signification of divine things; and sometimes divine things are indicated through forms which are vile and clearly remote, and by negative words in which is shown not what God is, but what he is not. To these is connected the attribution of viler forms which by their very deformity are repulsive and, so to speak, the opposite of the literal meaning, as a result of which they imply the excellence of the mysteries. (e) It is evident however that the viler forms drive us more effectively to the mysteries, for the precious ones to some extent could be thought by weak minds to exist literally in heaven, a fact which the deformity of the vile forms does not permit one to believe. (f) Moreover, since all things are good, as scripture witnesses, some participation in the good can be found in all, even the vilest creatures, through which divine and celestial things are indicated, with the properties and operations being distinguished in different ways according to the natures of the individuals. For example: fury is attributed differently to irrational animals, and differently to God or angels. Similarly, concupiscence or love is attributed differently to animals. (g) Irrationality is attributed differently to angels: to irrational animals through a lack of reason, to the angels through an excess of reason. (h) Therefore, divine and celestial things can rightly be indicated by sensible forms, even vile ones, since the participations in the good, which are in them, make us cross over to their causal archetypes. Hence, not only celestial spirits but the deity itself are indicated by such forms in scripture, sometimes indeed by precious ones, sometimes by the vilest. (i) Thus, then, theologians convey divine truth to faithful students under vile forms as if under a seal, but conceal them from the unfaithful and unworthy. For more people are led by the deformity of the signs to seek the hidden truth who otherwise would neglect to do so. (k) He repeats what he said, enjoining Timothy to hide the secret mysteries from the unworthy.

67

502

The Explanation of the Angelic Hierarchy

503

Having made the necessary initial comments, it is fitting first, that is, at the beginning of dealing with the main material of the book, which begins in the third chapter, to explain, indicate, what indeed we consider to be the purpose (for which, see AH3b: ‘But the purpose of hierarchy etc.’) of every hierarchy, that is, of hierarchy in general, whether angelic or human, as I reckon (his temperament is cautious); and it is fitting to explain how each hierarchy, that is, hierarchical exercise, helps persons who are doing its chorus, that is, what usefulness of grace or glory it confers upon those praising God who are established in it. Then it is fitting to praise the celestial hierarchies, especially the ones which are alone dealt with in this book as its principal intention, according to their manifestation in the utterances, that is, according to the testimony of the scriptures which deal with them. Their praises convey to us all the ways scripture deals with them. Reference is rightly made to their praise since nothing is said in the scriptures which is not relevant to their praise, and whatever at all they are or have or do is praiseworthy. Following after this, it is fitting to explain by what kinds of formations (as above) the sacred scriptures, that is, the testimony or descriptions, of the utterances (as above) shape, that is, figuratively describe, the celestial adornments (as above); and it is fitting to explain to what simplicity, that is, simple and spiritual truth, the reader must be brought through those formations, which is carefully done in the fifteenth and final chapter of which the title is: What do the formative images of the angelic powers mean, what does fire etc. So that we, instructed by mystical explanations, do not think impurely, that is, erroneously, that the celestial and deiform minds are multi-footed, since they are described in Ez. 1, 6–11 and Apoc. 4, 6–8 under the figures of four-footed animals, just as many people in error think, clinging stubbornly to the literal meaning, ignorant of the spiritual understanding; and so that we do not think certain celestial minds are many-faced, since in Ez. 1,  6 it says: Four faces to one etc., and that they are formed bodily to, that is, in accor-

68

Chapter II

dance with, animality, that is, the animal or bestial form of cows, or to the wild formation of lions, and that they are of a curved beak, that is, that they have a curved beak, or to the appearance of eagles, since the shapes of a cow, lion, and eagle (Ez. 1, 10; Apoc. 4, 7) are attributed to them; or think that they are formed bodily to the tripartite position of flying wings, that is, according to the three levels of wings, since they are said to have six wings in Apoc. 4, 8, and to veil the face of the Lord with two, to veil his feet with two, and to fly with the middle two in Is. 6, 2; and so that we do not imagine certain fiery wheels above the heavens, since it is said in Dan. 7, 9: his wheels are burning fire; and so that we do not imagine material thrones appropriate, useful and necessary, for reclining, that is, a seat, just as for humans, of the leading deity, since it is said in Dan. 7, 9: thrones were placed and the ancient of days sat; and so that we do not imagine certain multi-coloured horses, since the celestial spirits are shaped in the image of horses of different colours (Zach. 1, 8: I saw etc., 6, 1–8; and also Apoc. 6, 1–8), and princes of princes of the army, since it is said in Dan. 8, 25: against the prince of princes etc.; Ez. 23, 23: princes of princes etc., carrying spears (II Macc. 5, 2: horsemen running etc., 11, 8: shaking a spear etc.; on spiritual spears, see Job 16, 14, and Wis. 5, 21); and so that we do not think that the celestial minds are or have other material things of any kind which have been handed down to us mortals by the utterances in a holy formation, that is, by the formal signification of the holy celestial beings, in the variety of signs which manifest, that is, through different corporeal forms which manifest to us somewhat the status of the celestial spirits. For not without skill, that is, very skillfully, theology has used holy poetic formations, that is, formations which have been adapted by a certain, so to speak, fiction in order to depict celestial things, in minds that cannot be depicted, that is, in the descriptions and significations of these celestial spirits. Theology, looking towards our mind, as if having compassion for our weakness, in the intention of God and

69

504

505

The Explanation of the Angelic Hierarchy

the theologians, as was said above in 1c, and through sensible forms providing an upward-lifting for it, our mind, in order to contemplate, investigate, and imitate celestial and divine matters, an upward-lifting which is familiar, through the adaptation of properties to invisible things, connatural, through knowledge coming from the senses, the imagination, and reason, and reforming, that is, conforming and adapting, the holy upward-lifting scriptures, that is, the descriptions of celestial mysteries by which we are upward-lifted to it, our mind readily knowing those inferior things.

506

[B] If, however, it seems etc. An objection can be made to what has been said based on an erroneous opinion of certain individuals. Although, for a knowledge of the celestial mysteries, a description through sensible forms of the same mysteries (as being invisible and unable to be contemplated by us in themselves and without mediation) is necessary for us, nevertheless, vile sensible forms in these kinds of descriptions of the celestial things should be avoided, since they are not suitable for the signification of celestial things on account of their vileness, and rather expose the angelic orders to public ridicule. As a result, the theologians should have used the most precious of sensible things in these kinds of descriptions, so long as they do not attribute deformed forms to the celestial substances. Indeed, the description of precious forms would more appropriately upward-lift us to a knowledge of celestial things because of their special familiarity and similarity, and they would not, by dragging the celestial substances down to base deformities, cause harm to them. Vile forms, however, more easily lead our minds in such an error that we think there is a multitude of lions, horses, cows, birds, and other irrational animals, and rather vile materials in heaven. If it seems to anyone objecting against what has been said etc., that is, if anyone wishing to object to what has been said were to say that the descriptions of sensible forms to signify celestial things should be accepted, those things being as if simple in themselves and existing unknown and unable to be contemplated by us in their proper substances, and he

70

Chapter II

thinks, however, that the scriptures about images, that is, descriptions through sensible things, of the holy angelic minds in the utterances are receding, that is, alien to those same minds and inappropriate to describe them, and thinks that it is unsuitable for all, that is, whatever thing, to be spoken of thus, that is, that anything so vile be attributed to the angels, and thinks this is theatre, that is, theatrical and public derision, of the angelic names; and he says that the theologians, who wrote the sacred scriptures, coming, as it were, descending, totally, that is, universally, in whatever way, to the corporeal formation of the incorporeal, ought, in order to do this correctly, to form and manifest those incorporeal and celestial things by figurations and the most precious substances among us, that is, among perceptible things, in a certain way improperly, but nevertheless with those substances being familiar and related to those incorporeal things through their preciousness, as far as is possible for corporeal things to be related to incorporeal things, and being immaterial, that is, receding from the dense corporeity of material objects, and elevated above all things, other sensible things; and he says that the theologians ought not to be placing around, that is, attributing, the furthest earthly multiform things, that is, earthly forms which are the basest and composed in a multitude of ways, to the deiform simplicities, that is, the celestial minds which are simple and conformed to God: AH 4b: ‘reforming themselves etc.’ For this, as he says, namely, to describe celestial things through sensible things, would be more appropriate to upward-lift us to the knowledge of celestial things, and would not drive downward, that is, would not push down by the description, the manifestations which are beyond the world, that is, the celestial spirits which have been manifested to us, to dissimilitude, that is, vile forms which are both too dissimilar to them and inappropriate to them. And that same thing would not unlawfully, that is, dishonourably, do harm to the divine powers, namely, the divine spirits, and this opposing description, namely, through vile forms, pe-

71

507

The Explanation of the Angelic Hierarchy

rhaps, as if it would easily happen, would make our mind wander from the true knowledge of celestial things, bringing it, the mind, back, that is, twisting it back, to the impure compositions of deformed forms and fixating upon them. And through this perhaps, as before, our mind will think that the more-than-celestial things, that is, the celestial homeland, has been filled with swarms, so to speak, of bees, that is, with gatherings of lions and horses, and with a mooing hymnology, that is, praise, and a flying host of angels, since the celestial minds are described, as was said, by the shapes of a lion, horses, a cow, and an eagle, and with other irrational animals, such as worms, lambs, bears, panthers etc., since it is said in Ps. 21, 7: I am a worm etc.; Apoc. 21, 23: its lamp is the lamb, and 5, 6: in the middle of the throne etc.; Hos. 13, 7–8: I will be to them as a lioness and like a panther etc. I will meet them as a bear etc.; Lam. 3, 10: a bear lying in wait; and viler inanimate materials: Ez. 1, 13: the fire of burning coals etc.; Amos 7, 8: the mason’s trowel. Any similitudes whatsoever of vile forms do this, similitudes which have been brought to signify celestial things and which are according to all, that is, universally, dissimilar to the celestial things; the similitudes are of the manifesting utterances, that is, contained in the sacred scriptures; they describe supercelestial things in a declining way, that is, by pushing them down in a lowering way, to the inappropriate, that is, to inappropriateness, and the ignoble, that is, to ignobility, and the passible, that is, to corporeal and fragile and impure sufferance. The objection continues up to here, as does the understanding of the construction, as if to say: if it appears to anyone just as the objection has been thus made. [C] But, as if to say: confronting this opposition, I solve it as follows, as I think (his temperament is cautious), the investigation of truth about this demonstrates to anyone efficiently inquiring and understanding correctly that the most holy wisdom of the utterances is providing perfectly in the formations of the celestial things for

72

Chapter II

both of those two matters, namely that it does not do harm through the vile forms to the divine powers, that is, the celestial substances, as perhaps someone, an adversary of the truth, may say, nor do we, considering and discussing these kinds of forms, become fixed (DN 7a) in a passive way, that is, according to the judgement of the senses, upon the humilities of the images, that is, upon considerations of vile and base forms in our imaginations. For let no-one say, that is, he must not say, that there is only one reason for this fact that the forms and shapes, that is, the descriptions of sensible forms and shapes, have been put forward in the scriptures appropriately (as above), in a way that signifies the celestial spirits which cannot be formed and shaped, namely our proportion, that is, our mind compared to the knowledge of the celestial beings, which cannot be extended intellectually without a medium (1 Cor. 13, 12: We see etc.) towards the intelligible contemplations of the celestial substances, which can be grasped only by the intellect, and which needs upward-liftings which are familiar, through adaptation to the celestial realities, and connatural to itself by being known readily, upward-liftings which provide formations of the visions of the angels which cannot be formed and are more-than-natural, divine, and possible for us, that is, knowable. But there is another reason for this fact, that this is most appropriate for the mystic utterances, the sacred scriptures, to hide and make pathless, that is, inaccessible, the holy truth, true and spiritual knowledge, of the more-than-earthly minds to many, the unworthy (AH 2k: ‘hiding around from the impure multitude etc.’; MT 1b: ‘See however etc.’), through riddles, obscure shapes and forms, that are arcane, unknown to the multitude, and holy, ascribing no corporeal impurity to the celestial powers, but in a pure way signifying their most pure substances, knowledge, habits, and operations: DN 12a: ‘holiness is purity free of all impurity and perfect and completely immaculate etc.’ Therefore, whenever in the books of Dionysius holiness is attributed to the forms and shapes

73

508

509

The Explanation of the Angelic Hierarchy

of perceptible things signifying celestial and divine things, let it be understood in the way explained here. For not everyone is holy and not everyone has knowledge, hence the reason that the deep and profound celestial and divine mysteries need to be hidden from some on account of their evil and rebelliousness, and others on account of their lack of knowledge, as the utterances say: Rom. 10, 16: not all obey the gospel; 2 Thess.3, 2: not all have faith: 1 Cor. 8, 7: not all etc. If, however, someone, still insisting in a troublesome way, should accuse by criticising the non-appearing scriptures of images, that is, descriptions of vile sensible forms, representing by signification the celestial mysteries, which seem to be receding from their signification, saying that it is shameful to repose, that is, to attribute, to the deiform and most holy adornments of the celestial hierarchies formations which are so disgraceful, it suffices for me to say to, that is, against, him that there are two ways of the holy manifestation of the celestial and divine mysteries: this, that is, one, proceeding through holy images which have been formed in a similar way, according to the capacity of perceptible things, namely precious things, as is appropriate, that is, as befits the excellence of the mysteries, such as when they are indicated by splendid lights: Bar. 3,  34: the stars gave light etc.; that, that is, the other way, proceeds through dissimilar formations, vile and deformed (Ez. 1; Apoc. 4), a way formed to, that is, in accordance with, the most perfectly inappropriate and non-appearing, that is, forms which seem to be most inappropriate for such sublime substances and to some extent should not be attributed to them. 510

[D] Therefore, for example, the mystical traditions of the manifesting utterances, that is, those which manifest the divine and celestial mysteries through creatures knowable to us, sometimes praise the venerable beatitude of the more-than-substantial principal deity, that is, God in whom is the fullness of beatitude to be worshipped by all and whose primacy incomparably exceeds every substance, as rea-

74

Chapter II

son and mind, by attributing to him things which pertain to the judgment of reason and mental knowledge (Jer. 29, 11: I know the thoughts which I think etc.; Is. 14, 24: I have intended in mind etc., 27, 8: he has meditated in his spirit etc.; Ps. 32, 15: who understands all their works etc.), and as substance, that is, subsisting or existing (Ex. 3, 14: I am who I am etc.; John 8, 58: before Abraham was etc.), showing by the attribution of reason and mind the rationality and wisdom appropriate to God, that is, the eternal and incomprehensible wisdom of God which is the cause of all mind and reason (DN 7b: ‘we say he is of all mind and reason etc.’, and f: ‘Therefore the divine mind contains everything etc.’, k: ‘However God is praised as reason etc.’), and showing through the attribution of existence that God is a truly existing essence, that is, the fullness of more-than-essential essence by participation in which all things exist: AH 4a: ‘For they would not be etc.’; DN 5a: ‘The purpose of the speech is not the more-than-substantial etc. up to: is extended’. And this is what he adds: and the true cause of the existence of all things that exist. And the mystic traditions of the utterances form, that is, by describing they speak of, it, the divine beatitude, as light (John 1, 7–8: to give witness to the light; Ps. 35, 10: in your light we shall see light), and call it life (Deut. 30, 20). By such ways of informing, that is, by formal attributions, which are more venerable by nature than the descriptions of vile forms, and which appear through the excellence of their nature in a certain way to lie, that is, to be pre-eminent, over material, that is, corporeal, forms, but also, that is, even, in this way, that is, in its very excellence, which have less, that is, they are deficient in their efficiency at signifying, in hierarchical comparability, that is, in comparison to celestial and divine realities, to, that is, in accordance with, the truth of these things, on account of their infinite excess and the infinite dissimilitude of the thing signified relative to the thing signifying. For it is above all substance (Matt. 6,  11: more-than-substantial etc.; DN 5a: ‘the purpose is etc. up to: above all existing things etc.’) and life (DN 6b: ‘the divine life is more-than-living etc.’, and e: ‘which is above all life

75

511

The Explanation of the Angelic Hierarchy

512

etc.’), with no light shaping it properly, or clearly, or with any proportion, or with any intelligible or existing similitude, although among corporeal lights some are considered more splendid or more beautiful or more appropriate to divine matters. For so great is the excellence of the divine and invisible ideas that it infinitely exceeds the most forceful ascents of our minds due to its infinite pre-eminence, so that our mind is not strong enough to behold those ideas and consequently to compare them to things known. In fact, not even a comparable similitude can be found with things unknown to us: Song 8, 14: Flee my beloved etc., 6, 4: Avert your eyes etc.; DN 1b: ‘non-intelligible intellect etc.’, and g: ‘who is above all substance etc.’, 4a: ‘above the sun as above an obscure image etc.’, and 5a: ‘it is unspeakable and unknown etc.’, 9h: ‘For theology itself preaches that it is dissimilar etc.’ But with all reason and mind, as far as concerns the minds of mortals and people who understand, which are pre-eminent over the rest of creatures, incomparably abandoned, failing when investigating on the journeys of eternity (Hab. 3, 6), by his similitude which flies over all things and cannot be touched, understood, or tracked down: Rom. 11, 33–36; Letter to Dorotheus b: ‘divine Paul is said to have understood God when understanding that he is above all understanding and knowledge arising from existing things. On account of which fact, he says that his ways cannot be tracked down etc.’ Sometimes however the divine beatitude is described in a more-than-earthly way, in an upward-lifting way, intellectually and more-than-intellectually, by the same utterances, but with other testimonies, with manifestations, that is, words or signs manifesting it to some extent, which are dissimilar, that is, which remove from it things which are not appropriate to it, and which cannot through any similitude be properly adapted to it. The utterances, I say, which call it invisible (Heb. 11, 27; Col. 1, 15; 1 Tim.1, 17), and limitless (Ps. 144,  3: there is no limit to his greatness; Bar. 4,  7–10: You have provoked him who made you, the eternal God etc. the eternal has brought upon them etc.), and incomprehensible (Rom. 11, 33: how incomprehensible are etc.; Jer. 32, 19: incomprehensible

76

Chapter II

in thought); and which call it those things, that is, by such words, by which is signified not what God is, but what he is not. For it is signified by these words that God is not visible, is not limited or finite, is not comprehensible, but no form is shown to us by which we may understand God. Similarly, when more-than-substantial, more-than-exalted, more-than-intellectual, more-than-good, more-then-wise are said, not what God is, but what he is not, is conveyed to us, namely, that he is not substantial, but above all substance, and so on for the other words, almost as if all that is said about the highest boundaries of essence and knowledge is: the superior being is incomparably unknowable. Hence it is rightly said in the Letter to Gaius I: ‘perfect ignorance is knowledge of him etc.’ For this, that is, that way of indicating God, is more proper for it, that is, it conveys some kind of knowledge of God less improperly, less defectively, and in a certain way more effectively. For as the hidden and sacred tradition has revealed to us, that is, in accordance with what we have secretly heard from the apostle, who secretly spoke wisdom among the perfect, not truly, that is, not properly, do we say that it indeed exists, that is, we cannot properly attribute to it any existence in a way like anything which exists, that is, with the name of some being, or even being in general, which can be understood. Why? Because we do not know his more-than-substantial and incomprehensible and unspeakable infinity. We cannot signify to others what we completely do not know, nor can it be signified by others to us. For it is necessary that both the person signifying and the one to whom something is signified understand the signification of the words or letters. If therefore etc., as if to say: since words which are directly or indirectly negative indicate God more properly and less improperly than positive words, and the vile forms of sensible objects, because of that very repulsiveness of their deformity, are related to negative statements, whereas the precious forms, because of a certain appearance of appropriate similitude, are related to positive statements, it is hence clear that vile forms are more appropriate than precious ones when indicating divine and celestial things.

77

513

The Explanation of the Angelic Hierarchy

514

And this is: if, since, negations are true, by removing from God what does not belong to him in divine attributions and descriptions – although really no positive statement affirms anything about God and no negation denies anything (MT 5b: ‘and there is universally no positing of it etc.’, 1c: ‘it is necessary in it etc. up to: which is above every negation and position’), while whatever can be conceived or understood by us can truly be removed from him in accordance with his divinity (MT 5a: ‘it is neither said nor understood etc. up to: nor anything else known by us etc.’) – positive statements however are not appropriate, since they attribute nothing at all which is appropriate to the deity, hence it is clear that a manifestation, which we make about invisible divine realities through dissimilar formations, that is, those of the viler forms, is more appropriate for the hidden nature of the secrets, that is, the depth of the divine and celestial mysteries, than through precious forms. Therefore, the holy scriptures, that is, the descriptions, of the utterances honour the celestial adornments, the hierarchies, the orders, or the persons adorned with many glories. They honour, I say, by attributing to them vile forms such as are attributed for our benefit even to the deity, as was said, and do not fill by such an attribution, that is, they do not show that the celestial adornments are filled with shame, that is, with vile and deformed forms and substances, as the opponent of truth claims. The scriptures, I say, showing those celestial adornments with dissimilar formations, and showing through those vile descriptions that the adornments themselves are exceeding, that is, incomparably pre-eminent, to all material things, not just vile ones, in a more-than-earthly way, that is, intellectually and more-than-intellectually as regards divine realities. Now they show this by driving our minds away from the literal understanding by means of the deformity of the forms. [E] But the fact that etc. He has already shown that the vileness of the forms when indicating the celestial spirits does not lead to the dishonour of the same spirits but their honour.

78

Chapter II

Now he shows that this very fact is useful for our upward-lifting. I do not think that anyone with good sense, correct understanding (the chatter of others should be frowned upon), contradicts this truth that the similitudes, that is, the descriptions of the celestial spirits adapted by means of some similitude, receding from signification, that is, because of their deformity incomparably dissimilar to what is signified, upwardlift our mind more effectively and easily to knowledge and contemplation than the descriptions of precious forms. For to the precious, holy formations, that is, by means of their consideration, is consequent, that is, it easily happens and is a consequence of the consideration of their preciousness, that certain people, being less learned, are deceived thinking, that is, by the fact that they think, that the celestial substances are certain men who have been shaped in bodily form, light-shaped, that is shining, and flashing, that is, emitting visible light from themselves, since it is said in Matt. 28, 3: and his appearance was like lightning etc., dressed very well etc., since there is added in the same place: and his clothes etc.; Luke 24, 4: in shining clothes etc., emitting from themselves fire, that is, sparks of fire, since it is said in Ez. 1, 7: and sparks etc., and Wis. 3, 7: like sparks etc., or else because coals give out sparks, and it is said of the celestial substances in Ez. 1, 13: their appearance was like the fire of burning coals, with brightness: Ez. 1, 4: bright round about it etc.; Tobit 5, 5: a bright young man. Without injury: although this is not written in the text, nevertheless it is appropriate for the celestial beings and could be derived from what is said in Ex. 3, 2: that the bush was on fire and was not burnt. And by whatever other formal forms theology likewise has shaped the celestial minds, that is, what I said about the previous examples from sacred scripture should be understood about similar ones in which the celestial substances are indicated by sensible forms. So that those who focus on nothing higher than beautiful apparitions, or things which appear, do not suffer this, this error, that is, those people who are less learned and uneducated who do not know how to exercise their

79

515

516

The Explanation of the Angelic Hierarchy

517

intellectual perception so that they attend to invisible beautiful things and invisible beauty, for this reason the uplifting wisdom of the holy theologians, that is, calling the minds of mortals back from the consideration of sensible forms to the contemplation and knowledge of invisible things, and in this way uplifting them or elevating them upwards, is put down, that is, it is humbled, to inappropriate dissimilitude, that is, to put forth in the sacred scriptures descriptions of the heavenly spirits from vile forms and which, by their very deformity, are obviously inappropriate in a literal sense and very dissimilar to the same spirits; in a holy way, that is, when indicating the divine spirits. Wisdom, I say, not allowing our material thing, that is, our sensuality which is fixed only on material objects, to rest, to be sluggish at lower levels, remaining, by remaining, towards shameful images, that is, locked onto the consideration of shameful images (DN 7a: ‘fixated on reason which has been nourished by the senses etc.’), to rest by further seeking nothing spiritual in the same images, but greatly uplifting, that is, effectively raising from the consideration of lower things, and elevating this part of the soul which brings upward, that is, the intellectual sense by which we apprehend celestial and the highest matters (DN 7b: ‘It is necessary to see that our mind indeed has a power for understanding through which it inspects intelligible things etc.’), by the deformity of compositions, that is, through the very deformity of composite forms which are attributed to simple substances, as if being not appropriate and not appearing true, that is, in the fact that it is neither appropriate nor seeming to be true that such deformed forms literally exist in the celestial substances, and the celestial and divine visions, that is, celestial substances and divine ideas, or ‘spectacles of God’ as the other translation has, are not comparable or ‘comparabilia’, that is, comparable things, to the truth, that is, according to the expression of the sensible forms, being very material, that is, bodily and bulky, since so shameful, that is, since they are so deformed and consequently alien to the simplicity and appearance of celestial and divine beings.

80

Chapter II

And otherwise, that is, by a different reason, it is necessary, it is appropriate, to focus on this, that is, to consider that celestial and divine things are indicated appropriately through the vile forms of sensible objects, namely for this reason: nothing that exists, neither a vile or precious thing, is completely devoid of a participation of the true and eternal good. Hence, even the lowest creatures by virtue of their participation can appropriately indicate fullness and, even more, the foremost participations in the good such as exist in the celestial substances: AH 4b: ‘more abundant etc.’ He proves that everything participates in the good by the authority of scripture: since the truth of the utterances says etc. (Gen. 1, 31). [F] Since everything participates in the good, it is, it is relevant, to focus on the good contemplations, whether in the fullness or in its foremost participations, from everything, even the vilest and lowest things that exist, and it its relevant without doing harm to the celestial and divine things, and brings learning and usefulness for readers, to form the dissimilar similitudes that were mentioned, that is, to put forth descriptions of celestial and divine things under much dissimilitude, descriptions which nevertheless contain a fitting signification of the same things, from material things, that is, from corporeal forms, even vile ones, but nonetheless the intelligible things, that is, the invisible divine things, and intellectual things, that is, the celestial spirits which purely use the intellect (AH 4b: ‘For in fact intelligibly etc.’), possess otherwise, that is, under an upward-lifting intellect, the things which, that is, those things whose forms in a signifying way, have been attributed to sensible things, that is, literally. I previously discussed that intrinsic relationship in the Glosses which I once wrote on this book.a Hence, I will briefly mention here that those things which exist in sensible things and which are attributed to intellectual and especially divine things, are not spoken of through union under one genus or species or difference a 

See Glosses, Chapter II [F].

81

518

The Explanation of the Angelic Hierarchy

519

or property or accident, as when it is said in Wis. 7, 26: brightness of light etc., but through an intimate and more-than-intellectual estimation in accordance with a comparison with the invisible things in our minds, things which are images of the exemplars of the Word and almost the truths behind sensible things, in which sensible things are known in an intellectual and immortal way. The eternal and immutable truths, which have been clearly written only in the scripture of truth (Dan. 10, 21), truly shine out, just like letters which are written on paper shine in glass which is put in front of it and the letters can be read in the mirror: hence Job 36, 25: All peoples see him etc. For, for example, frenzy is implanted in irrational animals such as lions, serpents and so on, by the passive motion of their sensual nature which has been disturbed, and the frenzied movement of those angry animals is full of total irrationality, that is, all their movement has its origin and development from the irrational impetus of their sensual nature. But it is necessary to understand frenzy, that is, the name of frenzy, in intellectual beings, that is, the celestial spirits or God, in a different way than in irrational animals, when it is found to be attributed to them or when they are described by the names of ferocious animals, thus showing, that is, signifying to us by the name of frenzy or a frenzied animal, as I think (the mood here and in other places in the books of Dionysius is cautious), the virile rationality, that is, strong and resolute judgement, of those celestial spirits. See here how Dionysius attributes rationality to the celestial substances, although he himself usually attributes rationality especially to humans, and intellectuality to the celestial spirits, as if distinguishing those qualities from each other, as in DN 4d, 6e, 7c, and AH 10a. For they are truly rational by nature, but they do not use reason in the way we do (AH 7f). And their hard, that is, firm, persevering habit, that is, their inherence (the other translation has ‘immense rest’), in positions, that is, their stable powers and divine participations, which are deiform, that is, conforming them to God in accordance with the capacity of individuals, and immutable, since they are rooted in eternity and by that fact are

82

Chapter II

eternal, in accordance with DN 10d: ‘It is necessary therefore etc. up to: faintly hear the ways’. And just as I said about frenzy, which is attributed to animals and celestial substances in different ways, similarly indeed we say in general that concupiscence in irrational beings is a certain passion, that is, a passive and carnal appetite, towards something, that is, in respect of something carnally desired. Now, such a concupiscence is rightly called a passion, since its appetite is full of anxiety, and in any case the satisfaction of the desire is full of boredom and corruption, and in all things, there is affliction for the spirit. This passion is not circumspect, but is initiated only by a carnal impulse, material, that is, sensual and corporeal, looking only to material things, implanted in the irrational animal by a natural movement, just as a horse naturally desires to mate with a horse, an ass with an ass, and so on for similar animals, or by custom, as when people frequently make animals of different types mate, and from such a habit as this, it happens that a horse desires an ass, or since some animals are little moved by such passion unless they are trained by habit, which is apparent also in very many horses. In variable things: since this kind of carnal concupiscence desires not permanent goods but changing and temporary ones. A movement, I say, unable to be restrained, that is, completely out of control. And we call that concupiscence an irrational victory of bodily appetite, that is, an unthinking and irrational movement of carnal pleasure passionately obtaining what it desires. An appetite, I say, thrusting, as if by a violent force, the irrational animal to obtain what is desirable according to the senses, that is, according to sensual pleasure. [G] But when we are putting around, that is, attributing by means of sensible and exterior forms, dissimilar similitudes, as in this same chapter at f, to intellectual things, that is, celestial spirits, we form around, that is, we ascribe by means of exterior forms or shapes, concupiscence (1 Pet. 1, 12: on whom the angels desire to look), on those intellectual beings,

83

520

The Explanation of the Angelic Hierarchy

521

or by virtue of the fact that the shapes of irrational animals which desire carnally are attributed to those beings, it is appropriate to understand that concupiscence, that is, its meaning, as love in place of what he referred to as ‘concupiscence’, love which is divine, in contrast to what he had called ‘in variable things’, above mind, since he had said ‘not circumspect’, almost without deliberation, of immateriality, in contrast to what he called ‘material’. However, all the invisible divine attributes are extremely removed from all materiality, according to all of which he is totally desirable (Song 5, 16). However, the desires of the celestial spirits are above mind by a continuous excess, just as the desires of irrational animals are below mind. And it is appropriate that we take concupiscence when attributed to the angels as desire, in place of what he called ‘appetite’, for contemplation, in contrast to what he called ‘bodily’, which is more-than-substantially chaste, now seeking none of the spouse’s gifts, but more-than-substantially desiring the spouse himself, in contrast to what he called ‘desirable according to the senses’ (DN 3a: ‘we invoke etc.’); and not passive, in contrast to what he called ‘passion’. For that desire or more-than-intellectual contemplation has intimate and pure pleasure: Sir. 24, 21: like unmixed balm etc. A desire which is unchangeable, in place of what he called ‘victory’, and unremitting, in place of what he called ‘unable to be restrained’. For the more-than-intellectual desires of heavenly minds are continuously directed to the sole and complete fullness of divine sweetness. And a desire for intelligible, that is, invisible, communion with that unique and very greatly known, pure (AH 3c: ‘Divine beatitude etc.’) and supreme brightness, incomparably pre-eminent to all other brightness, and existing without error, since it contains the whole and only unchanging truth, for which see John 14, 6, and John 1,  9–14. Hence, the mind united to the rays which are more-than-shining with this brightness never errs, since it is guided by the pure truth: Rom. 8, 14: Whoever are guided by the Spirit of God etc.; Ps. 138,  10: for there too your hand etc., and 138, 24: lead me in the eternal way; Ez. 8, 3: and a likeness

84

Chapter II

was sent forth etc.; Origen,a On the Prologue of the Gospel of John: ‘But the intimate and intellectual gaze, after it views the appearance of the sun, is never driven back, never fails, is never blinded by darkness forever etc.’ And communion with the beauty, that is, the beauty of the divine fullness: Is. 33, 17: the king in beauty etc.; Wis. 6, 13: is bright etc., and 7, 29: more beautiful etc., 13, 3: if by their beauty etc.; Song 5, 16: totally desirable etc.; beautiful, since it makes shameful things beautiful, and makes his beautiful lovers and contemplators more beautiful by assimilating them completely and most fully to himself: 2 Cor. 3, 18: But we all etc.; AH 3a: ‘The beauty fitting for God etc. up to: very clear mirrors etc.’, and c: ‘the image of thearchic beauty etc.’; for communion with the divine beauty through which alone all beautiful people, or rather all beautiful things, are made beautiful in accordance with the capacity of each individual. Indeed, that communion has such great efficacy that it deifies minds which have been assimilated and united to God: EH 1e: ‘Deification is etc.’ Communion that is eternal and true, through the true participation in eternity which makes minds almost eternal (DN 10c: ‘For not at all etc.’), and intelligible, that is, invisible, and incomparably exceeding all perceptible beauty, and more-than-intelligible. As a result, intellectual operations are suspended during this exercise: MT 1b: ‘leave etc. and to the more-than-substantial ray of divine darkness etc.’ Nevertheless, it is called intelligible because it is known within, or rather since known intimately. DN 7b is similar: ‘According to this, one must understand the divine’, that is, to intimately know it. Desire, I say, which cannot be restrained, that is, impeded, changed, or slowed in any aspect, in strength, that is, on account of its strength by which it exercises invisibly on the highest good, and undeflectable nature, that is, on account of its intentionality which can in no way be deflected to obtain anything else, and in its strength which cannot fall away, that is, be changed, by any obstacle. All of this is on account a 

Eriugena.

85

522

The Explanation of the Angelic Hierarchy

523

524

of its love of divine beauty, a love that is pure, that is, totally unmixed with love for anything else, which we excessively suffer when we are distracted by loving more and more things: 1 Cor. 7, 33: He is divided etc.; Is. 1, 22: your wine etc., 28, 20: is narrowed etc.; and unchangeable, always uniform. For the fullness of beauty and sweetness and every type of desirable thing, filling all the folds of our desires to the brim, and overflowing in the good which is most simple, makes our desires pure and mixed in with nothing else, because nothing desirable can be found beyond the fullness of desirability. But the eternal uniformity and equality, or rather the sameness, of the same fullness render the same love unchangeable. Hence, he adds: and a total tendency, that is, a universal extension, to the truly desirable, the one who in his utmost simplicity contains every kind of desirable thing most fully, namely goodness, essence, power, wisdom, beauty, sweetness, charity, kindness, generosity, humility, gentleness, wealth, delight, excellence, justice etc. Therefore, because of this fullest universality, all of which and alone is truly desirable, the greatest and more-than-substantial good always attracts to himself all the desires of those who understand him. But also itself etc., as if to say: just as I showed regarding concupiscence, which is attributed differently to irrational animals and differently to angels, so I will show that when the celestial spirits are described through the forms of irrational animals or inanimate objects, irrationality and insensibility in irrational animals and inanimate objects signify a lack, namely of reason and sense, but in celestial spirits they signify an excess of both. But we also call irrationality itself a lack of reason in irrational animals, and we call insensibility a lack of sense in inanimate materials. For things without senses, or which cannot actively sense, are properly called so because they do not sense. However, in immaterial substances, namely celestial powers, we confess, that is, we call, irrationality the holy excess of them, as being more-than-earthly minds, that is, purely intellectual and incomparably exceeding every comparison with sensible things, the excess of our reason, that is, their wisdom by which they exceed all knowledge

86

Chapter II

and investigation of our investigation. Of our reason, I say, which can pass across, that is, which is transitory, since the investigation of this reason passes away with this mortal life and is succeeded in the elect, who are totally released, by a comprehensive knowledge. Or it is called reason which can pass across, since it is sublimely transcended by purely intellectual beings. And corporeal, since it proceeds and takes its origin from the pre-existing knowledge of the senses of the body. And we call insensibility in the celestial souls an excess of material sense, since it is practised only on material things, and alien, through an incomparable distance and inferiority, to the incorporeal minds. Every mind, whether good or evil, is incorporeal by nature. However, those minds seem to be further and more perfectly distant from corporeal things, minds which neither by the affections nor by the considerations of investigation inhere in or focus on corporeal things. [H] It is therefore etc. He presents from what has been said the purpose of this chapter, namely, that divine and celestial things can appropriately be manifested through sensible signs, even vile and dissimilar ones, declaring a certain reason which he briefly touched on above in this chapter at e: ‘And otherwise etc.’ It is, it is relevant, to form, that is, to attribute by describing, for the celestial minds, forms taken from the most vile, that is, furthest and lowest, parts of matter, that is, different and composed material objects, which are not dissonant from the signification of celestial things, but can be adapted through fitting properties. Why? Because in addition to some reasons previously mentioned, it is also evident that it too, matter, has had its essence from the truly good, as above in the same chapter at e (he touches on that testimony in Gen. 1, 31: God saw all that he had made and it was very good); hence, it follows that matter itself has certain echoes of intellectual beauty, of the true and full beauty and goodness of the true good itself, in accordance with all its material decoration, that is, in accordance with every form by which matter itself is perfected or enhanced. Now, Dionysius in DN 4y carefully proves that the true

87

525

The Explanation of the Angelic Hierarchy

526

goodness is the cause of everything, and he deals with matter in the same chapter at [AD]. Additionally, in the same chapter at x, he says that the desire for fornication is a distant and obscure echo of the desire for the true good, and because of that, the fornicator participates in the true good and seeks its existence, even if in a mistaken manner. How much more are inanimate objects, and animate ones or animals or their bodily movements and forms, in which there is not the deformity of sin, echoes of the true good! And it is possible, though difficult, for the minds of mortals to be upward-lifted through upward-rising investigations to the immaterial archetypes, that is, the original things and the things signified at origin, namely the divine exemplars, for which see DN 5l, in which place, and even in subsequent chapters, we dealt with some points about these; to be upward-lifted through those echoes (Rom. 1,  20: The invisible things of God etc.; Wis. 13, 1–3: They are vain etc. up to their lord is more beautiful; Letter to Titus h), with the similitudes taken dissimilarly, as was said above in this same chapter at f and g, and with the same similitudes of perceptible forms taken or attributed to perceptible and intellectual things not in the same way, and with both the intellectual, according to the nature of intellectual things, and perceptible, according to the nature of perceptible things, properties, that is, the proper and fitting attributions of individual things, defined, that is, distinctly assigned. And this is done appropriately, that is, according to the suitability of both, in a familiar way, that is, through familiar adaptations. These things the theologians etc., as if to say: the theologians attribute perceptible forms, by which the invisible divine realities are signified, not only to the angels but also to the divinity. And this is: we shall find in many places of sacred scripture theologians, such as Moses and the prophets, Solomon, Job, the apostles, and others, who are mystical, that is, dealing with divine mysteries or conveying spiritual mysteries under the guise of writing; or mystical, that is, shut within the intimate folds of the mind through mystical theology, who according to that passage in Mystical Theology 1d ‘enter the darkness of unknowing,

88

Chapter II

which darkness is truly mystical, in which it shuts out all cognitive knowledge etc.’ Mystical theology, which holy Dionysius deals with, was truly the light of all sublime theologians, but because of the incapacity of others, they kept it shut within themselves or else spoke of it rather secretly to a few of the perfect, in accordance with I Cor 2, 6: We speak wisdom among the perfect etc. But since it is properly the wisdom of Christians, the clear writing about it has been deservedly reserved for Christians. Putting these things around, that is, attributing through an exterior description, in a holy way, that is, purely, without harm to the divine spirits (holiness indeed is described as follows in DN 12a: ‘holiness is purity that is free of all impurity and perfect and completely unstained’), not only the manifestations of the celestial adornments, that is, not only the celestial spirits, which ought to be manifested through perceptible forms, but sometimes also the very manifestations of the thearchy, that is, the divinity itself which ought to be manifested to us who are not able to contemplate it in its species. And in those sensible descriptions sometimes the theologians praise it, the thearchy, that is, the principal deity, that is, they describe in order to express its praise, from things which appear precious, that is, through sensible forms which compared to others seem precious and beautiful, as, for example, the sun of justice: Mal. 4, 2: for you who fear etc.; Wis. 5, 6: the sun of intelligence etc. The sun, indeed, has a certain fullness of corporeal heat: hence it signifies the fullness of true goodness which inflames the affect of angels and humans. It also has a certain fullness of corporeal light: hence it also signifies the fullness of the divine light which enlightens the intelligences of angels and humans. And as the morning star: Apoc. 2, 26–28: he who conquers etc. to him I shall give the morning star, by arising through grace in his mind. Indeed, grace in this life is like the morning star announcing in advance the day of eternity (Apoc. 22, 16: I am the race and root of David, the shining morning star), rising through justifying grace and brightly shining in the mind, which alone is able to receive spiritual grace, in a holy way, to signify that mind: Zach. 6, 12: The Orient is his name etc. Light: Ps. 4, 7: The

89

527

The Explanation of the Angelic Hierarchy

528

529

light has been signed upon us etc., 35,  10: in your light etc.; John 1, 4: he was the light etc., shining not in a veiled way, that is, without any covering of darkness: 1 John 1, 5: God is light and there is no darkness in him. Here darkness is interpreted as a lack of light, but in Mystical Theology and very many other places as an excess of light, as Letter to Gaius I: ‘These things in excess etc.’ And intelligibly, that is, invisibly or above the intellect. The theologians praise God from middle things, between precious and vile sensible things, as by saying that God is fire (Deut. 4, 24: Your God is a consuming fire etc., and Deut. 4, 33– 36) illuminating (John 1, 9: enlightens every person etc.) without harm, as is read in Ex. 3, 2 that the bush was on fire but was not burnt. For the divine light, as if by a ray of the eternal sun (for which see Sir. 43, 4: the sun burning three times etc.), as it radiates, enlightens the minds of the celestial spirits and of spiritual people, and inflames them with knowledge and love of the true good, not harming their eagle eyes, as otherwise is read in EH 2b: ‘in the splendours which the sun produces etc. up to: it is not without harm’. Or as water: Ps. 64, 10: The river of God was filled with water etc.; Sir. 1, 5: Font of wisdom etc.; John 7, 38–39: rivers will flow from his belly etc. up to now he said this about the Spirit etc.; Dan. 7, 10: A river will go out etc.; Sir. 24, 40: I, wisdom, have poured out rivers etc.; AH 15m: ‘It must be inspected etc.’ Water, I say, the giver of life-giving fullness, that is, flowing abundantly and filling minds with spiritual lights by which they are nourished and perfected, just as water abundantly soaks the earth and makes it spring and gives seed to the sower (Is. 55, 10), and nourishes things growing from the earth and brings forth the ripening of fruits (Is. 58, 11: he will fill with splendours etc.; Sir. 15, 3: she shall give him to drink the water of health-giving wisdom etc.); and water which enters the belly, that is, receiving lights into the mind and digesting them inside itself with a careful treatment (Job. 5, 27: consider in mind etc.; Luke 1, 29: she thought what this might be etc.; Dan. 4, 16: Then Daniel etc.), in order that it be said in a signifying way, in accordance with a comparison of visible to invisible things, and making rivers immeasurably, that is, unceasingly, flow and pour

90

Chapter II

out. This is taken from that place in John 7, 38: rivers will flow from his belly etc.; Prov. 5, 16: let your fountains spread out etc.; Is. 58, 11: you shall be like a watered garden etc. But sometimes the theologians praise the divinity from the furthest things, that is, by attributing to it the lowest and rather vile kinds of sensible forms, as by saying that God is ointment (1 John 2, 27: unction will teach you about everything; Sir. 38, 7: the apothecary will make sweet confections; Ps. 44, 8: God anointed you etc.; Act. 10,  38: God anointed him with the Holy Spirit), smelling pleasantly with more-than-intellectual sweetness: AH 15d: ‘But the discerning powers of smell above mind of the pleasantly smelling distribution etc.’ For this reason, it is often said that the Lord is sweet and hence is compared to ointment, and Moses often repeats the phrase for a most sweet smell (cf. Num. 15, 24). And as the cornerstone: Ps. 117, 22: the stone which they rejected etc.; Act. 4, 11; Job 38, 6: Who laid the cornerstone etc.; Matt. 21, 42; Is. 28, 16: Look I shall send etc. But also wild etc., as if to say: not only do the theologians attribute to the deity such vile forms as these in which nothing bad is noted, but they also place around, that is, by means of an exterior and very distant description they attribute to it a wild formation, by indicating God with the name of cruel wild animals, and they add around it the property of a lion, by comparing God to a lion, as in Hos. 13, 8: I will consume them there like a lion etc.; Apoc. 5, 5: the lion from the tribe of Judah has conquered, and 4, 7; Ez. 1, 10. And of a panther: the name of a panther is not found in the modern translation, but where our translation has in Hos. 5, 14: the pup of a lion and leopard (pardi), there another translation has ‘panther’ (panthera). Leopard: Hos. 13,  7: like a leopard in the way of the Assyrians. Raging bear: Hos. 13, 8: I shall meet them like a bear whose pups have been stolen; Jer. 5, 6: Therefore it struck them etc. But I shall add to what has been said already something which appears to be more vile than all, that is, a sensible form attributed to God which seems to be viler than all the ones already mentioned, and which seems to lead from, that is, to lead us away from the signification of the divinity, namely the fact that those learned

91

530

The Explanation of the Angelic Hierarchy

531

in divine matters, that is, one of the teachers who are theologians, namely David who says in Ps. 50,  8: you have shown to me the uncertain and hidden things of your wisdom, and 2 Sam. 23, 1–2: The man to whom it was appointed said etc. The Spirit of the Lord spoke etc. But what one theologian writes is attributed to the others who write under the same Spirit, since the Spirit speaking in humans does not belong to humans: Matt. 10, 19: do not think etc.; AH 2i: ‘reciters etc.’ Hence the Lord says in John 6, 45: it is written in the prophets: They will all be taught by God etc., which is taken from that place in Is. 54, 13: all the sons etc.; Hos. 5, 2. And the theologians have handed down the divinity itself forming around itself the appearance of a worm, since the psalmist did not presume to attribute to the divinity so vile a form as if by his own authority, but moved by the Spirit the psalmist presented God attributing to himself the form of a worm: Ps. 21, 7: But I am a worm etc. [I] So etc., that is, just as the theologians, whose testimonies we have touched upon here, attribute to God sensible forms which are precious or middling or vile (nevertheless they wisely distinguish in their minds the excellence of the invisible divine things which have been signified from the distance and vileness of the sensible forms which signify the divine things), so too do all the other theologians when they indicate divine things by sensible forms. And this is: so, that is, just like David, Isaiah, Hosea, and Jeremiah, whose testimonies we have touched upon, all those who savour God, that is, who know God with a unifying and tasting wisdom (for which see DN 7i: ‘there is on the other hand a most divine knowledge of God etc.’), and the reciters of the hidden divine inspiration: he elegantly calls them reciters, not discoverers or authors. For the authorship and discovery of sacred scripture should be attributed to divine wisdom alone. Hence in Ex. 31, 18, the tablets of testimony are said to have been written by the finger of God; Sir. 1,  1: All wisdom, that is, the fullness of wisdom, is from the Lord God; 24, 40: I, wisdom, have poured out rivers, that is, the books of sacred scripture, for

92

Chapter II

which see Job 28, 11: He also examined the depths of the rivers; Qo. 1, 7: All rivers flow into the sea, that is, the fullness of the waters of health-giving wisdom (Sir. 15, 3). This is the sea of glass (Apoc. 4, 6) and the river going out of the place of pleasure (Gen. 2, 10) and from the face of the ancient of days (Dan. 7, 9). All the rivers mentioned arise from him and return to him: Qo. 1, 7; John 4, 14: there will rise in him a fountain of water welling up to eternal life. They distinguish mentally the holy of holies, that is, the invisible divine things which are the holiest of all holy things, from the imperfect, that is, from the sensible forms which, no matter how precious they are in their own genus, nevertheless incomparably fail to meet divine perfection and are lacking when compared to it, and impure, that is, rather vile sensible forms which are considered impure in comparison to the divine purity and cleanliness (Job 25, 5: the stars are not pure etc.), immaculately, that is, in such a way that through the description of those forms no stain is put and no harm inflicted on the invisible divine things. And they honour, that is, they write in honour of the divine things, the holy formation (as above) which is dissimilar by its incomparable and manifold distance, for the reason that because of such a great dissimilitude the divine mysteries, which are indicated by such dissimilar forms, are not easy to be grasped, that is, to grasp by the intellect, by the impure because of their infidelity and depraved ways, as in this chapter above at c, and so that the lovers of seeing the holy signs (the old translation has ‘those eager for contemplation’, that is, those who out of a desire to understand divine things eagerly investigate the difficult passages of sacred scripture) do not remain, as if at the end of their consideration, in the forms of the holy shapes by which divine things are indicated, as if they are true, that is, as if they properly express through sensible forms the truth of the invisible divine things just as they are in their own properties, as above in this chapter at a: ‘so that we too do not etc.’ Therefore, the theologians honour the divine things in two ways, namely by true negations, as was said in the

93

532

The Explanation of the Angelic Hierarchy

533

same chapter at d, by saying that the divinity is invisible and limitless etc., and by assimilations, that is, by comparisons, of echoes, that is, of any kind of representations, that are familiar, that is, that can be adapted by some consideration or other. Assimilations, I say, to the furthest things, that is, to the lowest forms of sensible things. He places those two ways of expressing the divine things side-by-side because they are similar, as we showed above. Assimilations that are diverse, that is, incomparably distant. Therefore, as is clear from what has been said, nothing is inappropriate, but is rather appropriate and honourable even in divine matters, and all the more so in the angels, if theologians form the celestial substances from forms that are dissimilar through their vileness, and because of this recede from signification, that is, from their property of signifying and from the excellence of the things signified, according, that is, on account of, the aforementioned reasons. For not. He adds yet another reason for the appropriateness of this method, since through it we are driven towards a precise and careful examination of the scriptures, in accordance with John 5, 39: Search the scriptures. For neither would we (‘non neque’, ‘neither would we not’: this is a Graecism, it abounds in superfluous negations) have come to inquire about divine truth and consequently to the upward-lifting, through a careful examination of the holy signs, from doubt (another translation has ‘from need’), that is, from the fact that we were not able readily and without study to understand so deep and doubtful a comparison of sensible things to invisible things, unless the deformity of the manifesting formation of the angels had disturbed us, when angels are described in the scriptures by vile forms, as has often been said. A deformity, I say, not allowing our mind (mentem) to remain by a final consideration in the dissonant formations. I have explained these kinds of words so often above that it is tiresome to do so again. Not allowing, I say, but struggling (luctans), that is, putting a certain struggle into our mind (the old translation has luctantem et assuescentem, ‘struggling and getting accustomed to’, so that both words are connected to the word mentem,

94

Chapter II

‘mind’), so that material passions for anything, that is, carnal desires for whatever kinds of material things which are full of anxiety, hence they are rightly called passions, may be rejected in the celestial substances. However, the desires and pleasures and delights of the angels allow no admixture of whatever is disagreeable nor any lessening of themselves. And making our mind accustomed by much experience and deep reflection to be extended by contemplation and desire to the more-than-earthly upward-liftings through things that appear, that is, through the comparison of sensible forms. [K] Such great etc. Having made the necessary initial comments, he says that he will now tackle his main proposal. On account of the material writings of images in the form of angels, that is, writings in which the angels are indicated, of the utterances, that is, contained in the sacred scriptures, moving away (dimoventes), that is, by their deformity repelling the soul, from the signification of celestial things, so it seems: another translation has ‘inappropriate’ (inconvenientes). To define, at the beginning of the third chapter, what we think (his temperament is cautious) created hierarchy in general is, and how each hierarchy helps those who have obtained hierarchy, that is, what use hierarchical persons obtain from belonging to the hierarchy and from its service. My leader of speech, whom he sought in AH 1a above as the enlightener of mind, if it is right to say so: he conveys his affection and reverence although it is one of the names of our saviour: Jer. 23, 6: this is the name which they will call him: the Lord, our just one. The inspiration, which is properly attributed to wisdom, for all hierarchical manifestation, that is, he himself is the inspirer of all things which belong to the knowledge of the hierarchies. Boy, perhaps due to his age (1 Tim. 4, 12: Let no-one look down on your youth; Letter to Titus a: ‘Oh beautiful boy etc.’), listen to the words in a holy way, that is, with carefulness and reverence, as befits one holy, in accordance with the holy law-giving of our priestly tradition, that is, ac-

95

534

The Explanation of the Angelic Hierarchy

535

cording to the teaching of the apostle who taught both you and me the law of God by whom you were instructed how to hear and protect the divine teaching. You, I say, made divine, that is, assimilated and united to God (EH 1e: ‘Deification is assimilation to and union with God, as far as is possible’), in the teaching of the divine, that is, according to the teaching of divine knowledge and assimilation which you have received, or of the divine, that is, the apostles; and you hiding around, that is, hiding with circumspection, the holy words from the impure multitudes who are in darkness due to their infidelity or depraved manners or the covering of phantasms created in the imagination; the words as uniform, that is, as being simple, intellectual, precise, and immortal, to be guarded in secret and by memory in the hidden place of the mind like spiritual treasures: Is. 33, 6: the riches of salvation etc. For it is not right, as the utterances say (Matt. 7, 6: Do not cast etc.), to throw the good adornment of intelligible pearls, that is, the preciousness and excellence of spiritual teachings, an adornment that is pure from every stain and even imaginative phantasms or imperfection, light-formed, by shining and enlightening, and beautifying, making beautiful minds which study beauty (Sir. 44,  6; MT 1a: ‘with more-than-beautiful brightness etc.’), to the pigs which are unclean, as above.

96

CHAPTER III WHAT IS HIERARCHY, AND WHAT IS THE USE OF HIERARCHY

[A] It is therefore etc. (a) Firstly, he describes hierarchy, showing the ways in which it must imitate God and be assimilated to him. (b) What is the purpose of hierarchy and how it benefits its hierarchical persons. (c) He explains the description of hierarchy, showing that hierarchy is a co-operator with God. He distinguishes the hierarchical works, adding how they imitate or co-operate with God. (d) How both inferior and superior hierarchical persons ought to be, and that every hierarchy is upward-lifted to divine co-operation, doing through grace and according to their capacity those things which more-than-substantially belong to God and flow from him. Therefore hierarchy, in general as regards angelic and human hierarchy, according to me, that is, according to my capacity and judgement, without prejudice to any more profound teaching, is a holy arrangement, that is, a gathering of holy, rational persons, which is well ordered, that is, distinguished rightly and in order by its graces and functions, and knowledge and operation, that is, with the knowledge and operation which have been appropriately obtained for individual persons. By the word ‘arrangement’, understand authority or legitimate power which without discernment becomes useless and harmful, hence the reason why knowledge is added to it so that one may know how to carry out with prudence and discre-

97

536

The Explanation of the Angelic Hierarchy

537

538

tion what one has legitimate power to do. However, power and knowledge without appropriate operation beget omissions and negligence, hence the reason why operation is added to them. He shows what hierarchical operation ought to be like and how it should be informed when adding: assimilated, namely the arrangement, to the deiform, that is, to divine conformity, as is possible for angelic or human nature. How this happens is indicated within this same chapter. Here and in other places of this and the other books of Dionysius, it is appropriate for those giving explanations in public to encourage listeners with concordances from the scriptures. It is my intention in these little glosses to bring in a concise way the meaning of these books to common knowledge. And upward-lifted, namely, the holy arrangement, to what imitates God, that is, to the imitation of God, to, that is, in accordance with, the greater or lesser enlightenment implanted in that arrangement through grace by God, and this in accordance with the proportion of each hierarchy or hierarchical person, some more and others less. But to God: he shows the ways in which a hierarchy must be assimilated to God. The beauty appropriate to God, that is, the fullness of divine beauty, as simple, that is, the fullness of simplicity with which there can be no admixture of anything contrary, is universally pure of all dissimilitude, that is, of anything contrary to its beauty, so that, just as the divine beauty is the fullest, so also it is the purest. And as good, that is, by the fact that the fullness of all kinds of goodness and consequently of generosity is in it, it is distributive of its own light according to the rank, level, and capacity, of each hierarchy or hierarchical person, just as an inundating flood equally fills small holes as much as large channels of water, although they are not equally able to be filled. On the generosity of this distribution, see DN 4a: ‘for the reason that it is good as a substantial good etc. up to: it sends the rays of all goodness’. And as a theletarchy, that is, the principal perfection or consummation, or rather the fullness of consummation or of perfection and of every kind of fullness. ‘Theleta’ is spoken of here as a priestly rather than philosophical word, and as I heard from a certain Greek, it signifies the

98

Chapter III

depth of the mysteries. Here, however, it signifies consummation, hence the old translation has ‘consummative’. However, the new translator perhaps could not find a Latin word in which he could appropriately translate this. And it is perfective of all things to be perfected in the most divine perfection, that is, by a more-than-intellectual and celestial union which very greatly assimilates minds to God and deifies them (EH 1e: ‘Deification is etc.’), according to the formation, that is, divine conformity and similitude, of those perfected in a way appropriate to it, that is, of the hierarchies or hierarchical persons whose perfection is adapted to the divine perfection as much as is possible; a formation which is unchangeable, such as in heaven which alone has the true, complete, and unchangeable perfection through inseparable union with the spouse. [B] But the purpose. After showing an exemplar, he directs the hierarchies to the imitation of him, just as was said to Moses in Num. 8,  4: according to the exemplar etc. The purpose of hierarchy is assimilation to and union with God, that is, to be assimilated to God through good habits and operations and to be united to him, a state which cannot be expressed in writing or words nor conceived by the intellect, but only by affective experience. Hence, no-one knows it or its name, that is, the knowledge of God which is perceived through union unless he receives it (Apoc. 2, 17). He, however, who lacks this purpose is not a hierarchical person. Some people experience it cognitively and with great effort, others is a simple way. The purpose, I say, that is, hierarchy or a hierarchical person with a purpose in this way, having him, God, as leader through hidden inspiration, or through the instruction of books and teachers. For the first kind of leading: Ps. 42, 3: Send forth your light etc.; AH 1a: ‘all moved from the Father etc. up to: turns etc.’; Ps. 142, 8: Make known to me your way etc. Of all holy knowledge and operation: for the aforementioned ways of leading carefully convey this: 2 Tim.3, 16: All scripture is divinely inspired etc. The purpose is seeing, that is, focusing and looking forth as if at one’s exemplar: EH 4b; 1 Pet. 1, 12: on whom they desire etc. Without changing: the angels

99

539

The Explanation of the Angelic Hierarchy

540

always observe this, while the elect will observe it in heaven: AH 2g: ‘an unchanging and unremitting desire etc.’ Mortals however must beware that they do not swerve to the opposite side: Is. 30, 21: This is the way: walk in it etc.; Num. 20, 17: nor to the right etc. And to his most divine beauty, that is, which is most appropriate to God and most greatly assimilates hierarchy to him, both formed to the same beauty, that is, assimilated in conformity, as is possible for it. And his etc. Here is a something useful which hierarchical persons obtain from the hierarchical practice. Hierarchy, or its purpose, though its practice, is making those who perform his chorus, that is, those who praise God and have been established in a hierarchy, since celebratory and solemn praises are sung out in dances (1 Sam. 18,  6), divine emblems, that is, images marked in honour with the divine similitude, very clear mirrors in which the divine brightness can gloriously shine forth in its mirrors, which are also immaculate so that they put no obstacle in the way of the shining brightness nor diminish it (for their purity, see AH 7f), and through continual increases in its enlightenment receive the ray of the principal light, that is, the wisdom of the Word radiating from the Father, to whom is attributed principality in the Trinity, that is, he is the origin, since from him come the Son and the Holy Spirit: AH 1a: ‘through whom to the source of light etc.’ As he adds: and of the thearchic ray, since the ray itself is God and comes from God as its origin; and it makes them be in a holy way and always to remain in a holy way filled with the brightness which has been divinely implanted in them, so that they may always in themselves be shining, and in turn sending out in abundance this brightness, by sharing, to those which follow, that is, their inferiors (AH 13d, h), with splendour. The sending out of the light is a splendour and this sharing of the brightness makes the inferiors both shining in themselves and shining on others. And all of this happens even in the celestial spirits according to the thearchic laws, that is, in accordance with what the divine ordinance determines for individual hierarchies and persons.

100

Chapter III

For it is not right either for the perfectors of the holy, who are in charge of others and who perfect their inferiors, or for those perfected in a holy way, inferior hierarchies, or hierarchical persons, universally to do anything beyond the holy ordinances which are proper to, that is, properly assigned to, the source of perfection, that is, God. However, the divine ordinance is most fully sufficient since it reaches from end to end mightily and arranges everything sweetly (Wis. 8, 1). But nor can those angels exist otherwise in their glory, which nevertheless they cannot lose since they have been rooted both in their own glory and in the eternal observance of the divine ordinance, if they desire, that is, in order to keep what they truly desire, divine brightness, and by eternal contemplation look towards that brightness, as befits the holy angels who always desire to look towards it, and in accordance with it are formed through conformity to it (2 Cor. 3, 18: But all of us etc. – and how much more those who comprehend fully), according to the proportion of each one of the minds, as above. [C] Therefore etc. He explains the description of hierarchy. Therefore, saying hierarchy, by that word, shows, indicates, universally, that is, in general, that a certain, that is, whatever, holy adornment, that is, a holy gathering adorned with behaviour and knowledge, exists as an image of thearchic beauty, that is, assimilated to the divine beauty, and imitating it, for this refers more to the similitude than to the image. In what way, however, they are assimilated to God, he adds: operating, that is, perfecting, in a holy way, with holiness of behaviour, the mysteries, that is, the spiritual operations, of their own enlightenment, that is, adapted to their own power, in hierarchical orders and in hierarchical knowledge, since without those there is no hierarchical operation; and an adornment assimilated to its own source, that is, God who properly alone is the source of everything and is on a familial level with hierarchy. Note how the name of image is diverted to similitude. As is right, as above: ‘for it is etc.’

101

541

The Explanation of the Angelic Hierarchy

542

And it is, so to speak, for this reason that I say that hierarchy is assimilated to God since for each person who has obtained hierarchy, that is, for those who are established in hierarchy (however, he says ‘obtained’ on account of his gratuitous choice: John 13, 18: I know those whom I have chosen etc., 15, 16–19: I chose you etc.; hence Matthias was chosen by lot in Acts 1, 26), perfection, in level, power, knowledge, and operation, is to be brought back through the conversion brought by the divine light which brings us, as if we were turned away and going backwards, back to himself: AH 1a: ‘he turns etc.’, and c: ‘so that we are brought back to the simple and non-formable etc.’; AH 4c: ‘and bringing back from error and an impure life to the right path of truth’. However, the inferior angels are said to be brought back to the divine by their superiors not as if they are going backwards from God, but as if approaching closer than before, ‘not in a spatial sense but according to their suitability to receive God’, as is written in Letter to Demophilus k, just as those who are pure or have been purged are not referred to as if freed from impure stains and sins which they never contracted, but from any lessening of their purity, as in AH 7f. To imitate God, that is, to the imitation of God, according to the proper proportion of individuals. And to become a co-operator with God, as the utterances say (1 Cor. 3, 9: For we are God’s helpers; Gen. 5, 22: Enoch walked with God; Micah 6, 8: I shall show you etc. up to to walk with your God), which is more divine than all things, that is, brings assimilation to God in the foremost way, since in hierarchical operation, the knowledge and level and powers of the hierarchical persons are consummated, and as a consequence deification or assimilation to God is consummated; and to show by co-operating the divine operation which has been manifested in an exemplar in itself, that is, in its own operation. Just as since order etc. He shows how hierarchical operation, which truly is divine co-operation, assimilates hierarchical persons to God, that is, since in accordance with the order of the hierarchy, some purge, enlighten, and perfect, as superiors, while others are purged, enlightened, and perfected, as inferiors. Hence

102

Chapter III

it happens that the same persons purge, enlighten, and perfect their inferiors, and are purged, enlightened, and perfected by their superiors: AH 15a: ‘Therefore, to be extended in conversion to the superior etc.’ How angels are said to be purged or enlightened or perfected is dealt with in AH 7f, g, and h. To the extent, therefore, that hierarchical persons are purged, enlightened, and perfected, to this degree they are assimilated to God in whom is the fullness of purity, light, and perfection. To the extent, however, that they purge, enlighten, and perfect, to this degree are they assimilated to God from whom emanates, as if from a fountain, all purgation, enlightenment, and perfection: AH 7k: ‘Comprehensively however I shall also say this etc. up to: shining teachings’, AH 13h: ‘Therefore, he was teaching etc.’. This means: just as, that is, for example, since the order of hierarchy is etc., that is, it is necessary that some are purged and others purge etc., as was said, and to imitate God, that is, the imitation of God, is appropriate for each hierarchy or hierarchical person, according to this way, that is, as will be clear through consideration of what follows. Divine beatitude, which is the fullness of beauty and goodness, as is said among humans, that is, as is possible for humans to speak about the unspeakable (DN 13f: ‘For no monad etc. up to: we sanctify’), is pure of all dissimilitude. Dissimilitude of justice is injustice, of beauty: foulness, of sweetness: bitterness, of goodness: evil, and so on for each one. However, the fullness of every praiseworthy species is in God, hence the reason why every dissimilitude of those species is excluded from him. Therefore, those who have been hierarchically purged are assimilated in one way or another to this more-than-substantial purity. And it is full of eternal light, or rather the very fullness of eternal light: hence those enlightened and those who enlighten are assimilated to him. And it is perfect and, I say further, is not lacking in universal perfection, that is, the very fullness of perfection to whom nothing can be lacking, and for whom anything to be lacking is unthinkable, since, if anything were lacking, there would be something fuller than that for which nothing can be lacking, and in this way, it would not be the fullness. It is neces-

103

543

The Explanation of the Angelic Hierarchy

544

sary for that fullness of God and of the invisible divine things to be as universal as omnipotent wisdom can think of. Purging all purged things, enlightening from the source all enlightened things, and perfecting all perfected things. Moreover, that is, I will speak more precisely, it is the holy purgation above all purgation shown in the angels, and it is the original and principal cause of the other purifications, and in the same way the enlightenment existing above every light, and the perfection that is perfect in itself, that is, in its own fullness which does not receive anything from elsewhere, but naturally and more-than-naturally possesses it, and in itself the source of perfection, since from it originally emanates all perfection as from its first and principal cause. Indeed, perfection is not properly attributed except to a creature which comes into being and is perfected in order that it may be well: AH 13f: ‘more etc. up to: being and well-being etc.’ However, fullness seems less improperly attributed to the divinity since it is eternal and unchangeable. And it is the cause of every angelic and human hierarchy (EH 1c: ‘To say this much however etc.’), and it is separated from everything holy, that is, a holy and hierarchical person or a holy congregation, according to excess: AH 12b: ‘the thearchic hidden etc. up to: placed above’, and 13b: ‘more-than-substantially separated etc.’, and c: ‘God separated from everything etc.’, and f: ‘separated from everything and themselves in a more-than-unspeakable way etc.’ [D] It is necessary, therefore etc. Here he indicates what it means to be purged, to be enlightened, and to be perfected. It is necessary for those purged to be perfected that is, to become in a perfect way universally pure. To explain this, he adds: and to be freed of every dissimilar mixture, that is, any mixture of dissimilar things, as was explained above in this chapter at c, there: ‘pure of all dissimilitude’. This purgation must be understood according to the capacity and the suitability of those purged. For the purgation which is enough for the traveller to heaven is not enough for the one who has obtained vision, as is clear from what is written in AH 7f: ‘Therefore, pure etc.’ And

104

Chapter III

for the purgation of travellers: EH 2i: ‘purgation at the same time of all evil etc.’, and a little after: ‘however perfect purgation etc.’, and 3l: ‘however not yet from phantasms’, and n: ‘Through this highest purgation etc.’ And it is necessary that those enlightened be filled with divine light. So great is the infinity of the divine light that wherever it emanates, it fills the whole container of the mind. However, minds with more capacity drink it in more abundantly, and all who receive it are filled by it, just as both small holes and large channels of water are filled up by a flood: Is. 58, 11: he will fill your soul with splendours; Ps. 28, 10: the Lord makes the flood dwell; and AH 9d: ‘the dissimilitude of intellectual visions more-than-full etc.’, and a little after: ‘an abundant sea etc.’ In order to obtain through the divine light the contemplative habit and power, that is, to possess divine contemplation firmly and powerfully: AH 8b: ‘to no reception etc.’, AH 1a: ‘with the eyes of the mind not trembling etc.’ Even Daniel was weak, Dan. 10, 16: Lord, at the sight of you were loosened etc. (Dan. 10, 18–19), but afterwards was comforted: comforted me and said etc. Upward-lifted to divine contemplation in the most pure eyes of the mind. The eyes of the mind which though faith do not look at the error of infidelity are pure; eyes which are intellectual and more-than-intellectual, clinging to the spouse with unitive contemplation, are more pure: DN 7i: ‘the most divine knowledge of God etc. up to: enlightened by the depths of wisdom’; eyes which universally and without looking away focus on the beauty of the spouse are the purest: 1 Pet. 1, 12: on whom desire; AH 2g: ‘divine love etc. up to: to the truly desirable’; AH 3b: ‘to his most divine beauty etc.’; AH 7l: ‘indeed with many and blessed etc. up to: enlightened by immediate splendours’. And it is necessary for the perfected who have been led out of the imperfect, that is, out of imperfection, or out of the lessened state as regards the angels who are all perfect and nevertheless are constantly perfected by their superiors by receiving a fuller perfection than they had before. And this is to become participants, more fully than they were before, of the examined holy things, that is, of the intimate tastes of

105

545

546

The Explanation of the Angelic Hierarchy

547

the divine sweetness through which the mind is led into, so to speak, the holy of holies when knowing above the mind (MT 1d); Letter to Gaius I: ‘it is known above mind etc.’ Song 2, 4: He led me in etc.; Heb. 6, 4–5: they tasted etc. Therefore, this examination of the holy things is understood as the affective experience of the deep and more-than-intellectual ideas (1 Cor. 2, 14: it is examined spiritually). This is why the old translation has here ‘of the explored sacred things’. However, that knowledge of divine things is perceived by the Seraph of the mind, and it perfects the best part which belongs to Mary (Luke 10,  42). Hence, he adds: of perfective knowledge. For no more perfect knowledge or cognition of God is perceived either on the journey according to the state of travellers or in heaven according to the state of those who have obtained vision. And it is necessary for those who purge, that is, those who hierarchically purge others, to hand down, that is, to hierarchically pour into, to those whom they purge (the other translation has ‘to others’), from their own purity, that is, participations of their own purity, out of the abundance of their own purgation, that is, purity. For the purity of anyone who hierarchically purges is, so to speak, a certain fullness with regard to the purity which it pours into another, just as is read about the universal hierarch in John 1, 14–16: full of grace and truth etc., and from his fullness we have all received etc. For the inferiors are not able to drink in the fullness of their superiors: AH 12a: ‘For we say that the whole etc.’, 11a: ‘and that indeed which is of the furthest etc. up to: never of the first’. Hence AH 15e: ‘But teeth the divisive etc. up to: upward-lifting proportion’. And it is necessary that those who enlighten others hierarchically carry from above, that is, pour downwards as to their inferiors, all (the other translation has ‘totally’), and the meaning is: from the fullness of their light which exceeds the inferiors. And this is the light which has been poured from above, that is, which has been poured, so to speak, from their height into their inferiors, or else poured into them by a superior (MT 1a: ‘more-than-shining with more-than-beautiful brightness etc.’), or poured from above, that is, excellent in respect of the

106

Chapter III

inferiors (hence the other translation has ‘more-than-excellent’), to those worthy of the light. Now, the pouring into others happens ‘according to the laws of hierarchy’, for which see this same chapter above at b; AH 9d: ‘the dissimilitude of the intellectual visions etc. up to: the font of the ray’. Just as etc., as if to say: it is necessary that the hierarchical enlighteners do this as being minds brighter than their inferiors, and having themselves in a familial way, through spiritual union and greater capacity, towards both the participation of the divine light, which is poured into them from above, and towards the handing down of the light by pouring it into their inferiors. For the superior angels are always more powerful than their inferiors both at drinking in the divine light and at distributing that light to others. And filled with the holy brightness of the same divine light most richly, that is, more abundantly than all the inferiors. Note how he has touched upon three hierarchical practices of the celestial spirits, namely, to extend themselves upwards in order to drink in the divine lights; to keep, with strength and without losing it, the light with which they are filled; to share the light they have received with their inferiors according to their capacity. Hence, AH 15a: ‘Therefore to be extended by turning upwards and around themselves etc. up to: is fitting without a lie’. And it is necessary that those who perfect, that is, those who perfect others, perfect those who are perfected by them with the holiest teaching which makes them holy through the power of affect and which exceeds every other kind of teaching, through the experiential knowledge of the examined holy things, as was encountered above. If the infusion of justifying and sanctifying powers comes only from God and without any mediation, how can it be attributed to angels or humans? The venerable master Hugh, at one time a canon in our abbey of St Victor in Paris, understood that this power was perfection. In response, I say that we are not able to worthily weigh up the effectiveness of angelic influences. However, it seems impossible to me that so excellent a creation, namely, the rational mind, could be perfected by something or someone or through

107

548

The Explanation of the Angelic Hierarchy

549

some other means than from him and by him and through him through whom alone it could happen, since it is incomparably more excellent and mightier to perfect than to create. Now the greatest perfection for minds is to be united to the divine fullness which alone is fuller and better than every mind. However, noone knows this union unless he receives it (Apoc. 2, 17). For this, see 1 Cor. 6, 17: He who is joined to God is one spirit. This joining and union happen though the love which joins and unites the mind to God and, by unifying it to the fullness, perfects it. Hence Col. 3, 14: Above all these things have charity which is the bond of perfection; Hos. 11, 4: In the cords etc. For this reason, the p­ urpose of hierarchy is finished and completed in this union, as above in this same chapter at b: ‘Therefore, the purpose of hierarchy etc.’, as is deification: EH 1e: ‘But deification is etc.’ We produced many testimonies about this union when commenting on DN 1g: ‘we send ourselves into the more-than-substantial ray (according to what is right) etc.’ This perfection is superior to and more interior than the enlightenment that comes from knowledge: Eph. 3, 19: to know even the love of Christ which surpasses knowledge etc. Hence, the part of Mary which is not taken away (Luke 10, 42) is completed in this union alone, on account of love which, through the Seraph of the mind, surpasses the mirror and does not fall away (1 Cor. 13, 8). Therefore, we can surmise how this perfection is said to be carried out by an angel or a human from that opinion of Dionysius in EH 7x: ‘I trust that I can kindle the sparks of the divine fire which has been placed in you by these words’. Dionysius does not say that he is conferring the sparks of the divine fire on Timothy, but that he kindles them once placed by God. Hence in AH 7a the Seraphim are called ‘burning or heating’, and b: ‘making burn etc.’ Therefore, the true perfection of minds is that divine light which God is. Hence in AH 7k: ‘But in summary I shall also say this, and not inappropriately, that purgation and enlightenment and perfection are the reception of thearchic knowledge etc. up to: in turn perfecting with the light itself etc.’. God indeed is light (Deut. 4, 24). The Lord came to bring this fire to the earth (Luke 12, 49). John the Baptist burned and shone with this fire (John 5, 35). For this reason, the word of Elijah is said to burn like a torch

108

Chapter III

(Sir. 48, 1), since it set on fire and enlightened those who heard it. Therefore, each etc. He had said above in this same chapter at b that ‘the purpose of hierarchy is assimilation to and union with God, having him as the leader of operation etc.’ Afterwards in c, he showed that the fullness of purity, light, and perfection is in God. In being assimilated to him, hierarchical persons purify and are purified, enlighten and are enlightened, perfect and are perfected. Hence, he concludes from what has been said that each order adorned with hierarchy, that is, established in a hierarchy, is upward-led by the superiors to divine co-operation so that they engage in hierarchical works in imitation of the divinity which by itself purges, enlightens, and perfects the first hierarchy, as AH 7k, and is the cause and source of purgation and light and perfection for all. However, those who administer those things co-operate in this very deed with God who principally carries out this deed. Or this co-operation, that is, the imitative operation, can be referred in a higher way to that which follows: doing those things, that is, things somewhat similar to those and to some extent imitative of them, by the grace and power given by God, that is, through the help of grace and the power granted to them by God, which exist naturally in the thearchy, that is, from its very self, and indeed (as a corrective) more-than-naturally, since the divine more-than-substance incomparably surpasses all of nature, and which are done by that divinity more-than-substantially and more-than-naturally. Take note of a sublime mystery: each of the three divine persons is naturally, or rather more-than-naturally, the fullness of purity, light, and perfection. Therefore, all who are purged, enlightened, and perfected imitate God, according to their capacity, in these operations, and are assimilated to him. Likewise, the Father naturally, or rather more-than-naturally and eternally, not by a gift of grace but by a natural property, gives to the Son the fullness of cleanliness and purity and light and perfection, and the Father and Son eternally give this same fullness to the Holy Spirit. Therefore, angelic or human hierarchical persons, while they

109

550

551

The Explanation of the Angelic Hierarchy

are engaged in the hierarchical operations mentioned, co-operate with God and imitate (according to the capacity of creatures) the more-than-natural operation which exists eternally in the divine persons through the divine nature, without rank or order, greater or lesser states, inferiority or superiority. However, that relation (‘which in the thearchy etc.’) is very improper, but is grasped by a more-than-intellectual reckoning, and that which is unsayable is said as much as it can be said. And those more-than-natural things are shown, by the scriptures and by teaching, to our hierarchy, but to the angelic hierarchy by comprehensive grasping, for the possible imitation of minds loving God, that is, so that the minds loving God can imitate those things which have been known.

110

CHAPTER IV  WHAT THE NAME ‘ANGEL’ MEANS

(a) After describing hierarchy in general, which happened in the previous chapter, next there needs to be a special treatment of the angelic hierarchy according to the testimonies of the scriptures in praise of it and of the source of all things, God. It is a property of his natural goodness to call all things that exist to communion with himself in accordance with each individual’s suitability. Hence, all things participate in him and subsist by means of participation in him, (b) inanimate things through being; animate things through being and life; animals through being, life, and sentience; rational animals through being, life, sentience, and intelligence; the angels though being, life, and intelligence, who participate in him and are conformed to him more sublimely and more perfectly and in a more familiar way than the rest. This is why they are called angels, that is, messengers, since divine secrets are revealed to them first and through them are announced to humans. (c) Indeed, the law of the Lord was given through them to humans, and the ancient fathers were taught divine and celestial mysteries after being called back from error and sinful ways. For as scripture witnesses, no-one has even seen God without mediation, but when divine things are conveyed to humans through some form knowable by mortals, such a manifestation in the scriptures is called the vision of God for the reason that knowledge of God is given to or increased in those who see. (d) Now such visions are revealed to humans by the mystery of the angels. Hence Moses,

111

552

The Explanation of the Angelic Hierarchy

553

as scripture witnesses, is said to have received the law from God so that we may understand that it was given by divine authority. Yet scripture also says again that humans received the law in the disposition of the angels so that in this way it is shown that inferiors are brought back to God in rank and in order by the superiors, a fact which is observed not only in the different hierarchies or orders, but also in the persons of the same order, as a result of the divine arrangement. (e) Scripture shows that the angels learn the divine mysteries before humans and afterwards reveal them to humans when it says in Luke 1, 13–17 that Gabriel taught the priest, Zachariah, that a boy would unexpectedly be born from him by the grace of God who would prophesy to the world the mystery of the Lord’s incarnation, and taught blessed Mary how she would give birth to a saviour. Likewise, another angel taught Joseph that God’s promise made to David about the Christ had been fulfilled. Another angel even announced the same mystery to the shepherd with a host of angels, handing over that hymn of God: Glory to God in the highest etc. (Luke 1, 36–37). (f) I shall mention even more sublime services of the angels in the human hierarchy. Scripture has truly shown that the Lord Jesus himself, the more-than-substantial leader of angels and humans, once made a man, was subject to and did not renounce the law which he himself as God established along with the Father, so that the human hierarchy may be ordered by the angelic hierarchy. Hence it was announced through an angel to Joseph that he should depart for Egypt with the boy Jesus, and again that he should return to Judaea from Egypt. Moreover, in his circumcision, purification, and presentation, Jesus fulfilled the commands of the divine law given through the angels. An angel even comforted him when his passion was approaching. The Lord Jesus himself coming to announce salvation to all people, was called an angel of great counsel (Is. 9, 6 according to the old translation), in accordance with what he himself says to the apostles: whatever I have heard from the Father, I have made known to you (John 15, 15). [A] Therefore, as I think (his temperament is cautious), hierarchy, whatever it is, that is, understood in general of both

112

Chapter IV

human and angelic hierarchies, has been well defined, that is, described (AH 3a). Next, in this chapter and the following ones, the angelic hierarchy especially must be praised: whatever is truthfully said about it belongs to the praise of it; and the holy formations (as AH 1c) of it, the angelic hierarchy, placed in the utterances (as above) must be examined by us with more-than-earthly, that is, intellectual, eyes, which happens in the fourth, fifth, and sixth levels of contemplation. Hence, those who confuse reason and the imagination, especially in regard to celestial and divine things, dimly understand the scriptures. So that we are upward-lifted through mystical formations, that is, descriptions which signify the angels, to contemplate and know the most deiform, that is, conformed to God above all other creatures, simplicity of those celestial minds and hierarchies, and principally praise in them God, the source of all hierarchical knowledge: AH 13b: ‘the thearchic power coming to all etc. up to: the beholding consummation’, and c: ‘Therefore, according to the same etc.’, and f: ‘more etc.’; EH 1c: ‘It is necessary to say this much etc.’; DN 4a: ‘to all being proportionally etc.’, and h, and l, and 6k: ‘However God is praised as reason etc.’ In veneration which is fitting for God: for we are not able to praise in a definition or description the ineffable and incomprehensible, since as it says in Sir. 43, 33: greater than all praise, hence there is added in the same place: be filled with power when exalting him etc. (Sir. 43, 34); Matt. 5, 16: So let your light shine etc. We praise him, therefore, by divine worship and fulfilling his commandments. And by the theletarchic, that is, perfect, giving of thanks for the most generous gifts of his goodness. For example: it is true to say, that is, it must be confessed as the truth, first of all in the divine praises, that with all goodness, that is, as a result of the universal fullness of his goodness requiring this, the thearchy, the principal divinity (‘theos’ means God, ‘archos’ means principle), which is more-than-substantial: he speaks as far as is possible about the unspeakable which is neither a substance nor an essence nor goodness nor truth nor a being or an intelligible thing, as is

113

554

555

The Explanation of the Angelic Hierarchy

556

written in MT 5a: ‘he is neither power nor light etc.’, but above all being and intelligibility. As a result, names are given to him which are, so to speak, beyond the bounds of intelligibility, such as more-than-substantial, more-than-God, more-than-good, infinite, incomprehensible, immense, all of which are negative words, not positive. However, as is said in MT 5b: ‘of him there is universally no positive statement nor a negative statement etc.’, but the foremost knowledge of him is in the negation of all things: Letter to Gaius I: ‘perfect ignorance etc.’; MT 2: ‘as an emblem of his nature etc.’ The thearchy has made the very essences of existing things subsist by bringing them from non-being to being: Rom. 4, 17: who calls etc. Hence, as if explaining himself he adds: he brought to being from non-being. For this is proper, a thing which is appropriate only to God and to him in a natural way due to the fullness of his generosity, to the cause of all things and of the goodness existing above all things, that is, God who is the cause of all things, and full and utmost goodness, to call (he alludes to the testimony of the apostle just mentioned), that is, without difficulty to bring from non-being, things existing in the exemplary ideas of the Word contained outside of being (John 1, 3–4: what was made in him was life etc.), to communion with himself through the existence which is a participation in the divine more-than-substance, as, that is, according to, what was defined by divine predestination for each existing thing, that is, the different types of existing things, by their proper proportion, that is, according to what is appropriate for each individual. For animate beings participate more than inanimate beings, and some inanimate beings more than others, as so on, as I will deal with later: DN 4a: ‘since for the reason that he is good as more-than-substantial good etc.’; AH 13d: ‘more-than-naturally every good adornment etc. up to: the divine light passing’, 7m: ‘and indeed he is a monad etc.’; DN 8c: ‘For it infinitely etc.’ Therefore, I conclude from what has been said, that all existing things, the highest, the middle, and the lowest ones, participate in the providence emanating (Wis. 7,  25: a certain emanation etc.), that is, the wisdom of God the Father,

114

Chapter IV

namely the Word more-than-naturally born of the Father, from the more-than-substantial divinity and cause of all things, that is, the Father to whom especially is attributed what is common to all three persons, namely, more-than-substance and the causality of all things. For they would not exist (he indirectly proves what he said) unless they had participated in essence and the source of all existing things, that is, the divinity by which and from which are all things: DN 13d: ‘from which and out of which and through which and in which etc.’ [B] Therefore, inanimate things etc. He adds precision to what he said, namely, that different beings participate God in different ways. Inanimate things participate it, the divinity, through their being, not through life, although in God being and life are completely one. For that which is beyond being, namely, the divinity, is causally and more-than-essentially the being of all things (the old translation has: ‘for the being of all things is of the more-than-substantial divinity’). God, however, is called the being of all things since the fullness of his more-than-essential essence receives and holds all the participations in his essence in a prior state, in himself, most fully, and more-than-substantially: DN 5k: ‘he is all things as the cause of all, and in him etc.’ However, living things, animate beings without sensation, participate in the life of the same God existing above all things. How? By life-giving power, that is, through the vegetable soul which is a participation in the divine life: DN 6a: ‘from which is life-in-itself etc.’, and b: ‘and plants according to the furthest echo of life etc.’ Rational things, as regards mortal humans (AH 2g: ‘our transitive etc.’), and intelligent things, as regards celestial spirits, participate in the wisdom of the same divinity, which is perfect in-itself, that is, because of its own more-than-natural fullness (DN g and h), and pre-perfect, that is, preceding and surpassing every perfection (DN 2x), which exists above every reason belonging to humans and mind belonging to angels: AH 2d: ‘For it is above all etc.’, and Letter to Gaius I: ‘But he himself is above mind etc.’; DN 7h: ‘for this is unknown etc.’

115

557

The Explanation of the Angelic Hierarchy

558

But it is clear, from the reason and authority of the scriptures, that those substances, that is, out of all substances, are around it, that is, closer to the divinity, I do not say in space, since they are not located in space, but by similitude, union, and their suitability to receive God, as in Letter to Polycarp k; AH 7l: ‘standing around God without a medium etc.’; DN 5b: ‘they are around God etc.’, although all things are said to be around God, as in DN 1l: ‘all things are around him etc.’ Those substances which have participated in it in more ways, namely, in essence, life, and wisdom along with all the properties belonging to them, and they participate more abundantly in those same ways. Hence he adds next: therefore, the holy adornments, orders and hierarchies, of the celestial substances, the celestial spirits (which here is specially understood of the angels, although the souls of holy people, which have been completely freed and have obtained vision, are equal to some angels: DN 1f, 7c; Luke 20, 36; and the Blessed Virgin is superior to all angels) are above things which only exist, that is, inanimate things, and are above things which live irrationally, that is, without reason, such as plants and irrational animals live, and have been made in a participation of the hierarchical tradition, that is, they participate in the hierarchical arrangement, above those rational things which are according to us, that is, above the hierarchical orders which are arranged in the rational persons of the church militant. Why? For they etc., that is, since they always extend their intelligences to God purely and in their proper way; they adapt themselves to the truth itself, which they comprehend through their own species; they conform their intellectual species to him as if conforming their own image to the first truth; and they persevere without tiring, continuously, and with the utmost vigilance, in this excellent exercise. Mortal humans, however, see God through the mirror and in a riddle; they are led by hand to his imitation and conformity through sensible symbols; and they are sluggish and negligent and weak in this exercise even though it is meagre. Consequently, the celestial orders participate much more abundantly in divine communion than the ecclesiastical orders.

116

Chapter IV

And this is: for the holy adornments of the celestial substances when forming, that is, adapting in conformity, themselves, not an exterior habit or some external signs, but only their own intimate minds, to imitate, that is, the imitation, of God, that is, so that being assimilated to God they may imitate him, in accordance with AH 3a: ‘the deiform as is possible etc. up to: upward-lifted’; and seeing, that is, intellectually focusing: 1 Pet. 1, 12: on whom the angels desire to look. For they continuously examine the scriptures of truth with their intellects only and sometimes announce this to humans, as in Dan. 10,  21; in a more-than-earthly way: since the naked intelligence goes beyond every species in the senses and imagination, or since they do not see through the mirror like us but nakedly through a species; on the thearchic comparability (the other translation has ‘similitude’), that is, the divine beauty to which they are to be adapted and assimilated: AH 8a: ‘and to his etc.’; and desiring to form by divine imitation, assimilation, and contemplation (2 Cor. 3, 18: But we all etc.), their intellectual species which is an image of God by its nature (DN 4z) and becomes his likeness by grace and glory. Doing this, I say, the celestial substances have more abundant communions than persons in the church militant and lower creatures and (this word is superfluous) in it, the divinity, that is, they communicate in the divine lights more fully and more abundantly, just like mortals, who exercise before the superior divine ray with more concern, more effectively, more purely, more frequently, and more eagerly, drink in the divine lights more abundantly: Ps. 76, 6–7: I thought etc. and I meditated etc., 18, 15: the meditation of my heart etc., 24, 15: My eyes always etc.; Heb. 5, 14: Of the perfect etc.; Jer. 2, 10: consider forcefully etc.; Is. 21, 7: he contemplated etc.; title 4, part 60 of my Concordances; AH 9d: ‘the dissimilitude of intellectual visions etc. up to: the font of the ray’; 2 Cor. 3, 18: But we all etc.; DN 7i: ‘when the mind of other things etc.’, and 4e: ‘desiring more etc. up to: proportion’; Matt. 7, 7: knock etc., and 7, 11: If therefore etc.; Prov. 2, 4: if you seek etc.; Sir. 6, 19: Like one who ploughs etc.; James 1, 5: However, if one of you etc. Appropriately, that is, according to the adaptation of the image to its truth.

117

559

560

The Explanation of the Angelic Hierarchy

561

They, I say, remaining attentive: AH 6c: ‘more attentive etc.’, 7b: ‘attentively etc.’ Therefore, following their example, spiritual men remain attentive to the divine ray through a suspension of the mind by means of the lengthy and watchful focus of their contemplation: Job 39, 28: remains, lingers; Hab. 2, 1: On watch etc. up to I will contemplate; Sir. 31, 1: Watching for wealth etc.; Ps. 76, 5: Prevented etc.; Lam. 2, 19: Rise, praise during the night, at the beginning of the watches etc.; ‘rising in an unknowing way’: MT 1b. At night: in a more-than-shining darkness (MT 1a, 2a), giving light in delight (Ps. 138, 11; Ex. 14, 20). Vigils, so to speak, begin here, and are perfected in heaven: Dan. 4, 5–15; Song 3, 1–4. And remaining always extended (AH 7h, k, 8d) upwards, that is, ‘to the superior ray’ (EH 7x). That is the font of the ray (AH 9d), the font of wisdom: Sir. 1,  5; AH 15a: ‘to the superior etc.’ As is right, that is, as much as is possible for individuals (AH 3b, 1b; AH 8a), in the inflexible and unbeatable strength, as opposed to our love which is weak and is beaten by a slight passion (AH 8b), of divine love which creates ecstasy (DN 4p), in which the spouse is loved on account of himself and in his very self, not for his gifts. That is the most pure love just as the most pure prayers (DN 3a) are those in which the spouse himself, not the spouse’s gifts, is asked for: Song 3, 4: when I had passed etc., 8, 1: Who shall give you to me etc. A love that is unchangeable: as AH 2g. And receiving internally from the divine ray which is intimate to them and to all things, not from a comparison of external things (AH 7g: ‘not as of sensible things etc.’), the principal enlightenments before all the rest of the creatures mentioned, immaterially and purely, that is, without any material instrument or consideration of material things, through the naked intelligence (AH 7f: ‘receiving internally with the eyes of the mind immaterial and not trembling etc.’), and arranged in all their habits and movements towards them, that is, in accordance with their discernment of those enlightenments (AH 3b: ‘For it is not right etc.’), and having a whole, that is, total and complete, lacking or lessened in no intellectual sense, intellectual life, or having its whole life being only intellectual, not one inferior in intellect as we do, or

118

Chapter IV

having etc., that is, living in the fullness of the divine life, in accordance with DN 4p: ‘I live etc. up to: very loveable’. Therefore, they, since they perceive the principal enlightenments, manifest, through inspiration or any kind of revelation made to inferior angels or humans, the thearchic hiddenness, that is, the divine secret (Rom. 16, 25: according to a revelation etc.; Ps. 50, 8: uncertain and hidden etc.), firstly and in more ways: AH 13d: ‘by first appearance etc.’, and e: ‘Therefore the supreme of the celestial minds etc.’, and h: ‘However that from the thearchy itself etc. is driven first from hiddenness to appearance by the first powers etc.’, 10a: ‘given first and appearing first and more whole’, that is, universal, that is, in more ways. Therefore, beyond all, that is, before all creatures, they are excellently considered worthy of the name angel which signifies the annunciation of divine secrets (in this same chapter at f he was called the ‘messenger of great counsel’: ‘for as he etc.’), namely for the reason that the thearchic enlightenment is first implanted by divine inspiration in those celestial adornments, and those manifestations of revelations which are above us, that is, they surpass our power to investigate, are brought down through them to us, that is, to our knowledge: AH 13e: ‘just as through them to all and to us etc.’, 10a: ‘But from it in turn etc. up to: our hierarchy etc.’, 9d: ‘Then theology etc.’ [C] In this way, that is, by the fact that the angels reveal divine mysteries to us, the law of Moses was given to us by angels as mediators between God and us. Theology: Gal. 3, 19: ordained through angels etc. For although the Lord is said to have announced the commandments of the law (Ex. 20, 1–16) and to have given it on stone tablets (Ex. 31, 18: and write the words of the law on tablets; Ex. 34, 1, and Ex. 34, 27–28), nevertheless all this by God’s order was shown through the ministry of angels (as is clear in this chapter within); and not only the revelation of the divine law but also of any other divine mysteries has been shown to the ancient fathers. And this is: and, as theology shows, the angels were upward-lifting our glorious, holy and venerable,

119

562

The Explanation of the Angelic Hierarchy

563

fathers, such as the patriarchs and prophets and the fathers of the new testament, to the divine, that is, the knowledge of God and the divine mysteries, both before the law, that is, as regards the first patriarchs, and after the law, that is, after the giving of the law, whether during the period of the law or after, and through that upward-lifting were leading back the same fathers to the straight path of truth, faith, and justice, from the error of infidelity and the impure life of their depraved way of living, whether that be the life some of them had encountered, such as David, or which they could have encountered if assisting grace had been lacking, and so that they would always recede further and further from error and a depraved life. The angels, I say, manifesting to the fathers themselves either the holy orders of the celestial hierarchies (as in 1 Kings 22,  19: I saw the Lord sitting on a high throne and all the host of heaven etc.; Is. 6, 2: The Seraphim were standing etc.; Job 25,  2: who makes agreement etc., 38,  7: when they were praising me etc., 38, 33: Do you know the order of heaven etc.; Dan. 7, 10: Thousands of thousands etc.), or the hidden visions of the more-than-earthly, that is, intellectual, mysteries (Gen. 41, 25: which the Lord is about to do etc.; Dan. 2, 19: Then Daniel through a vision at night etc., 10, 21: I announce to you etc.; Tobit 12, 11: I show etc.), or certain divine predictions about future events (Dan. 9,  24: Seventy weeks etc.; Judges 6,  14: Go in your strength etc.; Luke 1,  13: Do not be afraid, Zachariah etc.), hypophetically, that is, suggestively. The other translation has ‘prophetically’, for these kinds of predictions are prophetic and are prophetically manifested, often however in a way that signifies something else, as Gen. 41, 15–37 about the cows and ears of corn, and Ez. 1 about the cloud, fire, and animals. If, however, anyone were to say etc., as if to say: if anyone wishes to object to what has been said, namely that it can be concluded from the scriptures that the ancient fathers had seen God without a medium and had been taught by him (according to Gen. 32, 30: I saw the Lord face-to-face etc., 18, 1: The Lord appeared etc.; Ex. 19, 11: on the third day he descended etc., 20, 2: I am the Lord God etc.; Num. 12, 8: I shall speak to him mouth-to-

120

Chapter IV

mouth and openly etc.; 2 Cor. 3, 18: But we all etc., and many similar authorities), let him learn from other testimonies of scripture that no mortal has ever seen the secret of God. Hence, the testimonies mentioned and similar ones need to be understood in a sensible way. And this is: if anyone were to say, by making assertions against what has been said before, that the apparitions of God happen, that is, are shown, to some of the holy fathers without a medium, that is, without the mediation of the angels, which does not even happen through the mediation of the second or third angelic hierarchy but of the first (as AH 7i: ‘This therefore the theologians etc.’; and even in the first hierarchy the first pour down into their inferiors in order: AH 13d: ‘according to each one, first to that which is after it etc.’, and h: ‘It shines however on individuals through the first etc.’), let him learn wisely, so that he does not foolishly err, from the most holy utterances, that is, the sacred scriptures, this, namely that no mortal has seen nor will see what the secret of God is, since the Lord says in John 1, 18: No-one has ever seen God etc.; 1 John 4, 12; and to Moses as if in a familiar way in Ex. 33, 20: You will not be able to see my face: for not etc.; 1 Cor. 13, 12: We see now through a mirror etc.; and often God is said to be invisible: Rom. 1, 20; Col. 1, 15; Heb. 11, 27; 1 Cor. 12, 2–3. Apparitions of God. Here he shows how we should understand the fact that God is said to be seen by mortals, namely, since some knowledge of God and the divine mysteries is implanted or increased in the minds of spiritual men by means of visions shown to them in the body or the imagination or the intellect through the ministry of the angels. And this is: but apparitions of God have been made to holy people not through their own species of God, but according to the manifestations of new or fuller divine knowledge, appropriate to God through a suitable declaration of the divine mysteries, through certain corporeal visions, as to Moses in Ex. 3, 1–2; imaginative ones, as Is. 6, 1–2; and intellectual ones, as 2 Cor. 12, 2–3: I know a man etc.; visions which are holy, signifying the holy mysteries, and proportional to those seeing, according to their capacity. Theology has appropriately manifested that divine,

121

564

The Explanation of the Angelic Hierarchy

565

that is, divinely shown and leading to the knowledge of God, vision, of any kind, either in the senses or the imagination, which has been described in theology itself, namely, that an apparition of God is called not according to the expression of truth, but as a similitude of things that cannot be formed, that is, of the invisible divine mysteries, shown in formation, that is, a representation of a form in the senses or the imagination, and all the more so of a form in the intellect, which fact is suitably named from the upward-lifting of those seeing that vision to the divine, that is, divine knowledge, as if a divine enlightenment has been made to those seeing that vision through that vision, and as if they are seeing it after being taught in a holy way one of the divine things through the same vision, that is, such a vision is suitably called a vision of God for the reason that those seeing through it are divinely enlightened and are taught certain divine mysteries. [D] Our glorious fathers were taught these divine visions, which were expressed in the scriptures, through the medium of the celestial powers, by which name all the substances of the celestial hierarchies are indicated, as in AH 11. Dionysius conveys through more examples the fact that the divine revelations expressed in the scriptures were shown not without a medium but through the mediation of the angels, revelations which scripture nonetheless says were made by God. And this is: or surely the tradition of the utterances, that is, the scriptures, does say that the bringing of the law was to be given to Moses by God as by himself, that is, as if God were to give it through himself, not through an angel? Yes, for thus scripture says in Ex. 24, 12: The Lord said to Moses: Ascend to me in the mountain and be there, and I will give you the stone tablets and the law and the commandments etc., 31, 18: And the Lord gave Moses etc., 34, 1: Cut for yourself etc., and 34, 27: And the Lord said to Moses: Write etc. See how scripture says that the Lord gave the law to Moses as if through himself and without a mediator. Why? So that scripture itself

122

Chapter IV

may teach us through such a way of speaking that the holy formation, that is, scripture written on the tablets, is truly divine, that is, emanating from God, written with divine authority, and handed over to Moses. Hence in Ex. 31, 18 those tablets are said to be written by the finger of God. However, so that it may not be believed, on account of this way of speaking, that the law was given immediately by God, scripture shows elsewhere that it was given through the angels. And this is: theology wisely teaches, in order to exclude the error of those who think that the law was given without the mediation of the angels, that the law itself comes to us, namely, the ecclesiastical hierarchy, through the angels, as the apostle says in Gal. 3, 19 that the law was ordained through angels in the hand of the mediator, and Acts 7, 53: you have received the law in the disposition of the angels etc. For the things which the Lord is said to have spoken or done by the ministry of the angels in the aforementioned passages from Exodus, and in very many others, have been shown by divine authority so that the divine light may in rank and order be directed from the first font and descend to inferiors through the middle ranks: AH 13d: ‘For they knowing etc. up to: with the divine light passing’. And this is: as in an order named by God, that is, by the divine constitution both named by God and handed down by divine authority, with the law, that is, through the testimonies of scripture, of which some are mentioned here, placing, that is, decreeing, that which follows, namely, those second, that is, inferiors, be upward-led through the first, that is, their superiors, to the divine, that is, to knowledge of God and the divine mysteries. This must be understood not just of the hierarchies or hierarchical orders, but also of the individual persons of the angelic orders, since a superior hierarchy upward-leads the inferior, and a superior order upward-leads an inferior order in the same hierarchy, and a superior person upward-leads an inferior person in the same order. And this is: for not only that law has been defined by the more-than-substantial source of the arrangement of all things, that is, by God who originally arranges everything, in the minds, that is, the hierarchies of the celestial

123

566

567

The Explanation of the Angelic Hierarchy

minds, which are placed above, as far as regards the first hierarchy in respect of the two inferior ones and ours, and the middle hierarchy with respect to the lowest, and those which are placed below, as far as regards the lowest angelic hierarchy in respect of the two superior ones, and the middle one in respect of the first one, but also in these minds which are in the same order, so that the first Seraph may upward-lead the second Seraph, and so on: AH 13d: ‘according to each one, the first for that which is after it etc. up to: divine light’. He adds what the divinely-defined law is, namely that according to each hierarchy, that is, in each of the three angelic hierarchies, there are some orders which are first, superior in the hierarchy itself, some in the middle, some last. In the first are the Seraphim, Cherubim, and Thrones; in the second, the Dominations, Virtues, and Powers; in the third, the Principalities, Archangels, and Angels. The degrees of superiority and inferiority in these orders are to be noted in accordance with the levels numbered here, as is clear in chapters 7, 8, and 9. And in each angelic hierarchy, and even in each of the orders mentioned, there are some powers, that is, superior angelic persons, some middle ones, and some lowest ones in the hierarchy or order. And the more divine ones, that is, superior ones who are more perfectly assimilated to God, are teachers, by pouring the divine lights into others, and guides, that is, leaders, since this seems to be attributed less improperly to the angels of light, although this guidance is given to the blind: Letter to Demophilus q: ‘we do not punish the blind but guide them’; guides to offer others guidance to both divine illumination and divine communion. 568

[E] I see, however. He gives an example of the divine arrangement just mentioned by showing through the testimonies of scripture that the divine light first reaches the angels, and afterwards is brought down through them to humans. He shows that it is brought down through superior angels to inferior ones through the examples of scripture in AH 8d and the following sections all the way down to the end of that chapter. However, he does not show by explicit examples from scripture that supe-

124

Chapter IV

riors influence their inferiors in the same hierarchy or the same order by going through the ranks, but in this and other matters, he should be believed as one who was taught by the apostle and who is not making these assertions from this own thinking: DN 7a: ‘the sun of our common leader etc.’; AH 6b: ‘our divine perfecter of holiness etc.’, and in the same place: ‘we indeed nothing of our own initiative etc.’ Here then he gives the example of the announcements made through angels to Zachariah, Mary, Joseph, and the shepherds. And this is: I see from the scriptures, that the angels first, before humans, were taught the divine mystery of the kindness, that is, the kind incarnation, of Jesus. For unless they had learnt it first, they could not have revealed it to humans. Afterwards the grace of knowledge, that is, the knowledge of such a great sacrament which was given to humans truly by the mighty grace of God, passes to us humans through those angels. For example: in this way the angel Gabriel, who is most divine in terms of the sublimity of his message or of his eminence over many others (although all who announce divine things to humans without a medium seem to be from the lowest order of the last angelic hierarchy, as AH 13), taught (Luke 1, 11–20) the hierarch, Zachariah namely, the high priest of the lowest or ecclesiastical hierarchy, namely under the old testament (for the middle one is under the new testament, and the highest will be in heaven), that a boy to be born from him beyond hope, by divine grace alone, not by an operation of nature, would be a prophet of that powerful operation of Jesus, that is, of that operation which God carried out in Jesus made man, which was to be manifested to the world, and it was manifested by John the Baptist, as is fitting for the good, namely, to reveal the works of God (Tobit 12, 7), and in a saving way, that is, in order to achieve the salvation of humans, as happened through the prophet mentioned, John. Hence Luke 1, 77: to give the knowledge of salvation etc. Gabriel announced this to Zachariah. Again, Gabriel taught Mary (Luke 1, 35: the Holy Spirit shall come upon you etc.) how the thearchic mystery of the formation of God, that

125

569

The Explanation of the Angelic Hierarchy

570

is, of the Lord’s incarnation which he had already announced to her; a formation unspeakable by humans and angels: Is. 53, 8: Who will tell of his generation?; John 1, 27: I am not worthy etc.; DN 2t: ‘the divine composition of Jesus according to us etc. up to: he was composed’. But another angel taught Joseph (Matt. 1,  20–21) that the promises divinely made to David, the progenitor of Christ, were truly fulfilled in the blessed Virgin: 2 Sam. 23, 1: The man said to whom it was appointed concerning the Christ of God; Ps. 88, 36: Once I have sworn etc., and 131, 11: the Lord swore to David etc.; Is. 9, 7: on the throne of David etc. And another angel brought the good news to the shepherds (Luke 2, 8-14) who were purged mentally, so that they would be more open to the vision of the angels, by their distance from many and by silence. For there were few of them in the pastures and they were almost solitary because of their care for the flock and had no opportunity to speak worldly matters; hence they became purer and more capable of spiritual matters: Lam. 3, 28: He shall sit solitary and shall be silent etc. This is why the ancient fathers were freely available for the duties of a shepherd: Gen. 30,  31: if you will do etc., 31,  38: twenty years etc.; 36,  6–7; 46, 31–34; Ex. 3, 1; 1 Sam. 16, 11, and 17, 15: he returned etc. And the multitude of the heavenly host, with that angel, handed down by praising God and saying: Glory to God in the highest etc., to those existing on earth, mortal humans, that very praiseworthy glorification, for that solemn hymn of the church militant (Glory to God in the highest) took its origin from there. [F] I shall look, however, by mentioning more sublime testimonies of the same truth, towards the supreme apparitions of the divine light shown through angels in the utterances, that is, expressed in sacred scripture. For example: for I see that Jesus himself, the substance of the more-than-celestial substances, that is, through whom even the celestial substances causally exist, Jesus who is more-than-substantial according to his divinity: Letter to

126

Chapter IV

Gaius IV: ‘he became the substance which is the more-than-substantial substance’, coming through the incarnation to our thing, that is, to our nature, without changing, that is, without any change to his divinity, does not leap back, that is, does not draw himself back, from the good arrangement appropriate for humans, namely, that the human hierarchy be arranged through the angelic one; an arrangement, I say, arranged by him, the Lord Jesus, in common with the Father and Holy Spirit, and chosen by him personally (the other translation has ‘assumed’). For the Lord and creator of the angels himself, when made man, deemed himself worthy of being governed by the ministry of the angels; and how much more so should other humans. He does not leap back, I say, but obediently is subjected to the formations (the other translation has ‘dispositions’) of the Father and God, that is, of his Father who is God, formations which have been administered through the angels. For example: the withdrawal of Jesus from Judaea to Egypt (Matt. 2,  13) is announced to Joseph through those angels who mediate between God and humans, a withdrawal granted originally by God the Father; and again, the leading across of the same Lord Jesus from Egypt to Judaea (Matt. 2, 19–20) is announced to Joseph through the mediation of the angels. And let us see, let us note, the Lord Jesus himself arranged through the angels under the Father’s laws, that is, under the constitutions of the law which was written by God the Father as its author and was handed down through the angels, as was shown in this same chapter above, for example when he was circumcised (Luke 2, 21), presented in the temple: Luke 2, 22–24, and 2, 39: they completed everything according to the law of the Lord etc. Circumcision was divinely instituted (Gen. 17, 10-12: will be circumcised etc.), as were purification and the offering for childbirth (Lev. 12, 1-8). He also ordered the passover to be prepared for him in accordance with the law (Luke 22, 8) as was commanded (Ex. 12, 1-11). For I refrain, that is, I could refrain as far as regards you, but for the sake of others I mention this in addition, from saying to

127

571

The Explanation of the Angelic Hierarchy

572

you as one knowing what is manifest, that is, those things which are manifestly taught and have been written down, in our priestly traditions, that is, the sayings and scriptures of the apostles and disciples who taught us, about the angel who comforted Jesus: Luke 22, 43: An angel appeared to him, comforting him etc. This truly was a sublime mystery for an angel to comfort his almighty majesty. Hence, we should rightly believe in regard to the other mysteries, especially those shown to mere mortals, that they occur through the mediation of angels. Or, that is, similarly as far as regards you, I could refrain from saying what I nevertheless say for the sake of others, namely that Jesus himself, coming to the manifesting order, that is, to reveal the celestial and divine mysteries to humans, a function which especially belongs to the order of Angels (AH 9c: ‘For the Angels etc. up to: they have a hierarchy over what is more manifest and over what is more worldly’), according to our good saving operation, that is, through his taking on of human nature, carried out by God for our salvation, was called an angel of great counsel: Is. 9, 6, according to the old translation, where we have ‘counsellor’; Job 33, 23: If there shall be etc. He is rightly called an angel since whatever he heard from the Father he has announced to us, as is fitting for an angel, that is, as belongs to the duty of a good angel, namely, to announce to humans things which are divinely revealed to them, just as he says to the apostles (John 15, 15).

128

CHAPTER V  WHY ALL THE CELESTIAL SUBSTANCES ARE CALLED IN COMMON ANGELS

[A] This reason, therefore, which I outlined in the previous chapter, is the cause of the naming of the angels in the utterances, that is, why the celestial spirits are called angels in sacred scripture. Now it is appropriate to examine the reason why the theologians at the same time call all the celestial substances angels without distinction in some places in scripture, such as Ps. 96, 7, Ps. 102, 20, and Ps. 148, 2; Dan. 3, 58: Angels, bless etc. Yet those theologians coming to the manifestation of those more-than-worldly beings, that is, when they encounter an occasion for manifesting the distinctions in the celestial orders, they properly name the order of Angels as the order of celestial spirits which terminates below completely, that is, finally, the divine and celestial orders, since there is no order lower than it in the orders of the celestial substances which have been divinely arranged. Before this one, in ascending, the theologians arrange the adornments of the Archangels, that is, the order of the Archangels, placed above, since they preside immediately over the order of Angels, and over the Archangels the Principalities, and over the Principalities the Powers, and over the Powers the Virtues. Dionysius learnt those le-

129

573

The Explanation of the Angelic Hierarchy

574

vels of the celestial orders from the apostles and especially from the apostle, Paul, as is contained in AH 6b, but blessed Gregory partially places them in a different order in accordance with what he could infer from certain testimonies of the scripture. But the apostle clearly contemplated these orders during his rapture and learnt this from the Lord, as he himself says in Gal. 1, 12: for I did not from a human etc. And whatever celestial substances the traditions of the utterances know, that is, express and make us know, in a way which manifests the celestial ministries, substances which have gone above, through superior levels, those ones, namely, the Dominations, Thrones, Cherubim, and Seraphim. The apostles arranges in order the nine levels of the celestial substances in this way. [B] We say, however. Here he solves a question which had been touched on previously, which we can briefly sum up so that the solution may be more clearly explained. Since in the series of celestial orders the lowest order is especially said to be that of the Angels, by what reason are the substances of the other higher orders called angels without any distinction in the scriptures? One solution: since the names are ascribed to individual celestial orders based on their properties by which they are conformed to God, as AH 7a, and all the superior orders have the enlightenments and powers of the lower ones equally or more fully, the name of the lowest order can rightly be attributed to the substances of the eight superior orders, but not conversely, since the lower orders do not participate in the divine lights with that fullness which the superiors do. Another solution is: the substances of all the angelic orders manifest the divine hiddenness, as AH 4b; hence, since the Angels are named after their announcing and duty of manifesting, all are rightly called angels. And this is: we say, however, in solving the aforementioned question, that in accordance with every holy adornment, that is, throughout all the levels of the hierarchies and celestial orders, the orders which have gone above, that is, the superior ones, have, in an equal or greater way, both the enlightenments and powers after which are named

130

Chapter V

the orders of the adornments placed below, that is, the inferior orders; but the last ones, that is, the inferior orders, do not participate in the ones placed above, that is, they do not receive the enlightenments and powers in the fullness which the superior orders do. Hence AH 11b: ‘but the last of the more worthy etc.’, although all receive the same light but in different ways, as AH 13e. Therefore, because of the reason mentioned before, the theologians call the most holy orders of the supreme substances, even the Cherubim and Seraphim, angels. For those highest orders manifest the thearchic, that is, divine, enlightenment: AH 7i: ‘This therefore the theologians etc. up to: deifying knowledge’. However, the theologians do not have a similar reason to call, that is, for calling, the lowest order of the celestial minds, that is, the order of Angels, Principalities or Thrones or Seraphim. Why? For it is not in participation of the supreme powers, that is, it does participate in a way equal to them in the divine light which provides the origin of and increase in all their powers. But just as that order of the Angels upward-leads without mediation our hierarchs, that is, our great priests, who also ought to upward-lift those who are subject to them, to the splendours of the thearchy, that is, the divine lights, known to them previously, so also the most holy powers of the substances before it, that is, of the orders which are pre-eminent over it, are upward-lifting, through the levels to the divine, for the order completing, that is, finishing at the lowest end, the angelic hierarchies. Unless perhaps. Another solution, as if to say: the aforementioned question can be solved as was stated, unless perhaps someone, wanting to solve it in a different way, says this, namely, that all the angelic names, that is, that the names of all the celestial orders, can be attributed to all the orders in common, according to the joining of all the celestial powers to the deiform, that is, to divine conformity, and to the giving of the light proceeding from God in a way that is subjected, that is, lesser, as far as the inferior orders, and

131

575

The Explanation of the Angelic Hierarchy

576

pre-held, as far as the superior orders, that is, greater: AH 12a: ‘And totally indeed in participation etc. up to: is not common’. But so that the speech about the celestial hierarchies may be more clear for us, let us consider the properties of the duties and powers of each celestial adornment, properties that are holy, and appropriate for them, and manifested in a holy way in the utterances.

132

CHAPTER VI  WHAT ARE THE FIRST, MIDDLE, AND LAST ADORNMENTS OF THE CELESTIAL SUBSTANCES

[A] How many indeed and of what kind etc. As he is about to deal with the distinctions in the celestial hierarchies, he firstly shows that a careful knowledge of them cannot be had unless by divine revelation and their own manifestation of themselves. But what he will say about them will be dealt with on the basis of the teaching of the apostles. How many are the adornments, that is, glorious persons, of the more-than-celestial substances, that is, what and how large is their number, and of what kind, that is, how excellent are their powers, enlightenments, and glories, and in what way, that is, by what sublime and precise arrangement they are distinguished. I say that only the theletarchy, that is, the source of perfection, which is deifying, that is, assimilating and uniting them to God (or thus: their deifying theletarchy), is manifested to mortals in the primordial manifestation. Moreover, I say that the adornments themselves have known after God their own proper powers and enlightenments, and their holy and more-than-earthly good arrangement. We, however, as regards our own investigation, are not able to discover these things. For it is impossible for us to know the mysteries of the more-than-celestial minds and their

133

577

The Explanation of the Angelic Hierarchy

most holy perfections unless someone should speak in this way, namely, whatever the thearchy taught us through those minds themselves as if knowing very well their own properties, namely, their lights, powers, duties, distinctions, and glories.

578

[B] Therefore, since we are unable to investigate these matters by our own power, we shall say nothing in this book of our own initiative: 2 Pet. 1, 20: understanding this first etc. Now, whatever angelic visions the holy theologians, the apostles and disciples of Christ, have contemplated intellectually and through the divine revelation made to them (2 Cor. 3, 18: But all of us etc.), we, having been taught those angelic visions, that is, the knowledge of the angelic hierarchies, from the same people, shall explain them as far as we can, but not fully as they are. All theology, that is, sacred scripture through the testimonies assembled from its entirety, called, that is, indicated by distinctions, the celestial substances with nine names which manifest their deiform properties. For example: it calls them an Angel (Luke 1, 28: an Angel entered etc.), Archangel (Jude 1, 9: When the Archangel Michael etc.), Principalities, and Powers, Dominations, and Thrones (Col. 1, 16: whether Thrones etc.), Virtues (Rom. 8, 38: neither Angels nor Principalities nor Virtues etc.), Cherubim (Ps. 79, 2), Seraphim (Is. 6, 2). Our divine perfecter of holiness, that is, the apostle, Paul, who divinely perfected us with instruction in the faith and how to live in accordance with the course of ecclesiastical purgation, enlightenment, and perfection (which Dionysius begins to teach in EH 2c: ‘Indeed the hierarch always etc.’), separates, that is, distinguishes, those, that is, the nine orders of the celestial substances, into three adornments, that is, hierarchies or sacred principalities, that are threefold, since each of the three hierarchies is divided into three orders, as shall soon be made clear. And he says that the first adornment is around the substance of God, that is, it is closer than others not in space, but by its fuller capacity for the divine lights, as in Letter to Demophilus k: ‘but more close to the light etc.’; AH

134

Chapter VI

7l: ‘Therefore, here indeed according to my etc. up to: standing without a medium’; always, without end or interruption: AH 7b: ‘always mobile etc.’; AH 2g: ‘able to be cut off from none etc.’; and attentively, most vigilantly, hence why they are called watchful in Dan. 4, 10, 14, and 20; Song 3, 3; AH 7b: ‘attentively etc.’, to him, to God. And he says that that adornment has been handed down, that is, asserted by the scriptures, to be united to God before others, that is, more familiarly than the other hierarchies, without a medium, that is, with no other hierarchy or angelic order mediating. For the apostle says that the manifestations of the holy utterances hand down this, namely, that the most holy Thrones, and the order of many eyes, as regards the order of the Cherubim to which possession of eyes is attributed, as AH 7a. And the cognitive and inspective and contemplative power is especially attributed to that order, as in AH 7c, although the celestial substances are to be in common full of eyes, Apoc. 4, 6–8; Ez. 1, 18: the whole body full of eyes etc.; indeed, Dionysius at AH 15k understands those four animals in an anagogical sense as celestial spirits. And of many wings, as regards the Seraphim to whom wings are attributed in Is. 6, 2, and in Apoc. 4, 8 the animals are said to have six wings. Now, the utterances are said to testify that this hierarchy is the highest and closest to God, since it is said in Is. 6, 2: the Seraphim were standing above it etc. Or else the utterances are more broadly understood both as the sacred scriptures and as the viva voce teachings of the apostles, in accordance with EH 1f: ‘But we say that those most venerable utterances etc. up to: were taught’. These orders are named Cherubim and Seraphim in the Hebrew language. They say in the utterances that those three orders, I say, are positioned around God without a medium, that is, immediately, as far as the angels can, according to the nearness of assimilation and union which has been placed above all the other angelic hierarchies and orders. [C] Therefore, our glorious leader, the apostle or Hierotheus, for whom see DN 7a: ‘the sun common to us and our leader

135

579

The Explanation of the Angelic Hierarchy

580

etc.’, said that this threefold adornment, that is, the first hierarchy, was as one and, that is, co-ordinated, just as the bishops belong to one order or are co-ordinated, although one is superior to another; and similarly it was the first hierarchy, since no other angelic hierarchy is more deiform than it, that is, more conformed to God or equally conformed, and no other is more attentive (as above) without a medium to the enlightenments of the divine hierarchy which operate first, by their influence on the angels. However, he says that the second is comprised of Powers and Dominations and Virtues. Here and elsewhere, he changes the order of the angels when ordering them, which the apostle also does in his letters. However, blessed Gregory attends to the ranking of the apostle when arranging the angelic orders. And he says that the third adornment finally at the lowest angelic level of the celestial hierarchies is that of the Angels, Archangels, and Principalities.

136

CHAPTER VII  ON THE SERAPHIM, CHERUBIM, AND THRONES: THE FIRST HIERARCHY

This we etc. (a) The names given to the angelic orders signify the distinct properties of the orders. Now the first hierarchy is rightly adorned with the most worthy angels. (b) The three orders of this first hierarchy, as regards their meaning in Latin, are called those heating, pouring out wisdom, and thrones. The first name signifies in the first order the anagogical properties of fire which heats, namely, mobility etc. (c) The name of the Cherubim signifies the power that is cognitive, inspective, receptive of the divine lights, and contemplates the divine beauty etc. (d) The name of the Thrones signifies their outstanding elevation, embracing of God, stable position, receptivity to the divine coming upon them, God-bearing power, and continuous openness to receiving God. (e) Having spoken about hierarchy and the purpose of hierarchy and its operation in general, he deals here specially with the first angelic hierarchy. (f) The substances of this hierarchy, in accordance with the first hierarchical operation which is purgation, are pure, not as if purged of stains, which in fact they never had, but of a previous lesser state of purity and on account of the stability of its pureness. (g) And in accordance with the second hierarchical operation, which is enlightenment, they are contemplative not through the investigation of creatures and scriptures like

137

581

The Explanation of the Angelic Hierarchy

582

us, but through the species of the holy Trinity shining on them with the divine lights of the Word made flesh. (h) They are perfect not with a perfective knowledge derived from creatures or the scriptures, but the foremost knowledge as regards the angels, as the divine light deifies them. They are filled up without a medium and taught the reasons for things by God. (i) It is learned, however, from the scriptures that the lower orders of angels are taught deifying knowledge by their superiors, and the first orders by God without a medium. The first fact is shown from Ps. 23, 8: Who is the king of glory? etc., the second from Is. 63, 1: Who is he who comes from Edom? etc. (k) Therefore, that first hierarchy, governed by God without a medium, is excellently purged, enlightened, and perfected by him. That reception of the divine light is purgation, enlightenment, and perfection. (l) This, then, is the first hierarchy, positioned before God without a medium, circling his eternal knowledge without ceasing, blessedly contemplating many deeper visions, enlightened by splendours without a medium, filled with divine nourishment and the life-giving unity of the divine banquet together with the foremost communion with God, knowledge, co-operation, and assimilation. Hence scripture hands down its praises especially in Ez. 1, 22–25, and 3, 12: Blessed be the glory of the Lord etc.; Is. 6, 2–3, and 6, 6–7. In praise of them, he mentions that they praise God, saying: Holy, holy, holy etc. (m) He dealt with the angelic hymns in the book, On Divine Hymns, regarding which he mentions here that the divine knowledge is given by God to the first hierarchy and by it to the lower hierarchies. Indeed, the orders of the first hierarchy are the divine places, divine rest, and they praise God as three and one, saying: Holy, holy, holy etc., since he extends his providence from the highest to the lowest things. [A] We, looking to deal with this arrangement of the holy angelic hierarchies, of which I gave a taste in the previous chapter, say that every name of the celestial minds, that is, of the angelic orders such as the Seraphim, Cherubim, Thrones etc., has through its signification the manifestation of some deiform property of each order. And those who

138

Chapter VII

know those things which are of the Hebrews, that is, the Hebrew language, say that the holy name of the Seraphim signifies by its interpretation either burning or heating, and although another interpretation can be found, nevertheless that one is sufficiently appropriate. And they say that the name Cherubim signifies a multitude of knowledge which it receives, or the pouring out of wisdom which it distributes to inferiors. Therefore, these interpretations signify the foremost excellence of those orders since the joy and glory of the elect consist in the fervent love of true goodness and the foremost knowledge of the truth. Hence it is said of John the Baptist in John 5, 35: John was a burning and shining lamp. This is the double spirit of ­Elijah (2  Kings 2,  9). Love perfects the affect, and truth the intellect. This is what Sir. 43,  4 says: the sun burning the mountain three times, breathing out fiery rays etc. The fullness of divine heat and light is understood in the sun, which is the font of corporeal heat and light, hence Wis. 5, 6: the sun of intelligence, and Mal. 4, 2: the sun of justice. No attention should be paid to a certain philosophical error which claims that the sun is neither complexioned nor warm but belongs to the fifth essence, since Dionysius says in DN 4c that the sun is ‘that light (although then without form) which divine Moses spoke of etc.’, namely, that cloud which divided the first three days and afterwards was made the sun. Therefore, that sun which is ‘totally shining’ (as in DN 4c) and hot (hence it breathes out fiery rays), bears the image of God (as in DN 4a, c, d), burns the mountains, that is, the sublime and celestial minds, with devouring fire and eternal burnings (Is. 33, 14), three times, that is, three times in the contemplation of the threefold unity (see this same chapter at g), abundantly breathing out fiery, that is, warm and bright, rays: DN 4a: ‘rays of all goodness etc.’, and h: ‘the same beauty for the good etc.’ Appropriately, therefore, the first of the celestial hierarchies is made holy, is adorned and perfected, by these supreme substances, in whose names all the glory of the celestial spirits is expressed by virtue of their holiness, which is even passed through those same substances to all the inferior

139

583

584

The Explanation of the Angelic Hierarchy

orders, having an order, that is, a level, that is higher than all the orders and substances of the second and lowest hierarchies, for the reason that it is placed around God without a medium, that is, without the mediation of another hierarchy or order or angelic substance; and the apparitions of God through enlightenment and the perfections, which are completed by the consummation of that enlightenment (as in this same chapter at k: ‘Comprehensively however etc.’), which operate beforehand in the angels, are brought down first of all to that hierarchy rather than to the second or third hierarchy, as to one nearest to God.

585

[B] Therefore, as was said before in Chapter VI, the orders of that first hierarchy are named heating, as regards the Seraphim, and Thrones, and pouring out of wisdom as regards the Cherubim (note that he has not forcibly fixed the order of listing them), with the name collectively, namely, in such a way that each order by its proper name is manifesting the deiform habits. For always mobile etc. Firstly, he indicates the properties of the first order, namely the Seraphim, according to the natural properties of fire (for the reason that they are named burning) which are mobility around the divine, and the rest which follow. And this is: for the manifestation of the name of the Seraphim teaches through the properties of fire that the Seraphim are always mobile, that is, their eternal mobility, around the divine, that is, by inspecting, penetrating, and drinking in the ideas. Now ‘around’ is said since no matter how far they penetrate, they are, so to speak, shut out from the incomparably more profound areas. However, that mobility, which is directed towards true and eternal repose, is a mighty rest and stability which, the quicker and, if I may say so, more forceful it is, the more wisdom (which is said to be more mobile than all mobile things in Wis. 7, 24) is abundantly distributed to them. Now fire by nature is ‘always mobile’ (as AH 15c). And it teaches that they are unceasing, that is, the fact that they never stop in the exercise mentioned, just as fire does not stop moving, and

140

Chapter VII

warm, that is, their acumen for penetrating the secrets (AH 15k, and as is said in AH 15c, fire is ‘proceeding sharply’), and morethan-fervent, as regards their ecstatic love of the highest good and beauty, for which see DN 4p. For those minds are in a continuous and surpassing rapture. And fire surpasses everything, as AH 15c. Now minds extended towards God in this way boil over, so to speak, just as water which has been greatly heated up jumps over itself through the power of fire. Therefore, the meaning is: the name of the Seraphim teaches the eternal mobility of those substances around the divine invisible nature, their unceasing nature, heat, sharpness, and the fervour of their ecstasies. These properties belong to the eternal motion towards God of those substances, a motion, I say, which is attentive through its continuous and most vigilant extension (as AH 6), and never slackens, since their fervour never decreases but constantly intensifies, and does not divert to some other desirable thing, as in AH 2g: ‘a desire which does not get diverted or slacken etc. up to: to the truly desirable’. And it teaches that they are assimilative, that is, they have a power or operation which assimilates their subjects, that is, their inferiors, in an upward-lifting and operative way, that is, through which they upward-lift them to divine contemplation and imitation, and they practise those hierarchical operations by purging, enlightening, and perfecting them, as if making them heated, that is, by the fact that the power just mentioned inflames them with the love and desire for God, and lifting them up from less heat to greater hotness similar to themselves. And it teaches that they are purgative by burning and setting on fire, that is, the purgative power of the Seraphim by which they perfectly burn their inferiors and by burning purge them, in accordance with the fact that fire is ‘always mobile, mobile in the same way, moves others, never decreasing’; it drives those things in which it is set to their proper operations, ‘upward-carrying, high’, as in AH 15c. It is also purgative: Mal. 3, 2–3: he is like a fire etc. up to: will purge the sons of Levi; Num. 3, 21: all that he can etc. And it teaches the property, of the Seraphim, which is light-shaped and enlightening, that is, alight in themselves and enlightening

141

586

The Explanation of the Angelic Hierarchy

587

inferiors, and not veiled around, that is, on account of the abundance of their light, shining and enlightening without any hindrance, and inextinguishable through the continuous intensification and growth of its love which cannot suffer any loss (Song 8, 6–7: his lamps etc. up to charity; these are the lamps in Apoc. 4, 5), having itself always in the same way, that is, continuously and uniformly warm for God, being expulsive and utterly, both in themselves and the angels who are inflamed and enlightened by them, destructive of all gloomy darkness, in contrast to the more-than-shining darkness in MT 2a, according to which fire is ‘totally shining, with its enlightenments not veiled around’, as in AH 15c. These and the other properties of the heavenly powers seem to be inexplicable to mortals and seem to be connected with those words which the apostle heard during his rapture (2 Cor. 12, 1–4) and which are not known unless by spiritual examination (2 Cor. 2, 14). For just as all divine things are known only by participating in them (DN 2q), so also those participations. For they are so deeply planted in the roots of the mind that no-one knows them unless one receives them, since participations in greater participations are participations of the fullness itself. [C] But the name of the Cherubim teaches their property which is cognitive and inspective of God, that is, their power by which they clearly know and deeply inspect God (1 Pet. 1,  12: on whom desire etc.), just as deep knowledge is acquired through the abundance of wisdom, and which is receptive of the supreme giving of light, that is, their power to receive the first pouring of the divine lights after the Seraphim, and contemplative of the thearchic beauty, that is, their power to contemplate the fullness of the divine beauty, in a power that operates first, that is, in accordance with the most excellent angelic power after the Seraphim; for the preeminent properties attributed here and elsewhere to the lower orders should be understood in this way. And filled, that is, their filling, with the most wise distribution which must be imparted to their inferiors. And this is what he adds: and com-

142

Chapter VII

municative, that is, their communicative power, by a pouring out, that is, through a pouring out, of wisdom given to it for those following, that is, for their inferiors, abundantly, as much as the inferiors can take: AH 15e: ‘But teeth the divisive etc.’ [D] But the name of the most high and elevated Thrones, teaches that those very Thrones are elevated by spiritual sublimity carefully, that is, very remotely, from every pedestrian, that is, vile and undue, subjection. By many people they are called highest by nature and elevated by grace. However, where we have ‘elevated Thrones’, there the other translation has ‘compact seats’, since just as a royal throne is solidly and firmly made out of rather many pieces of wood, so that order is made out of rather many substances bound together in unbreakable charity. Note then the six properties of that order which are indicated by the six properties of a material throne, namely: sublimity, in the way that a king’s throne is placed in a high position; likewise, the surrounding of God, just as a throne encloses the king; likewise, stable position, just as a king’s throne is firmly positioned; likewise, reception of God, just as a throne receives a king coming to sit on it; likewise, the carrying of God, just as a throne bears a king; likewise, continuous openness to the reception of God, just as a throne is open at the top. A seventh property can be noted in this name ‘compact seats’ according to the old translation, as I said above. And this is: the name teaches its upward-carrying, that is, its elevation, in a more-than-earthly way, that is, intellectually, above, that is, in its sublimity, and that it is placed above, by its excellence, every extremity, that is, vileness and undue inferiority, in a way unspeakable by us, as I said above in this same chapter at b. Note the first property. And placed unshakeably and in a stable way, that is, its stable position (note the second), around the truly most high, as above in this same chapter at b. Note the third: with total, that is, perfect, powers, with no defect or weakness obstructing them,

143

588

The Explanation of the Angelic Hierarchy

receptive, that is, its receptivity, in impassibility and immateriality, since the sitting of God does not oppress them or weigh upon them as does the sitting of material and weighty objects, but rather it raises and leads upwards. Note the fourth: and god-bearing, that is, the invisible carrying of God for the reason that he rests in them without moving. And it teaches the open, that is, the continuous and perpetual openness of their desires, in a way familial to the divine reception before the middle and lowest hierarchies. These and the other properties of the individual celestial orders can be attributed to all the individual celestial spirits in accordance with the proportion and level of the individuals, except for the respective ones which contain a special pre-eminence (AH 5b, 12a). This indeed is the manifestation of the names of the three orders of the first hierarchy according to us, that is, in accordance with how we know how to explain them. 589

[E] It must be stated next how, that is, with what excellence and how praiseworthy, we think of, since we cannot fully say or understand, their hierarchy, that is, the first angelic hierarchy in which those three orders are placed. Of universal etc. He repeats some things which he said in general about the purpose and operation of a hierarchy above in Chapter III, so that he may more appropriately add on the special praises of this hierarchy. And this is: I think that it has been sufficiently said (above at AH 3b) that the purpose of universal, that is, every angelic or human, hierarchy is dependent, in a way unspeakable for us, on the deiform state that imitates God, that is, on divine conformity in the knowledge, powers, and operations by which we imitate God in proportion to our ability. And I think it has been sufficiently said (AH 3c: ‘the order of hierarchy is others etc.’) that the work of hierarchy is divided into holy participation, as regards the inferiors, and handing down, as regards the superiors who pour into the inferiors by purging, enlightening, and perfecting, of pure purgation, through essence and effect, and divine light, and perfective knowledge, as above.

144

Chapter VII

But now I wish to speak specially about the supreme minds of the first hierarchy worthily, truly in accordance with my ability, how hierarchy is manifested through the utterances according to themselves, that is, how the first hierarchy is shown through the testimonies of scripture to be adorned. In the first substances which have been placed nearest, as regards the angels, after the divine hierarchy which gives substance to those first substances, and they, arranged as if in his, that is, the divine hierarchy’s, entrance-halls, that is, in an approach without a medium (DN 5h: ‘placed as if in the entrance-halls of the more-than-substantial Trinity etc.’), have gone beyond every power which is angelic, or even lower than the angels, invisible and visible. Hence, it should be thought that this is, among the angelic hierarchies, the hierarchy that is first and conformed (which in AH 6d was referred to as ‘co-ordinated’, though with the different levels of the individuals preserved) in accordance with all, that is, all the graces and glories of its orders and minds. [F] Therefore pure etc. Since he had said that the angels, even the highest ones, are purged, so that no-one may suspect that there are or had been any stains arising from impurity or the use of the imagination in them, since it is read in Job 4, 18: Behold those who serve etc., and 25, 5: the stars are not pure etc., because of this, he indicates the manner of angelic purgation which happens through the constant intensification of their purity and the purgation of any previous lesser state. And this is: it must be thought that those substances, which are so glorious, are, that is, become, pure not as if freed from impure stains and contamination, which in fact they have never contracted, nor as receiving material fantasies, just as we, when investigating invisible realities through visible ones, are engaged firstly in the consideration of things that can be imagined, and afterwards, in the fourth level of contemplation and purging the soul in an upward way of every fantasy arising from sensible realities, we are engaged in using the intelligence alone; but as

145

590

The Explanation of the Angelic Hierarchy

591

higher than every subjection, that is, all contamination from inferior and exterior things, purely, that is, through the excellence of their purity and cleanness (and because of this they are holy, in accordance with the description of holiness in DN 12a), and higher than every holy thing, creature, coming beneath, that is, a sensible creature, and placed in accordance with the excellent level of their hierarchy above all other angelic deiform powers in accordance with their supreme chastity, which consists in a more excellent and more fervent love of God, and held, that is, established through the obtaining of excellent glory, in a way unspeakable for us, in an order which excels the other orders in accordance with what is not divergent in divine love, that is, through the outstanding way they never diverge from divine love: AH 2g: ‘in a strong and not diverging etc.’ And they obtain this from what is properly mobile and mobile in itself and mobile in the same way, that is, from God who moves them, as in AH 10a: ‘most worthy indeed etc.’, AH 13i: ‘and he is moving etc.’; Boethius (Consolation of Philosophy 3.9): ‘stable and remaining, he gives everything motion etc.’ And he himself is called more mobile than all mobile things (Wis. 7,  24) on account of his continuous and wonderful outpourings, just as the sun continuously and abundantly radiates with no loss of its own light. He is even moved uniformly. This movement of God is precisely dealt with in DN 4q. And not knowing totally, that is, with utterly no experience of, reductions in any way, that is, in any of its habits, to what is worse, that is, things which pertain to the loss of its glory, but having its own, that is, appropriate to itself and excelling others, most pure position, that is, firmness, in such a way as applies to each one, of its deiform property, in accordance with the reasons given, which never falls, that is, which never falls down, and does not change over to what is dissimilar or worse. [G] And it must be thought that they are contemplative through enlightenment not as if intellectually contemplating sensible signs like us who, when investigating invi-

146

Chapter VII

sible realities, turn the intellectual eye back to forms in the imagination (AH 15a: ‘to the divisible etc.’), nor as if upward-lifted to the divine (as above) by the variety of contemplation in sacred scripture, that is, by the different testimonies of scripture by which we advance to divine contemplation, as in AH 1a: ‘to the most holy etc.’, but as if filled with a higher light of all, that is, perfect, immaterial, that is, intellectual and more-than-intellectual, knowledge, and, just as is right for them, that is, allowed and possible, replenished with the contemplation of the divine beauty which beautifies, that is, which makes those who contemplate it beautiful, and which bestows on all existing things participations of its fullness: DN 4h: ‘From that beauty itself etc.’; and which is principal: for it is the source of all beautiful things, or rather of all existing things: DN 4h: ‘and beauty is the source of all etc.’ And as is said in the same place: ‘all beauty and everything beautiful exist in him as their cause’. And more-than-substantial, and as regards its essence, one, but as regards its personal distinction, shining threefold, that is, fully and completely in each of the three divine persons: DN 2e: ‘whatever name of God etc.’ And they are as being considered worthy of the beauty of the deity similarly as of communion with Jesus, as the incarnate Word pours into them with incomparably more profound and brighter rays of the eternal light than the first intelligences themselves could contemplate in that infinite fullness by their own exercises. For the soul of our saviour has most fully received, and keeps without changing, whatever divine light has been able to go out of eternity or be given by the omnipotent God to creation, and in his soul the divine rays have been made more ready to be contemplated by the angels than in the eternity of the Word on account of connaturality and the outpouring from the source: AH 9d: ‘we looked etc. up to: sea’. And this happens not by the images of the holy formation (as in AH 1c) designating the divine similitude, just as invisible things are signified through visible things (as in Letter to Titus h), formatively, that is, through the comparison of forms in the imagination, but as truly approaching

147

592

The Explanation of the Angelic Hierarchy

it, by a more explicit similitude and imitation and a closer union, in the first participation, as regards the angelic hierarchies, of the knowledge of its lights, about which I spoke a little earlier, which are deifying, that is, deifying minds through assimilation and union to God: EH 1e: ‘Deification is etc.’; and that, that is, because, the imitation of God, that is, the power to imitate God, has been given to them supremely, before the rest of the hierarchies, and they communicate its powers which are deifying, as regards the rays of its deity, and kind, as regards its humanity (hence the other translation has ‘human’), in a power operating first (as above), in accordance with what is possible for them etc., as above. 593

[H] But it must be thought that they are perfected not as if enlightened by knowledge of variety, that is, of multiple considerations found in the scriptures and in creatures; a knowledge that is resolving, that is, that is acquired through the tracing of visible things to invisible things, but as if filled with deification, that is, assimilation and union with God (for this is true perfection for minds: to be assimilated and even united to the fullness of perfection), which is first and surpassing, that is, before and above all the angelic hierarchies, in accordance with the supreme knowledge of the operation of God. Now the knowledge to contemplate the divine beauty is intellectual, but that unitive knowledge is affective and superior to intellectual knowledge. As in, that is, as regards, the angels. This qualification must often be understood not only on account of the divine eternal knowledge or excellence, but also on account of the pre-eminence of the soul united to the Word and of the Blessed Virgin which is pre-eminent over all angelic orders. For those substances of the first hierarchy have not been governed hierarchically by other holy angelic substances as a medium between them and God, but without a medium by the thearchy itself, that is, the principal divinity or the source of divinity (in this same chapter at k: ‘Therefore first etc.’), for the reason that they are extended towards it in order to drink in the outpourings of its light (AH 15a:

148

Chapter VII

‘Therefore, to be extended by turning upwards etc.’), without a medium (as above), by a power surpassing everything, all the powers of the other angelic hierarchies, and an order surpassing all the orders of the other hierarchies. And they are positioned at the most chaste, that is, they are strengthened in the foremost chastity arising from divine love, and the unspeakable according to everything, that is, utterly, since a mental word cannot speak about what the affect experiences: MT 3c: ‘and after every ascent will be totally without a voice and will be totally united to the unspeakable’. This is properly the perfective knowledge about which he adds here: and they are led by the divine ray, which alone leads to itself, for contemplation, that is, in order to contemplate it, to the immaterial and intelligible divine beauty, just as is right for them, as above. And they, as being first and existing around God and governed by the theletarchy itself, are taught by the same theletarchy the reasons of the divine operations in the divine exemplars, which are known through a species (for which see DN 5l), reasons which are knowledge-bearing, since first causality both of existence and of the knowledge of existing things is found in them. [I] This therefore the theologians etc., as if to say: the fact that I said that this first hierarchy is taught by God without a medium, and that the other hierarchies are taught by it, is testified by scripture. And this is: the theologians clearly show this, namely that the subjected orders, that is, the inferior hierarchies or orders, of the celestial substances are taught deifying knowledge in a well-adorned way, that is, in accordance with an order appropriate for the angels, by the supreme minds of the first hierarchy, and that those that are higher than all, that is, the orders or substances of the first hierarchy, are enlightened by the thearchy itself in a more learned way, that is, more perfectly than others, as is right (as above). For example: for theologians, namely David (Ps. 23,  10), induce, show (for what one says is attributed to the others who speak through the same Spirit),

149

594

The Explanation of the Angelic Hierarchy

595

that some of those celestial substances have been taught by those prior, that is, their superiors, that Christ the man assumed into heaven in the ascension, as is fitting, in accordance with the scriptures, was the Lord of the celestial powers and the king of glory, when the inferior angels were asking: Who is the king of glory?, and the superior ones responded: The Lord of powers, he is the king of glory (Ps. 23, 10), not because some celestial angels did not know that he was the king of glory, but the superior angels knew some profound matters concerning the provision of the incarnation which the inferior ones learnt from them, just as the superior angels learnt some profound things about the mysteries of the incarnation from the incarnate Word during the ascension. Hence, he adds next: and the theologian shows (namely, in Is. 63, 1–2) some of the celestial substances asking him, Christ, a question, and learning from him the knowledge of his divine operation, that is, which Christ himself as God carried out in his incarnation, nativity, and ascension, an operation shown for us, people needing salvation, when they say: Why are your clothes red? And they show Jesus himself teaching without a medium, immediately by himself (from this it is shown they were the first angelic substances), and showing to them that kind benefit, that is, the benefit of human redemption, by a first gift, that is, by teaching without a medium, when he said: I argue for justice and judgement etc. Our translation has: I who argue for justice and am a defender in order to save. It is significant that ‘I argue for’ is said on account of the many contests which he had with the unfaithful Jews and with Satan in the desert, all of which he fulfilled in his passion; hence it says in John 19, 30: it is finished. Now, I am surprised, as if to say: since they were the highest celestial substances, which is established by the fact that the Lord Jesus taught them without a medium, someone could be surprised that the celestial substances which are first and so greatly, that is, so sublimely, as was said, placed over all other celestial substances, reverently desire to know the thearchic enlightenments, to perceive them, as if

150

Chapter VII

they perceive through a medium, that is, through other celestial substances, or as if through a medium, that is, mediately (which amounts to the same thing). This same fact appears from what they say first: Who is he who comes from Edom? etc. (Is. 63, 1), and they do not say: Who are you? For they do not ask in itself, that is, only, Why are your clothes red?, but beforehand, as if speaking in the third person, they ask: Who is he? etc. But to themselves etc. He answers by saying that their first question, namely, Who is he? etc., was a way of making a comparison and of provoking wonder among them. One substance did not ask another in order to learn from it, but to show that they all do not know the depths of that mystery and desire knowledge of it, but do not dare to anticipate his wishes by asking. Hence, when he had given them the confidence to ask, reacting to their desires, they then ask him: Why are your clothes red? etc. And this is: but beforehand, when they say: Who is he? etc., they are asking the question of themselves, as was said, showing that they learn, by constantly receiving the divine outpourings, and that they desire deifying knowledge, so that they may always advance in it. But they are not anticipating from the implanted enlightenment according to the divine process, that is, not presuming to ask beforehand how the divine enlightenment may be poured into them in accordance with its good pleasure. The construction is clearer in the old translation: ‘not anticipating the implanted enlightenment through the divine procession’. [K] Therefore, as is clear from what has been said, the first hierarchy of the celestial substances, governed hierarchically by the theletarchy itself, because it is extended to it without a medium (as above), is purged by a most pure purgation, is enlightened with much light, and is perfected by the pre-perfect operation of the divine perfection, that is, more perfect than others, or by the divine perfection which surpasses, and passes well before, every perfection. That hierarchy, I say, being purged of all subjection, as above in this same chapter at f, full of the first

151

596

The Explanation of the Angelic Hierarchy

597

light which is poured into the angels, and participating before others in the knowledge of God given first, as above at h: ‘first and surpassing etc.’, and in perfect cognition. The fact that cognition and knowledge are mentioned can be linked to the twofold knowledge of God spoken about above in this same chapter at h, namely, the affective and intellectual, which is implied in Jer. 9, 24: to know and understand me etc. Note that both here and above in this same chapter at h, affective knowledge is promoted above intellectual knowledge since affective knowledge examines the depths of God (1 Cor. 2, 10), and itself acquires the light of intellectual cognition: John 5, 35: burning and afterwards shining. Bringing together etc. Since he has distinguished three hierarchical operations, namely, purgation, enlightenment, and perfection, so that there may not appear because of this to be a divided multiplicity in the cause or causes of these operations, he adds that the cause is simple in its essence although multiple in its effects. And this is: but bringing together etc., that is, uniting the multiple hierarchies in their cause, I shall say this not inappropriately, that the assumption of thearchic knowledge is causally purgation for all that have been purged, and enlightenment for all that have been enlightened, and perfection for all that have been perfected. And this knowledge is the divine light or divine ray, for which see AH 13d: ‘first those which are after it etc. up to: divine light’. As if purifying itself of ignorance by the light, and in the angels, ignorance is understood as some reduced state of knowledge, as was said above in this same chapter at f; and this happens with a knowledge of the more perfect teaching which has been implanted in those to be purged according to the order of each individual. And enlightening with that divine knowledge, through which knowledge it purges that mind, a mind which did not beforehand inspect, through the enlightenment which it had before, whatever is manifested to that mind through that new enlightenment which is higher than the first. And again is perfecting with that same light in accordance with a firm ha-

152

Chapter VII

bit, by an affective knowledge of the shining teachings which he called ‘the knowledge-bearing reasons’ above in this same chapter at h. [L] This, therefore, is the first adornment, that is, the first hierarchy adorned with so many and such great privileges, of the celestial substances according to my knowledge, that is, as much as I am able to praise it, standing upright continuously and without bending, in imitation of which spiritual men are said to stand (1 Sam. 17, 3; 1 Kings 18, 15; 1 Sam. 19, 20), in the circling of God, as if most attentive to contemplating all the invisible properties of God but infinitely deficient compared to the intimate depths of each property, and around God (as above in this same chapter at b: ‘around the divine etc.’) without a medium (as above), and going round, that is, desiring or ‘circling’, as the other translation has. I said ‘standing’ in a manner of speaking, but in fact that standing has continuous motion towards the individual properties of God which are comprehensible to him. The more fervently it moves towards the fullness of rest and stability, the more unwaveringly and firmly it rests. And this is: circling simply, that is, universally and uniformly, and without ceasing, without interruption or end, his (God’s) eternal knowledge. Those who mix the embraces of Rachel and Leah imitate this power, people who are upright through contemplation and only move through the actions of piety (Lev. 26, 13: that you may go upright), in accordance with a supreme position which is always moving (this is clear from what has been said), as in the angels (as above in this same chapter at h), seeing God purely, just as he is, with many blessed contemplations which are loftily stretched towards the many invisible properties of God and deeply penetrate them (the deeper, the more blessedly), and enlightened with simple and immediate splendours. For all the contemplative powers of the mind are simplified in sublime contemplation and in this way are simply extended to the divine fullness which is most simple in essence and most multiple in its effects. This is why multitude is attri-

153

598

599

The Explanation of the Angelic Hierarchy

600

buted to the divine, more-than-simple simplicity (Ps. 30, 20 and 150, 2). And filled with divine nourishment. Six things can be noted in nourishing food and drink: pleasure, fullness, satisfaction, the giving of life, growth, and perfection. Now the divine light pleases: Sir. 11, 7: The light is sweet and pleasurable etc.; it fills: AH 1a: ‘it fills us etc.’; Acts 2, 4: all were filled etc.; it satisfies: Ps. 16, 15: I shall be satisfied when appears etc.; it gives life: John 6, 69: the words of eternal life etc.; Sir. 24, 25: in me every grace etc.; it gives growth: 2 Cor. 9, 10: will increase etc.; 2 Pet. 3, 18: grow etc.; it perfects: 1 Pet. 5, 10: he will perfect etc.; Phil. 1, 6: who began etc. On this nourishment: Heb. 5, 12–14; Sir. 24, 26–29; Tobit 12, 19; Ez. 3, 1–4; Apoc. 10, 9–10; Letter to Titus I. And considered worthy of much outpouring. The effusion of the divine light signifies an abundant pouring out (Sir. 24, 40: I, wisdom, have poured out rivers etc.; Is. 32, 15: until be poured out etc.), given first (as above), and the unity of the thearchic banquet (AH 15n; Luke 15, 1–2, and 15, 23), in its own simplicity containing every fullness of delight (Wis. 16, 20–21: bread from heaven etc. up to you showed), which is one, more-than-simple, unchanging (Mal. 3, 6: I am the Lord and I do not change), life-giving, by nourishing towards eternal life: John 6, 41 and 51: the living bread is he who comes down from heaven and gives life to the world. And considered worthy of much communion with God in power and knowledge, and much knowledge of him, and much co-operation with him in hierarchical operations, by an assimilation of good habits and operations to him (God), that is, they obtain this so sublimely through their excellent assimilation to God in knowledge, power, and operation in accordance with the purpose of hierarchy (AH 3b). And knowing before the others many of the divine invisible properties which have been placed above, that is, which by their profundity surpass the capacity of other celestial minds, and created in the participation of the thearchic knowledge and cognition. Note the twofold knowledge of God which I touched on above in this same chapter at k. See with how many repetitions Dionysius has striven

154

Chapter VII

to express that unspeakable glory and loftiness of the celestial minds, so that he may more effectively impress the praise of them on the minds of readers. He adds more about their praise: therefore, on account of such excellent glory in that hierarchy, theology has handed down its hymns to those living on earth, in which it praises God and in which that hierarchy is shown to be praiseworthy, in which hymns in a holy way, that is, through sacred scripture, the excess of supreme illumination, as regards the angels, of that first hierarchy is shown. For etc. Here, he mentions two testimonies about the praises of the first hierarchy. The first is Ez. 1,  24: I heard the sound of wings, the sound as of many waters, the sound as of God on high; the other is Ez. 3, 12: I heard behind me the voice of a great commotion: Blessed be the glory of the Lord from his place. In the first, he likens the voice of praise of the celestial minds, who are indicated in an anagogical way by those animals, to the voice of God on high. In the second, he calls them the divine places in which and from which God is praised in an excellent way, hence MT 1d: ‘contemplates not him’, namely God, ‘for he is invisible, but the place where he is. Now I think this signifies the most divine etc. up to: through which his presence, which is above all knowledge, is shown’. For these, that is, some of the theologians, namely Ezekiel, shout the praises or hymns of that first hierarchy like the voice of waters, that is, by the image of a voice of waters, so it may be said in a sensory manner, that is, in accordance with how invisible things are shaped through sensible things, that the glory of the Lord is blessed, that is, excellently praised, from that place (the other translation has ‘from its place’), that is, from the first hierarchy in which it dwells excellently before the others and in which it is seen more clearly, and found more perfectly. Others (Is. 6, 3) shout, from the persons of the substances in the first hierarchy, that very praiseworthy and most venerable theology, since both the Trinity of persons and unity of substance in God is expressed in it: holy, holy, holy, to express the Trinity of persons, Lord God of hosts, to express the unity of essence, the ear-

155

601

The Explanation of the Angelic Hierarchy

th is full of his glory, on account of its unity and to praise universally both the holy Trinity and unity.

602

[M] Now those etc. Since the mysteries of such great profundity require careful treatment, he excuses himself by mentioning that he has dealt with these matters elsewhere. And this is: we have now repeated, that is, carefully dealt with through repetition and reiteration, those supreme hymnologies of the more-than-celestial minds in these which are etc., that is, in the book which I wrote, On the Divine Hymns, which no longer exists among us, just as is possible for us, for we cannot worthily explain them. And in them, that is, in that book, enough has been said about those divine hymns according to us, that is, our capacity. Concerning the things which were said there, it is enough for the present time to say only this, that the first adornment (as above in this same chapter at l), enlightened by theological knowledge, as is right (as above), by the thearchic goodness, then handed down from this scientific theology also to these hierarchies or orders which are after it, like a hierarchy in the shape of the good, that is, conformed to the supreme good from which it generously distributes lights; leading over, that is, adding this too, so as to speak briefly, that is, in summary, that the thearchy, deity, venerable, in principal worship, to it, the first hierarchy, and both more-than-praiseworthy and totally praiseworthy, that is, praiseworthy more than every angelic power and in accordance with all his invisible properties, can rightly be known and praised, as far as is possible for this to happen, by minds which receive God, which is most appropriate for the substances of the first hierarchy which are his places. Hence, he adds: for they are, more so than the rest, existing as clearly deiform (as above), and are the divine places, as was said, and are the repose of the thearchy, as the utterances say: Ps. 9, 5; 79, 2; 131, 14; Is. 66, 1: The heavens are my seat etc.; 1 Sam. 4, 4.

156

Chapter VII

And I shall add this too, that it is a monad and, in place of ‘that is’, an essential unity of three divine persons, extending the best providence of it, that is, its own, from the celestial substances down to the last things of the earth, and in this way to all beings so that it may providentially order and arrange all its creatures, the first, middle, and last (Wis. 8, 1: It reaches from the end etc.; AH 13b: ‘thearchic power etc.’), as being the more-than-principal principle and cause of every substance and, by its power, bordering around everything with an immeasurable enclosure, since it contains everything and, due to its infinity, is contained by nothing. It does not contain those things with a corporeal containment, but more-than-substantially and, in consequence, more-than-intellectually since our intellect does not surpass being. Now, it is pointless to argue about what cannot be understood, for it is necessary to know in advance what it is that is being spoken of.

157

CHAPTER VIII  ON THE DOMINATIONS, VIRTUES, AND POWERS: THE MIDDLE HIERARCHY

603

We must pass etc. (a) Next, the three orders of the middle hierarchy, whose names signify their special properties, must be dealt with. Therefore, the name of the Dominations signifies freedom from all undue subjection and violence, and the conformity both of themselves and of their inferiors to the divine domination. (b) The name of the Virtues signifies an unshakeable strength for the operations appropriate for them, for reception of the divine enlightenments, for imitation of the divine, and for strongly turning themselves and their inferiors to God. (c) And the name of the Powers signifies the organised arrangement of ordinary power without any abuses, and an indication of the good, divine arrangement. In these and other similar ways the middle hierarchy is governed hierarchically by the deity through the medium of the first hierarchy. (d) Now, we shall show through the examples in scripture that the inferior angels are enlightened by the superior ones. Indeed, if among humans, more learned individuals teach others, so also among the angels, as we are taught by the apostolic tradition. (e) The example of Zachariah concerning the aforementioned knowledge, when the freeing of the Lord’s people from the Babylonian captivity was announced to one angel by another. (f) Another example from Ezekiel about the absolution of the

158

Chapter VIII

people announced through the Cherubim to an inferior angel who was ordered to mark those who repented with the letter tau, and others were ordered to strike those not marked. (g) Likewise, the example from Daniel about the annunciation of the Lord’s incarnation which went out through one and was announced by another. Likewise, the example from Ezekiel about the fire given by the Cherubim to another angel. [A] We must pass now to deal with the middle hierarchy of the celestial minds, with our eyes more-than-earthly, that is, intellectual, inspecting, through sharp scrutiny, those admirable Dominations, and the truly powerful vision of the divine Powers and Virtues. There should not be any emphasis on the order they are listed in, since the order of Virtues is superior to the order of Powers. For (used as an expletive) each name of the substances which exist above us, namely, celestial ones, indicates their deiform properties which imitate God, as in AH 7a. Therefore, I consider that the name of the holy Dominations which manifests their divine properties, shows, that is, signifies, a certain excellent upward-rising to God which is not servile, free from any subjection that is pedestrian, that is, vile and undue (for it is an honour for them to be subjected to the superior orders), in no way universally bent by no tyrannical dissimilitude (this clause abounds in negations), that is, violently oppressed by no unjust tyranny. And it signifies its, their, severe, that is, mature and unbending, free domination, as befits them, namely, so that they cannot be forced into undue ways, as being hard, that is, as though totally indissoluble, placed, exalted, above every reductive slavery, that is, divinely and excellently elevated by God so that no opportunity for slavery could diminish its freedom, unable to be reduced to any subjection, that is, no use of violence could subject its free domination to itself or in any way weaken it, and separated from all dissimilitude (as AH 3c: ‘free from all dissimilitude etc.’), unceasingly desiring to participate always more and more fully in the true

159

604

The Explanation of the Angelic Hierarchy

605

606

divine domination, and, in place of ‘that is’, the source of domination. For divine domination is the principal fullness of domination which the blessed minds desire more and more as a participation in true goodness and beauty. And forming, that is, conforming, both itself and those which are after it, that is, the orders and substances inferior to it, in a goodshaped way, that is, in conformity to the good, to a proper, that is, expressed, comparability, that is, similitude, of it, the divine domination, as far as is possible (as above). Turned to nothing appearing vainly, that is, intent on no vainly appearing goodness or beauty, as we are when seduced by sensuality, but turned totally, with intent and with every desire, to the truly existing goodness (AH 2g: ‘in a strong and unturning etc. up to: truly desirable’), and always participating in the deiform state, divine conformity, of the principal domination, God, in accord with what is possible. [B] I consider that the name which manifests the holy Virtues shows a certain excellent strength that is virile and unshakeable. By these and similar repetitions, he implies that the power of those celestial minds is unspeakable and inexplicable to us. To effectively carry out all their operations in accordance with their deiform state, that is, according to the ability of the powers (by which they are conformed to God) belonging to their order, even though the superior orders are more abundant in these same powers, which is not made weakly infirm for any reception of the enlightenments implanted in it according to the level of its order. For although it is not equally receptive to the divine enlightenment as the order of Dominations or Thrones, this is not a weakness in it. Powerfully upward-lifted through the superior orders to the imitation of God (as above), not abandoning deiform motion, that is, divine conformity and imitation in its movements and actions, through fear, as we often through weakness avoid difficult works of virtue and sublime contemplations (EH 2b: ‘for not in splendours etc.’), but firmly (AH 1a: ‘the eyes of the mind not shaking etc.’), inspecting with clear penetration

160

Chapter VIII

the divine virtue that is more-than-substantial and makes virtue, that is, which is the cause and giver of all virtue. Those who deeply contemplate this virtue are constantly formed by it to more perfect virtue, as the apostle says in 2 Cor. 3, 18: But all of us etc. Hence, he adds: and made the virtue-formed, that is, conformed to the divine virtue, image of it, the more-than-substantial virtue, in accordance with what is etc., as above. And strongly turned through constant increases in virtue to it, the more-than-substantial virtue of God, as to the leader of all virtues, by causing, giving, conserving, increasing, and perfecting, and proceeding through outpouring to those second, as above, by a gift, by generosity to the inferior orders, of its own virtue which conforms the giver and the recipient to God in a deiform way. [C] I consider that the name of the holy Powers signifies a good arrangement co-ordinated with the Dominations and Virtues (as AH 6c), well-adorned with virtues and knowledge, unmixed, that is, without any confusion of its level and order, around the divine receptions. For they receive the divine lights gradually and in an ordered way, without skipping anything, each one in accordance with its own level, as AH 13d: ‘according to each one etc.’ And so that it may not be thought that there are material places and levels such as among us, he adds: and ordered, that is, an ordered arrangement, more-than-earthly and, in place of ‘that is’, with the virtues of the intellectual power not abusing power in a tyrannical way to do worse things, that is, unjust things through violence which do not belong to ordinary power, but of the intellectual power powerfully upward-lifted to the divine with good arrangement, carrying everything out legitimately, and, in conformity with the good, upward-lifting those substances which are after it, namely, those of the inferior orders, and assimilated to the source of power which makes power, that is, God who is the origin and cause and source of all power, and making this, that is, God, shine on the inferior angels, just as is

161

607

The Explanation of the Angelic Hierarchy

possible for their individuals to obtain in the orders of its powerful virtue which are well arranged in accordance with him, that is, in imitation of God. Therefore, the middle order of the celestial minds, that is, the middle hierarchy, having these deiform properties, is purged and enlightened and perfected in accordance with the way which has been mentioned, that is, in accordance with the way which I mentioned in AH 7k, namely, that purgation, enlightenment, and perfection are the reception of thearchic knowledge; and this occurs with divine enlightenments implanted in it secondarily, after the first hierarchy, through the first hierarchical adornment, that is, through the first hierarchy itself, and brought down from the divinity to the middle hierarchy through the medium of that first adornment with a second shining, that is, a second manifestation which is less abundant than the enlightenment of the first hierarchy and more than the enlightenment of the second.

608

[D] Therefore, through another etc. He said in the last section that the middle hierarchy is purged, enlightened, and perfected by God through the first hierarchy. But so that this may not appear unbelievable, for the reason that all the angels contemplate God through a proper species, and it says in Jer. 31, 34: will not teach etc., he introduces a comparison with the church militant and some examples from the scriptures through which he shows that some celestial minds are enlightened through the medium of others. And this is: therefore, having said that the angelic hearing goes, that is, passes, through one, that is, a certain angel, to another, that is, that the teaching brought by one angel reaches through that medium to the hearing of another angel, that is, that one celestial mind is enlightened through the medium of another, let us make a sign, that is, let us show such an example and indication, namely of the perfection of the church militant sent from afar, that is, brought through the mediation of the apostles and disciples to many others who are

162

Chapter VIII

far away through preaching and scripture, and which is obscured, that is, less shining, through the procession to what follows, that is, through the successive joining of itself to inferiors who are far away, as if to say: regarding the fact that the divine light shines more clearly in those minds which are first and nearest to God, and, after being brought down successively through them to the inferiors, it shines less in those inferiors, we can give an example and indication of this in the communication of the divine light in the church militant, which was firstly distributed without a medium and with clarity by the saviour to the apostles and disciples, to whom it was given to know the mystery of the kingdom of God. Afterwards, through their successive teaching by word and writing, it progressed to those more distant in place, time, and capacity, and in that very procession it gradually became diminished, that is, shining less on minds, in accordance with the example of the sun (AH 13c). For as those who have wisdom regarding our perfections say, that is, the apostles who are the most skilled in ecclesiastical teachings, the fillings of the divine things, that is, the perfect teachings of Christ, appearing by themselves, that is, poured without a medium into the minds of the apostles, as is written in EH 1f: ‘But those most venerable utterances etc. up to: our leaders were taught’, are more perfect than those teachings which are through other mediating participations which inspect God, that is, through the successive teachings of the apostles and disciples and their successors, through which the knowledge of God becomes known to those further away. Thus, I think that the immediate participation of the angelic orders which extend themselves first towards God, that is, the knowledge of the orders of the first hierarchy, is more manifest, that is, clearer and more shining, than in those perfected through a medium, that is, the knowledge of the orders of the second and third hierarchies which are enlightened and perfected through the mediation of the superior orders. Therefore, the first minds are named, are said to be, powers which purge and enlighten and perfect their

163

609

The Explanation of the Angelic Hierarchy

subjects, that is, the inferior orders or substances, by our priestly tradition, that is, according to the teaching of the apostles. I speak of those subject minds as, that is, as if, upwardled through those first minds to the more-than-substantial principle of everything, God, and as if made through them to participate in the theletarchic purgation and enlightenment and perfection, in accordance with what etc., as above. For this has been universally decreed by the divine leader of the orders, that is, generally arranged by God, as befits him who arranges everything in order, that the second, that is, inferiors, participate in the thearchic enlightenment through the first, that is, their superiors. You will find this manifested by examples in many places by the theologians. Examples are given in the next section.

610

[E] Therefore when etc. He takes the first example from Zach. 1, 7–20, when, as the liberation of the Hebrew people from slavery in Babylon was imminent and the seventieth year was approaching, for which see Jer. 29, 10, an angel, whom Dionysius thinks is from the first ranks, consulted God about that liberation, and the angel announced what he learnt from God to an inferior angel who taught Zachariah. And this is: when the divine and fatherly kindness, that is, chastising and pitying in a fatherly way, which chastised Israel, the Hebrew people, in a converting way for its holy salvation, that is, it punished them in order to convert them to itself and save them, handing the people over to nations which punished inhumanely, that is, the Assyrians who cruelly mistreated them; handing over, I say, with a universal leading over of those provided for, that is, the elect, to what is better, that is, by signifying in the migration of that people the universal chastisement of the elect during this life, for the handing out of their correction, as in 2 Macc. 6, 14–16: For not as in other nations etc. up to he did not abandon. And it released Israel from captivity in Babylon (Ezra 1, 1–11) and led back the

164

Chapter VIII

same people from unfaithfulness and the breaking of the law, gently, that is, compassionately, to its former good affections in order that they would serve God like their faithful ancestors. Then, one of the theologians, namely Zachariah, saw one (as I think) from the number of the first angels who are placed around God (as AH 7l), for it is common for all the celestial minds to be named angels (this is a parenthesis), as I said in AH 5. One angel, I say, learning from God himself (for he says: Lord God of hosts etc. in Zach. 1, 12, which is not usually said except of God alone, although often in the scriptures it is said that the Lord says or does things which an angel says or does) the consoling conversations about this, that is, about the liberation of the people spoken of. Now, it is said in Zach. 1, 12–13 that the Lord replied to the angel who was speaking in Zachariah, an angel who was from the first order, but it must be understood that the Lord replied to him through the medium of that one from the highest orders who had asked the question, and he announced the good and consoling words which he had learnt from God to that inferior angel. And the theologian sees one of the number of subjected angels walking to meet one of the first: Zach. 2, 3–4: And the angel who spoke in me went out, and another angel was going out to meet him and said to him etc. The fact that he says that this one was different from that one who is said (above) to have learnt through the first angel, can be referred to the different testimony of the prophet, Zachariah, since in both it is said ‘he who spoke in me’, just as in AH 4e it is said that a different angel made the announcement to Joseph than to Mary, although the authority says that it was the same one. As for the reception of enlightenment: for that angel who spoke in Zachariah was from the lowest order, while the other one who taught him was from the first orders. I say that another one of the subjected angels afterwards was taught the divine plan by that one from the first orders, as though from his hierarch, and, having been taught, then taught the theologian Zachariah, who had turned to God, the divine plan,

165

611

The Explanation of the Angelic Hierarchy

namely that Jerusalem would be fruitfully inhabited by a multitude of people.

612

[F] And another of the theologians, namely, Ezekiel, says etc. In Ez. 9, 1–5 it is said that an angel shouted with a loud voice in the ears of Ezekiel: The visitations of the city have come near, and afterwards: six men were coming, each one having a weapon of destruction in his hand, and then: one man in their midst, clothed in linen, having a writer’s inkstand at his loins, and afterwards: the glory of the Lord went up from the Cherub, which was upon him. The Lord said to the man clothed in linen who had the inkstand: Go throughout the city and mark with tau etc., and to the six men he said: Go, follow him, and strike etc. Similarly, in Ez. 10, 6–8, it is said that a Cherub took fire and put it into the hands of the one clothed in linen. By these examples he shows that the divine light is communicated to inferiors by superiors, since what is said there is to be understood of the angels, namely that the glory of the Lord, which went up from the Cherub, was announced to the man clothed in linen, and the six men were taught by the Cherub the plan of God regarding whom to strike and whom to spare. And this is: another of the theologians, namely, Ezekiel, says that this has been decreed in a most holy way by the more-than-glorious divinity which had come upon the Cherubim, that is, that the liberation of the people had been ordained by divine judgement, once those who were to be punished first were punished and afterwards those were liberated who were found marked with tau. For this liberation, see Ez. 11, 17: I shall gather you etc. However, this judgement emanated through a Cherub from the glory of the Lord which stood above the Cherub. For, he explains what he said, as was said above in this same chapter at e, the fatherly kindness (as above) leading Israel over to what is better, that is, to the correction of its way of living, through the discipline of the adversity inflicted on it (Is. 28,  19: vexation alone etc.), judged, with a justice befitting God, that it be made, that is, that it happen, that those not to be punished, that is, who were to be separated from those to be punished, that

166

Chapter VIII

is, those who were first to be deservedly punished. He whose loins were girded with sapphire, and who had put on a robe, that is, a straight tunic reaching to the ankles, is taught this decree. However, our translation has ‘he had been clothed in linen’, and there is no mention there of sapphire in our translation, unless it refers to Ez. 10,  1: in the firmament which was above the heads of the Cherubim like a sapphire stone. But he is said to have an inkstand at his loins in accordance with the hierarchical sign, that is, in accordance with the fact that sensible forms are attributed to the angels in order to signify invisible realities, as in AH 1c and 2f. The man clothed thus, I say, is taught this first after the Cherubim who put fire into his hands. The divine principle teaches that the rest of the angels, namely, those indicated by the figures of the six men, who had axes (where our translation has ‘weapons of destruction’), were taught the divine judgement about this, that is, who in particular were to be freed, who to be stricken, by a prior one, that is, by the one clothed with linen who marked out those to be freed by the sign of tau. This has been taken from what is said in Ez. 9, 4–5, regarding what the Lord said to the one clothed in linen: Go through the midst of the city and mark with tau etc., and to the six men he said: Go, follow him etc. And this is what he adds: hence, that is, for this reason, someone said, scripture says that the Lord said, that the one clothed in linen should go through the middle of Jerusalem and put the sign tau on the forehead of those not to be punished. But to the others, the six men, he said: go into the city after him and go etc. The text is clear, but he uses the Septuagint translation here and elsewhere. [G] What should one say etc. He provides another example from Dan. 9,  23 where one reads that an angel said to Daniel: From the beginning of your prayers the word came forth: and I have come to show you etc. Where it says ‘the word came forth’, one should understand that it came forth first from the hiddenness of the divinity to the superior minds, in accordance with what is

167

613

The Explanation of the Angelic Hierarchy

614

said in AH 13h: ‘first from the hiddenness it is led to appearance etc.’, then through the superior minds to the angel of the lowest order who without a medium announced to Daniel this mystery of the Lord’s incarnation, in accordance with what (as I touched on above) is read in Ez. 10, 7, that one angel received fire from the hand of the Cherub. And this is: what should one say about the angel who said to Daniel: the word went forth, as if what is implied there could truly be said, namely that the speech of the divine sacrament first came out of the hiddenness of God to the first celestial minds, and afterwards through them to the one who taught Daniel. Or what should one say about that first one, clothed in linen, who received fire from the midst of the Cherubim? This is clear from what has been said before. Or, what is more abundant for the demonstration of the good angelic arrangement, that is, let that which is added in Ezekiel also be taken into consideration, where it is declared more clearly that the distribution of the divine light is communicated by grades and orders to the inferior angels through the superior ones, namely, that one of the Cherubim, who is from the first hierarchy, entrusted, abundantly communicated (our translation has ‘gave’), fire, divine light, to the hands of the one clothed with the holy stole, that is, the robe which is a straight priestly garment? ‘Cherubim’ is put here in place of ‘Cherub’, unless it is to be understood as the order. Or about that superior angel who called the most divine Gabriel and said to him, ordering Gabriel as if he were subject to him (Dan. 8, 16): make him understand the vision? From this, it is concluded that that superior angel revealed a mystery to Gabriel which he ordered Gabriel to reveal to Daniel. Or etc., that is, whatever other testimonies of the scriptures must be understood in a similar way, those which have been spoken by the holy theologians about the good adornment of the celestial hierarchies, that is, things pertaining to the distinct ordering and ordered distinction of the celestial hierarchies, an adornment that is deiform, conformed to God, as AH 4b: ‘For in an intelligible way etc. up

168

Chapter VIII

to: all life’, to which, that is, in accordance with the adornment of the angelic hierarchies and the imitation of them, the good arrangement of our ecclesiastical hierarchy has been assimilated in the intentions of those making the arrangement, in accordance with what is possible for us (AH 1d: ‘deiform by assimilation etc.’), and has been upward-led through that adornment to the more-than-substantial principle of the arrangement of every hierarchy, angelic and human, and formed by angelic beauty, that is, according to the example of the attractiveness of the angels, as far as it is possible for this to happen with images: AH 1c: ‘Since it is not possible for our minds etc. up to: have been handed down’.

169

615

CHAPTER IX  ON THE PRINCIPALITIES, ARCHANGELS, AND ANGELS: THE LAST HIERARCHY

616

It remains for us etc. (a) The name of the Principalities signifies their leadership, and guidance of inferiors to God. (b) The name of the Archangels signifies the mediation of that order between the order of Principalities and the order of Angels, over which they are pre-eminent, and announce things which they drink in from above, just as the Angels do for us. (c) The name of the Angels signifies a more manifest kind of announcing with regard to the ecclesiastical hierarchy. Indeed, the first hierarchy governs the second one in a more hidden way than the second one governs the third; the second governs the third in a more hidden way than the third governs our hierarchy; and upward-lifting to God, conversion, communion, and union are arranged along that line of succession. (d) Hence, sacred scripture shows that our hierarchy is specially governed by the order of Angels, naming Michael, who is from that order, as the leader of the Lord’s people (Dan. 12, 1). And he shows that other Angels are leaders of different gentile nations, as Deut. 32, 8 says: he established the boundaries of the peoples etc. However, the Hebrew people, agreeing with the teaching of the Angels, worshipped one God, whereas the gentiles who rejected that teaching worshipped idols, as the Hebrew people once did too. For humans are not forced to believe and act correctly,

170

Chapter IX

nor by their own power can they acquire the divine light, but the light freely shines over all minds and they, in accordance with how they extend themselves more or less or not at all to the light, thus do they more or less or not at all receive it. It is not to be thought that the angels put in charge of the nations by God were demons, but good angels appointed by God. (e) This is clear from the fact that the gentile Melchizedek was a worshipper and priest of the true God who was in charge of the peoples, and good angels who were in charge of Egypt and Babylon revealed to the Pharaoh and Nebuchadnezzar visions in their imagination which Joseph and Daniel interpreted. Therefore, let no-one think that there is another ruler of all peoples beyond the one God. (f) Accordingly, the authority mentioned in Deuteronomy is to be understood thus, namely that when the divine providence arranged holy angels as rulers for all the peoples in order to invite them to salvation, nevertheless the Hebrew people almost alone clung to the true God. Hence, that people was called the portion or inheritance of God, and Michael was specially put in charge of it just as other holy angels were in charge of other peoples, so that it may be shown that there is one providence over all, and one principle of all. [A] It remains, that is, there is left, for us for contemplation, that is, consideration and treatment, the adornment, that is, the hierarchy, concluding, that is, bringing to an end, the angelic hierarchies, which adornment is adorned, as if with precious substances, with the Principalities and Archangels and Angels (as above). And  I think it necessary to speak first, before any other consideration of them, of the manifestations of their holy names, in accordance with what etc. (as above). The name of the celestial Principalities signifies their principality in a deiform way, that is, their principality with respect to their inferiors by which they are conformed to God, and it signifies their leading, that is, their duty to lead and direct their inferiors, with an arrangement, that is, not based on presumption but on ordinary power, that is holy, given by God, and most appropriate for their

171

617

The Explanation of the Angelic Hierarchy

618

principal powers. For they abound in principal powers for effectively carrying out the duty of their leadership. And it signifies that those Principalities are turned totally to the more-than-principal principality, God, and lead other inferior substances principally after the Powers to God, and are formed towards him, that is, are conformed to him, who makes the principality of principality, that is, to God from whom comes every principality at its source, and show, that is, represent in themselves like a model in an example, the more-than-substantial principality of his arrangement, by which he orders and arranges all things, and this happens with a good adornment of their principal powers in which, in accordance with their proper capacity, the principal powers of God shine forth. [B] The name of the holy Archangels is co-ordinated with the celestial Principalities, that is, it signifies that they are co-ordinated with the Principalities in the same hierarchy. For the Archangels are called, so to speak, the leaders of the Angels and of the Angelic order, or those who principally announce things which are brought to humans by the Angels. For it is not appropriate for Dionysius that the Archangels announce to humans even the principal revelations without a medium. For there is one hierarchy and, or, one adornment of them, that is, of the Principalities and Archangels, and of the Angels, as I said (in AH 6c). But since there is not, that is, because there is no angelic hierarchy not having first, middle, and last powers, that is, which does not have three orders, one first one, a second middle one, and a third last one in itself, in that last one of the angelic hierarchies the holy order of the Archangels is taken around, that is, it is surrounded, by extremities, that is, by the order of Principalities, which is first in that hierarchy, and the order of Angels, which is last in the same hierarchy, in a communicative way, that is, having along with the other two a special sharing of powers and duties, as he will say later, with a hierarchical mediation, that is, just as in each hierarchy there is established a middle order

172

Chapter IX

having things in common with the first and last orders; or else, hierarchical mediation is called that sharing (which he explains next) which consists in hierarchical powers and duties. He then adds in reference to these matters: for the order of Archangels shares with the most holy Principalities which are superior to it, and with the holy Angels which are inferior to it. Indeed, it shares with these, the Principalities, since, following the example of the Principalities, it has been turned to the more-than-substantial principality, God, as is said above about the Principalities, principally, with respect to its inferiors, and it is formed to it, that is, it is conformed to it, as is possible for it. And it makes the Angels one, that is, it simplifies them and unites them as a leader does his army, according to a leadership that is well adorned with customs and knowledge, and well arranged, under the control of the Archangels, and invisible to us.a [C] For the Angels of the lowest order complete and end the total, that is, all, adornments, that is, orders or hierarchies, of the celestial minds, as we said (in AH 5a), in accordance with the fact that they have the final angelic property in the celestial substances, that is, in accordance with the fact that that property is attributed to them, and by their name is signified that it is last in the designation of the celestial orders, and they have been named by us more properly as Angels, since they announce divine things to us, than the previous ones, that is, the superior orders or minds which manifest prior things, that is, who announce divine things to superior orders or minds, in as much as, that is, based on the fact that, their hierarchy is around what is more manifest, that is, in so far as they practise their hierarchical operations in a way more manifest to us, and more around earthly things, that is, things which are more known to us. For it must be thought that the supreme adornment, that is, the highest hierarchy, rules the second adorna 

Thomas appears not to have explained the rest of this section.

173

619

The Explanation of the Angelic Hierarchy

620

ment in a more hidden way, that is, in a more incomprehensible way than the inferiors, as they approach the divine hiddenness with a first arrangement: AH 7e: ‘arranged as though in his entrance-halls’; DN 5h. And it must be thought that the second adornment, which is comprised of the holy Dominations and Virtues and Powers leads, hierarchically rules, the third hierarchy of the Principalities and Archangels and Angels in a more manifest way, that is, a way more comprehensible to us, or in a simple way, than the first hierarchy, that is, than the first rules the second, and in a more hidden way than that, that is, than the third, which is after it, that is, in a more hidden way than the third rules our hierarchy, although the light of the prior hierarchies is more clear in itself than the light of the inferior ones, as in AH 10a. But is must be thought that the adornment which manifests the Principalities and Archangels and Angels, that is, which manifests divine mysteries to the world, presides over human hierarchies through themselves in sequence, since the order of Principalities rules the human hierarchy through the medium of Archangels and Angels, and the Archangels rule through the medium of the Angels, so that there may be in the levels, that is, that there may occur through the celestial orders and substances, an upward-rising of the inferiors to God through the superiors, and a turning back to God. Every mind, when it is created, goes out, in a manner of speaking, from eternity to perpetuity just as temporary things go out to time. But the mind, which must be perfected through a desire for goodness and beauty and a unifying love, turns back to eternity as if in a return: Sir. 17, 2: he turned him into it again and clothed him with power according to himself. And communion, in a participation of the divine lights, and the union of charity which is the bond of perfection (Col. 2, 14). And indeed, as if to say, just as there is an upward-lifting of minds to God through the levels, so there is an ordered procession and outpouring of light into all the hierarchical orders or minds. And this is: the procession of light (for which see AH 1a) has been put by him, God, upon all the hierarchical orders and minds, a pro-

174

Chapter IX

cession coming from above, from the more-than-substantial font of lights, in a communicative way, by distributing participations in itself to each individual, and with a good, most holy adornment, sanctifying and adorning all into whom it flows, as befits the good, as individuals participate in the light coming from above in accordance with their proper levels. [D] From that, as if to say: I said that the lowest hierarchy is in charge of us, just as the superior orders are also through the mediation of the inferior orders, as too is the order of Angels but without a medium. And this is: from that, that is, from this consideration, theology has assigned our hierarchy to the Angels, namely, the lowest order, which is that of the Angels, naming Michael (Dan. 10, 21 and 12, 1) as the leader of the Jewish people, which at that time almost alone worshipped God and was hierarchical. And theology shows that other holy Angels of the lowest order are rulers or leaders of other peoples. For scripture says in Deut. 32,  8: the most high has established the boundaries of the peoples in accordance with the number of the angels of God. This is the Septuagint translation which Dionysius follows here and elsewhere. Our translation, which more clearly has the truth of the Hebrew, has this: he has established the boundaries of the peoples in accordance with the number of the sons of Israel; Sir. 17, 14: He has placed a ruler over every nation etc. The Angels are rightly called sons of Israel, since Israel means ‘a man, or mind, seeing God’, and they always see the face of the Father (Matt. 18,  10). Hence, in Tobit 5,  6–7, Raphael is asked: Where do you come from? He replied: From the sons of Israel. From this aforementioned authority we learn that a good Angel is put in charge of each nation even unfaithful ones. If, however etc. He replies to an objection which could be made: if good Angels were in charge as rulers of gentile nations, such as the Jews, how did it happen that, when the Jews were worshipping the true God, other nations worshipped idols? He replies: this was due not to a failure of the presiding Angels, but was the result of the pride and concupiscence of the nations they

175

621

The Explanation of the Angelic Hierarchy

622

presided over. And this is: if, however, someone should say in objection to what has been said: if the gentile nations, just like the Jewish people, had the holy Angels as rulers, how was only the people of the Hebrews upward-lifted to the thearchic enlightenments concerning the correct belief and way of living? It is to be replied that it is not appropriate to accuse the correct leadership of the Angels, that is, to impute any fault of negligence to the Angels who presided well, for the straying of other nations, entrusted to their control, to non-existing gods, that is, to the worship of idols which are not gods but demons. But it is appropriate to accuse those idolaters themselves who fell away from the correct upward-lifting to the divine through the proper motions of their perverse will, through love of themselves, namely, by following the desires of the flesh and by rejecting the inspirations of the Angels (and this is said as regards a carnal people), and through their pride in those things which appeared to them, which were suitable for God and rationally for veneration, that is, because of their pride in the divine knowledge revealed to them when investigating the invisible properties of God through the visible properties of the world, from which they were able to evaluate how God should be worshipped before all things, in accordance with Rom. 1, 18–22: The anger of God is revealed etc. up to were made foolish. Now this, namely, straying from the worship of God, it is affirmed that the Hebrew people itself did this by the testimony of the scriptures. Hence, it is clear that they strayed not because of a failure of the ruler but by their own turning away, even though they had been taught by the Angels, the law, and the prophets. Hence, he adds testimonies about the straying of the Hebrews: Hosea 4, 6: you rejected knowledge etc.; Jer. 7, 24: they went away in their own pleasures and in the depravity of their evil hearts; Jer. 9, 13–14: they abandoned my law etc. up to they have gone after the depravity of their hearts etc.; Jer. 44, 16–17: we will not listen to you, but we will definitely do every word which will come out of our mouths. And this is: you have

176

Chapter IX

thrown away knowledge etc. (the other translation), after your hearts etc. (the other translation). For not. He shows by yet another reason that the guardian Angels are not to be blamed for the straying of their subjects, namely, since human free will is simply unable to be forced. Hence, it is not up to the Angels to force unwilling humans towards goodness, but they freely pour into them the divine light, which they accept if they are willing or reject if unwilling: Job 24,  13: they are rebellious to the light; Job 22, 17: Who said to God: Go away from us etc.; Job 21, 14: they said to God: Go away from us, we do not want the knowledge of your ways. For we do not have a forced life (Sir. 15, 14–18: God made man from the beginning etc. up to what he decides will be given to him) nor are the divine lights of the providential enlightenment, that is, through which we are enlightened by providence to believe and act correctly, and through which God provides for his elect, revealed to the elect of this world through the free power of those provided for, that is, of the elect, that is, through their own individual power, but the dissimilitude, that is, the diversity in their behaviour, of the intellectual visions, that is, of minds seeing intellectually, makes the morethan-full, that is, it infinitely surpasses every fullness, giving of the light of the paternal, divine, goodness (DN 4a: ‘sends the rays of his goodness to all beings in proportion etc.’); and makes the font of the ray [ fontem radii], that is, the Word of God, the ray from the font (for which see Sir. 1, 5: The Word of God is a font of wisdom on high), either completely unable to be participated in and unable to be communicated to them for the forming around or reforming of them, namely, if they reject the divine light, or, if they are extended towards it, it makes different participations in the giving of the light, or the font of the ray, namely small and obscure participations, if they are extended rather negligently, or large and clear ones, if they are extended effectively. Of the ray, I say, which is one and simple in its essence, and possessing itself always in the same way, although it shines on them in different ways at different times, and not only simple,

177

623

624

The Explanation of the Angelic Hierarchy

625

but more-than-simplified, that is, surpassing every simplicity as regards its more-than-essential essence, although it shines on different things in different ways at one and the same time. The other translation has ‘of the font of the ray’ [ fontalis radii]; according to this, the construction becomes thus: ‘or it makes different participations in the font of the ray, namely small ones etc.’, and it amounts to the same idea. For etc., as if to say: I said that good Angels, not demons, were appointed as leaders of gentile peoples in accordance with the aforementioned authority of Deuteronomy. This is clear through the fact that Melchizedek was a gentile worshipper of God and a priest enlightening his subjects about the worship of the one God, and this is all the more so true of the holy Angels. And this is: because the holy Angels also presided over even other nations just like the Hebrews, from which nations we too, sons of the gentiles by nature, have looked through the catholic faith to the infinite and abundant sea, that is, the infinite and inestimable abundance, of the thearchic light poured out in the time of grace: Is. 44, 3: I shall pour out my spirit etc.; Sir. 24, 40: I poured out etc.; Is. 32, 15: Until is poured out etc.; Sir. 24,  39: than the sea etc.; Apoc. 4,  6. A sea, I say, readily, that is, promptly, open, that is, exposed, to all according to tradition, that is, in order to be handed over to every individual who seeks it: Is. 55, 1: All thirsting etc.; John 7, 37: If anyone thirsts etc. And foreign gods were not presiding, that is, idols or demons which are called gods by the idolaters. But the principle of all things is one, and the aforementioned Angels were upward-lifting to this, to the worship of the one God, some of the gentiles who followed them, that is, who assented to the inspirations of the Angels, which Angels by divine arrangement maintained the hierarchy, the holy source of ruling, over each nation. [E] Therefore, in order to know that what I have said here is indeed the case, Melchizedek is to be noted as being a most beloved hierarch of God, in no way a priest of non-existing gods, that is, of idols (Is. 37, 19: for they were not gods etc.;

178

Chapter IX

Is. 44, 9: The makers of idols are nothing; 1 Cor. 10, 19), but of the truly existing most high God: DN 5a and e: ‘as truly existing etc.’; Gen. 14, 18: for he was a priest of the most high God. For those who have wisdom about God, that is, the holy fathers and theologians who knew God not just through faith and the intellect, but also having wisdom through unifying affect, call Melchizedek not simply, that is, barely, a friend of God only, but also a priest of God, not just in the aforementioned place in Genesis but also in Ps. 109, 4 and Heb. 7, 1, truly for this reason, namely to signify openly to those who have prudence in the understanding of scripture that he, Melchizedek, was not only converted to the truly existing God through his own faith and way of living, but he also provided leadership, by his example and teaching, for other gentiles, to the true and only and thearchic bringing back, that is, in order that they might worship the one true God. And he did this as a hierarch for them by virtue of his office of lawful leadership. And this etc. He provides two other examples from scripture to show that the holy Angels have been divinely appointed as leaders of nations. One is about the Angel who revealed to the Pharaoh the vision in his imagination about the cows and ears of corn, the other is about the Angel who revealed to Nebuchadnezzar the vision of the statue. And this is: and we recall this example for your hierarchical prudence (he says this because Timothy had been instructed in the scriptures, as is read in 2 Tim.3, 14–17, and was a bishop), namely that the caring and powerful providence and dominion over all things, that is, that both the divine providence, which provides for everything, and the divine power, having dominion over all, was brought down according to, that is, through, imaginative visions to the Pharaoh who ruled Egypt (Gen. 41, 1) and to the leader of the Babylonians, Nebuchadnezzar, by the proper presider, that is, the Angel presiding over the kingdom of Babylon, as is read in Dan. 2 and 4. And, since the aforementioned leaders of the gentiles did not spiritually understand the visions just mentioned, ministers

179

626

The Explanation of the Angelic Hierarchy

of the true God were appointed for those nations, namely the Egyptians and Babylonians, as leaders of manifestation, that is, of interpretation, of the visions in the imagination formed by the Angels in the leaders of the gentiles themselves, a manifestation revealed intellectually by God at its origin through the mediation of the Angels to Daniel and Joseph, holy men who were close to the Angels, not in a spatial way but by their suitability for receiving the divine mysteries (Letter to Demophilus k) and in hierarchical imitation of the Angels. For there is one source of all things so that they may exist, and providence so that they be governed, and it must never be thought that the thearchy is participated in individually by the Jews alone, as if in a unique participation of its lot, but that the Angels or certain other gods, in accordance with the erroneous opinion of the idolaters, preside over other nations properly, in such a way that there are individual Angels especially presiding over individual nations, or with equal honour, that is, in such a way that those presiders are equal in their powers, or in a way opposed to themselves, or with some subjected to others and not all being subjected to the first principle.

627

[F] But etc. He explains the aforementioned testimony of Deuteronomy so that it may no longer be understood in the wrong way. That utterance (Deut. 32, 8: he has established the boundaries of the nations etc.) must be taken in accordance with another holy intention, an explanation which I touched upon concerning the opinion of those mistaken people, namely as if God shares the leadership of us, that is, humans, with other gods, that is, idols, and good Angels, and with the inheritance of Israel, alone possessed by God, passing to God as leader and author of that nation. I am suspicious of the reading in the text due to the fault of the copyist. The other translation is clearer here: ‘and possessed by Israel for the leadership of the nation and the guidance of the nation’. The order of the text is: ‘and with God possessed by only

180

Chapter IX

the people of Israel for leadership and guidance’. But that aforementioned authority should be understood in this way, namely that with the one providence of all things, that is, which governs all things, which belongs to the most high, distributing, that is, assigning with a fixed arrangement, all peoples, individual human nations, with the upward-lifting guidance, that is, with its teachings and inspirations rousing upwards, of the individual Angels, so that individual nations may be attributed to individual holy Angels to be ruled, in a saving way, that is, in order to obtain the salvation of the nations themselves as far as possible by the ruling of Angels. And that Israel almost alone, not completely, since other gentiles were converted, beyond all, with other nations remaining in error, was converted to the giving of the light and the knowledge of the true God. Hence, theology, in the aforementioned testimony, manifesting the people of Israel itself as being possessed as an inheritance for the serving, that is, for the special worship, of the true God, in such a way that the other nations were not possessed, says that Israel was made a portion of the Lord. Our translation has: But the portion of the Lord is his people, Jacob the cord of his inheritance (Deut. 32, 9). Theology, however, showing that the Hebrew people itself was attributed to one of the holy Angels as its ruler under God, equally, that is, with parity, as the rest of the nations, for this, in order that it would know through it, that is, through the leadership of the Angel presiding over it, and worship the one principle of all things, God. Therefore, theology said that Michael was the leader of the Jewish people (Dan. 10,  13; 10,  21), clearly teaching us through this that the whole providence of all visible and invisible powers has been placed over everything more-than-substantially, which could not be thought of in the case of simple creatures, and teaching us that all the Angels, presiding in accordance with, that is, over, each nation, extend, in accordance with their power, as much as they can, those voluntarily following them,

181

628

The Explanation of the Angelic Hierarchy

to the one, total providence itself, as to the one principle proper for each individual. See how in these three chapters, namely 7, 8, and 9, are listed the dignity, excellence, rule, knowledge, power, and duties of the celestial minds. Those, therefore, who are very ambitious should ardently desire those attributes and restrain themselves from things which seem foolish.

182

CHAPTER X  A SUMMARY AND RECAPITULATION OF THE GOOD ARRANGEMENT OF THE ANGELS

[A] It has been concluded etc., that is, I said above in Chapter VII, from which it can be concluded that the worthiest adornment, that is, the highest hierarchy, of the celestial minds existing around God (as in AH 7l), governed without a medium, as far as possible for the angels, hierarchically, in accordance with the hierarchical orders, by the thearchic enlightenment, that is, by the perfective divinity itself which enlightens that order, for the reason that it is extended to the divinity itself without a medium (as above), is purged, enlightened, and perfected by a giving of the light of the thearchy that is more hidden, that is, more incomprehensible than for the lower hierarchies, and yet more clear in itself. Hence, he next explains himself: more hidden indeed as being more intelligible. For the more the spiritual light is exact and sublime, the more difficult it is to examine. For this reason, the inferior angels are not as capable of receiving that profundity of the divine lights as the superior ones, and this is due to its excellent and unifying simplicity. Hence, he adds: and more simplifying and more unifying as a result of a deeper union with God. And more clear as being given first and appearing first, for it is necessary that the lights

183

629

The Explanation of the Angelic Hierarchy

630

which are without a medium and which shine first out of God are clearer the closer they are to the more-than-shining source. And more whole: for the closer it is to the fullness, the more universal it is, and for that very reason more clear; and more poured out to that first adornment as it is clear. For the more superior minds are, the more they are capable of receiving eternity and are clearer in themselves, and the more clear and more capable they are, the more they receive fuller outpourings of the lights. For the infinite infinity of the divine light flows abundantly over all celestial minds like a flood of the waters of saving wisdom, and filling them all fully it overflows. Hence, minds which are more capable receive more abundantly. But the second adornment, namely the second hierarchy, is purged, enlightened, and perfected by that first adornment in accordance with its proportion, that is, its middle level; and the third is purged, enlightened, and perfected by the second according to its level; and our hierarchy is upward-lifted by the third in accordance with the same law of the arrangement of the well-adorned divine principality, namely that it should upward-lift us to God just as the divine principality arranges for the superior angelic hierarchies or orders to upward-lift the inferiors, in divine suitability (the other translation has ‘harmony’) and proportion, that is, in accordance with the suitability of everything for God according to the level of each individual, to the more-than-principal principle, God, and the end of every good adornment in a hierarchy, or hierarchically, that is, it is upward-lifted hierarchically. For all hierarchies, and all their powers and adornments, have their origin in him and have their fulfilment in him; and the beautiful harmony of the more-than-simple divine light is found in the most ordered arrangement of so many different levels. And all the celestial spirits or orders manifest their superiors, just as the Angels in the lowest order manifest all that exist before them, and the most worthy of all spirits manifest God who moves them: DN 4a: ‘and it moves’; the rest in the middle manifest those moved by God ac-

184

Chapter X

cording to proportion, that is, according to the level of each individual. Even humans manifest the Angels, as was said above about Daniel and Joseph and many others who wrote down the teachings they had received from the Angels or taught them to others by spoken word. The aforementioned manifestations can conveniently be made since the more-than-substantial coming-together of all things, that is, the divine light in which the many aforementioned levels are harmoniously unified, has provided as much, that is, has providentially distributed from the participation in itself, to each hierarchical person out of the number of intellectual beings, as regards the celestial angels, and of rational beings, as regards humans, according to the good arrangement of knowledge and power, and the ordered upward-lifting which the divinity carries out on the first minds, and they in turn on the lower levels, as, that is, as much as the divinity itself has appropriately placed, that is, appointed, holiness for each order in the hierarchies, that is, by level, that is, it administers to each one the knowledge and powers appropriate to its level. In the case of the angels, this is certain, but in the case of hierarchical persons in the church, it would accomplish the same thing if there were not a defect in them. Therefore, let no-one presume to rise to the ministry of a level which he is not able to carry out. [B] And all etc. He adds in repetition: and we see every angelic hierarchy has been distributed, that is, divided, into first and middle and last powers, that is, into three orders of celestial minds, namely, the first, middle, and last in that hierarchy. And so that it may be said specially, that is, so that we many descend to a special division of the orders themselves, the divinity has divided each adornment, that is, hierarchical order, in itself with the same, that is, similar, symmetry as the hierarchy, so that, just as each hierarchy is divided into three orders, namely, the first, middle, and last, so also each order is divided into first and middle and last substances. Therefore, the theologians (Is. 6,  3) say that the most divine Seraphim shouted in such way, one to the

185

631

The Explanation of the Angelic Hierarchy

632

633

other, as I think, clearly showing by this that the first distribute, that is, pour into, the second, that is, their inferiors, from their divine and rational thoughts. In the other translation ‘from their theological knowledge’ is written here. The fact that ‘rational’ is added here can be referred to the ecclesiastical hierarchy in which inferiors are taught by superiors in the same order, just as bishops are taught by bishops or archbishops, and priests by priests. I will also add etc. After he has carefully dealt with the three angelic hierarchies and the three orders in each hierarchy, and even briefly repeated what had been said in the three previous chapters, he adds, almost in passing, a profound mystery and one deserving to be investigated by mortals, namely that each division of the hierarchies and orders mentioned can be found in a single angelic or human mind, which must be understood of the hierarchical mind in such a way that the nine, first going out of the eternal triad, an eternal circle wrapped up in itself, may turn back not just to the triad but also the monad: DN 4q: ‘divine love shows etc. up to: restored’; Letter to Titus a: ‘let us honour the font of life etc.’ I carefully dealt with this mystery twenty-five years ago when commenting on Is. 6, 1: I saw the Lord etc. I thought it useful to insert part of the end of this treatise after the explanation of this chapter. I will add, something which is not a repetition, that each hierarchical mind, both celestial and human, has in itself, that is, in its own person or in its capacity, special arrangements, that is, ordered divisions, as regards the imitation of the three hierarchies, and powers, as regards the imitation of the orders or persons, the first and middle and last, and it has upward-liftings of the hierarchical enlightenments which are manifested to the inferiors in order and by level through the superiors, attributed, that is, specially assigned, according to each hierarchical spirit, angelic or human, or according to each adornment of the angelic hierarchies, and according to which arrangements and powers each celestial or human hierarchical spirit enters into a participation in the more-than-chaste divine pur-

186

Chapter X

gation, more-than-full light, and pre-perfect perfection (as above). This participation is necessary for all minds since nothing is perfect in itself or not universally needing perfection from elsewhere, except for what is truly perfect in itself and pre-perfect being. In a moral interpretation, a holy soul is a temple of God, especially a glorified soul which is no longer a moving tabernacle, but a fixed temple. There are three floors in this temple: the upper, middle, and bottom, which we understand in the words of Dionysius in AH 10b, where he says: ‘that in itself, each mind, both celestial and human, has special arrangements and powers assigned to it, first, middle, and last ones, and, in accordance with each one, upward-liftings of the hierarchical enlightenments manifested in accordance with proportion’. The first or bottom floor, which is the foundation of the others, contains the nature of the soul itself, and in height it rises above the three actions of nature, in accordance with the fact that in the temple of Solomon both the first and second floors were thirty cubits high, while the upper floor was sixty cubits high.a By the number ten, we understand actions taken on account of the ten commandments of the law which command certain deeds, and also on account of the ten fingers on our hands by which we carry out our deeds. Therefore, the three actions of nature represent, in a manner of speaking, three times ten. Indeed, the three actions of nature themselves are or consist in apprehension, dictation, and appetite/flight, which will be explained within. The second floor has for its floor-boards or walkway the powers of the lower part of the soul, the part which is called reason to distinguish it from synderesis. This floor rises through the three actions of industry, namely: meditation and the examination of experience; a fixed declaration of judgement; and a powerful carrying out of the judgment made. It is clear above how this floor rises thirty cubits high. a 

45 feet and 90 feet, respectively.

187

634

The Explanation of the Angelic Hierarchy

635

The third and upper floor has for its flooring the superior power of the soul, that is, synderesis or the powers of the superior part, which will be dealt with in more detail later. And this floor seems to me to rise upwards not through action but through reception and the completion of all deeds whether of nature or industry. This is why it is said to have sixty cubits: ten for work and six for perfection, since the original making of the world was finished in six days, and six is a perfect number as it is equal to the sum of all its divisors. All of the first floor is in nature itself, on this side of industry; all of the second is in industry, yet within the boundary of nature; all of the third is beyond both nature and industry. Yet since I intend to assign three threefold hierarchies to these three floors, I shall go through each one in order. However, in order to understand more easily what follows, note that just as the divine wisdom with a general kind of knowledge understands all things, namely those things which are interior to it or those things which are neither interior to it nor exterior to it, such as sins, but with a special kind of knowledge it understands those things which are only interior to it, as is usually said regarding that first chapter of the Sentences (‘At the same time therefore etc.’: DN 7g), so also in its own way a spirit using reason due to the condition of its nature apprehends with a simple kind of knowledge both things interior and exterior to itself, but with a kind of internal knowledge knows and apprehends interior things. This fact can be clearly understood in the bodily senses whether of humans or animals, because we properly know exterior things, as far as the senses are concerned, only through sight and hearing, but we know things interior to us, that is, things which happen in our interiors, through the other senses. Hence it happens that we can hear and see torture without torture, and pleasure without pleasure, or even torture with pleasure, and pleasure with torture. However, in the other three senses we are affected by that which we apprehend. Likewise, the spirit using reason according to the first way of knowing, knows spiritual pleasure without pleasure, torture without torture, vice without vice, virtue without virtue, but not according to the other way of knowing. This is clear in the elect and the damned, both of

188

Chapter X

whom, according to the first way, know things interior to them. However, according to the second way, pain and joy in the soul do not arise through those two ways of knowing in such a way that neither the soul’s own interior or an exterior good, nor its own interior or an exterior evil, properly and directly and immediately affect the soul unless it has apprehended that good or evil through one of those other ways.a Now, the first way consists above all in beauty and clarity; in these it takes pleasure and is naturally inquisitive about truth. The second way consists in sweetness and delight, and it creates a desire for goodness. The first is called intellect, the second, affect. Both arise on the first floor, develop in the second, and are perfected in the third. On the first floor, both seem to carry out actions of nature and in a natural way, although they are helped by enlightening grace; on the second floor they seem to co-operate with enlightening and assisting grace; while on the third floor, they seem to be enlightened and carried by grace alone. The soul has no merit on the first floor, since it precedes the use of free will, on the second floor it does have merit, while on the third floor it foretastes or perceives a reward. In my opinion, those two ways are two feet, two hands, two ears, two nostrils, and two eyes in a human: feet by which we naturally walk on the first floor; hands by which we act through industry on the second floor; and nostrils, ears, and eyes on the third floor, for which see AH 15d. On the other hand, affect is a single palate, intellect is a single going out towards external objects. Affect is also single when, just like taste, it senses and unifies everything. But let us now distinguish the hierarchical orders. We understand that the first order consists in first, natural apprehensions of both ways, namely affect and intellect, when souls announce something just like the Angels. The second order contains the determinations of both ways, by which the soul determines whether the things announced are true or false, useful or useless. This is a higher operation of nature, and both a fuller and greater annunciation. a 

Thomas seems to refer to touch, smell, and taste as the other ways.

189

636

The Explanation of the Angelic Hierarchy

637

The third order contains the appetite for the divine lights and a rejection of dissimilitude, by means of which this order leads the second order back to the divine and by directing it offers leadership, which the name of the Principalities indicates. The fourth order, which is first in the second hierarchy, contains the voluntary movements of affect and intellect which have been accepted by free will, which contemplate the infused light through industry and voluntarily with all its strength, and which almost weigh up the clarity of the supreme truth and the sweetness of the supreme good, and even dissimilitude, in that order. This is said with regard to the intellect. For the affect of a glorified soul does not apprehend those things. In this order, the soul properly begins to be ordered through a definitive decision to tend towards God, and it is in this same place that the disorder of sinners begins. Hence, that order is rightly called the Powers, by which name the order is expressed. The fifth order contains the robust strength of minds to effectively carry out what has been correctly decreed. Without this strength, the intention of the will would be weak. By that strength the mind is made robust to receive the divine light in its own level, and to pass over strongly to true beauty and goodness, and to repel all violence and all dissimilitude. Hence, this order is rightly called the Virtues. The sixth order contains the commands of free will in which the order without ceasing and without changing course gives instructions to tend to that eternal fullness with all its strength. Hence, it also expands and then suspends synderesis itself with all its power to receive that fullness. However, it is not within the power of this order to ascend in any way to that majesty which has been placed infinitely above it, or to acquire the fullness of that light. Hence in AH 9d it states: ‘the divine lights of the providential enlightenment are not revealed through the first power of those provided for etc.’ Therefore, those placed on the earth yearn for heaven every day, and with continuous efforts and the co-operation of grace they expand the hungry and thirsty bosom of synderesis with all their strength to receive that ray. They do not need to be taught by either reason or authority what they thus ex-

190

Chapter X

perience more certainly, namely that they cannot attain or receive that ray by any efforts of their own, even with the co-operation of grace. But what grace cannot co-operate in due to our weakness, it can independently carry out for our same weakness with its own power which can accomplish everything: it offers itself independently to minds whenever it wishes, and to whom and at a time when it wants. And although it dwells in them constantly through justification, nevertheless rarely and temporarily (understand the phrase ‘it offers itself to minds’) in the affect, namely not in the intellect, through a rapid fervour which can be felt like a drop of that fiery river which Daniel saw going out from the face of majesty (Dan. 7, 10). I think that the upper floor of this temple has synderesis as its flooring, and that the reception of the multiform yet at the same time simple divine light is contained in its lowest order, that is, the Thrones. The statement made in AH 7d is rightly fitting for this order, namely that a lofty positioning is indicated by the name of the Thrones because this order is placed above synderesis, above industry, and above nature, and likewise the order is ‘receptive to the divine coming from above and is open in a familiar way to receiving the divine’. Now, once the divine ray has been received in the utmost extension and expansion of affect and intellect, through which free will can extend synderesis, I think that the mind which is in the ray which has been received, or even in the ray which receives, is expanded inestimably more widely in the knowledge of that fullness than it could be through free will even with the same ray co-operating. Therefore, I think that the knowledge gained both from affect and from intellect are in a moral interpretation contained in the order of the Cherubim, in so far as the affect does not surpass the intellect in that order which is rightly called the fullness of knowledge not the fullness of wisdom, because this order reaches its fulfilment in the fullness of the intellect in which knowledge inheres in its proper place. On the other hand, I think without doubt that affect is attracted by the Lord inestimably more deeply and more loftily to God himself than the intellect, since humans love more than they are able to understand or investigate.

191

638

The Explanation of the Angelic Hierarchy

639

We can learn this from experience. For although any one individual thing cannot be fully investigated or comprehended by our reason or intellect, nevertheless the whole universe of sensible things can be absorbed in the affect in such a way that it is almost regarded as nothing. And even if the number of humans and angels were like grains of sand by the sea or drops of water or particles of dust on the land, it would seem no great effort for a single faithful soul, even of a mortal human, to envelop that number in the affect. Moreover, what feature of God can be comprehended by the intellect except his total eternity and total infinity? Yet what feature of God cannot be loved by the affect? Therefore, in a manner of speaking, the totality of God can be taken in by the affect but is excluded from the intellect. Therefore, those enlightenments, which the affect and intellect perceive simultaneously, bring the order of the Cherubim to its completion right up to the very last fulfilment of the intellect. However, that bright fervour or fervent brightness which the affect experiences, and which the intellect cannot comprehend or evaluate, constitute the order of the Seraphim. The orders of angels cannot extend themselves beyond that order since the divine fullness cannot be known to humans or angels in any more sublime way. Indeed, the purpose of hierarchy is achieved in that order (concerning which see AH 3b), namely ‘assimilation to and union with God’, and see Col. 3, 14: Above everything, however, have love which is the bond of perfection. What has been said about the hierarchical orders, namely that the inferior ones receive the divine light in ordered succession from the superiors who possess it more fully than the inferiors, is rightly appropriate to these moral interpretations as well. For, although I have hierarchically ranked appetite and rejection in the third order, and the commands of free will in the sixth order, nevertheless all progress in the soul, through all the orders from the lowest to the highest, takes place in the affect and intellect. Indeed, the commands of free will are not properly, in my opinion, said to be moved to seek or flee from anything, but to move only. For they move either the affect to seek something or the intellect to inquire about something. Hence, if the power to seek or inquire

192

Chapter X

is lacking, neither power obtains what it is looking for. Therefore, in the third order, under the impetus of the appetite, affect or intellect are moved by their first movements which in fact are the first transitions from potency to act. Likewise, in the sixth order, affect and intellect are moved under the command of the free will by the highest movements of their own proper power, and in this way the progress which begins in nature is continuously increased through affect and intellect. It is necessary to understand this progress either of an angel, right up to the day of judgement, or of the soul of a justified traveller in accordance with the common opinion in which it is believed that souls do not make progress in heaven but remain in the same state, except for the increase in joy gained from the reception of a glorified body. However, the angels are said to earn merit and make progress right up to the day of judgement since they did not have time to earn merit before their conversion. But according to Dionysius, it seems that the joy of the elect always increases, and this seems to fit in with not just the infinite nature of the divine goodness but also the inestimable blessedness of the elect, as well as the fact that God is more inclined to save than to damn, and also the fact that the torments of the damned continuously increase. For both angels and humans were created in such a way that they cannot set out for or make progress towards this perfection unless they are willing, and that they cannot be prevented from making progress or reaching perfection unless they are willing, because it is not fitting for God to do this, and nothing else can create either obstacles or delays. Therefore, the blessed soul, taught by experience, is able to say what is written in Is. 6,  1: I saw the Lord. It does not say ‘I see’. For I think that the soul of the traveller does not speak while he sees this, but there is silence in heaven (Apoc. 8, 1), due to the overwhelming possession of the soul during that vision, until half an hour passed: MT 3c: ‘after the whole ascent, it will be completely voiceless, it will be united to the unspeakable’. Above the throne, that is, above synderesis which receives the coming of the divine from above in the order of the Thrones; or, according to Dionysius, the throne signifies an inestimable positioning above

193

640

The Explanation of the Angelic Hierarchy

641

all creatures. Sitting, with a tranquil mind (Dan. 4, 1), who has this mindset in the trial of temptation, lofty in nature and elevated in grace, as was shown above; all, that is, the whole, the top, middle, and bottom of the earth will be full (hence AH 1a: ‘the passage of the appearance of the light etc. up to: fills’, and AH 13b: ‘thearchic power etc. up to: takes’), in such a way, however, that those things which were beneath it, that is, the participations in the divine light distributed to the lower orders, filled the temple (hence Is. 58, 11: he will fill your soul with splendours etc.). The Seraphim were standing, hence in this same chapter at [B] it is said that through this shouting of one of the Seraphim to another is signified the fact that one is taught by another. By ‘Seraphim teaching’, understand the highest order of the Seraphim, and by the word ‘listening’, understand the order after that one, the Cherubim, in which intellect is mixed with affect; or else it means a superior Seraph is shouting to an inferior one. The order of Seraphim is rightly said to learn and not to discover the mystery of the Trinity. The reason for this is that secular learning and philosophical demonstrations are based on the intellect. Using such demonstrations, a certain angel shouts sublimely and clearly: Lord God of hosts, that is, the highest and principal unity, to such an extent that their sound has gone out to the whole world (Ps. 18, 5) almost. However, the intellect using philosophy has not been able to demonstrate or discover the Trinity of that unity as the church maintains it, but rather has learnt it. At last, however, someone was found who, multiplying the talent of the intellect in a faithful way, founded a new skill based on the experience of the affect, and with sufficiently necessary reasons, who shouted through his own Seraph: holy, holy, holy, namely prior Richard of St Victor in his book entitled My Righteous One.a The fact that someone from the second order, that is, the Cherubim, could be called one of the Seraphim is made clear in AH 12b and 13a. In this way, then, faith which occurs on the journey belongs to the Cherubim, just as love belongs to the Seraphim and hope a 

In Latin Iustus meus. This is Richard’s De trinitate.

194

Chapter X

to the Thrones, and the four cardinal virtues belong to the second hierarchy. Often the mind is enlightened and strengthened in no mean way by the experience of fervent love so that the articles of belief in the Trinity, previously grasped by a slender faith, are understood (although not fully) to be thus, and that they should not and cannot be otherwise. Were standing: note the upright standing of a fervent love for God, hence Song 1, 3: The righteous love you, although sometimes they stoop down to bear offspring (Job 39,  3) on account of their neighbour’s good. Over it, that is, on top of the temple morally understood or rather above the temple itself, since they ascend above the nature of the soul. One had six wings, that is, the affect, which is alone in the highest order, and another had six wings, that is, the intellect which reaches fulfilment in the order after the Seraphim. Both affect and intellect have two wings by which they advance on high. For each has two wings in nature, two in industry, and two above nature and industry. At all levels, each one has one wing belonging to itself, and another which is grace: enlightening grace in nature, co-operating grace in industry, and grace which carries one above nature. Were covering: according to Dionysius in AH 13g, they cover what they do not presume to and what they cannot examine, namely the top and bottom. The bottom belongs to nature and is before industry, while the top belongs to God and is above industry and nature. Nature is the simple work of God, and indeed it naturally comes before knowledge and inquiry. Above industry and nature is God alone: everything which is simply a creature infinitely fails to have a perfect knowledge of God. The first Seraph of the mind, receiving light from the divine outpouring, sends it down through the various levels to the inferiors in accordance with what was said above about the orders of angels. The names which I have attributed to the orders of the mind express the properties of each individual order in accordance with the indication of the names of the orders of angels assigned above.

195

642

CHAPTER XI  WHY ALL THE CELESTIAL SUBSTANCES ARE CALLED POWERS IN COMMON

643

[A] After determining those matters, namely, after describing hierarchy with its distinct hierarchical operations and orders, it is worth turning our attention to this question, namely for what reason we are accustomed, whether in speech or by writing, to call all the angelic substances in whatever order celestial virtues,a as in Matt. 24,  29: the virtues of the heavens etc.: Ps. 148,  2: praise him all his virtues. For it is not, that is, it is not relevant, to say, that is, to provide a similar reason, as we said (in AH 5b) in the Angels, that is, about the Angels and the order of Angels, namely that the adornment of the substances of the Virtues is the last of all, and that the adornments of the substances placed above participate in that enlightenment fit for the holy ones which is of the last, that is, of the last substances, and so all can rightly be called virtues as if surpassing the order of the Virtues, but the last ones never participate in the enlightenment of the first, that is, of the superior orders, in the same fullness as the superiors The Latin word virtutes is best understood as powers as opposed to virtue in any moral sense. I am retaining the translation ‘virtues’ to avoid any confusion with the order of the Powers. a 

196

Chapter XI

do. And for this reason, that is, by this consideration, all angels are named celestial virtues as if having the name of the lowest order, but all are never called Seraphim and Thrones and Dominations, since the last are not participating in all the properties of the superior orders, that is, they are not able to participate in the properties of the superiors in the same fullness as they do. Hence, all the other orders cannot be called virtues on account of their pre-eminence. For the Angels, and the Archangels which are before, that is, above, the Angels, and the Principalities, which are above the Archangels, and all those orders, and these, although they have been ordered by theology, that is, the teaching of the apostles, after the Virtues, as is clear above, nevertheless are frequently called by us celestial virtues in common with the other holy substances of the superior orders. Hence, it is clear that those lower orders are called virtues not by reason of their pre-eminence, but another reason must be sought. [B] But we say etc. He solves the questions as follows. Each celestial mind has its own substance, its own virtue (power), and its own operation. Hence, when any mind which is not in the order of the Virtues is called a virtue, it must be understood that it is being called thus because of its own virtue, not because of the property of that order, just as a substance is called after its own substantiality, and an angel after its own annunciations, since each one announces to an inferior, and Gabriel and Michael and Raphael are called after their own operations. And this is: we say in response that because we have used the name of virtues in all the celestial orders and substances, we do not by doing this introduce confusion into the properties of each adornment, so that they get named in a confused way from the properties of other orders, but since all the divine minds by that more-than-earthly reason which is according to them, that is, in accordance with the condition of their invisible nature and glory, have been divided into three, namely, substance and virtue and opera-

197

644

The Explanation of the Angelic Hierarchy

645

tion. Since it is so, therefore when we call without observation, that is, without making distinctions, all the divine minds at the same time, or some of them specially, celestial substances or virtues, it must be thought that we are signifying, that is, indicating by such a name, by periphrasis, that is, by circumlocution, those minds, about which we are discussing, on the basis of that substance and virtue which is according to each one of them, that is, which is a property of each one. For it must not be thought that we add, that is, attribute, to subjected substances, namely, to those in the four orders inferior to the order of Virtues, the property of the holy Virtues which have been well divided now, that is, distinguished from the other orders, by us (in Chapter VIII), a property placed above those four orders totally, that is, in that fullness which the minds of that superior order, which is called the Virtues, have, in an overturning of the principality of the arrangement of the adornments of the angels. A principality, I say, which is truly unconfused, as if to say: if were doing this, we would be jumbling up the unconfused principality of the orders of angels by relegating the superior orders to subjection under the inferior orders. For in accordance with the reason rightly given by us on many occasions, and according to which we have spoken often and with truth, the adornments coming from above, that is, all the superior orders of angels, have the sacred properties of the subjected orders in abundance, more abundantly than the lower orders themselves; but the last, that is, whichever inferior orders, do not have the totalities of the worthier ones placed over them, that is, which are pre-eminent (as above), since the divine enlightenments appear first to the superior orders and substances, and afterwards are brought down through the first, that is, the superior substances, to the inferior substances themselves in accordance with their own proportion. These substances have less capacity than the superiors, and this is why they receive less, even though it is the same light they participate in.

198

CHAPTER XII  WHY HUMAN HIERARCHS ARE CALLED ANGELS

[A] But this question is raised etc. This question is similar to the previous one, namely why our priests are called angels when they are inferior to the order of Angels. Solution: superiors and inferiors participate in the same divine light but not equally, just as all angels participate in the wisdom and knowledge of God, but the second order of the first hierarchy participates more fully than the inferiors, and in accordance with each individual level going down, the participation in wisdom is diminished. this question is raised by the lovers of seeing, that is, of understanding, the intelligible utterances, that is, the spiritual scriptures, those who out of a desire to understand theology are concerned to make inquiries about their spiritual doubts: if the final, that is, the inferior orders or minds, are not suited for participating in the supreme totalities (as above), then for what reason has our hierarch been named an angel of the Lord who holds everything (or who is all-powerful) by the utterances? Mal. 2, 7: The lips of the priest guard knowledge and they shall seek the law from his mouth since he is an angel of the Lord of hosts. But – he replies thus – that conversation, namely, about the priest being called an angel, is not, in my opinion, contrary to what has been established before. How? For we say that the final ones do not have a total

199

646

The Explanation of the Angelic Hierarchy

647

power which is placed over the more worthy adornments (as above). For the final ones participate in the power of the superiors in a particular way, with respect to the participation of the superior orders, which is in accordance with their proportion, that is, which is commensurate with their capacity, in accordance with the arrangement of all things which is appropriate to all and which has a share in all things (the other translation has ‘which joins’), that is, in accordance with the fact that the divine light orders all things and pours itself through the successive levels into all things: EH 3e: ‘the thearchic blessedness etc. up to: not moved identity’; AH 13b: ‘proper giving of the light etc.’, and d: ‘supernaturally every good arrangement etc. up to: divine light’, and h: ‘But by the thearchy itself etc. up to: through the first powers’. Through that procession of the divine light, that multitude is united in harmonious beauty. Just as, for example, the order of Cherubim participates in a higher wisdom and knowledge than the inferior orders, while those adornments of the celestial substances which are after them, that is, inferior to the Cherubim, participate in both wisdom and knowledge, but in a way particular and subjected to them, that is, in respect of the Cherubim. And indeed totally, that is, universally, it is common to all the deiform beings of the intelligences, that is, to all minds conformed to God, to be participating in wisdom and knowledge, but it is not common to them to participate in wisdom and knowledge attentively and first, that is, in line with the effective attentiveness of the first minds in the first hierarchy, in accordance with what is said of the first hierarchy in AH 6b: ‘And indeed first he says around the substance of God and attentively etc.’, and AH 7l: ‘with great outpouring given first etc.’, or in a secondary and subjected way, for this is not appropriate for the superior minds, just as what is first is not appropriate for the inferior ones. But it is common to all of them to participate in wisdom and knowledge as, that is, in accordance with how, it has been divinely appointed for each order or mind by their own pro-

200

Chapter XII

portion, that is, in accordance with how capable it is, for one is filled up more abundantly than another. But anyone could define, that is, one can say and believe, this, what I said about the celestial minds, without any fault arising from error or sin, about all the divine minds, even human minds which are made deiform. For just as the first minds have the appropriate properties of the holy minds subjected to them abundantly, that is, more bountifully than the inferior ones, so too the final minds have the properties of the first ones not similarly, that is, not equally to them, but in a subjected way. [B] There is nothing inappropriate, therefore, if theology calls even our hierarch an angel who participates in the hypophetic property of the angels, that is, by announcing divine matters to their subjects, in accordance with their own power even though it is inferior to that of the angels. And the priest himself is extended upwards (AH 15a: ‘above etc.’; DN 1c: ‘to the ray more-than-shining on them etc.’) to receive the similitude which manifests them, that is, to receive from the angels the divine light which they manifest to humans following the example of the angels, as much as is possible for humans to be extended or to manifest or to perceive. Our hierarchs should take note of this fact, as well as what is said in Letter to Demophilus k: ‘he has completely fallen from priestly order and power who does not enlighten, or worse, who is not enlightened etc. up to: That man is not a priest, he is not, but an enemy, a trickster, a deceiver of himself, a wolf dressed in sheep’s clothing threatening the people of God’. You will find etc., as if to say: not only humans hierarchs are called angels, but both holy angels and humans are also called gods. And this is: you will find that theology calls the aforementioned substances which are both celestial and above us, that is, pre-eminent over us, as well as men among us, gods which are very friendly to God and holy, although the thearchic hiddenness is independent (this is an ablative absolute clause), that is, although the

201

648

The Explanation of the Angelic Hierarchy

649

incomprehensible divinity is independent, of all beings, both angels and humans, more-than-substantially, and placed above all things totally, wholly in itself. For the whole of God is more-than-substantial, the whole is incomprehensible in all its invisible properties. And since no existing thing can properly and totally be named as comparable to him, that is, since nothing at all is or can be said to be properly comparable to God in any way: AH 2d: ‘no light forms it etc.’; MT 5a: ‘it is not said nor understood etc. up to: we neither posit nor remove’; yet, however, whatever intellectual beings, as regards the celestial minds, and rational ones, as regards humans, have converted (as in AH 9c) totally (Deut. 10, 12: what does the Lord God seek from you up to in your whole soul; AH 2g: ‘whole falling etc.’), according to the power of each individual for union with him (MT 1b: ‘rise etc.’; DN 7i: ‘most divine etc. up to: united to the more-than-shining rays’), and is extended (as above) to receive his enlightenments incomprehensibly, that is, more-than-intellectually through the Seraph of the mind, which means to rise without knowledge and to be enlightened by the darkness (Ps. 138, 12), as far as possible for each individual. For this is an arduous and laborious type of contemplation for mortals which I touched upon in AH 10b. Whichever substances do this have been considered worthy of the imitation of God and having the same name as God in accordance with the power of each individual, if it is right to say so. For  I think that none of the holy men would have presumed to call a human or an angel God, unless he had learnt of this by divine inspiration, as in 1 Cor. 8, 5: For if they are etc. indeed there are many gods etc.; Ps. 49, 1, and 81, 6: I have said: you are gods; John 10, 34.

202

CHAPTER XIII  WHY THE PROPHET ISAIAH IS SAID TO HAVE BEEN PURGED BY THE SERAPHIM

Now then etc. (a) Let us inquire about why one of the Seraphim is said to have purged Isaiah. For it seems from what has been said before that that angel was from the highest order by virtue of its name. The first solution someone has given is that that angel was from the lowest order and was given the same name as the substances of the first order on account of its property of burning (from which the Seraphim are named) by means of which it purged the prophet, a property that angel participates in, although in a much inferior way than the substances of the first order. (b) Someone else gave the following solution. That angel attributed its operation of purgation firstly to God, and afterwards to the first Seraph which is the hierarch of the first order. Indeed, the divine power is poured into all beings and passes through everything, working in a hidden way in all things, appearing to minds from above, first handing down its light to the first minds and through them by levels down to the inferior minds. (c) In a similar way, the sun’s ray firstly and more clearly shines light on matter which is near to it and clearer than inferior things, and through that matter the light processes all the way to darker matter, finally stopping once some matter is encountered which is incapable of receiving light; likewise, fire burns things which are well able to

203

650

The Explanation of the Angelic Hierarchy

651

receive its fire such as wax, straw, dry wood and similar items, but burns resistant materials with some difficulty or not at all, and it burns these resistant materials through the medium of materials which are well capable, such as water through the medium of a pot. (d) In accordance with the natural operation just mentioned, God more-than-substantially and more clearly enlightens the first intelligences which are more capable of receiving his light, then through the medium of those intelligences he is extended to the inferior intelligences in order, according to the capacity of individuals. (e) Therefore, God is the source of enlightenment for all enlightened beings. After God, each superior mind enlightens an inferior one in accordance with the order of descent and is a kind of source of enlightenment for that inferior one in accordance with its level. Hence, all the substances of the middle and lower hierarchies consider the first hierarchy as a certain source of their enlightenment after God, and that all the lower substances have the order of Seraphim as the source of their enlightenment after God, and attribute that enlightenment to God as its source and first principle, but to the first substances as being the first teachers under God. Therefore, the first hierarchy excellently has the properties which we assigned to its three highest orders in AH 7. But the middle and last hierarchies participate in the same properties with less fullness than the highest hierarchy, and they are upward-lifted through the medium of the same highest hierarchy. Hence, the two lower hierarchies attribute their own participations in the aforementioned properties to the highest orders of the first hierarchy as being their hierarchs. (f) Therefore, the angel purging Isaiah raised him to contemplate the first substances of the highest hierarchy which stand next to God without a medium, God who is unspeakably more-than-eminent than both them and all beings. Hence, Isaiah learnt through this revelation that God is the cause of all things which is separate from all things, even the highest minds, by an incomparable excess, and from which cause both being and well-being are distributed from their source to all beings, even the highest powers. (g) Afterwards, Isaiah learnt the powers of the Seraphim in accordance with the meaning of their name, and the mystery of the wings, the feet,

204

Chapter XIII

the faces (which are attributed to the Seraphim and to holy souls), the covering and flying, and that hymn: Holy, holy, holy etc. (h) Therefore, the aforementioned angel taught Isaiah that participation in divine purity is a purgation for beings howsoever much they have been purged, and that the divine light, proceeding from the more-than-substantial hiddenness of the divinity, shines more manifestly on the first minds, but then shines more clearly on the lower angels and humans who are less distant, and less clearly on those who are more distant. The divine light, therefore, proceeding out of its hiddenness through the highest minds, shines on individuals by means of their superiors. Therefore, the angel taught Isaiah that purgation and every other hierarchical operation is administered to lower substances by means of the first substances. Hence, the angel rightly attributed the property of burning to the Seraphim after God who purged without a medium. Therefore, a Seraph is said to have purged Isaiah since after God, it was the cause and source of that purgation. (i) A clear example of this situation can be found in the absolution of sin or of an interdict or of excommunication or of the enlightenment which the supreme pontiff administers through his delegates, all of which actions are attributed to the supreme pontiff himself. Therefore, the angel purging Isaiah attributed its operation principally to God as the first cause, and secondarily to the Seraph as a hierarch operating first, as though the angel purging Isaiah were saying to him out of reverence for God and the superior angels: the first cause of the purgation which I administer to you is God, but the first Seraph purges you through me as being a hierarch after God. And Isaiah spoke in accordance with the angel’s annunciation. (k) Someone taught me this latter solution and I too hand it on to you. Hence, you, Timothy, should accept either the first solution, or that second one, or any other which you have learnt either by hearing it or researching it when the Lord reveals it. [A] Now this (it is an exhortation), let us inspect this too in accordance with our power, namely for what, that is, for what reason, it is said that the Seraphim were sent to one of the theologians: Is. 6, 6: flew to me etc. For

205

652

The Explanation of the Angelic Hierarchy

653

since the lower angels are sent to minister to the church, as in AH 9c, but the higher ones are said to stand next to God (Dan. 7, 10), someone could have doubts about the order from which the one who purged Isaiah came, thinking that it was not one of the number of the subjected angels, but that the angel itself who purges the prophet is numbered among the most worthy substances of the highest order, since it is said that one of the Seraphim flew to me. Therefore (this is the first short solution), some say in response to this question that the utterance does not name one of the first minds, the Seraphim, there, who stand around God (as in AH 7l), saying that that mind came for the purgation of the theologian, Isaiah, but they say that one of the angels who preside over us, namely from the lowest order, was called the holy operator of the purgation of the prophet through equal-naming with the Seraphim, that is, by equivocation with the order of the Seraphim. Why? On account of the burning and celestial, that is, burning in heaven (for the celestial property of burning, as regards the angels, is attributed to the Seraphim, as in AH 7b), taking away, that is, the purgation, of the words of Isaiah when saying: I am a man of unclean lips (Is. 6, 5), and on account of the raising of Isaiah, who had been purged, to divine obedience, since, although he had made excuses on his behalf before his purging, after the purging he says: Here I am, send me (Is. 6, 8). However, the raising is attributed to the Seraphim in AH 6b: ‘and raising to a similar heat’. All of this is said in accordance with the establishment already assigned before of the communion of all hierarchical minds in AH 12a: ‘for particular and in accordance with proportion etc. up to: define without fault’. And they say, those who adhere to this solution, that the utterance simply said one of the Seraphim, that is, one of those who burn and heat us, as in AH 7a, and that scripture did not say that one of those who are positioned around God without a medium, but one of those purgative powers which preside over us without any medium.

206

Chapter XIII

[B] Yet someone other etc. He provides another solution which he approves of more. Someone other than those adhere to the aforementioned opinion offered me an excuse, taught me a solution, for the present urgency, for the question which has been proposed, which is not very inappropriate, totally appropriate. For he said that that great angel who formed, that is, who inspired, the vision of Isaiah, in accordance with the form in the imagination which I touched on in AH 10b, to teach the theologian Isaiah the divine mysteries, attributed his holy purgative knowledge principally to God, and after God attributed it to the first hierarchy which was the source of the aforementioned revelation after God. Surely that conversation is true? As if to say: yes, this solution is true. He who taught me indicated the reason for this in the following way. He who said this, who taught me this solution, said that the thearchic power coming to all things (Wis. 8,  1: It reaches from end to end etc.), holds everything by containing all (Wis. 1,  7: and that which contains all things etc.; AH 15c: ‘comprehending other things etc.’), and passes through all things by its processions, by filling them with participations in itself, such as goodness, wisdom, life, essence, which are dealt with in the book On the Divine Names, unable to be held back by any one thing or even held by everything since, although the smallest and lowest things participate in it, nevertheless even the highest intelligences fail to reach the capacity of its fullness. Hence, he adds: and again it does not appear to all things, that is, it escapes the capacity of all things, and this is not only since it is more-than-substantially separated from all things, that is, in accordance with its more-than-substantial fullness which incomparably surpasses all things, but as, that is, in accordance with the fact that, it is hiddenly sending off its providential operations by which it provides for all things in all things. For, in an incomprehensible way, he teaches that all heavy objects necessarily and without erring tend downwards and light objects tend upwards, that the

207

654

The Explanation of the Angelic Hierarchy

655

656

firmament is turning, that the sun and stars continue on their unchanging courses and cannot alter their ordered ways: Judges 5, 20: the stars remaining etc. How, therefore, everything comes from nothing, and how things which cannot feel or understand are taught that they cannot err, cannot be understood at all, and similarly for the other immediate actions of God: Qo. 1, 8: All difficult things etc.; Qo. 3, 11: that he may not find out; Qo. 8, 17: I realised that of all the works of God etc.; AH 15c: ‘it comes purely through all things etc. hidden, unknown etc. unable to be held back etc.’ But indeed, as if to say: the aforementioned operations apply in a general way to all things. But it appears from above to all intellectuals, that is, to minds, especially celestial ones, which have engaged in intellectual practices. It truly is incomparably superior to every mind and, as it shines on them from above, it becomes known in a reflected way in the minds of mortals (1 Cor. 13, 12). For the mind itself is a mirror and an image, and when it knows itself, whether through nature alone or with the assistance of industry, it sees the truth in a mirror although in a very dim way, that is to say, in a riddle. Hence, Job 36, 25: All humans see him, each one looks from afar, that is, in a dim way; and in Num. 24, 17, Balaam, who is also called Heliu, says: I shall look on him but not close up etc. From this looking, rays of the truth are apprehended by those who study theology and philosophy using their intellects, and those who extend themselves more loftily drink in more abundantly and more clearly the light shining from above, especially the first intelligences (with the exception of the soul united to the Word and the blessed Virgin which at the time did not exist). Hence, he adds concerning those intelligences: and handing down to the most worthy substances of the first hierarchy its own giving of the light in its power which operates first (AH 7g), and through them, as being first, it distributes that very giving of the light to the subjected substances of the middle and lowest angelic and human hierarchies, in accordance with the measure of each adornment, that is, each hierarchy or order or person, a measurement which sees God, that is, in accordance with how

208

Chapter XIII

each lower hierarchy or order or person has a capacity for divine knowledge. [C] Or more plainly etc. He explains the procession of the divine light using sensible examples, namely of the sun and fire, for the reason that the more-than-intellectual procession of the divine light to beings is known to a few mortals and is difficult for all. And this is: I said as clearly as I could what the procession of the divine light to beings was like, and this may be understood either in that way I mentioned or more plainly, that is, in a clearer way which I will speak of, namely by means of examples close to us, in terms of our capability, and to the divine light, through some likeness, even though it is incomparable and distant. For this reason, he adds: although lacking, that is, examples which are deficient for signifying the incomparably surpassing nature of the divine light (AH 2d: ‘no light forming it’), which is why he adds: since God is separated from all, that is, because of the fact that God is separated from all things by a more-than-substantial excess; but more manifest to us, since the examples are sensible. For our sensual eye is open, but our intellectual eye is shut, while the rational eye is bleary. Note the three examples he provides: the distribution of the sun’s ray goes in a way which distributes well, that is, it proceeds abundantly and clearly, to enlighten first matter, namely, the moon, which by nature is always clear whether because it is of the fifth essence or is made of elements, as though to something clearer than all lesser materials, and through it, that is, in it, by means of the co-operation of its nature, it makes its first brightness shine out more manifestly in the lesser beings, since it indicates more clearly and more abundantly the wonderful brightness of the sun. Yet as the distribution of the sun’s ray goes onwards to the more solid materials of the lower, cloudy air, it has a more obscure manifestation of its distribution, and this is not because of a fault in the ray, but because of the unsuitability, that is, due to the inappropriateness and capacity, of enlightened matter for the carrying habit of the

209

657

The Explanation of the Angelic Hierarchy

giving of the light, that is, of the light which ought to be received and carried down once it is poured from above, and gradually in descending it is contracted to what is almost completely non-distributive, that is, to such great obscurity that it enlightens in a limited way or not at all, which happens when it is extended to bodies which cannot be exposed to light. Again, another example for this same thing, the heat of fire distributes itself more to beings more receptive of it, such as dry wood and candle wicks and certain oils, and which go easily out of their own nature, or are easily led through the medium of other things to assimilate it, namely, its heat and dryness, but to substances which are counter-formed through some addition which may impede the capability of the heat, or are contrary by their proper nature, such as water, either no trace of its fiery operation is manifested, or an obscure one, in accordance with the fact that its capacity is slight or non-existing, for example if a burning candle were to be thrown into a river, no trace of fire is shown, whereas if hot iron were placed in a container of water, an obscure trace is shown. And more than that, that is, a clearer power of fire, is the fact that it passes to unrelated beings, that is, ones which are dissimilar and incapable of receiving fire by their very nature, through objects which have themselves in a familiar way to it, for example when fire heats water through the medium of a pot or pan, firstly making fiery, that is, hot, things which can easily be changed to a fiery state, such as a pot or pan, if it should touch them, that is, if it be applied to them, and through those objects, which have been heated, heating either water or any other one of those things which are not easily set on fire according to their proper natures. [D] Therefore, in accordance with etc. He now makes the examples relevant. In accordance with the same reason of the good physical operation, that is, by some kind of comparability of the aforementioned natural operations

210

Chapter XIII

of the sun and fire, the principle of every good visible and invisible adornment, namely, God who is the source of everything, more-than-naturally manifests the brightness of its own giving of the light to the supreme substances of the first hierarchy in a first appearance (AH 10a: ‘appearing first’, AH 7l: ‘immediate shining etc.’, and k), in the most rich, that is, most abundant, outpourings (Sir. 24, 40: I have poured out rivers etc.; Sir. 43, 4: breathing out fiery rays; AH 7l: ‘with an outpouring given first etc.’), and through those first substances, the substances of the lower hierarchies, which are after them, participate in the divine ray, for which see AH 1b and 9d; EH 7x. For those first substances, knowing God first through the intellect, that is, principally and before the rest of the angels, and desiring through affect the divine power, that is, goodness, in a way placed above, before the rest of the angels, have been deemed worthy to become first operators, propagators, so to speak, by pouring into their inferiors, of the power which imitates God and the operation which imitates God, and this happens through the proper operation of those first substances which makes their inferiors imitate God and become assimilated to God both in their powers and operations (AH 3d). And they, the substances of the middle hierarchy which come after the first substances, extend those which come after them in a goodshaped way, that is, in accordance with conformity to the true good, to similar contests (the other translation has ‘to similar power’), that is, exercises similar to their own, in accordance with their power. For the power of lower substances is less than that of the higher ones, and hence the operation of the higher ones is more effective. Handing down abundantly to them, their inferiors, from that brightness which comes to them from above, that is, which pours into them from above. And they in turn hand down from that same brightness to their subjects, in such a way that a higher order in the same hierarchy hands down to a lower order, and a superior substance to an inferior substance in the same order. And in accordance with each one, that is, each and every individual

211

658

The Explanation of the Angelic Hierarchy

659

level, the first substance hands down to the one which is next after it, from the divine light given to it and which passes through the levels to every hierarchical substance, in accordance with the proper proportion of each individual. [E] Is therefore etc. Therefore, in accordance with the aforementioned way, God, who exists truly and properly as the substance of light (he says ‘as’ since the truth cannot be expressed exactly as it is), and exists as the being, that is, the essence, of the light itself, and the cause of seeing, that is, of all knowledge, and this happens not through an external gift but by nature, that is, its natural or rather more-than-natural properties; he, I say, is the first and only principle of enlightenment for all angels and humans who have been enlightened. Afterwards, after God, each substance placed above, that is, a superior one, is the source of enlightenment for each substance positioned after it, and this happens in imitation of God. For in this way they imitate God in a particular way (for each of them gives or receives the participation in the divine light, but the fullness exists in God alone) for the reason that the divine lights are carried from above, they are administered, through that superior to that inferior. Therefore, since the divine light is administered to inferior substances through the first substances, the substances of all the rest of the adornments of the angels, namely, the inferior ones, take this supreme order of adorned ones, namely, the highest hierarchy, through the medium of their leadership, an order of celestial minds, as the source both of all holy knowledge of God and of imitation of God in their powers and operations, after God, the principal source of everything, in accordance with what is appropriate. It is indeed appropriate that they worship God uniquely and attribute all lights to him as their source, and thereafter to the first intelligences, and this happens as by a distribution of thearchic enlightenment, that is, since the divine light is

212

Chapter XIII

distributed, through those first substances to all the lower angels, and through them to us. Therefore, the aforementioned lower orders, trace back all their holy operation and imitation of God, such as is every hierarchical operation, to God principally as first cause, and trace back all of the same operations to the first and deiform minds as to the first operators and their teachers of the mysteries. Therefore, first etc. After making many additional comments in a digression, he advances to the explanation of the second solution, saying in this regard, as though drawing conclusions from what has been said before: therefore the first adornment of the holy angels has the property of burning, which is especially attributed to the Seraphim, and the pouring out and handing down of thearchic wisdom, and knowledge of, namely, the power to know, the supreme knowledge of divine enlightenment, which is especially attributed to the Cherubim, and the property of the Thrones which signifies open suitability for receiving God more, that is, more abundantly and more fully, than all the other hierarchies or orders of the celestial minds. Now the adornment of the subjected angels participates in the power of fire, as regards the Seraphim, and the power of knowledge and wisdom, as regards the Cherubim, and the power to receive God, as regards the Thrones, but in a subjected way, that is, less fully than their superiors. And those inferior adornments are looking, that is, focussing as if intending to receive the light from them (Acts 3, 1-3), at the first substances of the first hierarchy, and are upward-lifted, as far as is possible, to the deiform, that is, divine conformity, through those first substances as through substances deemed worthy of the imitation of God in a first operation, as above. [F] Therefore, these substances which are after those first ones, namely, these in the lower hierarchies, repose, attribute, to those very first substances, as being their hierarchs after God, the holy properties mentioned

213

660

The Explanation of the Angelic Hierarchy

661

which belong to the three orders of the first hierarchy, which I have listed here, in whose participation, that is, participants of which, they have been made through the first substances themselves. Therefore, he was saying, the one who spoke in this way, that is, the one who taught me the second solution, that that vision, about which this conversation is concerned, had been shown to the theologian Isaiah without a medium, through one of the holy and blessed Angels which preside over us, namely, from the lowest order, and that Isaiah had been raised, as in AH 1a: ‘in a raising way etc.’, by the enlightening guidance of that Angel from the lowest order to that holy contemplation in which he contemplated the Lord sitting on a high throne etc. (Is. 6, 1), in accordance with which contemplation Isaiah saw the supreme substances placed beneath God and with God and around God, as may be said using signs. For these kinds of propositions seem to signify a bodily location which does not exist in the celestial and divine realms (Letter to Demophilus k), but ‘under’ signifies the invisible inferiority of minds and the unthinkable pre-eminence of God; ‘with’ signifies an invisible union; and ‘around’ signifies the watchful examination of the impenetrable profundity, as in AH 7b, 7l, 6b. And Isaiah saw that the more-than-principal summit of the divine majesty, separated in an unspeakable way through an infinite excess from those first substances and from all beings, has been positioned above in the midst of the first powers subjected to it. How the divinity which is morethan-eminent over the first minds in an unspeakable and unthinkable way, due to the fact that it is above all things and is separated from all things, through the abundance of its loving goodness comes down to the being in all things (as is said in DN 4p), is completely unthinkable and unknown to union itself, with the exception of an experience of participation in the divinity. Dionysius is alluding here to what is said in Is. 6, 1: The Seraphim were standing above it etc., and Is. 6, 2: they were covering his face and feet with their wings.

214

Chapter XIII

Therefore, the theologian Isaiah learnt from what was seen, that is, those things which he contemplated in that vision, that the divine, that is, the divine majesty, was incomparably positioned above every visible and invisible power in accordance with all, that is, its universal, more-than-substantial more-than-eminence. He is striving to speak, as far as he can, of what is unspeakable. And he learnt that the divine has been separated from all things as being universal, that is, as a more-than-substantial fullness in every way separated from particular participations in it, and is not in any way comparable to the substances of the highest hierarchy which are the first of beings, that is, among beings (this should be understood alongside the exception stated above). Furthermore, he learnt this also, that the divine is the principle and cause-giving substance to all things, and is an unchanging positioning, that is, an unmovable firmness, of the staying of all beings which cannot be dissolved (for the reason that is said in Is. 6, 3: the whole earth is full of his glory etc., and hence in AH 7m, where there is a discussion of this vision: ‘to the last things in the earth etc. up to: bordering around’), from which comes both being and well-being even to those more-than-eminent powers of the first hierarchy. [G] Afterwards, after the aforementioned divine mysteries, Isaiah was taught the deiform powers of the most holy Seraphim themselves, through what is said to them in Is. 6, 3: The Seraphim were standing etc. Hence, he adds: by their holy name which signifies what is fiery, that is, the property and nature of fire, about which we shall speak a little later (AH 15c), insofar as is possible for us to recite what we have learnt from others, that is, the upward-liftings to the deiform, that is, to divine conformity, arising from the power of fire, that is, signified through the natural properties of sensible fire which he lists in detail later. But by the holy expanded formation of the wings, that is, through the description of the expanded wings which are attributed to

215

662

The Explanation of the Angelic Hierarchy

663

664

the Seraphim, Isaiah was taught the absolute and supreme uprising to the divine, as above, in the first intelligences of the order of the Seraphim, and in the middle ones of the Cherubim, and in the last ones of the Thrones; or else this is said in order to distinguish the order of Seraphim into its three parts, namely the first and middle and lowest substances of that order. But the infinity etc. One does not read in Isaiah any reference to the number of feet or faces of the Seraphim in our translation, but in Ez. 1, 5–11 one can read about the four animals, of which two have four feet while the other two have two feet, and in the same passage one reads that each individual animal has four faces. Nevertheless, what is read either there or in Apoc. 4 about the four animals, is understood in an anagogical way of the highest angels, as is clear in AH 15d and k. The intellectual theologian, Ezekiel, seeing the infinity, that is, the multitude, of the feet of those animals which signify the angels, and the plurality of the faces of the same animals, and seeing that his contemplation which is under the feet and under the faces is distinguished by wings, that is, that wings are positioned under the feet and under the faces of the animals which have been contemplated. Now, this is read neither in Isaiah nor in Ezekiel in our translation, but in Ez. 1, 8 one reads: the hands of a man under their wings on four sides, and Ez. 10, 8: the likeness of the hand of a man under their wings. But since it is said in Apoc. 4, 8 that each animal had six wings, and in Is. 6, 2: one had six wings and the other had six wings, and with two they covered his face and with two they covered his feet and with two they flew, it can be understood, in view of the position of the human body, that those animals or Seraphim had wings around their heads as if around their faces, and wings around their hands or arms, and wings around their feet (which is perhaps written in another version of the translation), just as also appears in pictures of those animals. And seeing the eternal motion in the middle wings by which they flew, Isaiah was upward-led by the revealing angel to the intelligible knowledge of the things

216

Chapter XIII

seen in accordance with the figures in the vision in his imagination, by the power of the supreme minds to walk much, that is, to contemplate the divine invisible properties clearly and profoundly, manifested to the theologian himself by the description of the feet and eyes (Apoc. 4, 6–8), or of the faces with the addition of the wings, hence EH 4k: ‘the most holy wisdom of the utterances describing the formation of the wings etc. up to: to the truly existing’. And manifested to him by the holy reverence of those Seraphim which they have in a more-than-earthly way for God for avoiding any examination that is arrogant and reckless and impossible for them, and for that reason reckless, and not permitted, and for that reason arrogant; an examination of the higher divine mysteries, since they cover the Lord’s head, and of the deeper ones, since they cover his feet. Understand the higher and deeper mysteries in the way I explained them in AH 10b. And manifested to him by the eternal motion (as in AH 7b) of the operations which imitate God, by purging, enlightening, and perfecting the inferiors, or assimilating them to God; a motion which never ceases (AH 7b: ‘unceasing’) and seeks the heights, and this happens in commensurability, that is, according to the measure of their powers. All of this is signified by the continuous motion of the middle wings. But Isaiah was also taught that thearchic and very honourable hymnody, that is, song of praise, namely: Holy, holy, holy etc. All of this was taught in this way, namely, with the angel forming that vision, and the theologian handing on from out of his own knowledge of the holy mysteries according to the power of the theologian, namely, in accordance with how capable he was. [H] Therefore, the angel taught Isaiah, in addition to what has been said before, this too, namely, that participation in the thearchic chastity, that is, purity (for which see AH 3c: ‘Divine beatitude etc.’, and AH 2g: ‘more-than-substantially chastely’), which is shining (MT 1a, 2a; Heb. 1, 3: the

217

665

The Explanation of the Angelic Hierarchy

666

splendour of glory etc.), as far as is possible for each individual, is purgation for those pure, purged, in whatever pay, even the highest angels: AH 7k: ‘purgation is etc.’ But that purgation having set out, that is, proceeding from the more-than-substantial hiddenness of the depths of the riches of the wisdom of God (Rom. 11, 33), from the thearchy itself with, at the source, excellent causes, the exemplars of the Word (DN 5l: ‘We say the exemplars in God are the substance-giving reasons of beings etc.’, DN 7g: ‘For if according to one cause etc. up to: pre-existed’); having set out to all the holy minds is in a certain way more manifest and manifests itself more (for it cannot be manifested unless by its own ray, just like the sun: John 14,  21: I shall show myself to him) to these minds which are around it (as above), and distributes its lights more, namely, to the minds of the first hierarchy. But in the second intellectual powers, that is, the minds of the second hierarchy, and the last ones, that is, the minds of the last angelic hierarchy, or in us, it so happens that as, that is, in accordance with the fact that, each mind is more distant from the thearchy itself through the inferiority of its spiritual level, and this happens in accordance with what is deiform, that is, divine conformity (I am not speaking about physical places), so, that is, in accordance with this, the thearchy gathers together more its enlightenment which appears to all holy minds, although in different ways, to the unifying but unknown place of its own hiddenness, that is, to its incomprehensible and inaccessible simplicity in which every multitude and infinity are unified in the highest way: DN 2n: ‘But if the divine etc. up to: in no part’. But it shines on individual holy minds in such a way that it shines on the second, that is, any inferiors, through the first, that is, those that are superior to them. And if we must speak in summary, that is, in order to say briefly and clearly what I have often touched upon, divine purgation or enlightenment is first driven to appearance, that is, it is brought down to knowledge, out of the hiddenness of universal in-

218

Chapter XIII

comprehensibility, through the first powers, and then in descending levels, as has been stated. Therefore, the theologian Isaiah was taught this by an Angel of the lowest order enlightening him without a medium, namely, that purgation and all the other shining thearchic operations are distributed firstly through the first substances, then by levels to all the rest of the lower hierarchical substances, in different ways however, in accordance with the capacity of each one for divine participation. Therefore, by this consideration, the aforementioned Angel appropriately placed, that is, attributed, its purgative property of fire, that is, a property which is signified through fire, to the Seraphim in the highest order after God, the universal principle of all things. Therefore, there is nothing inappropriate if it is said by Isaiah that the Seraphim, that is, the substances of the first order, or the first Seraph, purge the theologian Isaiah himself, for in this way, through original causality, God purges all who have been purged for the reason that he himself is the cause of all purgation, just as he is said to enlighten every person etc. (John 1, 9). [I] Now, I shall use a closer example to clarify this same point. As, for example, just as the supreme pontiff who is the hierarch for us, that is, in the ecclesiastical hierarchy, when purging or enlightening individuals through his deacons or priests, as happens through penitentiaries or legates, he, the hierarch, is said generally to purge those who have been purged in this way or to enlighten those enlightened in this way, with the orders which have been sanctified through him, the hierarch, attributing to him their proper holy operations which happen through them, that is, with his priests and deacons attributing to the hierarch himself the purgation and enlightenment which they exercise through the authority of the hierarch: so, in accordance with this example provided concerning our hierarch and his ministers, the Angel carrying out the purgation of the theologian Isaiah

219

667

The Explanation of the Angelic Hierarchy

668

attributed his proper purgative knowledge firstly to God as the first cause of all purgation, but then to the Seraphim as his hierarch who operates that purgation first after God, just as if someone, that is, the Angel himself, with angelic reverence, that is, in accordance with the requirement for reverence which that Angel owes to God and the Seraphim, were to say to Isaiah, teaching the one purged by him, Isaiah himself, that, namely that this principle of purgation, carried out completely in you by me without a medium, is exalted over all things, and is the substance of everything (AH 4b: ‘is the being of everything etc.’) and creator of everything and first cause of everything, who as creator led even the first substances from non-being to being (AH 4a), and contains them by positioning them around himself (as above), and keeps them in the state of their glory as being both unable to turn away from his love (AH 2g, 7f) and incapable of falling from their excellence. For it is impossible for their excellence or glory to be diminished in any way. And he moves the first substances (AH 10a: ‘most worthy etc.’; DN 4o: ‘moving the first etc.’, and q) to receive and carry out the participations of their own operations which have been provided for, that is, through which they provide for their inferiors by purging, enlightening, and perfecting them. Teaching me those things, which I have mentioned before about the second solution, he said that the sending of the Seraphim signifies this, that is, what has been said before. But the hierarch etc. This clause must be connected to the one which was written above: ‘of purgation carried out in you by me etc. up to: participations’, as though it is said in the person of the Angel speaking to Isaiah, as if to say: I said that God is the principle of my purgation; but the hierarch, the first Seraph, of the adornment, that is, of the order or hierarchy, of the first substances is the leader of my purgation after God, by whom, the hierarch, I, the Angel of the lowest order, was taught to purge you in a deiform way (as above). Therefore etc. He is still speaking in the person of the Angel:

220

Chapter XIII

that aforementioned Seraph who is purging you through me, through whom the first cause itself and the creator of total, that is, all or universal, purgation, has led the operations which provide for the universe out of the hiddenness of its incomprehensibility down to us. [K] The one who taught me the second solution taught me those aforementioned things. And  I hand over the same things to you. Now, let it be of your intellectual, profound, and discerning knowledge, that is, I leave it up to your knowledge, either to accept the one, that is, one, of the reasons stated, that is, of the solutions in which a reason is assigned for why Isaiah is said to be purged by the Seraphim, a reason free of doubt, that is, certain, and to honour this same one in a special way, by agreeing to it and praising it; or to honour the other one that is left as having appropriateness and reasonableness and perhaps the truth, that is, as being appropriate and reasonable and true; or to find by yourself, that is, by your own study, something truly more related, that is, in agreement with, the true, that is, truth, or to learn it from someone else, in speech or in writing, with God of course giving the word (this has been taken from that verse of Ps. 67,  12: The Lord shall give the word etc.), with the angels and lovers of the angels, that is, spiritual people, reconciling, that is, tempering the brightness of the divine light, to reveal, in order to reveal, to us, with regard to the aforementioned question, a contemplation, that is, a consideration for understanding, more splendid than the aforementioned solutions and consequently more lovely to me, if it is possible – I make no decision about this.

221

CHAPTER XIV  WHAT THE NUMBER OF ANGELS WHICH HAS BEEN HANDED DOWN SIGNIFIES

669

[A] Among the other conditions of the angelic hierarchies expressed in the scriptures, which I deal with in this book, this too is worthy, in my opinion, of intellectual principality, that is, of the treatment of the principality of the angels, namely that there be a treatment of the fact that the tradition of the utterances concerning the angels says that the angels are thousands of thousands and ten thousand times ten thousand: Dan. 7,  10: Thousands of thousands ministered to him and ten thousand times one hundred thousand stood by him. A tradition, I say, turning the highest simple numbers among us, namely, thousands, back on themselves, and by this leading back multiplying the same numbers, clearly showing us through that, that is, through those turnings of the thousands back on themselves, that the arrangements of the celestial substances are uncountable for us. For there are many blessed armies of more-than-earthly minds, that is, many minds in the celestial armies, and they surpass the measurement of our material numbers which is weak compared to them, constricted, that is, narrow compared to their capacity and comprehension, and have been defined cognitively,

222

Chapter XIV

that is, comprehended with certain knowledge, only by the more-than-earthly and, that is, celestial intellect through which they know themselves directly and naturally, and by the gratuitous and comprehensive knowledge given to them most richly, most abundantly, by the thearchic wisdom-giving of infinite knowledge, that is, by the divine wisdom which makes all wise beings wise and whose knowledge is simply infinite, for which reason it contains and comprehends everything including what is infinite. A knowledge, I say, which is the more-than-substantial principle as well as the substance-giving cause of all beings, that is, through the fact that it causally creates everything, and by its power contains all things in their essences, and the termination, that is, the comprehensive surrounding of all things.

223

670

CHAPTER XV  WHAT THE IMAGES WHICH EXPRESS THE ANGELIC POWER MEAN, WHAT FIRE MEANS ETC.

671

Now therefore. The author promised above in AH 2a to describe hierarchy and to show the usefulness of hierarchical activity, then to praise the celestial hierarchies, namely, the testimonies concerning them which are found in the sacred scriptures, all of which matters he completed in the previous chapters. Then, in the same place he promised to show the sensible forms or shapes by which the celestial substances are indicated in the scriptures as well as the simple truth to which we need to be brought back through those forms or shapes. He deals with this in the final chapter. (a) Let us direct our minds, which have engaged in intellectual matters in the previous chapter, to the consideration of the sensible forms, so that, after considering them, we may re-direct our attention to contemplate more effectively the simplicity of the celestial spirits. It should be known in advance that although the celestial substances are sometimes said to rule and sometimes to be ruled, no confusion of the celestial order is introduced by this fact. For it is not to be understood that some substances which rule others are ruled by those same substances, but those which rule any other substances are in turn ruled by other different ones, and vice versa. Yet these three actions are common to all celestial substances,

224

Chapter XV

namely, to be extended upwards to drink in the light, to return to oneself in order to preserve the light which has been received, and to pour the light onto one’s inferiors by sharing it. (b) Firstly, it must be considered why the property of fire is attributed so often in the scriptures to the celestial beings in place of the other sensible forms, so that they are called wheels of fire, animals on fire, and men showering sparks of fire, piles of burning coals, a rapid river of fire, fiery thrones, while the Seraphim are called burning through the interpretation of their name. Scripture certainly uses the property of fire ahead of the other forms when indicating the celestial beings for the reason that it indicates more clearly than the other ones the celestial and divine properties, for it is found to signify even the divinity itself. (c) The properties of fire are listed, by which celestial and divine properties are signified. (d) Why the human shape, eyes, nose, ears, taste, and touch are attributed to the angels. (e) Why adolescence or youth, teeth, shoulders, arms, hands, a heart, breast, back, feet, and wings are attributed to them. (f) Why nakedness, not wearing shoes, clothes, containers, priestly robes, and belts are attributed. (g) Why rods, spears, axes, and building and geometric instruments are attributed to them. (h) Why the angels are indicated by the name of the winds, clouds, (i) bronze, amber, and stones. (k) Why the celestial minds are described through the shapes of a lion, cow, and eagle. (l) Unless the length of his treatise prevented it, we would have adapted all the particular bodily properties of the aforementioned animals to the angels, namely, fury, desire, and all their bodily senses and limbs. Yet not only what has been said is sufficient for someone with wisdom to adapt the remaining properties in a similar way, but the anagogical explanation of even one single form. (m) What rivers, wheels, and chariots indicate in celestial matters. (n) What the joy of the angels over the finding of what had been lost, namely, the sheep and the coin, and a banquet signify. What is said about these kinds of shapes, even though it does not cover their treatment exhaustively, nevertheless is sufficient to purge minds from the imagination’s phantasies of the sensible forms attributed to the angels. I have not dealt with all the testimonies of the scriptures about the angels on account of four reasons which are added.

225

672

The Explanation of the Angelic Hierarchy

673

[A] Now then etc. As for what remains after a careful treatment of the angels, putting our eye for rest, that is, in order to rest, descending from the strength around the lofty contemplations which is appropriate for the angels, that is, from a difficult and profound contemplation of the state of the angels, to consider the broadness which is divisible and of many parts, that is, a broad and dispersed multiplicity, of the multi-formed variety of the formations of the angels, that is, of the many different sensible forms by which the angels are described in sacred scripture. After this descent, let us again turn back our intellectual eye from those sensible forms as being images of what is invisible to contemplate, through such a composite and dispersed multiformity, the simplicity of the celestial minds, and do this in a resolving way, that is, through mutual comparisons, bringing the consideration of sensible realities back to a knowledge of invisible realities: Rom. 1, 20: the invisible things of him etc.; Letter to Titus h: ‘the very workings of the appearing world are a statement of the invisible properties of God’; Wis. 13, 1–6. But be, that is, let it be known beforehand, before the main treatment in this chapter, that the purging, that is, intellectual explanations which purge the mind of the imagination’s phantasies, of the images formed (as above) in a holy way, sometimes indicates that the same adornments of the celestial substances are ruling others hierarchically, in accordance with the law of hierarchy which is dealt with in AH 3, and on the other hand, that the same adornments are ruled hierarchically by others, and some last, that is, inferior, adornments are hierarchically ruling others, and some first ones, that is, who are superior to certain others, are hierarchically ruled by others, and that the same adornments have first powers, namely, those in the first hierarchy, and middle ones, in the middle hierarchy, and last ones, in the lowest hierarchy, as was said in AH 5b: ‘But we say etc.’, 11b: ‘For as often etc.’, 12a: ‘And totally in participation etc. up to: not in a similar but a subjected way’. Or, the first powers

226

Chapter XV

are said to be those which are only for ruling others, the last ones for being ruled by others, and the middle ones for being ruled by others and for ruling others. I say that the aforementioned purging signifies this, with however no inappropriate reason wrongly produced in accordance with such a way of their disclosures, as if the order of the angels were muddled up so that some angels rule the ones by whom they themselves are ruled. For if we said, in accordance with the aforementioned purgation, that certain adornments were hierarchically ruled by those before them, that is, their superiors, and afterwards we said that the same ones were hierarchically ruling those by whom they are ruled; and if again we said that certain superior ones who are before hierarchically preside over the last ones, that is, their inferiors, and again that those ones who are presiding were hierarchically ruled by those very ones who are hierarchically governed by them: truly this would be inappropriate and full of much confusion which would happen if this were the case. But if we were to say that certain of the same ones hierarchically rule certain others and are hierarchically ruled by others, and that the same ones still do not rule others and are ruled by the those same ones, but that each individual is hierarchically ruled by those before it, and hierarchically rule the last ones, that is, their inferiors, in accordance with this line of thought, anyone could rightly without any inappropriateness say that the same formations formed in a holy way in the utterances, that is, the powers indicated in similar ways, can sometimes in truth be put around, that is, fittingly and truthfully attributed, in a familiar way to the first and middle and last powers. Therefore etc. From what has been said, he concludes that being extended upwards to draw light from those by whom they are hierarchically ruled, and pouring light into those whom they hierarchically rule, and, for each individual, turning into oneself

227

674

The Explanation of the Angelic Hierarchy

675

by preserving what has been received from a superior, are common to all the celestial substances. And this is: therefore, without a lie, it is fitting for all the celestial substances to be extended upwards through conversion, that is, by directing one’s intentionality towards the superior who is pouring out the divine light, and to turn in on oneself strongly, that is, to turn back into their own minds, preserving their own powers, and that they participate a providential power, that is, a power which is providential, by means of a sharing procession to what is second, that is, by which they proceed to their inferiors, sharing with them the divine light which they receive from their superiors, or which the first receive from God (hence in DN 4k a triple motion is attributed to the angels), although this triple power is appropriate for them, namely, the first substances, in a way that is placed above and totally (as above), but for those inferiors ones in a particular and submissive (what he called ‘subjected’ in AH 12a) way, as has been said on many occasions. [B] Must start etc. He proceeds to deal with the main purpose of this chapter, firstly dealing with the meaning of fire. After what has been said beforehand, the conversation about the main purpose must start and must be sought in the first purgation of the sensible forms, for which reason theology is found honouring the holy description of fire almost beyond, that is, above, all sensible properties, by attributing the properties of fire more often and more sublimely to God and the celestial substances. For example: you will find theology itself forming during the description of celestial and divine matters not only wheels of fire (Dan. 7, 9), but also animals on fire: Ez. 1, 13: their appearance was like burning coals of fire, like the appearance of lamps, and: brightness of fire etc.; Apoc. 4, 5: seven lamps etc.; and men flashing fire: Matt. 28, 3: his appearance was like lightning; Wis. 3, 7: like sparks etc.; and attributing heaps of coals to the celestial substances themselves (Ez. 1,  13) and rivers blazing

228

Chapter XV

with fire with an unmeasurable sound: Dan. 7,  10: A rapid river of fire was going out etc. But it also says that there are thrones of fire in heaven (Dan. 7, 9: his throne was flames of fire), and signifies that those supreme Seraphim which are on fire, by virtue of their name (as above; Is. 6, 1–7), and attributes the property and operation of fire: Is. 6, 6–7, where one of the Seraphim is said to purge Isaiah, as in AH 7b and 13a. Why provide more examples? Totally, completely, theology honours the form of fire eminently above the other sensible forms above and below, that is, when indicating both the divine invisible properties and the superior celestial spirits as much as the lower orders or the spirits of people of God (as in Deut. 4, 24: your God is a consuming fire), or of the divine scriptures (Prov. 30, 5: Every word of the Lord is fire etc.; Ps. 104, 19: The word of the Lord inflamed etc., Ps. 118, 140 (phe): word on fire etc., Ps. 11, 7), of the highest angels (see above regarding the Seraphim), of the lower angels (Ps. 103, 4: who make your angels etc. up to burning), and of humans (Sir. 48, 1: Elias stood up etc.). Therefore, I truly think that fire, that is, the nature of fire, signifies what is most deiform about the celestial minds, that is, a clearer conformity to God in the celestial minds than the rest of sensible things. For the holy theologians describe in many places in sacred scripture the substance of God which is more-than-substantial and completely unable to be formed, that is, depicted by no form (as in AH 2d), with fire (as in Ex. 3, 2 and 19, 8; Deut. 4, 24; Acts 2, 3; Mal. 3, 2), as having many thearchic properties, that is, properties which signify God, if it is right to say so, since what is signified incomparably surpasses the things which signify, properties which are like images in things seen, that is, insofar as it is possible for divine properties to be signified through sensible forms. [C] For etc. He lists rather many of the properties of fire by which it signifies God and consequently the celestial and hierarchical minds which have been assimilated to and united with

229

676

The Explanation of the Angelic Hierarchy

677

678

God. Sensible fire, in order that it may be spoken of, that is, so that we may show especially how it signifies, comes into everything and through everything, that is, has been scattered throughout all sensible materials, and so to speak reaches from the highest materials through the middle ones down to the lowest ones by penetrating everything, in a pure way, in such a way that it does not contract dirt or bodily mass from the rather heavier and bodily and dirty materials, and it is said of God in Wis. 8, 1: It reaches from end etc., and Wis. 7, 24: yet it reaches everywhere on account of its purity; 1 Cor. 15, 28: all things in all things etc.; AH 13b: ‘thearchic power coming to all things etc.’; and nevertheless it is separated from all things by its natural properties: AH 13f: ‘more-than-unspeakably separated etc.’ And while existing in a shining way completely, that is, universally in its totality, at the same time fire itself is as hidden and unknown in itself, that is, according to its proper nature alone (MT 1a: ‘more-than-unknown and morethan-shining etc.’; DN 7h: ‘Surely it is true to say etc. up to: God is known in all things and without all things’), when no material is put forth to which, that is, in which and through which, it manifests its proper operations, namely, flame, light, and heat, just as it hides in stone and other materials, but is manifested in bronze, wicks, and similar materials. And it is unable to be restrained. For it cannot be restrained and handled like other materials (AH 13b: ‘not able to be restrained etc.’), since it incomparably flees from every soul: Song 8, 14: Flee my beloved etc., Song 5, 5–6: I rose in order to open etc. up to he had turned away and gone on; Qo. 7, 24–25: I shall be made wise etc. up to who shall find it?; Job 11, 7: Perhaps etc., Job 28, 21: It is hidden etc. up to it hides. And it is unable to be contemplated in itself, in the purity of its nature: Job 26, 14: and when hardly a little up to to see, Job 36, 26: surpassing our knowledge etc., Job 37,  24: they will not dare to contemplate etc.; Ex. 33, 20: You will not be able to see my face etc.; Rom. 11, 33: Oh the depths etc.; Letter to Gaius I: ‘if anyone seeing God etc. up to: above all things which are known’; AH 4c: ‘No-one has seen the hiddenness of God etc.’ Surpassing all things, as if the

230

Chapter XV

lightest thing in all four elements (AH 13f: ‘Therefore, the theologian learnt from what had been seen etc. up to: invisible power’), and driving those things in which it is implanted to its own operation, since it makes torches and any other types of lights which are set alight by it shine and burn, just as the deity does for those who are united with it: John 5, 35: John was a burning and shining light; Sir. 48, 1; Jer. 20, 9: was made etc.; Ps. 38, 4, Ps. 104, 19. Changing in how it mixes with objects since it distributes more participations in itself to some, less to others, and more clearly to some, but more dimly to others. It even changes the objects which participate in it since it makes cold things hot and dim things bright, it cooks raw things, it softens hard things, and so on; similarly, the deity distributes its light in different ways: Job 38, 24: light is spread, heat is divided; Rom. 12, 3–16: just as God divided etc. up to agreeing; 1 Cor. 12, 4: There are varieties of graces etc.; AH 9d: ‘the dissimilitude of intellectual visions etc.’, 12a, 13c and d. Likewise, it changes things spiritually: 1 Sam. 2, 4–8: the bow of the mighty etc. up to raises the poor, and 1 Sam. 10, 6: you shall be changed into another man etc.; Ez. 11, 19; Ps. 145, 7: the Lord loosens etc.; Job 23, 16: God softened etc., Job 12, 24: He who changes etc. It gives itself to all in whatever way they approach: AH 13c: ‘Again fire etc.’; likewise the deity: Ps. 33, 6: Come etc.; Deut. 33, 3: who approach his feet etc.; AH 7g: ‘as truly to it etc.’ It renews etc., since it renews things which have been corrupted with rust like the heat of the sun which is said to breathe out fiery rays: Sir. 43, 4; ‘it renews’ (DN 4c). Now the deity makes everything new: Apoc. 21, 5: Behold, I make new etc. 2 Pet. 3, 13: But new heavens etc.; Is. 65, 17: Behold, I create etc.; Ez. 11, 19: I shall give them a new heart etc. And with its lights not veiled around (the ablatives should be used to demonstrate the essence), since as regards what it is in its nature, it shines clearly when applied to an appropriate material, especially in the case of the sun, which in my opinion is not made of the fifth essence but is a most pure fire. And in that brightness of fire which appears so clearly in its essence, it is incomprehensible. Or it could be taken thus: in its own lights,

231

679

The Explanation of the Angelic Hierarchy

680

which are unveiled around, it is incomprehensible in accordance with the purity of its essence; thus, the deity out of the very infinite and more-than-substantial fullness of its light is incomprehensible: MT 2a: ‘In this more-than-shining darkness etc.’, and b: ‘that more-than-substantial etc.’; Letter to Gaius  I: ‘This in a surpassing way etc.’; Letter to Dorotheus a: ‘Divine darkness etc.’ Pure, cleansed of dirt more than all other elements, and without bodily mass. It is said of God in Wis. 7, 25: a certain emanation etc., and Wis. 7, 26: mirror without stain etc.; AH 3c: ‘Divine blessedness etc.’; DN 12a: ‘Therefore, holiness etc.’ Discerning, since by its light things are distinguished one from another; it even loosens hard things by its heat, and divides parts which previously were joined together; likewise the deity: Matt. 25, 32: he will separate them from each other etc.; Ex. 8, 23: I shall place a division etc.; Gen. 1, 4: and divided the light from the darkness etc.; Hos. 13, 15: will divide among brothers. Unchanging, in its nature always bright and always hot, rising, penetrating etc., although it causes change in other things, and of God it is said in Ps. 101,  28: but you yourself are the same etc.; Mal. 3, 6: I am the Lord and do not change; MT 1a: ‘unchanging etc.’; DN 9i. Upward-carrying, that is, tending upwards: Rom. 9, 5: God above all things etc.; MT 1a: ‘more-than-substantial, more-than-godly, more-than-good etc.’, MT 5b: ‘is above every affirmation etc.’; Letter to Gaius I: ‘is more-than-placed above every mind and substance etc.’ Proceeding sharply, for it sharply penetrates things that are compact and hard; likewise the deity: Heb. 4, 12: The word of God is living etc. up to the intentions of the heart, and Heb. 4, 14: which has penetrated the heavens etc. High, pre-eminent over the other three elements, and of God it is said in Rom. 11, 33: Oh the depths of the riches etc.; Qo. 7, 25: the great depth etc.; Job 11, 8: is higher than the heavens etc. Taking no pedestrian subjection, that is, it never slips down from above in accordance with its nature, but it is preeminent over all weighty objects and ones which are less light, and it flies over them all: DN 12b: ‘it must be added that it etc. up to: deity’; Ps. 102, 19: his kingdom shall rule over all; AH 8a: ‘true do-

232

Chapter XV

mination etc.’ Always moving (Wis. 7, 24: Wisdom is more mobile than all moving things), moving in the same way (DN 4q: ‘a simple loving motion which moves itself etc. up to: restored’), moving other things (AH 10a: ‘moving God etc.’, AH 13i: ‘and is himself moving etc.’). Comprehensive, since it takes hold of large materials, and of God it is said in Wis. 1, 7: that which contains everything etc.; AH 7m: ‘from the celestial substances etc. up to: bordering around’; incomprehensible: Rom. 11, 33: how incomprehensible are etc.; Jer. 32, 19. Not needing anything corporeal to preserve its essence, and of God it is said in Sir. 18, 1: He who lives forever etc., Sir. 24, 5: the firstborn etc.; 1 Cor. 15, 28: everything in everything. That which is eternal lacks nothing, therefore, and is the fullness of all things, existing before all things, and without all things. It increases itself evasively. The other translation has ‘hiddenly’: the meaning is the same. For it takes hold of dry materials in a hidden way, and because of this, buildings and other items are often set on fire, and of God it is said in John 3, 8: The Spirit blows where it wants etc. up to where it goes; Job 9, 11: If he comes to me etc. And shows to inflammable materials its greatness which lies hidden in its nature; thus the deity, hidden in the hiddenness of its fullness and incomprehensible to every mind, by communicating itself to celestial minds and spiritual men and all creatures in accordance with individuals’ capacity, is known by participation in it: DN 2q: ‘All divine things and whatever has been manifested to us are known only by participation’, and DN 7h: ‘from all whole things etc.’ Active: John 5, 17: My Father works etc., John 1, 3: All things were made through him etc.; powerful, by incinerating very great and tough materials in its very actions: Sir. 1, 8: The all-high and omnipotent creator is one. Invisibly present to all things through the general mixture of all the elements. And God is present to everything since he is everything in everything (1 Cor. 15, 28), yet invisible to everything: 1 Tim.1, 17: to the invisible God alone; Heb. 11, 27: for invisible etc. When left alone, it appears not to exist, just as in stones and other materials it is so hidden that unless it is

233

681

682

The Explanation of the Angelic Hierarchy

683

forced out it seems not to be there, but with friction, namely by being struck with iron or steel or some hard material, as if by a kind of seeking after it, since by such striking it is sought out and dragged out, it is suddenly manifested naturally and properly, since being manifested by such a striking is a natural property of fire. In this way God is often said to be unknown by those contemplating him all the while that he sustains them, but is manifested by the striking of his vengeance. So the Pharaoh says in Ex. 5, 2: I do not know the Lord, but once afflicted he says in Ex. 9, 27: I have also sinned now, just Lord etc.; Dan. 3, 15: who is God who could deliver you etc., Dan. 4, 34: after the end of days etc. And then is incomprehensibly untouchable, since sparks are suddenly forced out by striking, and when the heat is no longer applied, they suddenly disappear, so that if a stone from which fire was cast out were touched, it would be found to be cold as if having no trace of fire. The deity, however, remains incomprehensibly hidden both before the manifestation of any deed and after: MT 1a: ‘in completely untouchable etc.’ It is not diminished in all of its very rich distributions. For although the fire of a single candle has lit one thousand others, it is nevertheless not diminished in any way: so too the deity communicates its being to every existing thing, its life to every living thing, its wisdom to every wise thing, its goodness to every good thing, yet none of these properties of the deity are diminished. And someone may find, that is, will be able to find, many other familiar properties of fire, that is, properties which signify by a familiar adaptation the thearchic operation, just as, that is, as much as it is possible to happen, in sensible images. Knowing this, therefore, those who experience and not only know God, form, that is, describe through sensible forms, the celestial substances using fire, that is, through the properties of fire, or which pertain to the action of fire, signifying through the properties of fire what is deiform, that is, divine conformity as regards knowledge and power, and what imitates God, that is, the imitation of God as regards operation, in those celestial substances, for the reason that the properties of fire, as was said, can be adapted to God, and all

234

Chapter XV

the celestial substances can be conformed to God and imitate him in accordance with the capacity of each individual. [D] But also human-formed etc. After the properties of fire, he deals with the properties of the human body and heart, because of which the angels are often designated in the shape of humans, as in Tobit 5, 5: he found a young man etc.; Mark 16, 5: they saw a young man etc. And this is: those who experience God describe those celestial substances not only through the properties of fire, but also those that are human-formed, that is in human form, firstly on account of their intellectual nature, that is, since humans are naturally intellectual in their minds, and the angels are by nature and in actuality. And since humans in their bodies have powers which can look upwards, that is, eyes which are positioned in such a way that they freely look upwards, and the angels continuously look upwards to the divine brightness: 1 Pet. 1, 12: on whom desire etc.; AH 3b: ‘to his most divine etc.’ And on account of their straight and upright nature, that is, since the human figure is straight and upright by nature, and the angels are always extended upwards in a straight and upright way, for which reason they are said to stand in AH 7l: ‘standing around God without a medium etc.’; Is. 6, 2: the Seraphim were standing etc. And on account of their principality by nature, that is, since humans naturally have superiority over animals (Ps. 8, 8: You have subjected everything under his feet etc.), and the angels are superior to the rest of creatures, as in AH 4b: ‘Therefore the holy celestial etc.’ And on account of their leadership, since humans control and provide leadership for irrational animals: so too do angels for other angels and over humans, as in AH 9a: ‘and to principally lead others etc.’, and AH 4c: ‘but the glorious etc. up to: leading back’. And on account of their minimum nature in the senses, that is, because of the fact that humans have a lesser abundance of sensible powers, as compared to the rest of the powers in irrational animals, that is, having regard to the sensible powers of certain irrational animals. For an eagle and lynx can see much more sharply, a dog can hear, and a vulture smell, more keenly, a horse or

235

684

The Explanation of the Angelic Hierarchy

685

lion is stronger, a deer swifter, and a whale bigger than mortal humans. Yet the angels appear to have no use of the senses, since their nature is invisible and totally without senses because it is incorporeal. And on account of their superiority over all animals through the invisible power which humans have in their abundance of the mind, which is incomparably greater than every power of the body, and through their power of obtaining true perfection in accordance with rational knowledge, as regards the co-operation of free will, that is, in virtue of the fact that humans incomparably are superior to irrational animals through the power of the mind and in virtue of the fact that humans are suited to obtaining eternal life, and their freedom in accordance with the nature of the soul etc., that is, in accordance with their natural freedom of will which is totally and simply unforced. Indeed, it is not appropriate for God to force that which he made in the image of his all-powerful majesty, and anything other than God has no power at all to force it: AH 9d: ‘For we do not have a forced life etc.’ Angels are rightly described using the human shape not only according to the aforementioned properties of humans, but it is, that is, it is possible, to find fitting images for the celestial minds in accordance with each part of our corporeal multitude, that is, in accordance with each one of our corporeal properties which are many, or in accordance with each thing, that is, each property, of the parts of the body etc., just as many properties in the eyes are noted here. Saying, that is, so that we may say, that our inspective powers, that is, the eyes, signify the most clear looking of the celestial powers towards the divine lights. For just as we clearly see bodily forms with bodily eyes, so they see the divine light with intellectual eyes. And again there is a more exact adaptation, since we say that the tenderness and moistness of our eyes which are able to take in every kind of form, their roundness which makes the eyes mobile, their purity and openness, signify in the angels the reception of the thearchic enlightenment, a reception which is soft, tender, and by that very tenderness having greater capacity, and diverting any dissimilitude which gets in the way,

236

Chapter XV

for which see AH 3a, c, 8a: ‘no tyrannical dissimilitude etc.’, and moist, that is, promptly capable of receiving any of the divine invisible properties such as goodness, beauty, essence, life, wisdom etc., and not contra-formed, that is, not having in itself any natural or accidental impediment preventing it from being able to have a free and varied inspection of the divine properties, but mobile through its extension to the varied spectacles of the divine lights, just as the eye due to the roundness of its sphere moves agilely to consider different things, sharply, through a keen inspection of the lights, pure (AH 7f), open to contemplate through a proper species the light in the light (AH 7g), and all of this in a way that does not suffer change, that is, immaterially (as in AH 7g, 2b), or without injury or weakness (as in AH 8b: ‘to no reception etc. up to: power making power’), which we do indeed suffer on account of the weakness of our intelligence, as in AH 2b: ‘in the brightness which the sun brings forth etc. up to: without injury’. And we say that our powers which discern things through smelling, that is, the nose, signify receptivity, that is, the angels’ power of reception, of the distribution, that is, of the divine sweetness distributed to the celestial substances in a varied and abundant way, which is pleasantly fragrant above the mind. For the divine sweetness, which the affect can receive, incomparably surpasses the intellect even in the celestial substances, just as the Seraphim of the mind surpass and exceed the Cherubim; and it signifies the power to distinguish what is not like this, that is, the power of discerning through knowledge whatever is dissimilar to the divine sweetness and the power to avoid such things (although nothing is contrary to it, as in DN 4ac: ‘For if all natural etc.’), and the power to totally escape such things by abhorring and avoiding them. And we say that the powers of the ears signify their power to participate and receive, that is, their participation and reception, of the cognitive, that is, through a comprehensive knowledge, thearchic inspiration. For they are truly said to see the divine lights which they know by the practice

237

686

The Explanation of the Angelic Hierarchy

687

of their contemplation, but they are said to hear the things which are divinely inspired beyond any investigation using their powers. Now, we say that the power of taste signifies a filling up with intelligible nourishment, that is, with the divine sweetness, which is really one more-than-simple but many-formed sweetness (Ps. 30, 20: How great is the multitude of your sweetness, Lord). The affect of the celestial minds is more-than-intellectually replenished by this sweetness, and they are most fully satisfied with no feelings of distaste. However, this nourishment is called intelligible since it is invisible and is received internally or rather intimately, as in DN 7b: ‘One must understand the divine properties according to this’, that is, one must know them invisibly and intimately through the principal affect, hence Tobit 12,  19: AH 7l: ‘filled with divine nourishment etc. up to: the unity of the banquet’. And the power to receive, that is, affective receptivity, the nourishing divine produce, that is, spiritual growth arising from the light received, just as humans grow using the power of food. But we say that the power of touch signifies the power to distinguish in the knowledge of what helps or harms nature. Just as we perceive through the power of touch excessive coldness or excessive heat which harm nature, as well as temperate things which help nature, so too the celestial substances discern though knowledge both what is good and what is dissimilar. However, the good is discerned only through experience; for this reason ‘in the knowledge’ is said here. But we say that eye-lashes and eye-brows signify the power to preserve intellects which inspect God, that is, the careful preservation of all divine knowledge, just as eye-lashes and eye-brows are kinds of defences for the eyes. [E] But we say that the ages of an adolescent and young person signify in the angels that the power of the angels, which is always life-giving, that is, renewing the angels with eternal increases in eternal life, gains strength, that is, it perseveres in its vigour without any diminution, or rather with increases, just as the power of adolescence leads naturally to growth.

238

Chapter XV

The power of being a young person naturally resides in its strength. And we say that teeth signify the power to divide the nourishing perfection implanted in inferiors by their superiors, that is, the power of separating the participation in the light, without any diminution of the light, in order to share it with an inferior. Each intellectual celestial substance divides, that is, distributes by making a particular distinction, the uniform intellect, that is, the simple light, given to it by what is more divine, that is, by its superior, by means of a power that provides for their inferiors, and multiplies its simplicity, that is, for the upward-lifting capacity of one more needy, that is, in order to upward-lift any inferior in accordance with the capacity of each individual, not so that the simple light may be divided into parts, but, remaining in its simplicity, it is participated by different beings in different ways. Thus it is said to Moses in Num. 11, 17: I shall take from your spirit etc. We say that the shoulders signify the power to do, that is, the power of acting, and arms signify what is operative, that is, the actualisation of that same power, and hands signify what is active, that is, the effect of the actualisation in purging, enlightening, and perfecting inferiors in accordance with how the arm, so to speak, proceeds from the shoulder and the hand from the arm. And again it can be said that the heart, which gives the body life, is a sign of the deiform life which the angels have. A life, I say, disseminating, that is, fruitfully distributing, its own life-giving power to those provided for, that is, to inferiors for whom they provide, in a good-formed way, that is, in conformity with God and in imitation of him: James 1, 5: who gives to all etc.; John 1, 16: of his fullness etc.; AH 1a: ‘but all etc.’; Sir. 43, 4: breathing out fiery rays etc. It can be said that the human chest signifies in the angels what is indomitable, that is, a power unable to be restrained from a constant and free extension to God, and the actualisation of any hierarchical operation appropriate to it (AH 2g: ‘in a strong and unable to be diverted etc.’, and AH 8b: ‘a certain powerful etc.’), since the strength of humans lies in the chest, and what preserves, that is,

239

688

The Explanation of the Angelic Hierarchy

689

690

the power to preserve the lights which have been received (in this same chapter above at a: ‘strongly around themselves etc.’), just as the chest is defended by the strength of the ribs in order to protect the tenderness of spiritual gifts. Hence, he adds: just as the chest protects the life-giving distribution which is in the heart placed beneath it, that is, surrounded by the chest under the ribs, by which distribution the body gains life. But the back, from which the ribs, so to speak, sprout, can be said to signify what contains, that is, the power to contain, all the angelic powers which germinate, that is, which sprout though continuous growth just as the spine of the back contains within itself all the joints from which the ribs, so to speak, grow. It can be said that the feet, on which humans walk and run by cutting through the air, signify motion, that is, the power of moving oneself either in a circle or a straight line or else an oblique line, as I dealt with when commenting on DN 4k: ‘And the divine minds are said to move etc.’, and action and speed arising from the over-abundance of more-than-fervent love for God, due to the walking, that is, the progress, of their eternal motion to the divine. On account of this, namely, on account of their fervent motion to God, theology has shaped, that is, indicated in a figurative way, the feet of the minds, that is, of the animals which signify the celestial minds in an anagogical way, or of the Seraphim, as winged (in Is. 6, 2 it is said they covered his feet with two etc.); consequently, in accordance with that shape, the Seraph is understood to have had winged feet, as I dealt with when commenting on AH 13g: ‘and are distinguished by wings etc.’ For the wing signifies in the angels an upward-lifting sharpness, that is, the power of the angels which sharply and keenly penetrates to contemplate the heavenly light, as is said of the bird in Wis. 5, 11: parting the air by the force of its flight, and indeed a wing is sharpened at its end and carries a bird upwards; and what is celestial, that is, the celestial nature of the angels, or their way of living in view of the fact that wings keep the bird poised in the air, and what makes its way upwards, that is, the power of preparing for itself access to the divine, just as a wing makes the air accessible

240

Chapter XV

to birds, and what separates, that is, the power to distance oneself, from everything terrestrial, just as a bird is distanced from the earth by the power of is wings, on account of the upward-carrying power of the mind (as in AH 2e: ‘that part of the mind which carries upward’), just as a bird is distanced from the earth by the wings which carry it upward. But the lightness of the wings signifies that there is nothing earthly in them, but everything that is in them is driven on high, that is, that it is driven upwards to God, in a pure way, purely intellectually (AH 7f: ‘as all subjection etc.’; MT 1b: ‘by an excess from yourself etc.’), and without weight, that is, with every opportunity for dragging downwards excluded: AH 2g: ‘on account of the pure etc. up to: desirable’. [F] But naked. Rather many properties are listed in this chapter regarding the shapes of humans or irrational animals or other things which are not found in the scriptures, but many circumstances and accidents which pertain to the same matters are understood by the shapes of those sensible things. Sometimes humans are naked and without shoes, as in Is. 20,  4, which can suggest some image of angelic movement, sometimes clothed and with shoes (Act. 12, 8: put on you etc. Put around you etc.), and in each case, an anagogical mystery pertaining to the angels can be noted. And this is: naked and without shoes, that is, being naked and having no shoes signify in the celestial substances letting go, that is, a general freedom which is impeded by nothing (AH 8a), and being easily loosened, that is, being promptly ready, and with no obstructions, to carry out hierarchical operations, and in every hierarchical task being unable to be held back, that is, impeded, just as someone naked is unencumbered and has nothing additional whereby one could be held back; and it signifies purity, that is, purification, from the addition of temporal or sensible exterior things which are not attached to them nor stay on them, just as exterior attachments are completely separated from a naked person with no shoes, and they signify what is assimilated, that is, assimilation, to the

241

691

The Explanation of the Angelic Hierarchy

692

divine simplicity, since there is nothing on a naked person except simply nature. But again, since the wisdom of God, which is simple in the font of truth and multiform in its communication and ways of signification (MT 1a: ‘to the mystical utterances etc. up to: summit’; DN 12n), clothes naked people, that is, it indicates the angels as being clothed: Dan. 10, 5: I saw a man clothed in linen etc.; Matt. 28, 3: clothes etc.; Apoc. 16, 15; it is said of Jesus, the high priest in Zach. 3, 4: Take off your clothes etc., and Zach. 3, 5: they put clothes on him etc.; and gives them certain containers to carry round, that is, it describes the angels as though carrying certain containers: Ez. 9, 2: each one had an instrument of destruction in his hand, and Ez. 9, 2: inkstand etc.; Apoc. 15, 7: he gave the seven angels etc.; come, an exhortation, let us reveal both the holy garments, that is, let us explain the clothes in an anagogical way, just as we have explained the state of being naked and without shoes, of the celestial minds, and their mysteries, that is, the meaning of the instruments by which the mysteries shown through the angels are signified. And  I think that shining and fiery clothing signifies the deiform, that is, the divine conformity which the angels have, in accordance with the image of fire, that is, in accordance with the fact that each one of them is an image of God and a likeness which is called fire (Deut. 4, 24), or according to the properties of fire which were listed above by which the divinity is signified as the truth in an image; especially however in accordance with its illumination, that is, its illuminating property. Fire indeed illuminates things with its brightness. Now, white clothes are attributed to the angels (Matt. 28, 3; Mark 16, 5), and since white is the brightest colour, and brightness is a property of fire, for this reason the angels’ clothes are said to be fiery and bright. However, the fact that an angel is called a shining young man in Tobit 5, 5 can be referred to his face rather than his clothes. The revelation of this mystery is necessary on account of those rests, that is, those most tranquil substances, so that noone may suspect there are any temporal changes in them, which are in heaven, where, namely, in heaven or in the celestial

242

Chapter XV

minds, there is the divine light by which all the celestial minds shine, and where there is that which universally enlightens in an intelligible way, namely, the divine light which enlightens all enlightened things and is the universal fullness of intelligible enlightenment, or which is enlightened intellectually, namely, the rational and intellectual nature which is intellectually enlightened through contemplation of the divine species. Or the fact that the text has ‘enlightens’ can be referred to the superior minds, while where it has ‘enlightened’ can be referred to the inferior minds. And  I think that priestly clothing (for which see Zach. 3,  5: mitre; Apoc. 1,  13: robe; and Ez. 9,  2–3. Where we have ‘linen’, the other translation has ‘robe’, just as in AH 8f) signifies leading, that is, the power of leading inferiors, to carry out divine and mystic, that is, spiritual and hidden, wills, just as our priests are put in a position above their people in order to lead it to carry out the divine commands, and signifies that which sanctifies the whole of life, just as priests in the church militant administer or ought to administer, by their teaching and example, all the holiness of the spiritual life to the people of God: 1 Tim.4, 16: Take heed to yourself etc. up to who hear you, and 1 Tim.4, 12: be an example etc.; 2 Tim.3, 16: All scripture etc. I think belts (for which see Apoc. 1, 13, Apoc. 15, 6; Dan. 10, 5–6) signify preservation, that is, the power to preserve and bind together, of their germinating powers, that is, through continual increases either in themselves or those which sprout in their inferiors, just as a belt surrounds and binds the stomach, in which are the nutritive powers and the matter for nutrition, and clothes; and that their gathering habit, that is, the power to assemble their own lights, has been turned in a unifying way to itself, that is, that it is turned reflexively into itself by continuous consideration and preservation, just as a belt is turned in on itself in a circular way, so to speak; and that habit is turned in a circuit around itself, that is, its own nature and own lights, in the intimate interior of which is the supreme good, as if making considerations through its cognitive participations in a kind of

243

693

The Explanation of the Angelic Hierarchy

continuous reflex and circle; for this reason they are compared to wheels in Ez. 1, 16–21, and AH 15m, as well as AH 15a: ‘to be turned’; DN 4k: ‘and indeed move etc.’; with an identity which cannot fall, that is, through a uniform and, so to speak, circular motion which is freely mobile, yet cannot slip downwards, just as a belt, by rotating, can move in a circle round a human without slipping, and with a good adornment, that is, just as entirely befits them, and moreover a belt pertains to the adornment of the body.

694

[G] And again. There is another adaptation of the mysteries. I think rods (for which see Judges 6,  21: an angel put forth etc.; Ps. 44, 7, Ps. 73, 2, Ps. 2, 9, Ps. 109, 2; Jer. 1, 11; Is. 10, 5, Is. 11, 4; 2 Sam. 7, 14) signify regal and ducal, that is, the power to rule well and to lead one’s subjects. For this reason, a rod or sceptre is attributed to a king (Esther 4, 11) and to a shepherd leading a flock (Zach. 11, 7–14): and the angels rule (AH 15a) and provide leadership (AH 9a). And rightly ending everything, that is, the power of judging rightly and justly, of enforcing judgments, and finishing cases, all of which belong to kings and leaders who use rods, in view of the fact that a rod is straight. Lances (for which see Wis. 5, 21; Job 16, 14; 2 Macc. 11, 8: spear, 2 Macc. 10, 30: darts) and axes (Matt. 3, 10; Is. 10, 15), which in our translation are called ‘instruments of killing’ (Ez. 9, 1; hence AH 8f): I think these lances and axes signify the division of dissimilar things, that is, the power to separate the wicked from the good and the elect, or the evil of guilt or ignorance from the goodness of nature or industry, just as those who are to be punished are separated from the just by death with these kinds of savage instruments. And since lances and axes have a sharp edge, they signify what is sharp, that is, the sharpness, of their discerning powers by which they keenly and incisively discern good from evil (Heb. 4,  12, Heb. 5,  14), and what is operative and active (the other translation has ‘effective’), that is, their effectiveness in carrying out the operations which are appropriate for them, just as through weapons of war, warriors are made effective in battle: AH 8b: ‘Holy Virtues etc.’

244

Chapter XV

Geometric containers, that is, instruments for measuring which are attributed to the angels, since geometry deals with the measurement of immobile quantities (on these instruments: Ez. 40, 3: a line of flax and a measuring reed; Apoc. 21, 15: a measure of reed etc.), and containers of an architect, that is, instruments which belong to the craft of building, such as a mason’s trowel (for which see Amos 7,  7); those instruments, I say, signify in my opinion founding and building and perfecting, that is, the power of the angels to begin, develop, and complete the building of virtues in the church militant, as regards the ministry of the angels, just as architects firstly measure the place where they wish to build, and afterwards they work using building tools right up until the building is completed. Hence, in the aforementioned places in scripture where these instruments are attributed to the angels, it is signified to us that they build the church militant spiritually. And we must think in a similar way about similar instruments attributed to the simplicity of the angels, whichever other ones of the providence, that is, which belong to the providence, of the following ones, that is, inferiors, in an upward-lifting and conversive way, that is, through the upward-lifting and conversion of inferiors to God, just as is read in Num. 22, 23 that an angel of the Lord stood in the street opposing Balaam with sword unsheathed, and in Joshua 5, 13. Yet there is, that is, it happens, when, that is, sometimes, that the formed instruments of the holy angels, that is, the sensible instruments attributed to the angels, are signs of divine judgments to be carried out against us, that is, amongst humans; with these, with certain instruments, showing, that is, signifying, the discipline of God which corrects the elect who have gone astray (as in Jer. 1, 11: I see a rod watching etc.; Ps. 22, 4; 2 Sam. 7, 14: I shall correct etc.; Apoc. 1, 16: a sword etc., Apoc. 2, 16), or the justice which punishes the reprobate who are beyond correction: Ez. 9, 2: a weapon of death etc.; Dan. 13, 59: the angel of the Lord remains etc.; Matt. 3, 10: the axe at the root etc.; but with those, with other signs showing, freedom from tribulation, as in Ex. 4, 1–9, and the sign of

245

695

The Explanation of the Angelic Hierarchy

696

697

the freedom of the people was even given through Moses by a rod, and in the hand of the leper that was cured, and in the other signs which follow; Judges 6, 36–40, in the dew and fleece, and Judges 7, 13 in the barley-bread; or the end of discipline which was inflicted, as in Zach. 1, 8: he was standing among the myrtle trees. Myrtle trees have a sweet and pleasant fragrance, just like mercy and rest after discipline and tribulation (Sir. 35, 26: the mercy of God is beautiful etc.; AH 8e). Or the resumption of a previously good affect, for which see Is. 1, 26: And I shall restore etc., which is signified in the same place by the purging of dross and removal of sin, or the addition of other new gifts which are either small or large, sensible, as in Deut. 28, 1: the Lord shall make you etc., or intelligible: Ps. 31, 8: I shall give you understanding etc. Both are figuratively represented in Gen. 27, 28: May God give you the dew of heaven etc.: celestial and spiritual gifts are signified in the dew of heaven, and temporal gifts in the fat of the earth. And totally, that is, universally, let no-one doubt, let no-one fear, or: one shall be able without error to adapt in a familiar way, through sensible properties, appearing sensible things to non-appearing invisible things: Rom. 1, 20; Wis. 13, 1–5; Letter to Titus h; AH 1c: ‘indeed appearing beauty etc.’, and AH 2f: ‘Therefore from all things is etc. up to: attributed’. [H] The fact that the angels are named as winds, that is, that the angels are called winds: Ps. 103, 3: on the wings of the winds etc., and 134, 7: who brings forth the winds etc., and Ps. 17, 11: And he ascended over the Cherubim and flew, he flew upon the wings of the winds; Job 28, 25: Who made etc., this signifies their action which is swift and passes over to all things to which they are sent almost without delay. For just as the wind swiftly passes from place to place, so, or rather incomparably more swiftly, the action of the angels passes either from angel to angel, or to a human mind through the hierarchical operation, or to some other things. And it signifies a motion leading down from superiors to inferiors, and in turn from these which are within, that is, from the inferior orders or

246

Chapter XV

hierarchies, to what is above, that is, to the superior orders or hierarchies or even God, just as the wind moves in an agile way and moves down things which are above and moves things below upwards. He concisely adds what is signified through this in regard to the angels: and a motion, I say, extending the following ones, that is, the inferior hierarchies or orders or substances, to a higher altitude, that is, to drink in light from their superiors, and moving the first, that is, the superiors, to a process which shares and provides for those subjected, that is, in order to pour out the divine light on their inferiors by sharing with them what they receive from above, and in this way providing for them an increase in powers and glory. Yet someone could say, that is, anybody could rightly say, that the windy name of the spirit of the air, that is, the naming of the wind, which is, so to speak, the spirit of the moved air, or the moved air itself, when attributed to the angels, as was said, signifies what is deiform, that is, not only the angelic nature or action, but also the divine conformity of the celestial minds, that is, which exists in the celestial minds which are conformed to God, since, as was shown by us in Symbolic Theology, a book which no longer survives among us, according to the purgation of the four elements, that is, where we indicated the anagogical explanation of the four elements, through rather many things, that is, through a comparison of several properties of those very elements, this, that is, the wind or moved air, has the image, that is, a certain kind of imitation, and the form, that is, the likeness, of the thearchic operation, and this is according to the capacity of its nature which moves other things, just as God moves things: AH 10a: ‘the most worthy of God who moves etc.’, AH 13i: ‘and he is moving etc.’; DN 4q; Boethius:a ‘stable and remaining he gives everything movement’; and which germinates. For the air which carries heat and moisture calls forth seeds in the earth: so too the divinity makes the seeds of the virtues germinate through his outpourings: Zach. 9, 17: wine a 

Boethius, Consolation, carm. 9, 3 (p. 52).

247

698

The Explanation of the Angelic Hierarchy

699

bringing forth young women, that is, pure affections. Virtue, according to prior Richard of St Victor is ‘an ordered and balanced affection’;a Is. 55, 10–11: he makes it germinate etc. so shall my word be etc.; Deut. 32, 2: may it flow like dew etc. up to: over the grass; Jer. 33, 15: I shall make germinate etc. Quick (Is. 8, 1: Quickly take away the spoils, Is. 16, 5: quickly returning etc.) and unable to be held back. For no-one can hold the air in one’s hand, much less so the divinity in one’s mind: Song 8, 14, after so many embraces, it says: Flee my beloved etc.; Qo. 7, 25: the deep profundity etc.; Job 11, 7: Perhaps the footsteps etc.; AH 13b: ‘unable to be held back etc.’ And in accordance with the hiddenness of the moving principles of the wind, that is, of the causes of the wind’s first movement, and of its termination, that is, of its ceasing from motion. It is agreed that these causes are unknown and invisible to us. And this is: unknown and invisible. However, we clearly feel the movement of the wind and its ceasing, yet we do not know the proximate cause of either: so too the reason for the divine inspiration and withdrawal is hidden from and invisible to us. Hence, he adds: you do not know etc.: John 3, 8: the Spirit blows where it wills etc. up to: and you know not from where it comes or where it goes to; Job 9, 11: If he comes to me etc. But theology also forms-around, that is, attributes, to them, that is, the angels, the appearance of a cloud: Matt. 26, 64: coming on the clouds of heaven etc.; Job 37, 11: clouds spread etc., and Job 37, 16: Do you know the great paths of the clouds and perfect knowledge?, signifying through this, namely, by the name of the clouds which are filled with the light of the sun’s ray, that the holy celestial minds have been filled with the divine light which is hidden to us, just as a cloud, placed between us and the sun, receives its light which is hidden from us, and are inside, within themselves, taking up the first appearance of the divine light appearing to them before us (AH 4b: ‘Therefore, they are indeed first etc.’), without a parade, that is, without external ostentation, which usually happens for vainglory, and afterwards bringing, with a dimia 

Richard of St Victor, Benjamin major, III.23, p. 340.

248

Chapter XV

nishment, this appearance of the divine light, with an apparition, that is, a revelation, to what follows, inferior angels or humans, abundantly, that is, as much as is in their outpouring, and in accordance with proportion, that is, with regard to the capacity of each individual inferior, just as the light of the sun caught by a cloud is transmitted through that cloud to our knowledge: Job 37,  15: Do you know when God commanded his rain to show the light of his clouds? Rain is the teachings of the scriptures (Deut. 32, 2: May the teaching increase like the rain etc.; Ez. 34, 26: there will be rain of blessing etc.; Ps. 67, 8–10), in which are manifested the hierarchies of the celestial minds: AH 1a: ‘to the most holy etc. up to: let us examine’. And indeed the name of a cloud signifies that which is generative and life-giving and increasing and perfecting, that is, the power to pour out and implant the divine, life-giving light and to increase it and bring it to perfection, exists in those angels. Indeed, the first outpouring of any new light is, in a manner of speaking, a bringing to birth: AH 4b: ‘it is implanted first in them’, and for this reason it is spoken of as a type for the divine light in this same chapter above at c: ‘ those things in which it is implanted etc.’; DN 4e: ‘it expels all ignorance and error from all the souls in which it is implanted’. The light of God is life-giving (DN 6). It also leads to increases: 2 Cor. 9, 10: he will increase the growth etc. It also gives perfection: 1 Pet. 5,  10: will perfect etc.; Phil. 1, 6: who has begun etc.; Prov. 4, 18: the path of the just increases etc.; AH 7k: ‘Therefore, the first of the celestial etc. up to: taking up’, just as clouds by raining irrigate the earth and make the vegetation of the earth arise, have life, and grow to its appropriate perfection. In accordance with the intelligible fold of the mind, that is, the power to generate, give life, increase, and perfect inheres in the celestial spirits through a fold, that is, their intimate intellectual capacity, which can receive the collection of rain, that is, the abundant divine outpouring, for which see Job 38, 25: Who gave a course for the most violent rain etc., and Job 38, 28: Who is the father of the rain? etc. That rain is taken in by the fiery and rapid river (Dan. 7, 10) and the most full streams (Song 5, 12), just as a cloud takes into

249

700

The Explanation of the Angelic Hierarchy

itself rainwater which is to be poured out downwards. A fold, I say, calling forth the minds of the inferiors to life-giving births, that is, to growth in the spiritual life, with damp rain, that is, nutritious outpourings, just as the rain, which clouds pour out, calls forth seeds from the earth.

701

[I] And if, that is, since, theology puts around (as above) the celestial substances the appearance of bronze (Ez. 1,  7) and amber (Ez. 1,  4) and stones of different colours (Ez. 28, 13; Apoc. 21, 11–21). For although those things which are said of the holy animals at the beginning of Ezekiel and in Apoc. 4 can be explained in a mystical and moral interpretation, nevertheless they must be understood in an anagogical way, as is clear in this Chapter XV at d and k, which usually happens in a similar way in countless other passages of scripture. Indeed amber etc. There are three classes of amber: one comes from the sap of the pine tree and is called amber; the second is a metal which is found naturally, just like other metals, and is very shiny and refined; the third is made of gold and silver so that it has three quarters gold and one quarter silver, and it can naturally be brought back to those constituent parts. It seems that what is said here should be understood of that third class: amber as being gold-formed at the same time as silver-formed, that is, as containing within itself the natural forms of both gold and silver. As being in gold, that is, inasmuch as it contains the nature of gold, it signifies in the angels brightness, that is, the shining of celestial wisdom, which is imperishable, that is, incorruptible, just as gold is shiny and imperishable: Wis. 4,  1: for it is immortal etc. As a result, this type of amber is called shining and burning bronze (pyropus) in the description of the palace of the sun,a in accordance with the fact that true wisdom is flame-bearing: Song 8, 6: his lamps etc. Hence, the celestial minds are also compared to lamps in Apoc. 4, 5 and Ez. 1, 13. Now, ecstatic love is true wisdom: Sir. 1, 14: The love of God is honourable a 

Ovid, Metamorphoses II, line 2.

250

Chapter XV

wisdom. Which cannot be consumed: Wis. 7, 10: his light is inextinguishable, and cannot be diminished, for the wisdom of the celestial minds continuously grows and cannot be diminished just as gold does not lose its brightness with age, and immaculate: Wis. 7, 24–25: it reaches everywhere on account of its purity etc. nothing stained etc., and Wis. 7, 26: spotless mirror etc.; AH 2g: ‘to that pure etc. on account of pure etc.’, AH 7g: ‘not as of the sensible etc. up to: its deiform lights’. And as being in silver, that is, inasmuch as it contains the nature of silver, or in accordance with the fact that it perceptibly appears in silver, it signifies the bright clarity of the angels as regards their intellectual wisdom. For they have both a more-than-intellectual, affective, flame-bearing, and Seraphic wisdom, which is compared above to the reddish brightness of gold, and an intellectual, Cherubic wisdom, which here is compared to the shining lustre of silver. On its clearness, see Wis. 6,  13: It is clear etc.; on clearness: Wis. 7, 26: it is clearness etc.; on brightness: Ps. 109, 3; AH 2g: ‘supreme brightness etc.’, AH 5b, AH 7b and l. And light-formed, conformed to eternal light (for which see John 1, 9: was the true light etc., and Wis. 7, 29), in accordance with the fact that silver is bright, and celestial, just as silver has a celestial colour. What is fiery and being gold-formed must be attributed to bronze, that is, when the celestial minds are compared to bronze. The nature of fire or gold must be understood in bronze, in accordance with how I distinguished the properties of each, since bronze has the colour of red, similar to a flame or gold. It is also imperishable like gold. The visions, that is, the visible or perceptible properties, of stones of different colours should be thought to signify in the celestial substances either what is light-formed, that is, conformity with the divine light, such as white visions, since whiteness is a bright colour; or what is fiery, that is, the meaning of fire, or through fire, as being red, since the flame of fire is red; or gold-formed, that is, what is signified through the forms and properties of gold, as being yellow, since a certain class of gold is yellow; or what belongs to

251

702

The Explanation of the Angelic Hierarchy

703

youth and the gaining of strength, that is, strength that is always fresh and unfading and perfecting, as being pale, since such a colour is typically found in adolescents. And in accordance with each kind of stone or other bodies, you shall find, if you wisely seek, a purgation, that is, a mystical explanation, of the formative images, that is, of the perceptible forms which are images of what is invisible, a purgation that is upward-lifting, that is, suitable for leading our minds to the knowledge and contemplation of the heavenly powers. [K] But since I think that those things about colours have been sufficiently spoken of by us in accordance with our power, that is, capability, next we must pass to the holy unveiling, that is, explanation, of the holy, wild formation, that is, the description of the holy animals, of the celestial minds, that is, concerning the celestial minds, a description that has been formed, that is, expressed through perceptible forms in the sacred scriptures. And we should reckon, that is, we should think, that the form of a lion signifies what leads, that is, the power to lead and rule others, since a lion is called the king of the animals, and angels provide leadership (as in AH 10a), and what is strong (Prov. 30,  30: strongest lion etc.; AH 2g, 8b: ‘in a strong etc.’) and untameable, that is, the inability to be placed in subjection (AH 7d, 8a), and what assimilates, that is, the celestial spirits’ power to assimilate, to penetrate the hiddenness of the unspeakable thearchy, in accordance with the power of the angels; and this happens with a veiling-around of the intellectual footsteps, that is, by the fact that a lion, which cannot be tracked down, wipes away its footprints with its tail: in this way, the angels penetrate the divine secrets so incisively that the traces of their penetration are completely hidden from us; and, in place of ‘that is’, with a covering, that is, a concealment, of their walking, that is, the progress of their extension, in accordance with divine enlightenment, that is, in accordance with the direction of the divine light, a walking which is upward-lifting to

252

Chapter XV

contemplate that divine enlightenment, just as the light of the sun directs and enlightens our eyes to the contemplation of itself, and it cannot be seen in any other way except through its own illumination. A covering, I say, which is mystical, that is, shut off (MT 1d: ‘a darkness which is truly mystical in which it shuts out all cognitive thoughts’) and not pompous. If pompous people appear to possess virtue or some kind of grace, they show off and boast about this in public. Such pomposity is excluded from the celestial minds which truly boast internally (2 Cor. 1, 12: this is our boast etc.; Gal. 6, 3–4) and practise all their upward-lifting advancement in a most hidden way. We should think that the form of a bull signifies what is strong and gaining in strength, since bulls are strong and plant their steps with firmness, and what ploughs intellectual furrows, that is, the power of opening up the intellects of their inferiors, to receive more effectively the celestial and germinating rainfall, for which see this same chapter above at h, just as a bull cuts open the earth with the plough. In this way, the Lord opened up the understanding of the apostles so they could understand the scriptures (Luke 24, 45), as have the angels for their inferiors so that they may take in the divine light more abundantly. And we should think that the horns of a bull signify what conserves, that is, the power to conserve their own lights without losing them (see this same chapter above at a: ‘around themselves strongly etc.’), and is most robust, that is, the outstanding strength of the angels which consists in union, just as the outstanding guardianship or protection or the outstanding strength of the bull’s nature lies in its horns. We should think that the form of an eagle signifies what is regal, as in this same chapter above at g, since the eagle is the king of birds, and what walks on high, that is, lofty advancement and extension towards God, just as the eagle flies higher than the rest of the birds (AH 7l: ‘knowing many of the divine things placed above’), and what flies quickly, that is, a quick rising with no delay towards contemplation of God (AH 15h), and what is sharp, that is, the sharpness of contemplation (AH 7b: ‘sharp etc.’), and sober, that is, a discerning sobriety

253

704

705

The Explanation of the Angelic Hierarchy

706

by which they most prudently discern which is true and totally desirable (AH 2g: ‘and complete turning aside etc.’), and what runs well (the other translation has ‘well devised’), that is, a fitting adaptation in order to obtain the desired light (AH 4b: ‘And intelligibly to what imitates God etc. up to: communion’), and what is ingenious, that is, an incisive and wise extension with no error to that which they desire alone, just as an eagle swiftly flies towards it prey: Job 9,  26: as the eagle etc., and Job 39, 30: is immediately present. Likewise, being elevated on high, it easily spots its prey even at the bottom of rivers or seas. Likewise, it discerns well what it wishes to capture, and rushing towards it from on high, it adapts in a manner of speaking its wings to itself by folding them, and it directs itself straight at its prey in such a way that it swerves off in no other direction. And what is contemplative of, that is, the power to contemplate, the powers of the angels which inspect, that is, which are intellectual (AH 15d: ‘inspective powers etc.’; DN 7b: ‘But one must see etc.’) and are extended to the ray of the thearchic emission, that is, of that most full light which the fullness of the deity pours out; an emission which is solar, that is, hot in order to perfect the affect with a love of the good, and shining in order to perfect the intellect with the knowledge of the truth, in accordance with how the divine light is called the sun of justice (Mal. 4, 2), burning, so to speak, the affections of the mind with the flames of a most pure and Seraphic love (for which see AH 7b: ‘hot, more-than-fervent etc. raising up etc.’), and sun of intelligence (Wis. 5, 6), enlightening, so to speak, the intelligence with a Cherubic knowledge of the first truth (for which see AH 7c: ‘their cognitive etc. up to: given wisdom’). Hence, in Sir. 43, 4, embracing both gifts, it says: the sun burning the mountains, that is, the sublime minds, three times, breathing forth fiery rays, that is, rays that are burning and shining, it blinds the intellectual eyes through Seraphic and surpassing enlightenment of the mind. Hence, in MT 1a: ‘more-than-shining, minds not having eyes etc.’, as we explained in that place. On this twin gift, namely of wisdom and of understanding (Is. 11,  2): 2  Kings 2,  9: twofold spirit, and Qo. 11, 7: Sweet light etc. (the light of intelligence is sweet to the

254

Chapter XV

affect); Job 38, 24: By which way is the light spread, and the heat divided on the earth? Yet both are poured out above the heavens. And this is: what is abundant (AH 7g: ‘as of all immaterial knowledge etc. up to: filled’) with much light (AH 7l: ‘much given first etc.’, AH 9d: ‘infinite and abundant sea of thearchic light etc.’), with raisings, that is, with upward-liftings of the mind, that are very healthy through the purest integrity of intellectual powers, just as the eagle has the healthiest eyes for seeing the disk of the sun; AH 8b: ‘to no reception etc.’ He says ‘healthiest’ by comparison with our weakness, for which see AH 1c: ‘and it is not possible for our mind etc.’; EH 2b: ‘in the splendours which the sun produces etc. up to: without harm’. Without restriction: AH 2g: ‘able to be restricted by nothing etc.’, just as the eagle is borne towards its prey with a powerful and rapid force. In accordance with what is straight and without swerving. For all celestial minds are extended to God in a completely straight and, so to speak, perpendicular line, with no error and no swerving to another direction: AH 2g: ‘divine love etc. up to: being without error etc. unswerving etc.’; Song 1, 3: The righteous love you. For this reason, spiritual people are said to stand: 1 Kings 18, 15: before whose face I stand, 1 Kings 19, 11: stand on the mountain etc., 2 Kings 3, 14: in whose sight I stand; Ps. 19, 9: we are upright; as are the angels: Num. 22,  23: the ass seeing the angel standing; Joshua 5, 13: he saw a man standing etc.; Apoc. 8, 2: I saw seven angels standing etc.; AH 7l: ‘standing around God without a medium’. On the other hand, those who focus only on earthly things are bowed down: Is. 51, 23: bow down etc., Is. 5, 15, Is. 59, 8: their paths have become crooked. The grace both to look after earthly affairs and to be raised to heavenly things is granted to those who have been perfected, and indeed only some of these: Lev. 26, 13: I have broken etc. up to so that you may walk upright. For to walk is to move and to take care of things which move: in this way, the angels contemplate God at the same time as guarding the church militant: Matt. 18, 10: their angels etc. We must think that the form of horses signifies (2 Macc. 10, 29: appeared etc.; Zach. 1, 8; Apoc. 6, 1–8) what is obedient,

255

707

The Explanation of the Angelic Hierarchy

708

that is, the obedience of the angels towards their superiors, and able to be restrained, that is, the moderation with which superiors arrange and care for the acts of their inferiors, especially God’s moderation: AH 3b: ‘but not to exist otherwise etc.’, AH 8a: ‘deformity of the principle etc.’ And it must be thought that the form of horses which are white (Apoc. 6, 2) signifies what is shining, that is, the splendour of the angels (Tobit 5, 5), and known, that is, like, the divine light as greatly as possible, that is, very greatly. God indeed is called splendour: Heb. 1, 3; MT 1a: ‘according to the more-than-shining etc.’, MT 2a: ‘In this more-than-shining etc.’ And it must be thought that the form of horses which are black signifies what is hidden, that is, the hiddenness of the status of the angels which is invisible and hidden from us, since black is a dark colour. For this reason, the spouse, when withdrawn inside the highest hierarchy of the mind, says in Song 1, 4: I am black etc.; AH 10a: ‘darker as being more intelligible etc.’ But it must be thought that the form of red horses signifies in the angels what is fiery, that is, the properties of the angels indicated by fire in AH 15c and AH 7b, and consequently what is active, that is, the power to carry out effectively those things which pertain to each individual’s level or person: AH 3c: ‘the arrangement of hierarchy is to purge others etc.’, AH 8b: ‘a certain strong etc.’ And it must be thought that the form of horses mixed with white and black, which are called speckled in Zach. 1, 8, signifies the joining of extremes, that is, the power of the angels by which the middle ones join the superiors to the inferiors, by drinking in from their superiors and by pouring out to their inferiors; and this happens with the power of bringing down, that is, by a power to carry down to their inferiors the light which they receive from their superiors, and, by thus bringing down the divine light, joining, that is, the power to join, the first to what follows, that is, joining their superiors to their inferiors, by conversion and provision, that is, by converting the inferiors to the knowledge and imitation of their superiors, and in doing so making useful provision for them. For in this way, the first angelic hierarchy is joined to the third by means of the second, and in each of the hierarchies,

256

Chapter XV

the first order is joined to the third by means of the second: AH 15a: ‘Therefore, to what is above etc. up to: celestial substances’, AH 9b: ‘the holy order of the Archangels etc.’ [L] But unless in the conversation etc. Since he shows in many ways in this final chapter to what kind of simplicity of spiritual intelligence we must be brought back through the formal descriptions of celestial and divine realities in the scriptures, just as he had promised in AH 2a, he excuses himself from an explanation of many other formal descriptions which he has not explained here, both for the sake of brevity, but also because similar explanations can be thought out in a probable way from what has already been said. But unless we were hastening to a brief measurement, that is, to moderation, in our conversation, that is, this treatise of ours, we would have adapted to the celestial powers not inappropriately both the particular properties of the aforementioned animals, the lion, bull, and eagle, namely, their feet, heads, shin-bones, hearts, gallbladders, wings, hair, and behaviour etc., and all the corporeal formations of those parts, but in accordance with dissimilar likenesses, as in AH 2f, which lead back, through an intellectual and anagogical explanation, the fury, that is, the natural frenzy, of those animals to the intellectual strength of the celestial minds, of which angelic strength frenzy is the ultimate, that is, most distant, resonance, if both are to be considered in their proper natures. For frenzy is most alien to that most ordered celestial tranquillity and gentleness. However, the concupiscence of a shameless person, which is a sin, is very opposed to and alien from that unifying love of the celestial minds. Now, the frenzy of irrational animals is not a sin but their nature, as in DN 4ac: ‘If you were to take away frenzy etc.’ And yet concupiscence is a kind of dim resonance of the true, pure, chaste, and unifying divine love, as in DN 4x: ‘Just as the shameless etc.’ And again leading back the concupiscence of animals to the divine love of the celestial substances. This leading back of both frenzy and concupiscence, in

257

709

The Explanation of the Angelic Hierarchy

710

which any kinds of violent or pleasurable motions are understood, has been carefully dealt with in AH 2f and g. Hence, he adds: to speak in summary, leading back all five bodily senses, and all the multiplicity of parts, both interior and exterior, of those irrational animals to the immaterial intellects and uniform powers of the celestial substances intransitively, or their acts and powers. Yet not only those several examples which we have dealt with here are enough for the wise to understand similarly the others, but even the purgation (as above) of one image, that is, one perceptible form which represents in a signifying way the celestial and divine realities, an image which is receding, that is, remote by the property of its nature, from the signification, that is, from the invisible thing signified by it, in accordance with the fact that he speaks of ‘dissimilar likenesses’, for the manifestation, that is, to make clear similarly an anagogical explanation, of others of the same kind (or of the nearest ones of the same kind), that is, of similar perceptible signs taken from whatever source. [M] Must be inspected etc. After he has dealt with the meaning of the shapes of humans and animals and certain other items added almost by the way, he continues to touch briefly upon the meaning of certain inanimate objects. This too must be inspected, namely that rivers have been spoken of in the celestial substances, that is, it is mentioned in sacred scripture that rivers are said to exist in the celestial realm, as in Dan. 7, 10: A fiery and rapid river etc., Dan. 3, 60: All you waters that are above the heavens, bless etc.; Ps. 45, 5: the force of the river etc.; Sir. 24, 40: I, wisdom, have poured forth rivers etc., and wheels (Ez. 1 and 10) and joined chariots: 2 Kings 2, 11–12; Ps. 67, 18: Chariot of God. These things should be understood as follows: for fiery rivers signify thearchic processions, that is, divine outpourings, bestowing on those celestial substances an abundant and flowing, that is, unceasing, and unfailing flow of the divine light like the waters of saving wisdom (Sir. 15, 3), in

258

Chapter XV

accordance with the fact that rivers have abundant waters and flow unceasingly. And the processions give nourishment to life-giving fertility, that is, to the vital lights which are implanted in the celestial substances by divine outpourings, just as irrigation supplied by rivers nourishes the vital seeds of the land. On this spiritual nourishment, see AH 7l: ‘filled with divine nourishment etc.’, and AH 15d and k; Tobit 12, 19: I use invisible food and drink etc. Chariots signify the communion of the same divine light and ordinary power which joins those who are co-ordinated in the same hierarchy or in the same order. For this co-ordination, see AH 6c. Wheels which are winged. One does not read in our translation of Ezekiel and Daniel that there are winged wheels, but perhaps reference is made here to what one reads in Ez. 1, 19–21 that when the animals, which are described as winged, were being lifted, the wheels too were equally lifted, since birds are lifted by their wings. And which proceed to the interior without turning round: Ez. 1, 17: they did not return when they walked etc., for since each wheel had four faces, they were able to go in any direction in front of their faces without turning, just like the animals. Hence, Ez. 1, 21: They went alongside those going etc. This is what he adds: without swerving, since they were going not in an oblique or circular direction, but only straight ahead in front of their faces, hence in Ez. 1, 17: They went by their four parts when they went, and they did not turn etc., which prior Richard of St Victor explains excellently in his literal commentary.a Those wheels, I say, which go straight signify the operating power of the celestial substances to walk, that is, by which they move, in accordance with a straight and upwardly erect path, that is, an upward-lifting extension towards God, with all their intellectual rotation, that is, progress, being straight in a more-than-earthly way along the same path, that is, their upward-lifting extension, a path which does not stray from the desire and love of God, and which is cut straight. ‘Cut’ is said here on account of the sharp penetration a 

Richard of St Victor, In visionem Ezechielis, PL 196: 527–600.

259

711

The Explanation of the Angelic Hierarchy

712

713

to the divine hiddenness: AH 15k: ‘to the hiddenness of the unspeakable thearchy etc.’ Rotation is mentioned in AH 7a: ‘in the circuit of God etc. up to: knowledge’. For this reason, the divine and celestial minds are said to move in both circular and straight directions (DN 4k). Although the wheels can appropriately be understood as just outlined, nevertheless there is, that is, it can rightly happen, to purge, that is, to explain in an anagogical way, the description of the image, that is, a description which can be formed in the imagination and the senses, of these intellectual wheels in accordance with another upward-lifting, that is, an upward-lifting explanation, since, as the theologian says in Ez. 10, 13 according to the other translation or in Greek, the wheels have been called by the name gel, gel, gel. This name signifies in the Hebrew language revolutions or revelations. For this reason, our translation has in this place: And he called these wheels voluble, in my hearing. Indeed, those deiform and fiery (Dan. 7, 9) wheels have revolutions around the same good (as in AH 7l: ‘circling etc.’), with a motion that is always immobile, that is, unchanging, uniform, unceasing (AH 7b: ‘always mobile, unceasing etc.’), or immobile, that is, very much at rest, since they move in the fullness of rest. For this reason, the spirit of wisdom (Wis. 7, 7) is called both stable and moving more than all moving things (Wis. 7, 23–24). The celestial substances are moved by that spirit: AH 7f: ‘and by the proper moving by itself etc.’, AH 10a. We dealt with the divine movement, which is the origin of movement, when commenting on DN 4q: ‘this indeed moves, but that moves etc. up to: restored’. The celestial substances have revelations by the manifestation of things hidden, which are divinely revealed to them, and the upward-lifting of the humble, that is, their subjects to whom they reveal the divine light (and in this way, revelation is taken in an active sense), and the depositing bringing down of sublime enlightenment to their subjects, that is, by the fact that their superiors reveal to them divine matters and thus enlighten them (and in this way, revelation is taken in a passive sense). Or it could be understood

260

Chapter XV

in this way, namely that the manifestation of hidden things subdivides revelation or manifestation into active and passive modes. [N] There remains for us etc. The fact that he adds more content after his aforementioned excuse, is perhaps due to a new question from someone either by speaking or by letter. There remains for us, that is, there is left to deal with, the conversation to show the joy of the celestial adornments: in Luke 15, 1–7, where the parables about the lost sheep and coin are dealt with, there is added: I tell you there will be joy like this among the angels of God etc. From this, it could appear that the angels obtain their joy from temporal events, when in fact they derive their joy only from heavenly causes. Consequently, he shows here how that passage in the gospel should be understood. And this is: for the celestial adornments are completely unable to experience our passive, that is, that is material and fleshly, delight, just as we do when we take a temporal delight in temporal prosperity, and because of this we take joy from banquets or other bodily delights. Why then are the angels said to rejoice or rejoice together in the repentance of sinners or the finding of those who were lost? Note his explanation: they are said to rejoice together with God (in view of how the woman finding the lost coin says to her friends and neighbours in Luke 15, 9: Rejoice with me etc.) over the finding of those who were lost, namely, the repentance of sinners, in accordance with a deiform banquet, that is, in accordance with the signification of the banquet for the finding of the prodigal son (for which see Luke 15, 11–32); deiform, that is, not bodily, but rather spiritual such as is fitting for the angels, and in accordance with a good-formed exultation, that is, which is conformed to divine and not carnal exultation, and abundant, since it is said to be greater in the case of converted sinners than of the righteous, and in accordance with that unspeakable good affect by which the angels are affected due to their enjoyment of God in an unspeakable way, in the providence of God and the salvation of those who convert to God, that is, in the contemplation of divine wisdom, by which God provides for all,

261

714

The Explanation of the Angelic Hierarchy

715

and of his goodness, by which he saves those who convert to him. Even many holy people while still alive have participated many times in an exultation or good spiritual affect similar to this, in accordance with the coming from above of the divine enlightenment, that is, through the inspiration of divine enlightenment poured on them from above, a coming which is deiform, that is, which deifies them through assimilation and union with God: EH 1e: ‘Deification is etc.’ In this way, the apostle rejoiced over the Corinthians in 2 Cor. 7, 4–7: I have been filled with comfort etc. up to that I may rejoice the more. Similarly, Simplician could not contain himself with joy over the conversion of Victorinus, as Augustine tells us.a This much etc. Having completed his work, he shows that although it fails to explain fully the angelic hierarchies, nevertheless it does confer a spiritual understanding of the description of the forms. He adds four reasons to explain why he is finishing this work, namely, his lack of wisdom, the ability to explain other forms in a similar way based on a consideration of what has been said so far, the desire for brevity in his work, and respect for the celestial secrets. And this is: Oh Timothy, this much, which this volume contains, has been said by me about the holy formations, that is, the descriptions of the forms of the celestial substances. It fails to carefully manifest them, but nevertheless confers this on readers, namely that we do not, in the considerations of our minds, remain humbly, that is, in a base way, in the formative fantasies, that is, those which have been conceived on the basis of a consideration of perceptible forms. However, if someone were to say to me, by making an objection or complaint, that I have not mentioned in this treatise all the powers and operations and images of the angels, that is, the descriptions of the forms which are touched on in the utterances, I reply that this is true. I give the following reasons for this: because I do not know, that a 

Augustine, Confessions, 8, 5, 10.

262

Chapter XV

is, I have insufficient knowledge of the more-than-earthly realities, that is, celestial secrets; and more, rather, I need somebody else to teach me these things, these kinds of celestial mysteries, more than others need me (or: more than I can teach others). This is the first reason. Likewise, I have passed over rather many things which have the same force as what has already been said, that is, a similar power to explain or understand. This is the second reason. Likewise, I am providing for a brief measurement of the conversation, that is, of this treatise. This is the third reason. Likewise, I am venerating the hiddenness which is above us, that is, which surpasses our knowledge, with silence, by showing its more-than-intellectual excellence in the fact I do not presume and am not able to deal with it: Tobit 12, 7: it is good to conceal the king’s secret etc.; Prov. 25, 2: The glory of God is to hide the word, Prov. 25, 27: Like one who honey etc. up to by glory; DN 1c: ‘neither above etc.’; Job 26, 14: and since scarcely a little drop etc.; Sir. 3, 22: Higher than you etc. If, therefore, such a distinguished ray of wisdom, who was taught directly by the apostle and viva voce ‘with a more immaterial doctrine and one close in a certain way to the celestial hierarchy’, as it says in EH 1f, excuses himself due to his ignorance, how much more so should I due to my weakness! Whatever, therefore, I have dealt with or, with God’s grace, am going to deal with either in these or other glosses on the books of Dionysius, I humbly submit to the judgement of more learned people. I think that the Glosses on the Angelic Hierarchy, which I wrote on this book almost twenty years ago, and which I currently do not have to hand, should be read in conjunction with these present glosses. However, I urge the reader – and this is a practice I have chosen to do for myself – not to read these books too frequently, but rather, after you have understood what can be said and written about, to keep straining at intervals towards the higher ray, especially in the fifth and sixth levels of contemplation, which we have briefly made extracts on, ‘and after every ascent’ to become ‘without a voice’, that is, without a mental word, and be united to the unspeakable one (as in MT 3c). For this is the suspension which Job

263

716

The Explanation of the Angelic Hierarchy

chose (Job 7, 15). This is the one thing which is necessary and complete and best in this life (Luke 10, 42). Completed in the cloister of St Andrew’s in Vercelli, in the year of grace, 1243, on the fifteenth of May.

264

THOMAS GALLUS Glosses on the Angelic Hierarchy

CHAPTER I

[A] All divine enlightenment etc. Intending to deal with the angelic hierarchies, it is first of all shown how we are brought back to God in order to be perfected by means of a knowledge of the angels. Therefore, Dionysius says that divine enlightenment, proceeding from God to those predestined, remains simple in itself and simplifies whatever has been enlightened. I understand this enlightenment to be the Son of God who is called the font of the ray in AH 9, and AH 1: ‘thearchic ray’; Wis. 7, 26: creator of eternal light; Heb. 1, 3: since he is the splendour. Unless we have this light internally, even though we are bathed in it so to speak externally, we do not see him: John 1, 5: and the light shines in the darkness etc. Just as the ray of the sun coming of its own accord to us, leads us to the contemplation of the sun, so too does that ray. To the extent that we proceed from that ray into being, we are multiplied. To the extent that we are brought back to that ray to be perfected, we are simplified. And while we are united to that one ray, we are also united with each other. Given, for being, gift, for being perfected. Lights: although the light which perfects our minds, which are simple in their essence, is one and simple, and perfects the mind to do the countless operations which it has the power to do through nature, so that it can act well and with merit, nevertheless it is posited in the plural on account of its effects, just as one speaks of the ‘invisible things of God’ (Rom. 1, 20). Every procession of the appearance of the light moved by the Father. Procession, that is, the light itself,

267

3

4

Glosses on the Angelic Hierarchy

5

proceeding from God and appearing to us within ourselves. The power making one: for it is a power uniting each individual good mind to itself in an unspeakable way, in accordance with 1 Cor. 6, 17: who is joined to God is one spirit. By this bond, God makes each mind, so to speak, a reflection and mirror of his brightness, in accordance with what is read in AH 3. Those who are filled with the same light are also unified with the same light. Hence, John 17, 11: that they may be one etc. Those who are filled with the fullness of truth exist more truly by the fact that they exist in that fullness rather than in themselves. In an uplifting way: God is love (1 John 4, 8), and love is the bond of perfection (Col. 3, 14); Hosea 11, 4: In the cords of Adam etc. There can be no other bond on the part of God than love itself, and that is sufficient for union; and there is nothing which can raise us up from love of base things as much as that love. For this reason, it is said to fill us in an uplifting way and to convert us to God. From him etc.: Rom. 11, 36, or Apoc. 1, 8: I am the alpha and omega. Therefore, since our perfection is made perfect by this unifying light, invoking, calling within ourselves so that the light may be inside us, for without this, it cannot be seen externally. Principle, that is, source; leading: Rom. 5, 2; to the most holy etc. Take note of the order of our return. The true and first light enlightens us internally in order to understand the scriptures, and through them we are led to the knowledge and contemplation of the celestial spirits in accordance with a spiritual understanding of their forms or operations or similar properties which are attributed to them in the scriptures, such as Ez. 1 and 8 (near the end). This is what is said at the start of this chapter: ‘the kind principle of perfection’, and in AH 2 in the middle: ‘the uplifting wisdom of the holy theologians etc.’ Arriving at a knowledge of the celestial spirits, from there we ascend to the contemplation of God’s majesty. Hence, Job 39,  29: From there it contemplates the prey. By contemplating through the part of Mary which enlightens and inflames, we are made into the image of God: 2 Cor. 3, 18: But all of us with faces unveiled etc. In a signifying and upward-lifting way. By this, two ways in which scripture deals with celestial realities are conveyed,

268

Chapter I

namely, sometimes in a dim way, such as Zach. 1, 7–11 about the horse, and Ez. 1, and this way is a signifying way (hence the old translation has ‘in a symbolic way’), namely, through the comparison with visible forms; and sometimes in a naked way, as in 1 Pet. 1, 12: on whom they desire; Dan. 7, 10: thousands of thousands etc., and this way is upward-lifting. I actually think ‘signifying’ should be understood in the same way as ‘upward-lifting’, that is, anagogical, since Dionysius understands only this kind of interpretation here, and not a mystical or moral one. Immaterial and not trembling. Even the eyes of the intelligence become material in a certain way when we use the faculty of the imagination, such as happens in three levels of contemplation. In the fourth level, however, our eyes are purged, and after that purgation, frequent and attentive practice should be engaged in so as to strengthen the soul in contemplation: Heb. 5,  14: strong for the perfect, and Is. 21,  5. For at first, the eyes of our mind tremble and shirk back from the shock of so unusual a light: Job 4, 15: when a spirit in my presence etc. For this reason, the spiritual person (Job 39, 26–30) is compared to an eagle, since it fixes its gaze on the sun. Receiving inwardly we may be upward-lifted: this has been explained above. [B] For not ever. Here, in my opinion, he criticises those who want to break up the perfection of God’s simple nature, in line with the imaginative fantasies of corporeal objects, into a kind of composition of countless quantities, as if his perfection could not be simple, when in fact perfection ought to be more simple and more similar to true simplicity than an imperfect nature, otherwise perfection would not make the imperfect nature similar to itself bur rather dissimilar. Therefore, let this opinion of blessed Dionysius be approved, namely, that the true perfection of all perfected things, which is God (as is read in AH 3 and 7 after the middle: ‘but concluding etc.’), remains simple in itself and perfects by itself the simple nature, the image nearest to itself and the most worthy of all creatures.a Yet he who is supremely simple a 

Thomas seems to be referring to the human soul here.

269

6

Glosses on the Angelic Hierarchy

7

in essence and supremely multiple in effects, so to speak multiplies himself, in an unspeakable way which surpasses our understanding, by means of participations in himself of different things and in different ways, just as he who is the being of all things (as is read in AH 4 near the beginning) is nevertheless participated in more fully by some than others, even in terms of being. Humans, at least when travelling to heaven, do not see how that true simplicity is participated in through so many different ways, for one can see how it is in its nature before seeing how it is in this or that nature. To the upward-lifting etc. This is clear from what has already been said. Sharing with those provided for. Here, it could seem to the reader that what has been said above is understood of the unification of a single mind: all its movements would tend towards seeking one thing and thus the soul would be simplified in itself. However, Dionysius here shows that this is understood of the unification of several or rather all of the minds of the elect. Multiplied through effects and participations in different ways, proceeding to creation, it remains etc.: hence it is clear that the same giving of the light proceeds and remains, is multiplied and remains simple. Uniquely: for this is a unique property of the true and all-creating simplicity. Right: for a fixed rule is pre-established for each individual, and each mind can advance to God only as much as is permitted for it. Looking towards it not so much with the gaze of intelligence as with the extension of the affect, it extends itself, or what amounts to the same thing, its ray. Makes one, as above. Unification [unitionem]: he does not say ‘union’ [unionem]. For it is not possible etc. He is considering what he said above, ‘in formative signs’, as if someone were saying: if that ray gives us life, and it will do this more effectively the more it does so without a medium, why then does this happen through signs and not the truth itself? He replies: because it has been decreed by God that God cannot be seen by travellers to heaven without a medium: Ex. 33, 20: man shall not see me and live. In an upward-lifting way: through appropriate properties. He calls ‘veils’ the perceptible forms which signify invisible realities, or even intelligible forms which have been created. For just as perceptible

270

Chapter I

forms are signs of intelligible things, so intelligible forms are signs of the divine spectacles, for example the perpetual nature of eternity, and certain other invisible properties of our minds which are given either by nature or grace. Both of these kinds are imagined to be eternal. In accordance with you: that is, your visible or invisible properties. In a way natural for us, and familiar to the ray itself, so that they may express that ray with appropriate properties. For example, Christ is called the sun in Mal. 4, 2 and Wis. 5,  6, since the sun brings light after darkness: so too does Christ bring the light of wisdom and understanding in our minds after the darkness of error and sin. [C] Therefore,a the holy position, that is, in an ordered way, of the principle of what is perfect, that is, God, deemed our most holy hierarchy, namely, the human hierarchy, worthy, that is, wishing it to be worthy of only kindness, of a more-than-earthly, that is, intellectual, imitation of the celestial hierarchies and (this is superfluous in Greek) handed over, showed in the scriptures, the aforementioned immaterial hierarchies, varying, that is, describing in different ways, with material shapes and formative compositions, for example, when they are compared to animals (Ez. 1 and Zach. 1), or it attributes forms or actions to them, for example, calling them a red or white horse, or that they have a mason’s trowel (Amos 7, 7), or an inkhorn (Ez. 9, 1–11). And it has done this so that we may be brought back from the most holy formations to the upward-liftings and assimilations, that is, the celestial spectacles which are above and similar to them, since they do not change as earthly things do, or they are full of similarity. And this happens in accordance with our own proportion, namely, in the way suited to mortals, and some more profoundly than others in accordance with the grace received. Since etc. This was explained above. Imitation: so that by their example we may be conformed to God, in accordance with a 

The Latin text adds: ‘also order’ here.

271

8

Glosses on the Angelic Hierarchy

9

what is read at the beginning of AH 3. Guidance: as a remedy for the blindness of our minds. The mind, I say, ‘may use’ this guidance. Thinking with a kind of intimate and natural estimation,a not using the similitude of the forms which fall under any of the five universal predicates,b that perceptible beauty is a representation in the imagination of the beauty which does not appear, that is, invisible beauty. And thinking that good perceptible smells are expressions, that is, representations in the imagination, of an intelligible distribution of smell, and likewise in AH 15 for the sense of smell; and that material lights, the sun, moon, stars, fires, candles and so on, are images of the giving of the immaterial light (a single wordc); and that diffusive and holy discipline, that is, the scriptures through which we get to know God, are an image of contemplative filling in the mind, that is, of the full and comprehensive contemplation which fills all the folds of the mind; and the arrangements of the adornments which are, that is, of the congregations which have been put into an ordered and regular system, are images of a habit which is appropriate and ordained for the divine, that is, of that heavenly congregation which is arranged according to the form prescribed for it by God. For it adapts itself to God, just as a congregation does to its leader (hence the beginning of AH 3); and the taking of the eucharist is an image of participation in Jesus when travelling to heaven or in heaven where there is perfection, for we seem, so to speak, to unite the sacrament of the altar to ourselves in a perceptible way just as we shall be or are in fact united to Jesus. And whatever other things have been handed over, that is, given, to the celestial substances in a more-than-earthly way, that is, intellectually and through the pure truth, for example, they purge Cf. Thomas Aquinas, In XII libros Metaphysicorum Aristotelis expositio, lib. 1, lect. 1, n. 11, 7f: ‘Hence, prudence in other animals is a natural estimation about what should appropriately be sought, and what harmful things should be shunned, just as a lamb follows its mother and flees a wolf ’ (my translation). b  These are genus, species, difference, property, and accident: see Porphyry. c  Gallus means that ‘light-giving’ is a single word in Dionysius’s original Greek. a 

272

Chapter I

and are purged, they enlighten and are enlightened, they perfect and are perfected. For these, see AH 3. In a signifying way, that is, figuratively. [D] Deification, that is, assimilation to God. The kind principle of perfection, that is, God. Co-operating: since the angels purge, enlighten, and perfect humans, and some humans do the same for other humans (AH 3), and, so to speak, one kingdom and republic under one ruler is administered by two hierarchies, that is, the angelic and human hierarchies. For this reason, the apostle says that he and those like him are helpers of God (1 Cor. 3,  9). In accordance with our power,  since we are not as effective as the angels in ministering. Making ita co-operating, I say, by the assimilation of their deiform holiness, that is, sanctifying us in our powers and knowledge in some kind of likeness to them, which sanctification is deiform, that is, making one conformed to God. Therefore, the principle of perfection having deemed this worthy, has described the more-than-celestial minds with perceptible images in the writings of the utterances, that is, the scriptures, and the summits, that is, the peaks of creation (AH 4), with formative compositions.

a 

The human hierarchy.

273

CHAPTER II

10

11

[A] Therefore, it is appropriate etc. As is clear from the title, in this chapter he shows that celestial realities are appropriately signified in the scriptures through perceptible shapes and forms, even those which seem more deformed than others. However, before he shows this, he gives a foretaste of the contents of the whole book which he begins to deal with in chapter three. First is what is the definition of a hierarchy, and how does each hierarchy benefit the people constituted in it and who minister in it. This is the content of chapter three. Then in chapter four, he praises the celestial hierarchy, giving it pre-eminence over the rest of creation, and in the ten subsequent chapters he carries out this line of thought by dividing, arranging, listing, separating, and joining the celestial hierarchies, and by raising and solving some questions about them. Finally, in the last chapter, he deals with the final line of thought, by showing the perceptible shapes and forms by which the celestial spirits are indicated in the scriptures, and to what truth one must ascend through those perceptible shapes and forms. The purpose (the other translation has ‘speculation’), that is, the description; and the description is truly elicited from the purpose of a hierarchy which in Greek is called ‘scopos’, as is clear in AH 3. Making a chorus, just like ministers in the church who carry out their ministry in a choir. So that we may not think, as many do, that the celestial and deiform, that is, conformed to God, minds have many feet, since they

274

Chapter II

are compared to horses or lions and other quadrupeds, as in Zach. 1 and Apoc. 4; many faces: Ez. 1 and Ez. 10, 22; bulls: Ez. 1, 7: the sole of the foot; eagles: Ez. 1, 10; the tripartite form of wings: Is. 6,  2: six wings etc.; wheels: Dan. 7,  9: thrones: Dan. 7, 9: horses: Zach. 1: leaders: I think the correct reading is ‘principum militie principes’ (hence the other translation has ‘archistrategos’) which means ‘leaders of the leaders of the army’. This is found in Zach. 1, 3. For not without craft etc. This is clear from what has been said before in chapter one up to where it says: ‘But if it seems to anyone etc.’ The text is difficult and uncertain, but the meaning is this: if anyone were to think that celestial realities are inappropriately signified in the scriptures through vile and rather base visible creatures, and that they should rather be indicated by the most precious visible creatures, for example, by the sun, moon, stars, fire, and so on; and if someone were to think that the vileness of the signs does harm to the things signified, and that we can be deceived by them into believing that there are such vile materials in heaven: my response to such a person is that the one who carefully seeks the truth shall find that the writers of the scriptures have taken care that no harm is done to the celestial realities through the vileness of the signs, and that the faithful are not tempted to believe that such vile things exist in heaven. For invisible realities are signified through visible and lowest things, not only so that our minds may be guided through the creation which is known to our minds to the unknown, as has been said, but also so that, while a certain kind of conformity of the signs enlightens the faithful to have a knowledge of invisible things, their vileness hides the truth from those who are impure so that what is holy is not given to dogs (Matt. 7, 6). Therefore, the errors of the impure cannot cause harm to the truth which the faithful understand and venerate. It is easy to gather from this the reason why the Manichees found so much material in the old testament with which to reproach the holy fathers. He shows as follows that the vileness of these kinds of perceptible signs does not cause harm but rather honour, and leads to a truer knowledge of them. There are two ways to know the invisible

275

12

Glosses on the Angelic Hierarchy

13

properties of God. One is affirmative and through, so to speak, similar things, such as when life, wisdom, the sun, stars, fire etc. are mentioned. The other is negative, through the removal of dissimilar things, as when one says invisible, immense, incomprehensible. The latter way is more true, since whatever our intellect grasps can truly and properly be removed, as is stated in MT 4, while nothing can properly be affirmed. Since, therefore, affirmations about the divine are improper and negations are proper, and since nothing which is understood belongs to God, a manifestation of the divine through manifestly dissimilar materials and forms is more appropriate than through those which appear to be similar through some worth they have. The reason for this is so that we do not suspect that there is anything in God of those things which seem precious to us, a fact which no-one thinks of regarding the more vile materials. In this way, then, dissimilar formations honour the celestial realities more, since they imply by their very dissimilitude that the celestial realities incomparably surpass all earthly things, and that no perceptible property can be attributed to them. Dissimilar and deformed dissimilitude is more useful for us than precious things which could perhaps deceive us and appear appropriate to us. There is another reason for this. All things are good and participate in true goodness, hence Gen. 1, 31: God saw all things etc. Consequently, no matter how vile and base visible things are, by the very fact that they participate in true goodness, they share something in common with the superior goods and, in virtue of that sharing, can effectively signify them. Moreover, since all perceptible things, whatever they are or have in their natures, have this from the true good, both those properties and all its properties signify invisible realities. Next, up to the end of this chapter, he provides examples from the scriptures for this point, namely, how celestial and divine realities are signified by visiblea and vile things. [B] Read the passage. If it seems right to anyone to receive, accept, holy, precious, compositions, but which sia 

The MS gives ‘invisible’.

276

Chapter II

gnify holy things (understand: of the celestial realities), as being simple, and thinks that the scriptures, that is, the descriptions, of the deformed images which are in the utterances, that is, in the sacred scriptures, recede by their dissimilitude from the signification of the holy minds, so that all, that is, anything, is said thus, and that this is theatre, that is, theatrical derision, of the names of the angels, and says that the theologians should, when coming to the corporeal formation of what is incorporeal totally, that is, generally, that is, whenever the invisible is indicated by the visible; the theologians should, I say, reform and, that is, manifest them, that is, celestial realities, with familiar figurations, and from ones that are both most precious and related, that is, appropriate, as, that is, insofar as, possible, and which are in a certain way immaterial, that is, the more simple creatures, and placed above all other visible things; and they should not be placing around, that is, attributing, the ultimate, that is, the lowest, earthly multi-formed things to the celestial and deiform, that is, conformed to God, simplicities. For this, according to him, would be more appropriate to upward-lift us and would not drive downwards, that is, push down, the more-than-earthly, that is, celestial, manifestations of the celestial beings to inappropriate dissimilitude. That type of indication would unlawfully do harm to the divine powers and a description through deformed materials would perhaps make our mind err, leading it to impure compositions, suggesting to it, in a manner of speaking, that there is something impure in heaven. For example: perhaps it will think that the more-than-celestial beings are full of swarms, that is, congregations, of lions and horses, since the celestial spirits are compared to lions and horses, and with a mooing hymnology, that is, praise, and a flying host of angels and other animals, since the celestial spirits are indicated by the name of a bull or calf or birds or other animals, as was said above.

277

14

Glosses on the Angelic Hierarchy

With more vile materials than are other things, such as stones and grass by which the celestial spirits are indicated, such as Ez. 38, 22: stones, and Job 39, 1–8, by grass in this verse: green things which he seeks. All kinds of testimonies of the manifesting utterances, that is, of the scriptures which manifest celestial realities through visible ones, describe the similitudes in accordance with all, that is, things totally dissimilar to the celestial things. They describe, I say, the turning, that is, by turning, to what is inappropriate and ignoble and passive, as if to say: through such a description they turn aside and carelessly lower the celestial realities to what is inappropriate etc. 15

[C] If, I say, this seems to be the case to anyone; but I reply to such a person as follows: the seeking of the truth, as I think, shows the most holy wisdom of the utterances perfectly providing in the formations of the celestial realities for both of the following, namely that it does no harm to the divine powers, as someone may say, and that we are not passively, that is, in a bodily way, fixed through the vile and lowest descriptions of the celestial realities on the vile lowness, that is, the weakness, of the images. For no-one could say, since he would be speaking falsely, that there is only one reason that, that is, because, forms of what cannot be formed, that is, of what is invisible and simple, have been appropriately put forward, and in this way he signifies this, namely our proportion, that is, the capability of our nature in whatever way it is, although it is far from proportionate to the celestial beings, which is unable to be extended to intelligible contemplation without a medium, that is, the mediation of visible things, and which needs familiar and connatural (as in AH 1) upward-liftings which provide for us possible, that is, intelligible, formations of the visions, that is, contemplations, which cannot be formed and which are supernatural as far as concerns the divine spectacles. But because of this too etc., that is, this is another reason for this thing, that is, that it is most appropriate for

278

Chapter II

the mystical utterances, that is, the sacred scriptures, to be hidden, and to make the hidden truth of the more-than-earthly, that is, celestial, minds inaccessible, that is, impenetrable. And this happens through arcane and holy mysteries, hence at the end of this chapter: ‘secret of the mind etc.’, and MT 1: ‘But see that no-one etc.’ For not everyone is holy: for they do not have the faith, or not all believe in the gospel. For not: 1 Cor. 8, 7: not all have knowledge. But if not appearing: a foretaste of the meaning was given above. If anyone criticises the scriptures of the visible images which signify invisible things, as being not appearing, that is, deformed, saying it is shameful to place, that is, adapt, such shameful formations to the adornments, that is, the adorned celestial spirits, and to what is most holy, it is enough to say to him that there are two ways to manifest what is invisible. Appropriate: to signify through fitting properties, proceeding through similar images formed in a holy way; that other way is towards what is perfectly inappropriate, showing that such a thing is completely not so, and does not appear, since it is clearly a privation. [D] Therefore the mystical traditions of the utterances sometimes praise the venerable blessedness of the more-than-substantial principle of the deity as reason, mind, substance. As reason, when they attribute to it what belongs to reason: Rom. 11, 33: Oh the depths etc.; 1 Cor. 1, 23: we however preach etc.; Job 12, 13: With him; Sir. 1, 5: Font of wisdom etc.; as mind: John 4, 24: God is spirit; Ps. 44, 2: My heart uttered; as substance: Heb. 1, 3: since he is the splendour etc. Showing its divine rationality and wisdom which is not proportionate to anything else, and truly existing etc. and true cause of beings. Holy, more venerable formations, on account of their natural excellence, and appearing in a certain way to lie above material formations, that is, to be pre-eminent over the more vile ones; and both approach the dignity of the invi-

279

16

17

Glosses on the Angelic Hierarchy

18

sible realities; but in this way also having less than a thearchic comparability to the truth. For it is etc. shaping: fully or worthily. Abandoned, that is, surpassed, for the truth incomparably surpasses every sign. But sometimes. The other way of manifesting is through dissimilar formations, since the removal of the dissimilar form in some way literally gives knowledge of that from which it is removed. Visibility, having a boundary, and similar things are dissimilar to God and divine beings. The signification of vile materials is more appropriate to this way than that of precious things. For the very vileness does not permit readers to feel such things literally about the celestial realities, but to remove all such vile things from them and to seek a mystical meaning. And (supply: calling God) those things, that is, such things, by which not what he is etc. More proper: for whatever is or is fully understood can properly be removed from the nature of the deity, and nothing can be properly affirmed of it. The hidden and priestly tradition, that is, the teaching of the apostles hidden from the crowd, has suggested to us; we truly say that it is nothing of things which exist, and so negations of it are true. But we do not know its more-than-substantial and incomprehensible and unspeakable infinity. That, therefore, which we do not comprehend, since it cannot be expressed in a mental word, cannot be expressed by us in corporeal words. Inappropriate, that is, improper. The manifestation, that is, the one which happened through visible things, is more appropriate for the hiddenness of the secrets and the invisible things. Therefore, the holy scriptures of the utterances honour the good celestial adornments, that is, the heavenly hosts, or God and the divine realities, and do not fill, that is, show that they are not filled with shame, that is, ignoble materials. The scriptures, I say, showing those adornments with dissimilar formations, and pointing out through those dissimilar formations that the celestial adornments surpass in a more-than-earthly

280

Chapter II

way, that is, intellectually, all materials, that is, above all material things. [E] I do not think that anyone having good sense contradicts, that is, denies, that a similitude which recedes from signification, that is, from the dignity of the thing signified, upward-lifts our mind more than those which appear similar. For it is consequent that, that is, it happens that our mind or we are deceived to, that is, through, the more precious holy formations, we, I say, thinking that the celestial substances are certain light-formed men, in terms of visible light, and shining with perceptible brightness, clothed most fittingly with shining clothes, and emitting from themselves what is fiery, that is, the property of fire, namely, heat, with brightness but without harm, combustion: Ez. 1, 13: like coals of fire, and Ez. 1, 27: downwards, as it were, the appearance of fire; Wis. 3, 7: The righteous shall shine etc.; Apoc. 4, 5: burning lamps etc. And likewise we shall be deceived by whatever other etc. Who nothing etc., since there is this kind of suspicion about spiritual and intellectual people. Upward-lifting: since they give life to spirits focussed on visible and the lowest things by raising them to heavenly things. Is put down, that is, is lowered. Our material, that is, our soul which is accustomed to and focussed on material things. To rest: from ascending further in order to seek out a spiritual understanding. But this etc., that is, that power whose being apprehends heavenly things, namely, synderesis. By deformity, that is, the vileness of the lowest materials, which is not appropriate and appearing as the truth, that is, through the fact that what is said is not appropriate and does not appear to be true literally, since it is neither worthy of the celestial beings nor probable to us that such deformities of matter be contained in heaven. And otherwise: another reason why celestial things can be appropriately indicated through the lowest creatures, namely, because all things are good which emanate from the true good, as was said above. Says: Gen. 1, 31.

281

19

Glosses on the Angelic Hierarchy

20

[F] It is, it happens; all, even rather vile materials; focus on (the other translation has: ‘understand’) speculations, that is, speculations of the considerations of the sublime celestial and divine goods which are speculative and not yet without a medium. With intellectual things being taken in a different way from perceptible things etc. A difficult question seems to me to arise here in this passage. For I ask by what genus of identity are the celestial invisible things united with visible things, especially divine ones which are united to visible things neither by genus nor species nor difference nor accident nor a property nor a universal. For each divine invisible thing differs from each visible thing more than each individual thing differs from another, since contrary things are still united in the same genus. Corporeal whiteness differs more from the purity of mind which it signifies, or from the brightness of the divine light which it signifies, than from blackness. How, then, does it signify that from which it is so universally different? Or what likeness to, or notion of, such visible things to the invisible things they signify can be found? I do not think it can be found in any universal which would actually fall under the intellect, but only through an intimate natural estimation which is neither anticipated nor properly comprehended by a mental word or the intellect. According to this view, brightness in a body is purity in the mind and light in eternity in an estimative way. The same applies to blackness, dimness, or hiddenness, and to the other examples which he puts forth here as well as any similar ones. Frenzy etc. Virile rationality. From this it can be concluded that the angels are not only intellectual, but also rational, and their rationality is virile, since it is a discerning strength and a strong discernment, in which fact it differs from irrational frenzy. And a hard habit, that is, unmoving adherence, in deiform and immobile positions, that is, with an unmoving stability they cling to God just as a frenzied person clings to their strength as if on something fixed that cannot be overcome. Material, corporeal; motion, that is, passiveness, or custom, since at one time it arises from this cause, at another time from that one, at another time again from both, unable to be held

282

Chapter II

back due to its force. Victory, since it totally strives with such forceful desire to win and obtain what it seeks. Of an appetite, I say, driving onwards. [G] When we, putting around, that is, adapting, dissimilar likenesses on intellectual things, we put around, that is, we attribute in a signifying way, concupiscence, as in 1 Pet. 1, 12: on whom the angels desire to gaze, it is necessary to understand the divine. Of immateriality, that is, of invisible and immaterial beauty which, or love which, is above mind. For this reason it is said to be irrational and is compared to irrational concupiscence, since it is outside, that is, above, reason, just as irrational concupiscence is outside, that is, within, reason.a And the desire for contemplation in a more-than-substantial way, since it surpasses every substance and rushes into the embrace of the Spouse alone, contemplation which is chaste and not passive, without the punishing anxiety which accompanies the pleasures of the flesh. In accordance with a good desire, I say, which is unswerving, since it does not divert itself to anything else, and unslacking, since it never grows lethargic, and (supply: a desire which tends) to that which is cleansed, that is, pure and not mixed with darkness, without error, since those who comprehend it cannot err, and beautiful, since it makes those who love and contemplate it beautiful by assimilating them to itself. Hence, while still a mortal, the apostle Paul writes in 2 Cor. 3,  18: But all of us etc. Communion: for all the celestial beings, both the king and his citizens, possess one thing, and in that one thing they possess everything, namely, God, and God possesses nothing greater than his very self. And it is appropriate to understand this desire as unable to be held back, for the divine power does not want, and no other power has the capacity, to call back the a  By beyond, Gallus means that irrationality in God is rationality in a state of excellence. By being within reason, Gallus means that irrationality in e.g. animals or humans, is within, that is, falling short of, the proper exercise of reason. He also makes a distinction between the super-intellectual and the infra-intellectual in his Explanation.

283

21

Glosses on the Angelic Hierarchy

22

minds of the blessed from the love and contemplation of eternity in any way, or to delay them. In what is strong and cannot turn back, that is, strength and in an unturning position, and what cannot be stopped by anything, that is, due to the fact that that desire could not be stopped through any interruption by anything. Why then does he add this: on account of what is pure, that is, unmixed, and unchanging? Because what is loved above all else remains the same. For this reason, it attracts our desire in an unchanging way. And total declining, that is, the inclination of the soul. Here are three things which attract the desire of the celestial spirits to God so unchangingly and so irrevocably: firstly because, when they desire him alone, there is nothing else which could distract their appetite, especially since every kind of desirable thing is found universally in him. The second is that complete fullness which is supremely desirable, in accordance with Song 5, 16: totally desirable. It always remains the same and uniform in such a way that it always fills all the folds of desire. The third thing arises as a result of the second thing, namely, that all the folds of the natural appetite for the good are universally expanded and incline towards him as being a unique and universal place of rest for souls, he who is the more-than-abundant fulfilment of all desires, and who satisfies souls with his very close presence and intimacy. Mortals are called away from this focus and expansion sometimes through weakness, sometimes through ignorance, but most of all through a desire for inferior things. But that irrationality. The passage is not difficult. A foretaste of the meaning was given above, namely, that irrationality in animals signifies the privation of reason, but in the celestial spirits it signifies the surpassing of our reason, since we base our knowledge and research on perceptible things. Surpassing of what is transient, since it will not be like this in the future (1 Cor. 13, 8: knowledge shall be destroyed); or transient as passing from one person’s mind to another’s mind through bodily sounds. Corporeal and material: since we base our research into the invisible realities on bodily and material things. Forms and shapes and similar material things, since they are rooted in matter,

284

Chapter II

can be spoken of in contrast to bodily things. Senses foreign to the incorporeal minds: foreign to their own natural purity, or else to the celestial beings. [H] It is therefore … in accordance with every. Note how all visible things are signs of invisible things. Archetypes, which Plato calls ideas. Those archetypes exist not only in the divine fullness, but in its rational image,a in the nature of inferior things, and this happens through the multiformity of its nature although it is simple in its essence. For one can find all visible things in that fullness: houses, cities, meadows, rivers, air, land, pleasant things, and so forth. Not in the same way, that is, differently from God, because they are united in no way that is the same, since they are not united under any of the five genera. Appropriately, so that through them there may be a fitting ascent from the visible to the invisible. In a familiar way, such that their guidance is natural and intelligible to us; or in a way familiar to both the things which signify, and the things signified. Celestial, that is, the angels. Thearchic, that is, belonging to the deity of the divine principle (‘theos’ means God, ‘archos’ means principle). Sun of justice: Mal. 4, 2, and in Wis. 5, 6: sun of intelligence. Morning star: Apoc. 2, 28. Light: John 1, 9: He was the true light etc., and John 8, 12: I am the light of the world. Not veiled around, since he is enclosed by no limit. Middle, since they are neither the highest nor lowest of visible things. Fire: Deut. 4, 24: Our God is fire. Water: John 7, 38: rivers from his belly etc., John 16, 5: I have said these things etc.; Dan. 7, 10: fiery river etc. Hence in AH 15: ‘and indeed fiery rivers etc.’ Last, that is, lowest. Ointment: 1 John 2, 27: anointing will teach you about everything; Sir. 38, 7: apothecary etc.; Ps. 44, 8: for this reason God anointed you etc. Cornerstone: Is. 28,  16. Lion: Apoc. 5,  5: lion from the tribe of Judah, and Hosea 13, 8. Panther, leopard: Hosea 13, 7. Bear: Hosea 13, 8. Lead down: from spiritual truth, since the worm may appear rather vile: Ps. 21, 7: but I am a worm etc. a 

A reference to humans as rational beings.

285

23

24

Glosses on the Angelic Hierarchy

25

[I] In this way, all who know God, knowing and tasting. Reciters: for God is the author of the scriptures. The writers and reciters are holy, hence Ex. 31, 18: written by the finger of God. Immaculately, that is, in such a way that they do not inflict any blemish or harm on the celestial things by using such descriptions. They honour the holy formation, that is, the holy celestial realities described using visible forms, or they honourably deal with such descriptions without any prejudice to the celestial realities. He then gives two reasons for this way of operating, namely, so that the mystical truth may be both hidden from the unworthy, who are offended by such vile descriptions, and that it may be open to the faithful, who carefully investigate the meaning of the properties. Lovers of seeing, that is, of seeing the scriptures; as in what is true, which would easily happen to many if the celestial realities were only signified by precious materials. True negations, that is, by attributing to them what must truly be denied of them, so that the soul would be diverted from the proper meaning. Nevertheless, such kinds of true negation, that is, attributions which can be denied, are true, since what is true in them signifies in a mystical or anagogical way. And, in place of ‘that is’, to the last etc. For neither not: this is a Graecism, and the meaning is: we, that is, some of our more simple people, would not have come to the seeking of spiritual understanding arising from the doubt which the deformity of the signs creates, nor would we have come to the upward-lifting, that is, the anagogical sense, through a careful examination of the holy things, that is, of the signs which signify the holy things, unless the deformity had troubled us. Deny, in the celestial beings. Accustoming the mind to be extended beyond those visible signs, in a holy way (the other translation has ‘in a pure way’), that is, without imaginative fantasies, through pure understanding. Appearing, that is, visible. Upward-liftings (the other translation has ‘more-than-earthly heights’), that is, the celestial essences, or the contemplation of them. [K] This much has been said by us on account of the angel-formed writings of the images of the utte-

286

Chapter II

rances which are material and diverging from what they signify. Boy, Timothy, on account of the sacred law-giving of our priestly tradition, that is, the teaching of the apostles, or Deut. 6, 3: Hear, Israel, and be silent, and Sir. 32, 9 and 12: hear and be silent. You yourself hear in a holy way, as befits one who is holy, you, I say, who have been made divine in the teaching of divine matters. All of this from where it says ‘in accordance with the holy etc.’ can be referred to the fact that the apostle Paul is speaking to the same Timothy. Impure multitude: few have such a spiritual teaching. And just as sometimes the preaching of the gospel is withdrawn from the unfaithful, so too is this kind of teaching from any of the faithful who are not very spiritual. Uniform: simple and pure teaching not mixed with any visible things. Pure, not just of blemishes, but also of imperfection, as ‘pure’ is explained in AH 8. Light-formed, that is, forming the light in the minds of the faithful. Beautifying, since it teaches the spiritual beauty of virtue.

287

26

CHAPTER III

27

[A] Indeed, hierarchy is. After arranging some matters which seemed necessary as a preface to this work, he tackles the body of the work now by describing hierarchy. Although the term hierarchy could be considered in this description to indicate the status of the hierarchical persons, it is better to interpret the term here in the collective sense as follows: hierarchy, according to me, that is, in my opinion, is a holy arrangement, that is, a holy congregation of rational persons distinguished in orders according to their levels and duties, and knowledge and operation, that is, with the knowledge and operations appropriate for that arrangement. Those three things, therefore, are required for a hierarchy. For if ordinary power is missing, there will be presumptuous operations, as if, for example, a subdeacon were to usurp the office of a deacon, or a deacon the office of a priest. If knowledge is missing, there will careless operation. If operation is missing, there will be neglect of duty. Assimilated through these things to what is deiform, that is, to divine conformity. As is possible: for it cannot do so in an equal way or even to a fixed proportion. These things exist in a certain way in God as their origin, for in him is ordinary and pure power: Job 25, 2: power and terror; and likewise knowledge: Heb. 4,  13: all things naked and open; and operation: Is. 26, 12: all our works etc., and 1 Cor. 12, 6: he works all things in all things. To the implanted: it is not enough to

288

Chapter III

have those things and thus be assimilated to God, but one must continuously ascend by the progress of hierarchical practices to the likeness and imitation of God. And this is: and to, that is, in accordance with, the enlightenment, that is, the aforementioned or any other spiritual gifts (for all of these kinds of gifts are enlightenment for the mind, hence James 1, 17: Every gift etc. from the Father of lights), implanted in it by God. Upward-lifted, continuously ascending, to what imitates God, that is, the imitation of God, in accordance with the proportion of its capability, namely the proportion of nature and grace. This is what it means to become a tabernacle in accordance with the example which is shown on the mountain of divine sublimity (Ex. 25, 40). For each hierarchy and each person in a hierarchy is a tabernacle for God: Ps. 17, 12: his tabernacle is around him, and Apoc. 21, 3: Behold the tabernacle of God etc. But since we cannot imitate what we do not know, the deity implies in a certain way to us how he must be imitated by a hierarchy and calls God’s status ‘beauty’, since all things befit him in a supreme way, and there is nothing lacking which would suit him to have, nothing is present which would shame him. Beauty appropriate to God, as simple, which undergoes no alternation. Is pure of every dissimilitude which is found in bodies and anything composite; or since every species which can be thought out by that supreme wisdom is praiseworthy, each exists in a supreme way in the deity, such as goodness, beauty, knowledge etc. Each deformity or imperfection which is opposed to these species is here understood as a dissimilitude, so that what is said in 1 John 1, 5 applies here: in him there is no darkness. As distributing etc. For this happens due to pure goodness. Or theletarchic, that is, consummating. Perfecting in the most divine perfection, that is, which makes them very greatly similar to God, in accordance with an unchangeable formation (since the conformity of those glorified can focus on God, it cannot be changed) of those perfected appropriately, that is, suitably, to it, namely, the divine beauty.

289

28

Glosses on the Angelic Hierarchy

29

30

[B] Now the purpose etc. The Greek word ‘scopos’ means purpose or gaze or speculation. Here, it can be understood in any one of those ways, since hierarchical persons tend on purpose to be assimilated with God and united with him and to imitate him. And for this reason, they continuously gaze upon him as their model. And this is the speculation of hierarchy, that is, its definition or description. There is assimilation in terms of powers and knowledge, union in terms of perfect love, and imitation in terms of holy operation, that is, unchanging operation, since the celestial spirits are absorbed by rapture into God and cannot be diverted from him. As is possible, since infinitely short of all proportion. Note that he joins ‘seeing’ and ‘formed’ together, since only the fullness of beauty that comes from God is beautifying, so that he may form those who contemplate him in accordance with himself and conform them to himself in beauty: 2 Cor. 3, 18: But all of us with faces unveiled etc. And performing his choir. The other translation has ‘those who praise’, which amounts to the same thing. Hence Ps. 150, 4: Praise him with timbrel and choir. Note that what contemplation or vision is with regard to the intellect is praise with regard to the affect. Hierarchy, therefore, engages in and extends both of these to God so that he may fill both containers with the font of wisdom (Sir. 1, 5) and the font of life (Ps. 35, 10). But although the intellect properly has a capacity for beauty, such as the sight of colour or shapes, in which perceptible beauty consists, on the other hand affect, united and unifying, has a capacity for universal beauty. For this reason, they are notably divine emblems, that is, seals, so to speak, marked with divine beauty itself and, as far as is possible for their nature, representing that beauty in themselves. Hence, he adds: very clear, spotless mirrors. The other translation has ‘pure’, and what is said in Job 25, 5 is not contrary to this: the stars are not pure, as shall become clear before the middle of AH 7: ‘Therefore pure indeed etc.’ Receiving etc. Now he shows how they are emblems and mirrors, namely because by the properties of their nature, their gracious purgation, continuous firmness, and strong extension

290

Chapter III

towards God, they are suitable for receiving the divine light, for firmly retaining in themselves the light they have received without losing it, and for pouring out from their intimate abundance the same light on their inferiors in accordance with their capacity. And this in accordance with the thearchic laws, that is, the divine constitutions. For it is not lawful etc. Although both what follows and what came before could be adapted to the ministers of the church militant and the church triumphant, nevertheless I think it should all be understood of the celestial hierarchy, in which all things are carried out hierarchically and perfectly with no defect at all on the part of the ministers, which the church militant must imitate as much as is in accordance with its capability (as in AH 1 in the middle). The perfectors of what is holy etc. The fact that it is said here that both those who perfect and those perfected, that is, both any superior hierarchical persons and any inferior ones which are perfected by the superior ones, are so bound by the divine laws that none are permitted to presume anything beyond what has been divinely established for them, so too this can be understood of the persons in the church militant, since a deacon is not allowed to assume the office of priest for himself, nor a priest the office of a bishop, in accordance with what has been granted in the sacred scriptures or sacred laws. I think of the celestial spirits in such a way, since the eternal rules are adapted by God so that they have from him all their operations and movements and ways with precision. Yet, travellers to heaven, the more or less they are united to and assimilated with God, so much the more or less do they approach that state. Beyond the proper arrangements of the principle of perfection, that is, beyond the operations which God has arranged specially and properly for each individual. But they cannot exist etc. unless deifying etc.: a common way of speaking, that is, they cannot remain in their state or enjoy the divine brightness or be reformed by him (which they desire most of all) unless they observe the divine order, not because those celestial spirits can be deprived of any of their glory or have it diminished, but so as to express the joining in every way of the wills of the

291

31

Glosses on the Angelic Hierarchy

celestial spirits with the will of God, and from that joining that unspeakable familiarity with God is derived.

32

[C] Therefore speaking of hierarchy etc. He strives to express in clearer words what he has described in a rather hidden way. Speaking of hierarchy shows universally, that is, generally, a certain holy adornment, that is, a holy congregation arranged or adorned with power, knowledge, and the power to operate. Image: that holy congregation is an image of God, but a single holy soul is more simple and prior. An adornment, I say, operating the mysteries of its own enlightenment, that is, secret and spiritual operations which are commensurate with its knowledge and power, which are its own lights. In hierarchical order and knowledge, that is, in accordance with the demands of hierarchical power and knowledge, and assimilated. As is right: explained above. For it is etc. according to proportion. For just as a choir contains more than the bass, and yet the bass can be equally as full as the choir, so each superior angel has more capacity for the divine light than an inferior, and yet the inferior is as equally full as the superior. More divine, that is, more effective for divine conformity. The utterances say: 1 Cor. 3, 9: For we are God’s helpers. To show, that is, to represent to some extent. In accordance with what is possible. For it is impossible to operate completely, or even very, similarly to God, but (as is said at the end of this chapter, and at the start of chapter four) hierarchical persons operate their imitative deeds through grace and the power given by God, deeds which the deity operates in an incomprehensible way which is natural to its own being. For example, a Seraph pours the divine light into a Cherub which is inferior to it by an operation of grace. The Father gives eternal light to the Son, or rather total fullness, and the Son along with the Father give it to the Holy Spirit by a natural or rather a supernatural operation. For whatever is or happens in the eternal Trinity is not the result of a gift of grace but the result of a natural property. This opinion is carefully dealt with in my explanation of that vision in Is. 6, 1: I saw the Lord sitting etc. Although there is a certain likeness or

292

Chapter III

imitation in those gifts of the light, nevertheless there is a disproportionate difference and excess. Just as, that is, for example, the order of hierarchy is that others be purged. There are three operations proper to a hierarchy, namely, purging, enlightening, and perfecting, which superior hierarchical persons carry out on their inferiors which are purged, enlightened, and perfected in order. But since it is necessary to understand those operations in different ways in the angelic and ecclesiastical hierarchies, for this reason I shall defer a careful treatment of these until the author himself discusses them separately. For he properly deals with the purgation, enlightenment, and perfection of the angelic hierarchies in chapter seven. In the Ecclesiastical Hierarchy, he deals with the purgation, enlightenment, and perfection of our hierarchy at the end of chapter four, in chapter five, and above all near the beginning of chapter six. Imitation of God for each one. For purgation, enlightenment, and perfection belong to God. He purges all who are purged, enlightens all who are enlightened, perfects all who are perfected. By the fact that one purges, enlightens, and perfects, those who purge, enlighten, and perfect imitate God. By the fact that God is the most purged, or rather the very fullness of purgation and the true light itself and true perfection, both the purged and those who purge, the enlightened and those who enlighten, the perfected and those who perfect, are assimilated to him, since each group has been purged, enlightened, and perfected. And this is the divine blessedness etc. as for humans, that is, as far as it can be expressed by humans. With dissimilitude: since every desirable species exists eternally and naturally in God, namely, power, wisdom, justice, mercy, beauty, honour etc., I think that God’s dissimilitude is deformities which are the opposite of such species, none of which can be found in God. In creatures, however, there are many kinds of dissimilitude, whether of sins, or weakness arising from one’s sins or our first parents, or of any type of imperfection which is found either in holy people or in the blessed angels, from which it is necessary that humans and angels be purged if they are to be assimilated to God.

293

33

Glosses on the Angelic Hierarchy

He continues: above purgation etc. Whatever our mind conceives when God is said to be purging or purgation, enlightening or enlightenment etc., is infinitely inferior to God. Consequently, he has not been able to signify God more properly than by signifying the excess without proportion, as he says at the beginning of Mystical Theology: ‘More-than-substantial, morethan-godly, more-than-good Trinity etc.’, and in countless other places. Hence, he adds here, a little after what has just been said: ‘separated from everything holy by an excess’, and AH 2 in the middle: ‘we do not know his more-than-essential and unspeakable infinity’.

34

[D] It is necessary therefore. He has explained as far as he could how God is the head and model of every hierarchy. Here he shows how the hierarchical persons must be conformed to him. With dissimilar mixing: this is clear from what has already been said. It is necessary for the enlightened to be filled with divine light, upward-lifted in the most chaste eyes of the minds, that is, with intellectual speculations purely and utterly desiring the divine light. Upward-lifted, I say, to a contemplative habit and power, that is, so that they may have the contemplation of God more sublimely than before, and possess it firmly. Or contemplative habit and virtue, that is, for the contemplation of the truth, and the love and possession of virtue. However, the first interpretation seems more appropriate to what has gone before and what follows. For it seems that the author intends to refer enlightenment to knowledge, and perfection to power. But even this, although it has pleased a certain distinguished writer,a is not safe to assert, since Dionysius says both in this book and in others that both humans and angels perfect others. Justification, however, or the conferral of power comes immediately from God, just as not even the purgation of sins happens through an angel, but enlightenment does happen through an angel or a human. How purgation Hugh of St Victor, In Dionysii Hierarchiam coelestem, col. 1000. The same discussion takes place in the Explanation at 3[D]. a 

294

Chapter III

or enlightenment or perfection is to be understood in humans or angels will be explained later in chapter seven, with the help of God. For the eye of our mind is chaste when it focuses its intention on temporal goods with order and moderation; it is more chaste when it is actively seeking temporal goods; it is most chaste when it focuses contemplatively only on what is intellectual and on the embraces of the Spouse. Perfective knowledge of the holy things inspected. He shows that there are two kinds of knowledge: one which enlightens; the other, a superior one, which he says perfects: this is wisdom. Each of these graces is called knowledge, since we know God through both: through the first kind, by seeing intellectually, and I think only this kind was known to the philosophers; through the second kind, by experiencing, feeling, tasting, and smelling with the highest power of the soul which is the principal affect ascending to the divine infinitely above the intellect, not exercising itself before God in a speculative way, although still imperfectly. The foremost seekers after God have used this kind of knowledge. Hence, Dionysius says in chapter two of his book on the Divine Names that Hierotheus his leader was not only learning but also experiencing the divine, ‘and from that experience of the divine, he was perfected in an unteachable and mystical union with it’.a For this knowledge is unteachable, since teaching happens through listening. However, listening and seeing in our souls take place in the intellect; but taste, touch, and smell take place in the affect or affections. Just as we know our sensation in a bodily way through both kinds of sensation, so too do we know in a spiritual way. However, the knowledge which comes from the affections, which brings perfection by uniting us to true perfection, is not comprehended by the intellect. Hence, in chapter one of Mystical Theology, where Dionysius directs Timothy to this wisdom, he tells him to abandon all intellectual operations and all works of the intellect, and to rise without knowledge to union with God who is above all knowledge. Inspected: since the spectacles of this wisdom are more internal than and superior to the a 

DN 2[V].

295

35

Glosses on the Angelic Hierarchy

mind itself. Purging etc. It is worthy in the church militant and necessary in the church triumphant that those purging be more purged than those purged, and so on for the other operations. Therefore: on account of the attributed likeness which happens through hierarchical operations. Order: for there are several orders in one hierarchy. Proportion: some more sublimely than others. Doing those things by grace etc. This is an obscure and extremely difficult saying, but necessary for this subject-matter. For the divine operations in the Trinity, which are natural and eternal, are united with either the operations of humans or angels in no one individual, except by a natural estimation (but they also happen supernaturally and above the intellect, as is said in this same chapter and at the end of chapter four), which happens in the affections and, so to speak, before the root (ante radicem). For union under any of the five predicaments happens in the intellect, and so this does not take place here. Therefore, I think the reason for what is said here is that which I touched on earlier when commenting on the phrase in this chapter:a in accordance with what is possible etc. And divine operations are manifested hierarchically for the possible , that is, for the reason that minds who love God may be able to imitate him in those things they know about him.

a 

See Chapter III [C].

296

CHAPTER IV

[A] Therefore hierarchy whatever it is etc. In the previous chapter he described hierarchy in general, although he added some things which more specifically and more properly concern the angelic hierarchy than ours. Here, he commends and praises the angelic hierarchies, showing that several of their privileges and excellencies are above our hierarchy and above other creatures, using several witnesses from the scriptures. Whatever, that is, universally, in accordance with how it is defined. For the divine hierarchy cannot be defined by us, as is sufficiently clear from what has been said before (one can read about the divine hierarchy in chapter one of the Ecclesiastical Hierarchy: ‘We say that the hierarchy, which the deity is by nature etc.’). Holy formations: descriptions explaining its holiness. More-than-earthly, that is, intellectual. Most deiform, that is, most conformed to God. Neither here nor elsewhere should the nature of the angels be placed above the humanity of the Saviour or even the Blessed Virgin, but the angelic hierarchy is placed above the human hierarchy. But if someone objects: the best human is better than the best angel, therefore humans are simply better than angels, therefore the human hierarchy is better than the angelic hierarchy, the solution is: here, the celestial hierarchy is compared to the ecclesiastical hierarchy which only contains mortals. Or in this way: the first argument is valid for the rule of nature not the rule of grace. The second argument would appear to be tighter if the man, Jesus Christ, were not the principle

297

36

37

Glosses on the Angelic Hierarchy

38

and head of both hierarchies. Hence, in chapter one of the Ecclesiastical Hierarchy, after some initial comments about the angelic hierarchy, he adds ‘that that and every hierarchy now praised by us has one life and the same power in all its hierarchical operations, and the hierarch himself etc.’, namely, Christ. And a little earlier in that same chapter: ‘Jesus himself, the most thearchic and more-than-substantial mind, who is of every hierarchy etc.’ Most deiform: as before. Let us praise the formations: any commendation of the angels must be derived from the first font. Theletarchic: the other translation has ‘most perfect’, not because we could perfectly praise him or give thanks ( for he is greater than all praise, as it says in Sir. 43, 33 at the end), but in accordance with Ecclesiasticus in the same place, let us exalt him as far as we can, so far in fact that we cannot praise him any more perfectly. First indeed of all. Anyone is praiseworthy in two ways: either because that person abounds in wisdom, power, beauty, or any grace or virtue, or because that person generously shares with others those goods he possesses. He praises God in both ways as far as possible, showing that he is the font of every kind of fullness which has been most generously diverted into existing things in accordance with the natural capacity of each individual and the harmony of the universe. For we know that no generosity is fitting for God unless it is the highest, greater than which cannot exist or even be thought of by the fullness of wisdom. It belongs to the highest and omnipotent generosity to give whatever great and whatever good things which can be given and received. But since a pure creature could not receive the divine fullness, for then it would not be a pure creature, that fullness has been given by the Father to the Son, and by the Father and Son to the Holy Spirit, so that the highest generosity can be fulfilled. Individual creatures, however, since they have not been able to receive this fullness, have received shares, so to speak, of that fullness, and small streams of it in accordance with their own proportion, like a river which, as it flows over very many wells of different sizes, fills them all and flows into each one as much as it is able to take. All good. The old translation has ‘universal’, greater than which, that is, nothing can be or be thought of. The order of the

298

Chapter IV

passage: when the more-than-substantial thearchy made the essences of existing beings subsist, which were unformed and first of all were only in the Word, then he led them down to existence, namely, to participate in him. For this is proper to the cause of all things and to the goodness above all things, that is, to the highest good, to call beings to communion with himself, as, that is, in accordance with the fact that, has been defined etc. This is clear from what has already been said. By providence, that is, by a providential distribution. [B] Therefore, inanimate etc. He puts four parts of creation in order here, namely, inanimate creatures, which he says only participate in God’s being; living creatures, under which he includes plants and animals, which he says participate in God’s life (supply: and essence); rational creatures, namely mortal humans, since they know divine things not only by their unaided intellect, but also by the mediation of reason they can infer invisible things on the basis of visible things; and intellectual creatures, namely, the celestial spirits. All these creatures participate in that supremely one and simple being in such different ways, although in God, essence is completely the same as life, wisdom, and goodness, to such a degree that the omnipotent wisdom itself could not distinguish them from each other in itself, neither by essence nor person nor accidents nor any genus of difference. We know that it is so. How it is so, we still do not understand. For knowing God as he is comes before knowing how he is in this or that creature. I make a similar judgement about what follows: he is the being of all etc. Around it, namely, the celestial essences which are nearer to it in likeness and united to it more sublimely. For this reason, the highest hierarchy is said to stand around God without a medium (AH 7, near the end). In more things, that is, more fully; or because they have such an essence, life, wisdom, grace, glory, full purgation, perfect love etc. Therefore the holy. The order of the passage: the holy adornments of the celestial substances have been

299

39

Glosses on the Angelic Hierarchy

40

made to participate in the hierarchical tradition above things which only exist etc., that is, they participate more sublimely and more fully in the divine distribution, which is handed down to the hierarchies, or in a hierarchical way, than inanimate creatures, or plants and animals, or mortal humans. For intelligibly etc. Here he shows how they participate in God more fully than us. So that what he says may be better explained, let us understand it using this example. Two people are learning how to write. One person looks with clear and keen eyes at a writer leaning on his pen and forming the individual letters in order. The other person looks with bleary and very dim eyes at a writer painted on a wall holding his tools. In a way similar to this, the intellect seems unable to arrive at God: it looks at God from afar, very dimly and in a riddle, through the mirror of creation, or rather through the mirror of its own nature. And so just like the person who is taught using writing or creation, the intellect desires to conform itself with God through a medium, as the previous example implies. But the celestial spirits, by extending their intellects towards God, see how he truly is. Focusing on every fullness of the species of beauty and goodness, they properly conform their intellectual species with God in accordance with their power, or rather in accordance with their capacity. In this exercise, they untiringly strive more and more assiduously to be assimilated and united more closely. For this reason, too, they drink in the divine gifts more fully. In the strength of divine love. At the end of the Canticle (8, 6): love is strong as death. For just as death breaks down all obstacles, namely of medicine, strength, age, power, wisdom etc., so too does robust and unconquerable love, especially in the celestial spirits, whom no occurrence can separate from the love of God, or even delay or interrupt them. Hence, AH 2, after the middle: ‘But when dissimilar etc. in a strong and unable to be held back etc.’ Receiving internally: but we receive from outdoors, so to speak, we who reach a knowledge of the invisible through what is visible, and we force, so to speak, intellectual light from the shadows of bodies. Ordered by their way of living to, that is, in accordance with, that enlightenment and union

300

Chapter IV

which they see. All intellectual life, that is, full and complete, lacking in no intellectual perception, just as when one says that one has a complete bodily life in which all bodily or corporeal senses flourish well. First and in many, that is, more principally and more fully. Thearchic, that is, divine, hiddenness. For no matter how much either angels or humans advance in the knowledge of God, it always infinitely lies more hidden for them than revealed. Hence Job 28, 21: it is hidden from the birds of the air, and AH 13, where he deals with the Seraphim, who were covering the face and feet of the Lord, as is read in Is. 6, 2. He says that through that covering, the fear which they have about an arrogant and reckless and impossible examination of the higher and deeper mysteries is revealed. It is necessary that this is so, since it is impossible for that omnipotent wisdom to think of anything deeper and more hidden than itself. Dionysius provides a clear reason for this same truth in the book on the Divine Names, Chapter I in the middle, here: ‘For if knowledge etc.’ First to them, namely, before us, so that the objection concerning the Blessed Virgin may pass. At the beginning of AH 7: ‘the operating apparitions of God first’, and a little later: ‘supreme giving of the light etc.’, and in the same chapter, in the middle: ‘For not through other holy etc.’, and AH 8, before the middle: ‘Having these deiform etc.’ [C] Through the angels: Gal. 3, 19: the law was established on account of sins, until the seed should come to whom he had made the promise, ordained through angels in the hand of the mediator; Ex. 31, 18 at the end, and Ex. 34, 27, near the end. Glorious etc. The author himself adds examples about the error of unfaithfulness. And impure life, that is, an evil way of life. Or orders: such as Micah 3; 1 Kings 22, 19: I saw the Lord, and Is. 6, 1: I saw the Lord etc.; Dan. 7, 10: Thousands of thousands etc.; Ez. 9 and 10 on the Cherubim; Luke 2, 8–20: the multitude of angels appeared to the shepherds. Visions of the more-than-earthly mysteries: 2 Cor. 12, 1–4 on the rapture of Paul; Dan. 2; the mystery was also revealed to Joseph, Gen. 41. Pre-announcements: Is. 7,  14: Behold the virgin shall conceive etc.; Dan.

301

41

Glosses on the Angelic Hierarchy

42

10,  14 near the end: I have come to teach you things which shall come etc., and Gen. 17, 19: Your wife, Sarah, shall bear you a son; Luke 1, 13 at the beginning: Elizabeth, your wife, shall give birth etc. Hypophetically manifesting: the other translation has ‘prophetically revealing’. If, however, someone were to say. From this place up to the end of the chapter, he seeks to persuade us in many ways that divine revelations or apparitions happen to mortals through the medium of the angels and not without a medium, since it could appear to anyone to be the opposite on account of many testimonies in scripture. For holy people often say that they have seen the Lord, not an angel, as in Is. 6, 1; Jacob, Gen. 32, 30 at the end: I saw the Lord face to face; Num. 12, 8 about Moses: face to face I shall speak to him, and openly, not by riddles and shapes does he see God. Even Dionysius himself says in the book on the Divine Names, Chapter I, near the end, when dealing with the dialogue between Jacob and the angel (Gen. 32, 27); or Manue to the angel in Judges 13, 17–18: What is your name? Why do you ask my name which is wonderful? He clearly seems to understand this of the majesty itself, not of an angel. For he says among other things this: ‘the theologians say that the thearchy itself rebuked the one who said, “What is your name?”, as though driving him away from all knowledge etc.’ Likewise, does not the apostle say in 1 Cor. 6, 17: He who is joined with God is one spirit? And does Dionysius not say at the beginning of Mystical Theology: ‘rise to union with him who is above every substance and all knowledge’, that is, union with God? If then the spirit of a mortal human is united with God, how can he not speak to God in an unmediated inspiration? This material is gathered from what has been said earlier when glossing that part of chapter three: ‘the perfective knowledge of the inspected holy things’. No-one has seen: 1 John 4, 12: No-one has ever seen God. Nor shall see: The Lord to Moses, Ex.  33,  20: for no person shall see me and live. Apparitions of God etc., that is, the fact that one often reads in scripture that God appeared to this or that person should be understood in the sense that some perceptible shape of God appeared which was appropriate for God in accor-

302

Chapter IV

dance with the needs of some deed, and that the one to whom the apparition was made was instructed in some knowledge of God. Hence, such as an apparition is called ‘theophany’ or ‘apparition of God’. Proportionate to those seeing, in the light of the task, or in accordance with the capacity of each individual. Allwise: the other translation has ‘most wise’. [D] Divine … celestial powers: with this name he indicates the celestial angels in general, as in AH 11. Or surely etc. He gives Moses as an example for the opinion he has just given, who is said to have received the law from God (Ex. 24, 10–18), and not from an angel. Hence at the end of Ex. 31, 18, we read that the two tablets of the law were written by the finger of God. And yet the apostle says in Gal. 3, 19 that the law was ordained through angels. Says by itself to be given: in Ex. 24, 12 the Lord says to Moses: Climb to me in the mountain, and be there: and I shall give to you the tablets of stone and the law and the commandments which I have written etc. Through angels: Act. 7, 53, near the end: you have received the law in the dispensation of the angels. Divine sub-formation: the other translation has ‘divine and sacred characters’, that is, the holy scriptures which emanate from God. As by a law establishing that, that is, as the law, which states that God, not an angel, gave the law to Moses, implies that, namely, that by the order named by God, that is, in accordance with the arrangement established by God, that the following ones are upward-lifted through the first ones to the divine, that is, that inferior orders or hierarchies are led back to divine knowledge and love by the higher ones. For by this fact that the law says that God gave the law to Moses which an angel gave to him, the law shows that Moses received the law from God through the angels who were upward-lifting him, in accordance with that general law of the hierarchies which I dealt with earlier in chapter three. For not only. Here he adds something to that law of hierarchy which he had not mentioned earlier, namely that not only the superior hierarchy upward-leads an inferior hierarchy, but even in the same hierarchy, one order leads an inferior order. Hence it

303

43

Glosses on the Angelic Hierarchy

44

45

happens that even the spirits of the lowest order, which is properly called the order of Angels, upward-lead our hierarchy or our high priests. Hence in AH 9, in the middle, it is said: ‘The manifesting adornment of Principalities and Archangels and Angels presides over the human hierarchies in turns etc.’ From this, it can be understood that the lowest hierarchy of angels presides over our hierarchy, but that other ones do so through the medium of others. [E] I see that the divine. By the example of Gabriel, he shows that the angels first of all learn the divine things, and then announce them to us. The order of the passage: I see, from the narration in Luke 1, 35, that the angels were first taught, that is, they learnt from God, the divine mystery of the kindness of Jesus, that is, the secret work of the divine incarnation of Jesus. Zachariah the hierarch, father of John the Baptist, who was a priest. Hence, he can also be called a ‘holy leader’, although Dionysius is not accustomed to use this term except of bishops. In the First Book of Chronicles 24, where the priests are listed whom David arranged to be ordained for the service of the Lord, we do not read that Abijah, in whose division Zachariah carried out his duties, was a high priest, but one (namely of one) out of twenty-four. His prophet of the virile operation of God, Jesus, that is, prophesying the incarnation, or the salvation of the people which Jesus, God and man, carried out, or which the holy Trinity carried out in Jesus the man. And was to be manifested to the world for salvation, since manifesting this pertained to the salvation of the people, and it is appropriate for good people to manifest this. Gabriel taught Mary; he taught saying: the Holy Spirit shall come upon you (Luke 1,  35). Another angel (he multiplies the examples) to the shepherds purged by their withdrawal from many and by silence. Solitude and silence purge the soul from the imaginative fantasies of the senses as much as they prepare it for spiritual ideas. Hence the spiritual person in Lam. 3, 28: The solitary man shall sit and be silent, since he shall rise above himself. Glorification, namely: Glory to God in the highest (Luke 2, 14).

304

Chapter IV

[F] Supreme apparitions of light, that is, the most worthy annunciations of the angels which are described in the scriptures. More-than-substantial substance, in accordance with the deity. Our, that is, our nature. Coming, through the incarnation. Did not recoil from the good arrangement ordained by him at the same time as the Father and Holy Spirit, and chosen, when he voluntarily subjected himself to that arrangement by the fact that he became a man. An arrangement, I say, appropriate for humans, which is such that our hierarchy is arranged by the angelic hierarchy. Is subjected to the formations, that is, the arrangements, of the Father and God, that is, of his Father who is God, which were announced through angels. For example: the withdrawal of Jesus from Nazareth to Egypt, arranged by the Father, is announced to Joseph through the medium of them, as is read in Matt. 2, 13. Bringing of the law given through angels, since he was circumcised, and presented in the temple in accordance with the law. I omit saying to you, that is, I omit a lengthy treatment, to you who know what was manifested to our priestly traditions, that is, the teaching of Paul which Luke learnt and partially described. Now, he appears to imply something more sublime and more secretive about that comforting given by the angel. He comforted him: Luke 22, 43, after the middle. Good-operation (a single word), that is, the taking on of flesh which accomplished our salvation. Manifesting order: by preaching. Angel of counsel: Is. 9,  6 according to the old translation, where our translation has ‘counsellor’. Whatever he heard: John 15, 15.

305

46

CHAPTER V

47

48

[A] This, therefore, is the reason for the name of the angels in the utterances, according to us, that is, as it seems to me, namely, because they announce the divine secrets first. But to examine. The subject-matter of this chapter is a single question, namely: why is that there are nine orders of celestial spirits, which are properly designated by their individual names, yet one of them is properly called Angels? For what reason do all the other orders share that name so that all the celestial spirits in whatever order are indiscriminately called angels, yet they do not share the names of the other orders so that they are called Dominations or Thrones etc.? He provides a solution for this question there: but we say etc. All the superior orders have whatever powers, enlightenment, and graces which the inferior ones have, and equally fully or rather more fully. Hence, since they share the properties by which the names are attributed, as is read in AH 7 at the beginning, because of this they also share the names. However, the lower orders do not similarly share the lights and deiform properties of their superiors, and hence do not share their names. Yet this appears to contradict what is said in AH 12, namely that ‘all the deiform intellects have in common participation in wisdom and knowledge’, and thus all share the property by which the Cherubim are named. But he clearly resolves this contradiction there since, although the lower orders share the powers and

306

Chapter V

enlightenment of their superiors, they nevertheless do not share their totalities, that is, not in so great a perfection, but in an inferior way. They call: Ps. 96,  7: Adore him all his angels; Dan. 3,  58: Angels of the Lord, bless the Lord. Manifestation of morethan-worldly: by the distinction of hierarchies and orders. Ends, since that final order is the lowest limit of the angelic hierarchies just as the Seraphim are at the top. Before this, that is, the order of Angels, since the order of Archangels are ranked after the Angels in ascending order, and after the Principalities, and so on. [B] The last do not participate in those placed above, as has been said. Supreme: even the Cherubim and Seraphim. Manifesting: by pouring into their inferiors. But since it, that is, the final order. Hierarchs, that is, bishops. For we can gather that it is to be understood thus from his words in the Letter to Demophilus, in the middle, where he is speaking to Demophilus himself: ‘Therefore, place a limit on concupiscence and anger and speech in accordance with rank, the minister being superior to you, the priests superior to the ministers, hierarchs superior to the priests, and the apostles and the successors to the apostles superior to the hierarchs. And if any of the hierarchs should fail to do what is right, let him be corrected by the holy people in the same order etc.’, by which words he conveys the order of correction in the church. And before it. The order of the passage: the most holy powers, that is, the highest angels, that is, the superior orders, upward-lift the substances which are before it, that is, the lowest order, to the divine, to the order, which completes the angelic hierarchies, that is, they lead that lowest order back to God by the law of hierarchy which we showed above. Where he said ‘ends’ above, here he says ‘completes’. Unless perhaps. He conveys here another solution for the aforementioned question, namely, that all the orders receive any

307

49

Glosses on the Angelic Hierarchy

same power from God, by virtue of which they can all share the same name. In accordance with the communion all the celestial powers have in the deiform, that is, in likeness and conformity, and in accordance with the subjected and pre-held gift of light which is from God.

308

CHAPTER VI

[A] What and how many and what kind etc. In this chapter, he distinguishes three hierarchies of angels, and three orders in each hierarchy, firstly showing that only God manifests the number and rank and hierarchical arrangement of the celestial spirits, and they have known that, whereas we do not know unless we have learnt it from them. Their deifying theletarchy, that is, divine wisdom, the source of perfection which deifies them. Whatever the thearchy, that is, the deity, has taught us through them, as knowing well what their own properties are. [B] Nothing, stating an uncertainty. Holy theologians: the apostles or the disciples or the ancient holy men who left writings, especially Paul. All theology, that is, all the testimonies of scripture which deal with the orders of angels gathered together at the same time, called them with nine names which manifest their deiform properties, as is said at the beginning of chapter seven. Our divine perfecter in holiness, that is, he who perfected us in holiness, by teaching and encouraging us, or by converting and baptizing us, he who is an imitator of God etc. He is indicating either the apostle Paul or Hierotheus whom he likewise calls the perfecter of his holiness in the book on the Divine Names, chapter four. However, the main teacher of Dionysius was blessed Paul. Hence, at the beginning of chapter three of

309

50

51

Glosses on the Angelic Hierarchy

52

the Divine Names, after he had written: ‘when our noble leader Hierotheus had written the Elements of Theology etc.’, a little later, he adds: ‘we were brought in by his utterances after Paul the divine etc.’ Three threefold, since each of the three hierarchies is divided into three orders. First, that is, the first hierarchy which contains the Seraphim and Cherubim and Thrones. Around God’s substance, just as those who approach a king more closely are said to be around the king, and are on more familiar terms than the others and privy to his secrets. Attentively to him: for they are not sent out like inferior angels, but stand by God. Hence in Dan. 7, 10 there is a distinction between those who minister and those who stand by, where it says thousands of thousands were ministering to him, and ten times a hundred thousand were standing by him. Without a medium, that is, with no hierarchy of angels or even an order mediating. Many eyes: so he indicates the order of the Cherubim to which contemplation of knowledge is attributed. Many wings: so he indicates the Seraphim. Is. 6, 2 says of the Seraphim: one had six wings etc., perhaps on account of the continuous movement of their wings, and since birds soar above all other animals due to the movement of their wings, so the Seraphim are above all other angels. Dionysius attributes motion as a property of the Seraphim at the beginning of the next chapter, there: ‘For always mobile etc.’, since the movement of affect is such that it transcends the contemplation of the Cherubim, that is, of the intelligence. Nearness, not in a spatial sense, but it signifies a level of glory. Our holy perfecter in holiness (the order of the passage) and perfecter of our holiness says that the manifestation of the holy utterances, that is, the testimonies of scripture which manifest to us the celestial status, hands down that the first adornment is around the substance of God etc. Therefore threefold. The order of the passage: our glorious leader (the other translation has ‘our common teacher’, from which it appears that blessed Paul is being indicated here) said that the threefold adornment, that is, those three orders of the first hierarchy, are as one adornment, since

310

Chapter VI

they are pre-eminent, by a certain privilege common to them all, over the other hierarchies. Perhaps in a similar way, the order of apostles is pre-eminent over the order of prophets or patriarchs, and yet among the apostles, some are pre-eminent over others. Or just as the order of the priesthood is common to bishops, deacons, and lower priests, and yet some are superior to others, so those three orders are superior to the other orders by a special position which all three share, and yet one order is superior to another, and even in the same order, some persons are superior to others, as is said in chapter ten. More deiform: more conformed to God, yet not even equally conformed. Operating first, that is, when the divine lights or splendours emanate from the hiddenness of the deity to the knowledge of the angels. But second: blessed Gregory lists the orders of the first hierarchy the same as Dionysius, but the lower orders differently. But we should follow Dionysius, especially in this subject-matter, since he learnt directly from the apostle.

311

CHAPTER VII

53

[A] We, receiving this etc. After listing the three hierarchies of the angels and the three orders in each hierarchy, he then deals with the individual hierarchies and their orders in separate chapters, conveying the graces and ranks and duties of each one in accordance with the interpretation and appropriateness of their names. First, therefore, he deals with the first hierarchy which contains the three highest orders: Seraphim, Cherubim, and Thrones. The order of the passage: we, receiving this arrangement of the hierarchies and orders of the angels which we pointed out above in the previous chapter. We say that every name of the celestial minds has a manifestation, that is, a manifesting signification, of the deiform property of each order, that is, of a property which conforms it to God, namely, a grace or duty or rank or operation. Those knowing the things of the Hebrews, that is, who understand Hebrew, say that the holy name of the Seraphim signifies, that is, means. Appropriately: the other translation has ‘beautifully’. Around God without a medium, as above. Apparitions, as regards the knowledge of the light; perfections, as regards an increase in powers.

54

[B] Heating, that is, the Seraphim, and Thrones: since the orders are co-ordinated in the same hierarchy, as was said in the previous chapter, therefore he sometimes puts them in a diffe-

312

Chapter VII

rent order when listing them. Effusion of wisdom, that is, the Cherubim, with the name manifesting their deiform habits. For always mobile etc. Here he gives the reason why the highest order of the first hierarchy is called Seraphim, that is, burning or on fire, adapting the properties of fire to the spirits of that order. I am deficient in my understanding of this matter. However, this teaching of Dionysius seems to have knowledge of those secret words which the apostle Paul heard in 2 Cor. 12, 2–4. The order of the passage: for the manifestation of the name of the Seraphim teaches, that is, signifies to us, that they are always mobile, that is, their eternal movement, around the divine. He explains circular movement, which he often attributes here and elsewhere to the divine spirits, in the Divine Names, chapter four, before the middle, where he says: ‘And indeed the divine minds are said to move in a circular way, without a beginning, and with unending enlightenment of beauty and goodness’; and in the final chapter of the Angelic Hierarchy, near the end, where he deals with wheels. Unceasing, in accordance with the property of material fire which moves unceasingly. Hot, sharp, more-then-fervent. Read the passage. And it teaches what is unceasing, that is, its unceasing nature, and hot, heat, and sharpness, and more-than-fervour. Eternal movement, as we said. Attentively, since the celestial spirits focus on divine contemplation most attentively. And unremitting, since that movement cannot be interrupted or cease or even be diminished a little. Unswerving, since the force of their desire and knowledge cannot be diverted in another direction, but is always brought in rapture only towards the divine fullness by which they are absorbed. When he says ‘hot’ and ‘sharp’, refer this to the properties of fire which is hot and penetrating. In this way, those highest spirits above all others burn with the love of God, and examine and penetrate the divine hiddenness more sharply, as is said in this same chapter near the end: ‘many of the divine etc.’, and AH 15, after the middle: ‘Indeed the form of a lion etc.’ In my opinion, the

313

55

Glosses on the Angelic Hierarchy

fact that he adds ‘more-than-fervent’, after he wrote ‘hot’, signifies a twofold effect of love, namely, love for their fellow celestial citizens, which ‘hot’ signifies, and love for God, which ‘more-thanfervent’ signifies. For when they are borne towards God, they are seized in rapture above themselves, and like a boiling pot, they bring their inner nature, so to speak, outside of themselves in order to transfer it to God. And (supply: it teaches) what assimilates those subjected to them, that is, the power to assimilate or the assimilation of their inferiors to themselves and to God, just as fire, which burns, ignites objects and makes them similar to itself in heat and light. Those supreme spirits carry out a similar assimilation of their inferiors. In an upward-lifting and operative way, that is, by operating in them an increase in heat and by bringing them back more sublimely to the divine likeness. Hence, as though explaining himself, he adds: as making them burn and raising etc. And (supply: it teaches) what is intensely, that is, very, purgative in the manner of a holocaust, that is, a privileged and more universal purgation and purity superior to the rest of the spirits, just as fire is a more purged and more purging element than any other. And (supply: it teaches) their light-formed and enlightening property, that is, the power to glow and enlighten spiritually, which is not veiled around, on account of the abundance of light, and cannot be extinguished, on account of the abundance of heat, having itself always in the same way, that is, remaining in its own power and without any diminishment. For it can grow but cannot decrease. A property, I say, which expels and destroys all obscure spiritual darkness, just as fire expels and destroys perceptible darkness. 56

[C] The Cherubim, what is cognitive. Up to now, he has dealt with the powers of the first order in accordance with the properties of fire, since Seraphim means ‘fire’ or ‘on fire’ or ‘burning’. Next, he deals with the powers of the second order in the first hierarchy in accordance with the interpretation of its name, that is, Cherubim, which means ‘multiplied knowledge’ or ‘fullness of

314

Chapter VII

knowledge’ or, so to speak, ‘lots of knowledge or understanding’. It even has another meaning, namely, a marquetry picture, which is not relevant here. Read the passage. The manifestation of the name Cherubim teaches what is cognitive in them and what inspects God, that is, the power to know and intellectually to inspect God which the spirits of the second order have. And it teaches what receives the supreme giving-of-light (a single word) and what contemplates the thearchic beauty in a power which operates first. When some power is attributed here or elsewhere to the second or lower order, it should be understood in a superlative way after the superior order or orders. For the first order receives any kind of divine light more fully than the second, the second more fully than the third, and so on. Hence in AH 5: ‘We say that, in every holy adornment, the superior orders indeed have the powers and enlightenment of the inferior adornments etc.’; and in AH 13, after the middle: ‘Therefore, he learnt this too etc. up to: shines on the second through the first etc.’; and in the same chapter, before the middle: ‘Therefore, in accordance with the same good physical operation etc.’ Filled with a most holy distribution, that is, the fullness of wisdom or knowledge which is in that order, by which it is able to sanctify the lower orders. Hence, he adds: and abundantly sharing the outpouring of wisdom given to it or by it with what follows, that is, the inferiors. Outpouring signifies an abundance of teaching. [D] The manifestation of the name of the highest and elevated teaches that they are carefully elevated above any pedestrian subjection. Dionysius notes six properties in a king’s throne which he adapts to the third order, namely, height, since a king’s throne is positioned on high. Hence, in 1 Kings 10, 18–20, we read that the throne of Solomon had six steps which signify the six lower orders, since they are inferior to the order of Thrones. The second property is that it surrounds the king; the third, a stable position; the fourth, reception of the king when

315

57

Glosses on the Angelic Hierarchy

he arrives; the fifth, the carrying of the king; the sixth, continuous openness to receiving the king. Note that blessed Gregory assigns a different reason for the names of the orders than Dionysius. Pedestrian, that is, low. Upward-lifting on high, that is, being lifted up to God, in a more-than-earthly way, that is, not in accordance with a perceptible and spatial lifting up, but an intellectual one. Extremity: the extremes are those lowest perceptible properties to which the celestial spirits are unspeakably and incomparably superior. Around the truly most high: he said something similarly of the Seraphim, but he said this of the Seraphim in respect of their prerogatives over all the other orders, whereas he says this of the Thrones with respect to the orders lower than them. I understand this similarly of the rest of the powers and ranks. Total powers: all their efforts. What receives the thearchic, that is, the divine, coming from above without suffering change: for a throne is not pushed down by the weight of the one sitting on it. Immateriality: a material reception or seat is not like this, but an intellectual one is. God-bearing, that is, carrying God on it, and open, that is, openness. We can only understand all of these things in a speculative way, unless someone has been given a foretaste of any of them by the sense of affection. 58

[E] It must be said etc. After providing the reasons for the three names of the orders in the first hierarchy, next he specially praises the first hierarchy by some testimonies from the scriptures. Was said: above in chapter three. Participation by a superior, and handing down to the inferiors. Supreme, that is, in the first hierarchy. First substances, in the first hierarchy. The order of the passage: to the first substances which are after the substance-giving , it must be thought etc. Utterances: the sacred scriptures. Entrance-halls: since, as was said, they approach without a medium. Let there be no questions about the Blessed Virgin or the soul of the Saviour. Note what he says next: their substance-giving hierarchy. Since

316

Chapter VII

the other translation has ‘substance-giving divinity’, it seems a more correct reading would be ‘thearchy’. Conformed: as was explained above in chapter six, there: ‘Therefore, this threefold adornment etc.’ [F] Therefore, pure indeed. Above, in chapter three, he gave a general description of the hierarchical operations, namely, purgation, enlightenment, and perfection. Here he determines how these should be understood in the celestial hierarchies, especially the first one. Impure spots and stains, as happens in our hierarchy, as within: Ecclesiastical Hierarchy, chapter two, regarding the signification of those things which happen in baptism, there: ‘perfect purgation of the way of life which was wicked etc.’ Material fantasies, from which we are purged when, after suspending the faculty of the imagination, we engage the pure intellect. But, it should be thought that they are called purged or pure, as being higher in a pure way, that is, through purity, than all subjection and what comes from below, that is, as excelling in purity every creature placed beneath them. Therefore, their cleansed state is excellent purity. Their purgation is the abolition of natural imperfection. Hence, where we have ‘subjection’, the old translation has ‘diminution’, that is, imperfection. We can gather from this how that verse in Job 25, 5 should be understood: the stars are not pure in his sight, that is, the celestial essences. For it does not simply say ‘they are not pure’, but ‘in his sight’ is added, that is, God’s sight, since their purity is nothing with respect to the divine purity which is simply and naturally and supremely perfect. And positioned over all the most deiform celestial powers in accordance with supreme chastity, as regards the angels. For the more fervently they cling to the chaste embraces of the Spouse ahead of and more familiarly than all others, the purer they become due to their participation in the divine purity. Hence, he adds: and obtained in an unspeakable way, since, although a mortal soul may experience something similar in itself, even if the soul incomparably falls short

317

59

Glosses on the Angelic Hierarchy

of that experience itself, nevertheless it is infinitely distant from expressing it in words. In order in accordance with what cannot be changed in the love of God, that is, a state of being unchanged, that is, unchangingly loving God. Obtained, I say, not from other essences put in motion by God, but by the one properly moved by itself, that is, God who moves himself without a medium; as far as concerns the angels, he moves to them or moves them in accordance with what is said in AH 10: ‘indeed the most worthy of God who moves etc.’ And in the same way, that is, always uniformly. And not totally knowing, that is, completely without experience of, diminishment in anything, that is, a defect, to what is worse, that is, to what is lower, that is, by turning from God to a love of inferior things. But having the proper, since it is more excellent than the rest, and most pure (in accordance with that has already been said) position, that is, stability, of their deiform property, that is, the divine likeness, which does not fall but is always ascending, and is unchanging, that is, towards any other desirable object. 60

[G] It should be thought that they are contemplative, not as contemplating the sensible signs intellectually, nor upward-lifted to the divine by the variety of contemplation in sacred scripture, that is, they do not base their intellectual contemplation on nor drink it in from perceptible things or the testimonies of scripture which either literally or figuratively direct our contemplations. But it should be thought that they are filled with a higher light than that speculative one which is forced out of the shadows of perceptible things. All immaterial cognition, that is, universal and intellectual cognition. For although a rational soul is by nature a container with a very large capacity to receive the divine invisible properties, and in its entirety is its own ear, in its entirety is an eye, a sense of taste, smell, and touch, the celestial souls are filled with the divine fullness in every class of knowledge. Nevertheless, although all are full, they do not all receive an equal amount, since all do not have

318

Chapter VII

an equal capacity. And although one and the same soul is always full, it does not always receive an equal amount, since it grows in capacity from day to day. Hence, later in this same chapter he says: ‘showing that they learn etc.’, and in AH 15, near the middle: ‘each intellectual substance divides and multiplies with a providential power the uniform understanding, which has been given to it by one more worthy, for the upward-lifting proportion of one who is in need’. And filled, as is right, that is, as is possible for its nature, with contemplation of the more-than-substantial, that is, divine, beauty which surpasses every substance, and which beautifies, since it makes those who contemplate it beautiful by assimilating them to itself, in accordance with 2 Cor. 3, 18: But all of us with faces unveiled etc. Principal, greater than which cannot be thought of by wisdom itself. Shining threefold, that is, in the three persons of the Trinity in such way that each one shines perfectly and completely. For the divine brightness, which shines wholly in each of the three persons, by itself is poured over all the celestial spirits, and not only that brightness, but also the glory of the humanity of Christ, by whom they are enlightened before all the rest as by the hierarch of their and every hierarchy. Hence, he adds: communion with Jesus, from whose fullness both humans and angels receive. Not with images etc., that is, perceptible sacraments such as we use externally, and which signify what we invisibly receive or share in. Formed in a holy way, just as the sacraments of the altar are sanctified. Deifying likeness: for it is notable that, just as we externally unite the sacraments to us or ourselves to the sacraments, so we are invisibly united to Christ and pass over into this likeness, in accordance with what was said near the end of chapter one: ‘and taking the participation with Jesus in the most divine eucharist’; Col.  3,  10: putting on a new person, who is renewed in the knowledge of God in accordance with the image of him who created him. Divine or deifying likeness is the same thing. For the divine likeness deifies the elect, as in AH 12 at the end. Truly, since in their own species. First, before the rest of

319

61

Glosses on the Angelic Hierarchy

the hierarchies. Lights: the one simple light is called ‘lights’ on account of its many forms, just as the divine simplicity is called ‘the invisible things of God’ (Rom. 1, 20). What imitates God: the power to imitate God, as is taught above in chapter three. And they share in his deifying and kind powers in a power which operates first: deifying through their excellence, kind through the grace of the one giving. The power of the one operating is called the first and immediate outpouring from the very font of light. 62

[H] But it must be thought that they perfect. By the resolving knowledge of variety, that is, which is complicated and under different forms, that is, which is in need of interpretation. By a deification, that is, a deifying light, which surpasses the other hierarchies. As in the angels: understand this qualification when you read that the angels of the first and highest hierarchy approach God without a medium; or likewise, so that you should exclude the soul of the Saviour and the Blessed Virgin. Knowledge of operation. Note that enlightening knowledge is one kind or almost one kind of knowledge, and perfecting knowledge is another: the former deals with beauty, the latter with operation. Hence, it seems to exist in accordance with the experience of the affect. For not: the passage is clear from what has been said. Power and order: grace and power. And they are positioned, that is, they are established, before what is most pure, that is, the highest form of purity through unmediated embraces with the spouse. In accordance with all, that is, totally. And are led to contemplation, that is, to contemplate, and are taught the reasons for knowledge. For in them, things which are operated are known in their causes. Theletarchy: source of perfection.

63

[I] This, therefore etc. By an example from scripture, he shows that the highest angels, who teach their inferiors, are taught without a medium by his majesty itself, using that verse

320

Chapter VII

in Is. 63, 1: Who is he who comes from Edom, with dyed clothes etc. Or Dionysius is to be referred to the reciprocal questions and comparisons of the angels, in the manner of people speaking among themselves of something secret which no-one else knows, almost in wonder: ‘What is that secret?’ Now, he shows that the highest angels, who do not learn from others, said this, by the fact that the incarnate Word itself teaches them independently and with no medium, when saying: I who speak of or I who dispute etc. Hence, it is clear that Dionysius considers being taught by Christ or by the deity as the same thing. But according to this view, it seems that the apostles were even superior to the angels, or even the crowds which the Lord taught without a medium. If someone were to say that this is to be understood only of intellectual teaching, it is certain that the soul of the Saviour or Christ in his humanity could have taught those angels the mystery of the Word, and thus he suitably proves that the first are taught by the deity without a medium. But since the soul of the Saviour was united to the Word, perhaps he considers their teaching to be united too. Nevertheless, it is worth keeping such questions for a disputation. For more testimonies of the scriptures seem to assert that the apostles or other holy people were taught without a medium by God, such as John 14, 26, at the end, concerning the Holy Spirit: he will teach you everything, and will bring everything to you etc., and John 16, 13: But when the Spirit of truth comes etc.; and Num. 12, 8: I speak to him mouth to mouth etc. This, therefore etc. The passage is not difficult. They introduce some teachings. Ps. 23, 8: Who is the king of glory? The response is given in the third person: he is the king of glory, since the superior angels teach the inferior ones some mysteries of the incarnation which they previously did not know, or of the ascension which is being discussed there. Question: Why then are your clothes red? (Is. 63, 2). Learning the knowledge of his divine operation for us, for our salvation, and that Jesus teaches them without a medium, and that he is manifesting to them, teaching first, that is, with unmediated teaching, what is kind and beneficial, that is, his

321

Glosses on the Angelic Hierarchy

64

65

kindness and beneficence. I dispute: our translation has: I who speak of justice, and am a defender to save (Is. 63, 1). I wonder. He touches upon a doubt which was resolved a little earlier, namely, about how those highest angels were asking questions of each other, so to speak, when they do not learn from anyone. As mediums, so as to have other essences superior to them. Not by themselves, that is, not only (the other translation has: ‘not from there’), do they ask, that is, begin their questioning. Why your. For before they had asked, ‘Who is that etc.?’, they did not say: ‘Who are you?’ But to themselves: only this, as we said, showing indeed that they still learn and desire always, but do not recoil from the implanted enlightenment (‘ab indita illuminatione’: the other translation has ‘inditam illuminationem’) in accordance with divine process, that is, not presuming to anticipate by their question the divine teaching which proceeds to them as if from his hiddenness. Hence, when the Lord of his own accord began to teach them, they confidently proceeded with their questioning, saying: ‘Why then are your clothes red etc.?’ [K] Therefore etc. He supplies information from the authority of Isaiah. Most chaste purgation, much light etc. Those are the hierarchical operations, as was shown above in chapter three. The deity carries these out on the first hierarchy, and the first on the second, the second on the third. Proportion of level or capacity. The order of the passage: therefore the first celestial hierarchy governed hierarchically by the theletarchy itself, filled with most chaste purgation, much light, and the pre-perfect operation of perfection, in accordance with its proportion, is purged, enlightened, and perfected (supply: by the theletarchy itself), purified of, as above in this same chapter. Summing up: so that no-one may suspect that there is a diversity of actions or lights on account of the vocal plurality. Knowledge, that is, of the knowledge-giving ray or light, which is indeed simple but creates everything. Ignorance, that is, im-

322

Chapter VII

perfect knowledge respectively. Through higher enlightenment. Conclude from this how he understands purgation or enlightenment in the angels. According to habit: note their firm possession. [L] In God’s circle, like someone who out of curiosity circles around something which he wishes to see first but is unable to reach. Note that he joins ‘standing’ and ‘circling’. They stand through their unbending uprightness and unmoving desire, while they circle through the fervour of their contemplation and desire. Hence, he adds: a position that always moves. Perhaps the explanation which is reserved for chapter four of the Divine Names is more incisive. Splendours in the intellect, nourishment in the affect. Outpouring of light in the container of the intelligence, a banquet in the affect. For just as the rational soul is, so to speak, a container for every kind of glory, so God is every kind of fullness. However, that fullness only becomes known to our intellect in a figurative way. Co-operation that is hierarchical. Many of the divine, that is, of the divine things which surpass the knowledge of other things. Hymns, praises. Voice of the waters: Ez. 1,  24, near the end. Blessed the glory: Ez. 3, 12, in the middle. Holy, holy, holy: Is. 6, 3. [M] On the Divine Hymns: we do not have this book, and even some other ones are missing which were not found by the interpreters, as their prologues show. First adornment etc. This opinion has often been repeated. That which follows, namely that that venerable and more-than-praiseworthy and totally praiseworthy, that is, which surpasses all praise and is fully praiseworthy. Thearchy, that is, deity. Is right, that is, must or can be known and praised by the minds which receive him, with a greater capacity than the others. As is possible for God to be comprehended: for he cannot be fully comprehended by the angelic nature. They are etc. places for the divine. It is clear that using the opportunity of this phrase which he mentioned beforehand,

323

66

Glosses on the Angelic Hierarchy

‘Blessed be the glory of the Lord from his place’, he added these words or this opinion: What house shall you build for me?, says the Lord: or what is the place of my rest? (Acts 7, 49). And indeed it is shown in the previous testimony of Is. 6, 3 that he is a monad and, that is, a unity of three persons, by the fact that ‘holy’ is said three times and ‘Lord’ is said once. And he extends his most excellent providence to all beings, from the celestial essences down to the last ones.

324

CHAPTER VIII

[A] But we must pass. In this chapter, he deals with the second hierarchy which contains the Dominations, Virtues, and Powers, and he gives the reason for their individual names. More-than-earthly, intellectual. As is possible for me. Visions: the other translation has ‘spectacles’. It signifies the spirits of those divine orders, which are called visions or spectacles on account of their effective contemplation. Hence, the celestial spirits are called mirrors in chapter three. However, whatever power or grace or rank seems to be attributed to these or lower orders, understand this (as has been said) as their prerogative in respect of the orders inferior to them. Deiform, conformed to God in their powers. Shows in hierarchical operation. Not servile. No-one should be surprised that he indicates the excellence of the celestial spirits with such lowly words, since by removing all the kinds of wretchedness with which the world is oppressed, we are guided to an understanding of celestial joy. If a human or angel worthily explained to us the status of the angels, none of us would understand. However, he expresses it in two ways insofar as it could be spoken or understood, namely by negation and attribution. Negation is proper, attribution is improper. Free upward-lifting, so that no occurrence may stop them from being carried to God in continuous rapture. No tyrannical dissimilitude: he explains what he has said. Free upward-lifting. Dissimilitude is temporal things which never remain in the same state, which are rightly called tyranni-

325

67

68

Glosses on the Angelic Hierarchy

69

cal, since they oppress us with wretched slavery by the fact that they claim our souls, which were made to deal with eternal things, for their own service, and allow almost nobody to be their own person or to be free. Any way: this is a Graecism, but supply, as befits it. Severe, with authentic maturity, without an affection for countless perceptible things. Diminishing slavery: for the ministry of God is a dignified slavery. Hence, it is said of the angels in Job 4, 18: Behold those who serve him, they are not steadfast. Subjection which is diminishing. Dissimilitude, that is, mutability, or as in chapter three above. True domination: he excludes all vane exaltation, such as the world experiences every day. Desired: for glory is the fulfilment of nature. Every rational creature naturally seeks exaltation amongst other good species for which it has a capacity, and which it naturally seeks in the divine goodness, which everything seeks and desires (as Dionysius says in the Divine Names, chapter four, before the middle), but in different ways in accordance with the capacity of each individual. But to desire excellence or similar things in God is a virtue in God, not ambition. Comparability: the other translation has ‘likeness’. In the form of the good: the other translation has ‘excellently and beautifully’, for those two qualities contain every praiseworthy species. Hence, in Divine Names, chapter four, before the middle: ‘all things desire beauty and goodness in every cause, and there is no being which does not participate in beauty and goodness’; and in the same place, further on: ‘everything which is or comes into being’. Turned in contemplation and desire. To nothing vain, that is, to any vain thing which appears sublime but is not really. But totally, that is, universally, in every kind of exercise and with total effort. The principle of domination: God. [B] I think the name of the holy Virtues shows what is virile, that is, robust. Operations to be carried out. Deiform: conformed to God, or grace or power which conforms. Weakened: just as we are weak for receiving the celestial teaching. Hence, in AH 1: ‘it is not possible for the thearchic ray to

326

Chapter VIII

shine from above in another way etc.’ Powerfully driven to imitate in hierarchical operations. A power making (this is a single word) what-is-power-formed, that is, conformed to the divine power. Proceeding, by strengthening the power of the inferiors. [C] Co-ordinated: in the same hierarchy. Note that the name of the Powers signifies arrangement. Unmixed: without confusion and disturbance in the order. Divine receptions: perceptions of divine revelations and graces. Not tyrannically lower, that is, inferior etc., as if to say that they are rightly arranged by the fact that they do nothing which ought not be done, and they omit nothing which ought to be done, but employ ordinary power in a most ordered way. Good arrangement: the individuals in their own level after that one, namely, the third and lowest hierarchy or the persons in that hierarchy. In a good-formed way, that is, in conformity with the good (the other translation has ‘in a deiform way’). Angels: more clearly than usual. Having these: the passage is not difficult. Thearchic, that is, the deity. Secondarily: for the first hierarchy is first of all and without a medium, as has been said. Brought down to the third hierarchy. [D] Therefore through another. The meaning is: let us show by the testimonies of the scriptures that the divine enlightenment is brought down through some angels to others, namely through the superiors to the inferiors. Let us make a sign, that is, let us give an example, of the perfection sent from afar, and which is obscured by the procession to what follows, that is, let us give the example about what we said, namely that the perfection of the angels, which happens through the outpouring of divine enlightenment, from afar, namely, from the deity itself, is sent through the first angels to the middle ones, and through the middle ones to the final ones; and that perfection, that is, the perfecting enlightenment, is obscured in what follows, that is, because it is hidden from them until it is revealed to them through the first beings. Let us give

327

70

71

Glosses on the Angelic Hierarchy

an example of this situation. Angelic hearing, that is, heard by one angel; said through another angel; goes, that is, reaches another. He shall later give the example from Zach. 1, 7, near the end. For just as those who are wise about our holy perfections, such as especially the apostles and their disciples were, who understood more fully how we are divinely perfected in spirit. They say that the fillings with divine things, that is, full outpourings of the lights, which appear in themselves, that is, are revealed by God without a medium, are more perfect than that enlightenment which is a participation which inspects God through others, that is, which is poured out by other essences which contemplate and participate in God. In this way, I think that the immediate participation of the angelic orders, namely, of those who are first extended to God, is more manifest, that is, clearer, than those perfected by a medium, that is, than the knowledge or enlightenment of those who are enlightened through a medium. For just as unmediated perfection is greater and fuller than mediated perfection, so too is the enlightenment clearer and the knowledge deeper; hence, it was rightly said that there is obscurity in what follows lower down. Priestly: apostolic. First minds: highest angels. Upward-lifted through them to the more-than-substantial principle of everything, and made to participate in theletarchic purgation and enlightenment and perfection, in accordance with what is right for them, since those who are inferior participate in the principally perfecting purgation, enlightenment, and perfection which are poured out first through the first angels, although more imperfectly than the first, and for that reason they are said to receive in accordance with what is right for them. For this has been universally decreed by the divine principle of the orders, as befits God, that the first etc. This opinion is well known and is often repeated.

328

Chapter VIII

[E] Therefore, when the divine. Now he deals with the example which he touched upon, and it concerns that angel who was standing among the myrtle trees in Zach. 1,  8–11, near the end, where the passage indicates that one angel heard something which he announced to another. Read the passage. When the divine and paternal kindness (divine in punishing, paternal in sparing) which chastised Israel in a conversive way for its salvation, not for its destruction, hence in 2 Macc. 6, 14: For not as with other nations etc.; and handing over to punishing and inhumane nations for their correction, with a universal leading of those provided for to what is better, that is, with a handing over which signifies the universal correction of the elect, in accordance with Heb. 12, 6: chastises etc., and Apoc. 3, 19: Those whom I love etc., and Is. 28, 19: vexation alone will give understanding to what you hear. And released from captivity, after the seventy years of the Babylonian captivity were ended (Jer. 25,  11–12). Good affect, that is, love or joy, in accordance with Bar. 4, 23: I sent you out with grief and wailing: God shall lead you back to me with joy and delight. For when this was happening, one of the theologians, namely, Zachariah the prophet, saw one of the first angels which exists around God without a medium. I said: in chapter five. Learning from God himself, just as is read there: the angel replied: Lord of hosts, how long will you not have mercy on Jerusalem and the cities of Judah with which you are angry? This is now the seventieth year. And the Lord replied to the angel who was speaking good words of consolation in me. And the angel said to me: Shout etc. The Lord is understood, when the angel replies, to be speaking in Zachariah through that supreme angel who consulted God without a medium, which is gathered from what follows in the same book in Zach. 2, 3–4, there: And behold the angel who was speaking in me went out and another angel went out to meet him, and said to him: Run, speak to that boy, saying: Jerusalem shall be lived in without a wall etc.

329

72

73

Glosses on the Angelic Hierarchy

74

[F] Another. This testimony has been taken from Ez. 9 and 10. Ezekiel said that this had been decreed by the deity, given to each individual, which came upon the Cherubim from above: in Ez. 9, 3 the following is read: the glory of the Lord went up from the Cherub, and in Ez. 10, 4: the glory of the Lord was lifted up from above the Cherub, and in the same chapter, further on at Ez. 10, 18: the glory of the Lord went out from the threshold of the temple and stood over the Cherubim etc. From this can be explained why he says that the deity came upon the Cherubim from above. It is also read in Ez. 9, 3–4: the glory of the Lord was taken from the Cherub, which was over him, and then is added: and he called the man who was clothed in linen etc. and said to him: Go through the midst etc. From this can be explained everything which he says about it being decreed by the deity which had come upon the Cherubim from above. For Israel: an insertion. The kindness leading Israel to what is better through discipline, with a justice befitting God, judged that those not to be punished should be made (the verb is used impersonally) separate from those to be punished. For they were first of all to be punished, but by penance and correction it had happened that they were not to be punished, that is, they were to be freed. His loins were surrounded with sapphire, who the robe etc. Our translation in Ez. 9, 2 has: one man in the midst of them had been clothed in linen, and a writer’s inkhorn was at his loins, and Ez. 8, 2, at the beginning: the appearance of fire, from the appearance of his loins etc., and Ez. 10, 1, at the beginning: like a sapphire stone etc. We do not read of anyone in Ezekiel ‘whose loins were surrounded with sapphire’, but it is clear from what follows that he understands this of the one whom we read is clothed in linen, having a writer’s inkhorn at his loins. For he was taught by the Cherubim, and through him the six men, concerning whom he adds: the rest who axes: Ez. 9, 2, at the beginning: Behold six men etc. For each one has a weapon of destruction in his hand. Therefore, the weapons of destruction are the axes. To place a sign on their foreheads: Ez. 9, 4.

330

Chapter VIII

[G] The word went forth: Dan. 9, 23, near the end: the word went forth: but I have come to show you. Or about that first one who extended the fire to the Cherubim: Ez. 10, 7. Sent fire: in the same place (Ez. 10, 7). Or about him who called the most divine Gabriel: Dan. 8, 16, after the middle.

331

CHAPTER IX

75

76

[A] It remains for us. As in the previous chapters he deals with the first and second hierarchies, in this chapter he deals with the third hierarchy. Remains, that is, is left, to contemplate, that is, to consider, concluding, that is, forming the limit. The name of the celestial Principalities signifies what is principal and leading, that is, that that order is the principle and leader of the Archangels and Angels, with a holy arrangement, since, in accordance with the divinely-established order, it is in charge of them and leads them, and this is an order which is appropriate for those who are superior to others. He shows what that order is: it shows that they are totally converted, as in chapter eight above, to the more-than-principal principle. And the others principally, that is, those subjected to them. And is formed to, that is, in accordance with, that principle which makes principles, and manifests the more-than-substantial principle of its arrangement, and this happens with a good adornment of the principal powers, that is, through the principal powers with which they are well adorned. In itself, as far as is possible, this order is the principle of all things, because, that is, that order is the principle and leader of its inferiors, and is converted universally to the divine principle, and hierarchically brings back the inferior orders to the divine, and manifests the divine principle by representing it in itself. Note that many things are especially attributed to this order which are

332

Chapter IX

also appropriate for the other ones (for some more sublimely, for others in a lesser way), so that from the comparison of very many powers and ranks we may somewhat understand their glory which is infinite and unspeakable for us. However, all of these are specified with respect to superiors and inferiors. [B] The name is Co-ordinated, in place of the named order. One adornment of any given rank, although it is inferior to the Principalities and superior to the Angels. There is no hierarchy, that is, since each of the three hierarchies has orders, namely, the first, middle, and lowest. The holy order of the Archangels is taken around, that is, each participates in it, in a shared way by the extremes, that is, by the first and the lowest. With a hierarchical middle, that is, with a mediation which is appropriate to the other hierarchies – for in each one the orders are in a similar proportion. And most holy: he explains what he has said. Is converted: just as was said of the Principalities. It makes one (the other translation has ‘unifies’, which is the same thing), that is, it simplifies. For every spirit, whether angelic or human, the more sublimely it is brought back to God and the more familiarly it is united with him, the more it is simplified. Hence in AH 1, in the beginning: ‘all moved by the Father etc. up to: deifying simplicity’. In accordance with a leading, a bringing back to the divine, which is well arranged in its dispositions. They share with these, the Angels. Prophetic arrangement, that is, they are pre-ordained as their prophets, by the fact they receive the thearchic enlightenment in a hierarchical way through the first powers, and announce it to the Angels in a good-formed way (the other translation has ‘in a deiform way’, and it amounts to the same thing), that is, in conformity with God or with true goodness. And manifesting that enlightenment to us through the Angels in accordance with a holy proportion, that is, the proportion of holiness or merit, of each one who has been divinely enlightened. Therefore, the Archangels share with Angels in this way, namely that they are angels to them, just as they are to humans, and the

333

77

Glosses on the Angelic Hierarchy

Archangels announce to humans themselves, just as the Angels announce to humans, although the Archangels do so through a medium while the Angels do so without a medium. Understand this of the whole order, that is, not through another angelic order acting as a medium.

78

[C] And they are more properly called Angels by us than the former ones who manifest the first, that is, the celestial spirits. For the spirits of the last order are deservedly called by us as Angels properly before the rest (although the superior ones both announce and manifest the divine light), since they properly announce things to us without a medium. More manifestly for us, hence he adds: around earthly things. For, as it must be thought, the supreme adornment, namely, the first hierarchy, approaching the divine hiddenness with a first arrangement, that is, without a medium, rules the second one, that is, the second hierarchy, more hiddenly, that is, pouring less light into it than that first one receives from God. And this happens hierarchically, that is, in accordance with the general order of hierarchy, in accordance with which superiors must have a greater abundance than inferiors, in line with what was said at the end of AH 3, at the end. It must be thought that the second one leads the hierarchy of the Principalities and Archangels more manifestly from above since they are in a brighter light. And it must be thought that the manifesting order of Principalities, Archangels, and Angels presides over the human hierarchy in itself, some through the medium of others, as has been said before. Communion and union, and mutually, with God in accordance with John 17, 22–23, at the end: the glory, which you have given me, I have given them, so that they may be one, just as we are one. I in them and you in me: so that they may be fulfilled in one, and a little earlier, John 17, 21: that they too may be one in us; 1 Cor. 6, 17: He who is joined to the Lord is one spirit. And procession, that is, the distribution of the divine light, implanted by God

334

Chapter IX

in all the angelic and human hierarchies, and coming from above, since every excellent gift and every perfect gift comes from above etc. (James 1, 17). In a way that shares with each individual hierarchy and order. With a good adornment of powers. As befits those who are good to share their goods generously. Hence, Matt. 5, 44–45, at the end, invites us with an example of generosity and goodness: love your enemies etc. that you may be sons of your Father who is in heaven: he makes his sun rise over the good and the evil. [D] Michael: Dan. 10,  21, at the end. Fixed the boundaries: Deut. 32,  8. Our translation has ‘sons of Israel’,a and this is the truth of the Hebrew, as I once heard from a Hebrew: the two translations are not opposed. For we read in Tobit 5, 6–7 that when the young Tobias said to the angel, Raphael: Where do you come from, good young man?, he replied: From the sons of Israel. How only: why, that is, did other angels not enlighten other nations with the celestial teaching as Michael did the Jewish people? Accused of the wandering of other nations after non-existing gods, that is, idols. Falling away from the upward-lifting to the divine by proper movements, inclinations, and aversions, with love of themselves, that is, their own wills and pleasures as far as concerns the body, and with the arrogance of those things which appear, as far as concerns the philosophers, for whom see Rom. 1, 21–22: Although they found out God, they did not worship him as God, nor give thanks, but became vain in their own thoughts etc. For saying they were wise, they became foolish. These things, I say, appeared to them as befitting God, that is, as things to be thought worthily about God, and reasonably for veneration, that is, from things by which reason indicated that he was worthy of worship, such as the fact that they found he was eternal, the principle of all things, the supreme good, kind, omnipotent, and many similar properties. Hence in Rom. 1, 19: what is known about God was manifested to them. a 

In place of ‘nations’ in the text of Dionysius.

335

79

Glosses on the Angelic Hierarchy

80

It is affirmed that the guardian angels are not to be blamed, but the peoples who erred of their own accord. He shows through this that even the Hebrew people, who had Michael as their leader, erred. Thought. I am not sure of where he intends us to take the source of this testimony from, since there are rather many which are similar: Hosea 4, 6: you rejected the knowledge of God; Jer. 7, 13, near the end: they did not listen, they did not incline their ears, but went away in their pleasures and in the perversity of their hearts. The beginning of Jer. 11, 3–4 is similar, as is Jer. 44, 17: we shall certainly do what comes out of our mouths. For not forced, as if to say: truly the angels should not be blamed for human perversity as they are unwilling to force anyone. For our life is lived through free will. But the grace of God is expanded over us like a ray from the sun, so that we may be free to receive or reject it. It is not within our power to acquire it, but it is given by God’s grace. And it is not appropriate for God or an angel to force us to receive it, or rather an angel could not force anyone. For our will is always free to want or not want anything. The order of the passage: we do not have a forced life nor is the divine light of providential enlightenment, that is, the light by which God providentially enlightens us, enlightened (or ‘revealed’ as in the other translation), through the free power of those provided for, that is, the elect. But the dissimilitude of the intellectual visions, that is, of those who see intellectually. This is similar to what was said at the beginning of chapter eight: ‘truly powerful visions’. Makes the more-than-full giving of the paternal goodness either totally unable to be participated in by those who remain thus; and against this: see Divine Names, chapter four, near the beginning. Unable to be distributed for their conformity, that is, to conform them to God, just as the light of the sun in a certain way conforms objects capable of receiving light to the sun. All of this happens through one’s own turning away, in accordance with Prov. 1, 32: The turning away of the little ones shall kill them. Or, when they turn to the light, it creates participations in the one and simple font of the ray which always remains

336

Chapter IX

in the same way and is more-than-simplified, that is, it surpasses every form of simplicity. The dissimilitude, I say, of the intellectual visions makes the participations in so simple a ray different, namely, small and great, obscure and bright, in accordance with the fact that some extend themselves to it more perfectly than others. For also out of other. He is here showing that the good angels preside over the nations through the fact that eventually those nations converted to the faith. For many also out of other nations, among which we too, since Dionysius himself was a gentile and Timothy was the son of a gentile, have looked through the faith to the sea, that is, the fullness, of the thearchic light, which shone in the preaching of the incarnate Word, in accordance with Is. 9,  2: The peoples of the nations who walked in darkness have seen a great light. A sea, I say, prepared for all, open for handing down, generously exposed, infinite, and abundant. For the infinite light truly shone on the world. As for the fact that the nations were enlightened in this way, certain foreign gods were not presiding in order to do this, but the good angels. But there is one principle of all things, and the good angels who presided over the nations upward-lifted those that followed them, that is, those who heeded their inspirations, to this one principle of all things. The angels, I say, who obtained hierarchy, holy leadership, in each nation. [E] Melchizedek. Here he shows in two ways that the good angels are appointed over the nations: firstly, through the fact that Melchizedek is read to have been a priest of only gentile nations, and yet was a priest of almighty God; secondly, through the fact that the angels, who presided over Babylon and Egypt, enlightened the leader of Babylon and the leader of Egypt with mystical visions, namely, Nabuchodonosor regarding the statue which the stone broke, and Pharaoh regarding the seven ears of corn and the seven cows. The interpretations of Joseph and Daniel made clear that these visions were mystical and shown by a good angel.

337

81

82

Glosses on the Angelic Hierarchy

83

Hierarch of God: Gen. 14, 18: for he was a priest of almighty God. Of non-existing gods, that is, idols. Who know God: Moses, and the apostle in Heb. 6, 20 and throughout Heb. 7. To signify truly and openly to those who have prudence etc. To pharaoh by the angel over the Egyptians: Gen. 41. The leader of the Babylonians: Dan. 2. The order of the passage: we shall recall this to your hierarchical prudence that what cares for the providence of all things and has the power of domination was brought down in visions to Pharaoh by the angel presiding over the Egyptians and the leader of the Babylonians, that is, Nabuchodonosor. By their own leader, that is, the guardian angel of his kingdom. What cares for: by the fact that Pharaoh was forewarned about the gathering of the grain; has power: in the fact that it was shown to Nabuchodonosor that all kingdoms, whether that of the Babylonians or the Medes or the Persians or the Greeks or the Romans, would be overthrown by God’s power. Or this could be applied to another vision of Nabuchodonosor (Dan. 4) about the tree cut down, where among other things Daniel says to the king: seven times shall pass over you until you know that the Most High rules. And those nations, the Egyptians and Babylonians, servants of the true God, were appointed as leaders, namely, the angels; and manifestations, that is, mystical explanations, of the visions of the leaders, which were formed by an Angel, were revealed by Angels to holy people who were closest to the Angels by the likeness of their spiritual life, namely, Daniel and Joseph, and this happened through God who sent the angels. To only the Jews by participation in the lot: this touches upon what is said in Deut. 32, 9: But the Lord’s portion is his people etc. Note that, after he has persuaded us in many ways that the holy angels preside over the nations, he finally replies to the objection which could be made to him on the basis of the series of words in that passage of Deuteronomy 32, 8 from where he took the testimony, namely: he established the boundaries of the peoples. For it seems that only one portion can be attributed to the

338

Chapter IX

true God when it says, ‘But the portion of the Lord etc.’, and the rest of the nations were not attributed to him but to other leaders who are not his ministers. Angels properly, that is, by their own, not divine, authority, or with equal honour as God, or in an opposite way, as though opposing the divine power; other gods, that is, idols – for, as I say, it is not to be thought that this or that one in this or that way presides over other nations than the Jews. [F] Not as if God has shared leadership of us etc. and God is possessed by heredity, that is, as an inheritance, by Israel alone as its leader and source and creator, but with that one providence of the Most High itself for all things distributing (ablative case), that is, arranging, all people in a saving way, that is, for their true salvation. And this happens in guidance, that is, inspiration, teaching, and exhortation, which raise us up from earthly and the lowest things to the highest and celestial things. Only Israel out of all people was converted universally, since, although in other nations there might have been a faithful and righteous person such as Job, nevertheless this is not found to be true of the whole people. The rest of the passage is clear.

339

CHAPTER X

84

85

[A] Therefore, it has been gathered. Here, he succinctly sums up the general teaching on hierarchical orders which he carefully dealt with previously. The most worthy adornment, that is, the highest hierarchy. More hidden and more bright: he explains himself. As more intelligible: the other translation has ‘as more invisible’, that is, more penetrating, since it is more simple and more incisive than the other hierarchies, and in its spiritual properties it approaches closer to the font of the light. For they contemplate more clearly, and the font of light pours itself into them more clearly. The same law: this is because there is one law of hierarchy which runs through all the hierarchies, and there is one principle of all the hierarchies, although there are different levels, and their operations and contemplation occur in different ways. A law, I say, of the principle of the well-adorned arrangement, that is, instituted by God, by which indeed he is the principle of every good arrangement. Our hierarchy is upward-lifted to the more-than-principal principle of every good adornment and to the end in a hierarchical way, that is, to God who arranges everything that has been arranged and fulfils all the hierarchies through union with himself. Our hierarchy is upward-led in divine appropriateness, or harmony, that is, in our powers and operations and knowledge, in which our hierarchy is appropriate for God; or else, in that harmony of the universe which emanates from God, for which see DN 4, near

340

Chapter X

the beginning: ‘and again of all things in all things, in accordance with the properties of each individual, there are communion and adaptations and undisturbed friendship and the harmony of everything etc.’ And by proportion of their graces, since they are not as sublime as the other celestial spirits. Manifest: another summary. Indeed, all the angels, namely, all the spirits in the nine orders, manifest their own superiors, since they reveal to their inferiors, in accordance with their capacity, what they receive from their superiors. Most worthy, the Seraphim, of God who moves them without a medium. The rest of those moved by God manifest in accordance with proportion, each individual in accordance with its proper level. For as much. The meaning is this: God, in whom all things are appropriate and are ordered, provides and distributes to each individual hierarchical order or person, powers and knowledge and the rest of the graces in such quantity and quality as befits the hierarchical arrangement and the beauty of the universe. For if they all had the same knowledge and power and rank as the Seraphim, and if all were equally as great as the Seraphim, and thus many were inherently better and more beautiful than now: this would not suit the arrangement of the universe; in fact the universe would be less beautiful, as is clear in the mixing of colours and in the perceptible orders of our hierarchy, for example, if everyone were an abbot or a prior, or if all were bishops in the episcopacy. It is likewise clear in the body that the eye is more precious than the rest of our body parts, and yet the body would be deformed if all its parts were eyes. Hence, the apostle uses this comparison in 1 Cor. 12, 4, when speaking of the order in the ecclesiastical hierarchy: There are different graces etc.; 1 Cor. 12, 12: For just as there is one body etc.; 1 Cor. 12,  28: And indeed God has placed some in the church, first indeed the apostles etc. Now it was fitting for universal beauty to arrange the universe beautifully. It is my firm belief that omnipotent wisdom could not arrange the universe in a more ordered way than it does arrange it. Hence, those who would like it to be ordered differently are very presumptuous.

341

86

Glosses on the Angelic Hierarchy

The order of the passage: the more-than-substantial appropriateness of all things has provided to each intellectual, the celestial spirits, and rational being, mortal humans arranged hierarchically, as much (tantum is substantive here) holy, good adornment, that is, the habit of their powers and knowledge, and upward-lifting, active or passive, as God himself provided holiness in a fitting way, that is, power which befits the order of the universe, for each one of the hierarchies.

87

[B] Distinguished with what is appropriate, since they differ, by participating in greater or lesser ways, in the same things in which they share and participate in common, in such a way that some are superior, some in the middle, and some are the lowest in the same order. The Seraphim: Is. 6, 1–2: The Seraphim were standing etc. And they were shouting one to another, and were saying: Holy, holy, holy. The first to the second: even in the same order. I shall add etc. He had begun to simplify the hierarchical arrangement, bringing it back to one order. But now, at last, he shows that the arrangement can be brought back to a single human or angelic soul, in which there is the greatest simplicity after God, and from there the arrangement is brought back without a medium to the divine simplicity, so that the multitude in the hierarchical universe can be fulfilled in the supreme simplicity. However, the venerable father, Dionysius, does not explain to us this so difficult and subtle bringing back of the hierarchical arrangement to a single soul. However, I have explained it, as far as I can, in my exposition of that passage in Is. 6, 1 and following: I saw the Lord sitting etc. However, how Anastasius understands this, is clear in the old book addressed to Charles. For he understands the three hierarchies in reason as substance, powers, and the order of life. The order of the passage: but I shall add, after bringing the hierarchical arrangement back to one order, this too and not inappropriately, for it is necessary for that arrangement to be brought back to its fulfilment, that each celestial and

342

Chapter X

human mind in itself, that is, in its own proper substance, has special first, middle, and final arrangements and powers, granted in accordance with each hierarchical enlightenment, that is, arranged in accordance with the law of enlightenment which we spoke of, namely, that the superior beings purge, enlighten, and perfect the inferior ones. The mind, I say, has these upward-lifting powers of its own, since it is upward-led to God through these powers in steps, so to speak, for it does this in accordance with proportion, since some powers are superior to others,a and they manifest them by level and by proportion. How this occurs should be sought out in my previous treatise on Isaiah 6, for I do not wish to repeat what I have already written about. According to which, the upward-lifting (he shows how this happened to the mind), since, that is, each one participates in the more-than-chaste purgation etc. through those powers. Pre-perfect: he speaks of what is unspeakable as far as he can, and, whether here or elsewhere, he uses these kinds of propositions, since whatever our soul comprehends, God is infinitely above it and before it. In accordance with what is right and possible for it: some more fully, others less so.

For example, the power of affect or love (represented by the Seraphim) is superior to the intellect (represented by the Cherubim). a 

343

CHAPTER XI

88

[A] Having determined those matters. Just as he asked in chapter five why all the celestial spirits are called angels, when one order is specially called so, so he asks here why they are all called virtues,a when that is the special name of the second order in the middle hierarchy. Virtues: Matt. 24,  29: the powers of heaven shall be moved. For it is not to say, that is, the same response cannot be given about these as of the Angels, namely that all the other orders participate equally or more fully in the lights of that order, and because of that share its name, since several orders are inferior to the Virtues.

89

[B] But we say. Here he gives a solution by assigning a general reason from which it can be gathered why all the celestial spirits are called essences or virtues or angels, namely because each of them has a natural substance or essence on account of which it can be called a substance. Each one has virtues given by God by which it is powerful and effective at operating well: hence, it is rightly called a virtue. Each has holy operations by which it manifests the divine lights: hence, it is rightly called an angel. The order of the passage: we say that we have used the name of the celestial virtues in all the celestial The Latin word is more properly translated as powers, but I shall sometimes use the word virtue instead of power in this chapter, as the order of Virtues (Virtutes) needs to be differentiated from the order of Powers (Potestates). a 

344

Chapter XI

spirits. We do not introduce a certain confusion of the properties of each order, that is, in doing this, we do not confuse the properties, or proper names, of the orders (for that word can be interpreted in different ways). But since all the divine minds have been divided into those three, by a more-than-earthly reason which is in accordance with them, that is, an intelligible reason, just as they themselves are pure spirits, namely, into substance, power (virtue), and operation. Some explanation of that sentence in the previous chapter: ‘I shall add this too etc.’, can be gathered from a consideration of those three things. Since, I say, they have been divided so, for that reason, when we call through periphrasis all or some of those celestial spirits, about which we are discussing, without observation, that is, indiscriminately, celestial substances or celestial powers, it must be thought that we signify, that is, that we are imposing a signification by such a name, from that substance or power (virtue) which is according to each one, that is, which each one has. For not etc., as if to say: we have assigned this reason for this name in accordance with a different meaning of this name ‘Virtues’, since it would not be easy, taking the word in a univocal way, to show how it would be rightly appropriate for that order and moreover for the inferior orders. The order of the passage: it is not easy to join totally to the inferior substances a property which has been placed over them, namely that of the holy Virtues which have now been well demarcated, that is, distinguished by means of the same property, from us, from the rest of the orders. In a turning of the unconfused principle of the arrangement of the angelic adornments, in such a way that the principle of the arrangement of the angels should be turned upside down, with the result that the inferior orders participate equally in the ranks of the superior orders, and are equal to those to whom they are far inferior, which would be a source of great confusion (as in chapter fifteen at the beginning). The totalities placed above, that

345

90

Glosses on the Angelic Hierarchy

is, above such sublime and perfect powers (virtues). Particularly, that is, less than the superiors. With enlightenment, I say, brought down to those inferiors through the first hierarchies, in accordance with the proportion of their capacity.

346

CHAPTER XII

[A] It is asked. Taking the opportunity from what has been previously said, he asks why our hierarchs are called angels and share the name of those beings to whom they are inferior. It is asked here by those who love seeing the intelligible utterances, that is, understanding the scriptures. If, that is, since, the last are not suitable for participating in the supreme totalities, as above. Angel of the Lord: Mal. 2, 7. For particular etc. He gives a solution to the proposed question as follows: inferiors participate in the properties of their superiors, but in a lesser and more imperfect way than they do. Hence, just as the angelic rank, which is especially attributed to the lowest order and is shared by the superior orders, gives its name in common to those who participate in it both in a more sublime way and in an inferior way: in the same way, since the inferiors participate in the properties of their superiors in accordance with their capacity, they also share the name given by any property. For the last participate in the one arrangement (the other translation has ‘alliance’) of all, in a way which is appropriate, and which is shared by all, but which is particular and is in accordance with the proportion of their capacity. Just as the order of the Cherubim participates in higher knowledge and cognition, but the adornment of those substances, that is, celestial spirits, which are after them, participate etc. Totally, that is, in gene-

347

91

92

Glosses on the Angelic Hierarchy

ral, all the deiform intellects have in common their participation in being, but they do not have it in common attentively and first, that is, a participation in being in an excellent way and without a medium, since this is appropriate for the first substances. Secondarily, since this is not appropriate for the superior substances. [B] He properly participates in the property of the Angels, that is, he who in accordance with his status announces the divine commands to the people, and is extended, as far as is possible, to a manifesting likeness, that is, in order that he may manifest to his inferiors what he has received from his superiors, just as the Angels do. It is not surprising that a human is called an Angel since one will find both humans and angels being called gods in the scriptures. Gods: Ps. 49, 1: The Lord, the God of Gods, has spoken, and Ps. 81, 6: I have said: you are gods; Ex. 7, 1: Behold  I have appointed you god of the Pharaoh, and Ex.  22,  8: you will not speak ill of the gods. Although the thearchic hiddenness is separated and placed on high (ablative case), and since no being is able to be named properly and totally comparable. Intellectual and rational: as above, in the previous chapter. Equivocation: for one speaks of the creature and the creator in an equivocal way.

348

CHAPTER XIII

[A] Come, then, and in accordance with our power. In this chapter, he deals with the question about the angel who is said to have purged Isaiah (Is. 6). For as is read there: And one of the Seraphim flew to me etc., where it seems from the construction of the passage that an angel from the highest order had been sent to Isaiah, and purged him without a medium, which seems to contradict what has been said before, especially since Daniel distinguishes between angels who stand by God and angels who minister (Dan. 7, 10). For this seems to concur with what the apostle says at the end of Heb. 1, 14: Surely they are all administering spirits etc. For if the highest Seraphim have been sent as administrators and to carry out ministry, then more certainly have the inferior ones too. Likewise, the angel sent to Tobias says (Tobit 12, 15): I am the angel, Raphael, one of the seven who stand before God etc. He gives a solution to the proposed question concerning that Seraph with two opinions. One is that that angel was a member of the lowest order, but since he burned the prophet and by burning him purged him, he was called a Seraph from that very act. He approves the other opinion more and carefully explains it, namely, that that angel who flew to Isaiah was not a member of the highest hierarchy, but of the lowest, and attributed his operation, that is, the purgation of the prophet, not to himself, but simply to God as the primal font, and secondarily to the first hierarchy and first order as being a secondary power. Similarly, if the supreme pontiff were to send a legate to purge some nation or person, and were

349

93

94

Glosses on the Angelic Hierarchy

to purge that nation or person of an excommunication or some other blemish through the medium of the legate, that purgation which happens through a third person is properly attributed to the supreme pontiff and secondarily to the legate. Hence, that solution should suffice for the time being, and the question should be carefully aired in the schools. Come, then: an exhortation. For the sake of what, for what reason. One of the theologians: Isaiah. Therefore a certain: the first solution. In accordance with the pre-assigned definition of the communion of all beings (‘intellectual beings’ in the other translation) etc., which was assigned above, in the previous chapter, at the end. The utterance, that is, sacred scripture, does not name, does not say, that one of the minds which are around God, that is, from the first order of the first hierarchy which is joined to God without a medium, came to purge the theologian Isaiah, but one of the angels which preside over us, the holy operator of the purgation of the prophet, had been called a Seraph with equivocation, through equivocation, on account of the burning and celestial removal of the words, since he is read to have purged his lips of bad or superfluous words, so to speak, and on account of the upward-lifting of the one purged, Isaiah, to divine obedience, as the Lord says: Whom shall I send, and who shall go for us? Then Isaiah replies: Here I am, send me etc. (Is. 6,  8). Since, therefore, he shared the property of burning with the Seraphim, although in an inferior way, for this reason he was called a Seraph. And the utterance: as if to say, this is the reason why scripture says simply ‘one of the Seraphim’ rather than ‘one of those burning us’, and does not specify the highest order. 95

[B] But another: the second opinion. Excusal, that is, a response. He said that that great angel, whoever he was, who formed the vision, by guiding the imagination of Isaiah, the faculty of fantasy based on perceptible things which signify intellectual things, in order to teach the theolo-

350

Chapter XIII

gian the divine truths, attributed his proper, that is, his own, holy purgative operation to God principally, and after God, he attributed it to the first hierarchy. And surely: said in approval. For the one who said this was saying etc., that is, the deity when sharing with all things, fills all things, and exists in all things, yet is hidden from all things on which it shines in the greatest way. And this is not only due to the pre-eminence by which it is incomparably separated from all things, but also through the impenetrable hiddenness of the reasons for its operations which it providentially operates for the beauty of the universe and the benefit of the elect. Hence in Rom. 11, 33, at the end: how incomprehensible etc.; Job 28, 21: it is hidden from the birds of the sky too. However, being exposed to all intellectual beings as much as it can, and shining very brightly on those extended to him, it manifests itself to the worthiest substances which have a greater capacity for such a light, and then through them it manifests itself in levels right down to the last rational beings which are extended to it. The thearchic power coming to all beings takes, that is, contains (the other translation has ‘fills’). Not appearing, that is, to some extent hidden. Appears from above (against this: chapter nine, in the middle): this is said because it is naturally positioned on high, and by its nature the light is seen by those intellects which turn to it above the proper nature of those intellects. Adorned well: for that linear distribution of the lights greatly beautifies the universe. Commensuration, that is, intellectual capacity. [C] Or more plainly. He explains what he had said about God with the example of the sun which illuminates that first and subtle matter more brightly than the lower and thick air which is less receptive of the light. Proper, that is, our, since it is fitting for us. Lacking: the other translation has ‘deficient’. Hence in AH 2, in the middle: ‘For it is above every substance and life, and no light shapes it’. He shows why the examples are deficient by adding: since God is separated from all things. More

351

96

Glosses on the Angelic Hierarchy

97

manifest than a purely intellectual teaching. Distribution, that is, enlightenment, of the ray of the sun etc. The passage is clear from what was said before. From the unsuitability of enlightened matter for the carrying habit of the giving of the light. The air indeed carries the light. Not distributive: because it encounters matter which cannot be illuminated. Again fire. A similar example about fire. This is why God is called the sun: Mal. 4, 2: on you who fear my name shall the sun of justice arise, and Sap. 5, 6: the sun of understanding has risen on us; and fire: Deut. 4, 24, in the middle: Your God is a consuming fire. Assimilation: so they may easily grow in strength, such as dry wood. Counter-formed, that is, naturally unable to receive the properties of fire. Through things having themselves familiarly to it, that is, materials which can easily be changed by fire, it approaches things which are not cognate, such as when water is heated through the medium of an earthenware pot or bronze, firstly making the things easily set on fire able to imitate the property of burning, if it should touch them, that is, by touching them, and by means of those things heating etc. [D] Therefore. He adapts the example, as if to say, one should understand a supernatural operation in accordance with a natural one. Physical: natural. Supernaturally the principle of every good visible adornment. Desiring in a way placed above: the inferiors cannot know God as clearly as the superiors, and thus cannot desire him as much. First operators in the hierarchical operations, as has often been said. Contests: the other translation has ‘similar power’. For there seems to be a contest, so to speak, among the heavenly citizens in virtue of the fact that each one strives with such great strength to imitate God and to be assimilated to him unceasingly. First to that which is after it. Although it has often been said that the second hierarchy is enlightened by the first, and the third by the second, and in any given hierarchy, inferiors are enlightened by superiors, here he seems to add the point that the

352

Chapter XIII

divine enlightenment descends in a straight line from the celestial essence down to the last one, each one in turn. However, while I take note of these and other testimonies given by the blessed man, I neither dare to assert this without doubts nor to deny it. From the divine light given to it and which passes. Note that there is naturally a single light in all things. Only God is light by nature. An angel or a human has whatever enlightenment or illumination it receives by grace. The fact that the Son is light and has this from the Father, or the Holy Spirit is light and has this from the Father and the Son, is not a gift of grace but a property of the divine nature.

98

[E] He is the cause of its being, that is, its light, and is the cause of seeing. That is a troubling word, almost as if the light, which God is the cause of, is a certain thing and yet that thing is not God. For there is not and cannot be and cannot be understood to be a fullness which is not God, and that which is not the fullness cannot satisfy the soul. Perhaps causality here is spoken of as the Father being the origin with respect to the Son, his light. Afterwards, that is, next, any substance which is placed above by the imitation of God is the cause in a particular way of seeing the light for any substance arranged after it, for the reason that the divine lights are carried from above to an inferior by means of a superior. The inferior angels attribute. The first order: the first hierarchy. Burning: with regard to the Seraphim. Cognitive: with regard to the Cherubim. Open: as in chapter seven above. Seeing, that is, as if focussing on their leaders and teachers. What is possibly deiform, that is, the possibility of receiving divine conformity. [F] The order of the passage: these substances which are after them, that is, the inferior ones, attribute the holy properties, in which they have been made to participate by means of the first substances, to those very ones by means of which they have been made to participate, as their hierarchs after God.

353

99

Glosses on the Angelic Hierarchy

100

He was saying therefore. He gathers the second solution which I mentioned from what has already been said from that passage onward: ‘the thearchic power coming to all things etc.’ Of the Angels: of the final order in the final hierarchy. And he said that the theologian had been raised to that holy contemplation of the Lord sitting on the throne etc., by the enlightening guidance of that inferior angel. We are rightly said to be led by the hand towards celestial things for which we are blind, in accordance with Tobit 5, 12: What joy will there be for me who sit in darkness and do not see the light of heaven? In signs: for there is no neglect there, but allowances are made for our weakness. Yet teaching based on perceptible signs and intelligible mysteries is appropriate for our hierarchy, since we are of mixed substance, just as the angelic nature, which is purely intellectual, has a purely intellectual teaching which we too shall obtain in our minds when we are glorified. More-than-principal summit: he speaks about the unspeakable as far as he is able, and he touches upon Is. 6, 1: above a high and elevated throne and those things which were beneath him etc. In the midst of the more-than-firm: he touches on the fact that the Seraphim were standing over it, that is, the temple, namely, ‘in God’s ambit’; hence, they covered their feet and face. By things seen, that is, by visions. Divine, that is, the divine essence. Universal: containing all the fullness of all things in itself. Hence in Is. 6, 4, the house is full of his majesty. And moreover he said that it was the principle and substance-giving cause and the unchanging position, that is, stability, of things which have an indissoluble permanence, in the fact that he attributes a temple and house to God. Being through nature, well-being through grace and glory. And to them: the highest angels. [G] Afterwards: after those things he was taught about the knowledge of the divine majesty. A little later: below, in the final chapter. Just as it is possible for us to recite the upward-liftings of the power of fire, that is, based on the properties of fire.

354

Chapter XIII

But the wings. He touches upon Is. 6, 2: one had six wings, and the other had six wings: with two they covered his face, with two they covered his feet, and with two they flew etc. He says, therefore, that the spreading of their wings to God signifies an independent and free and very focussed or highest expansion of their desires to God. The order of the passage: by the sacred formation of the wings spread to the divine, the theologian learnt about the independent and supreme rising in the first, middle, and last intellects, namely, in the three orders of the first hierarchy on account of the three pairs of wings. Supreme rising, since wings carry a thing on high. Infinity of feet: this seems to be taken from the first vision in Ez. 1. Plurality of faces: this can be found either in Apoc. 4, where there is also discussion of the six wings and the four faces, or in the first vision of Ez. 1. However, I think that blessed Dionysius has noted all these properties in the aforementioned chapter of Isaiah in the other translation which perhaps mentions the many feet and many faces of those angelic powers. For our translation attributes feet and a face to his majesty, which the Seraphim covered with their highest and lowest wings while flying with the two in the middle. Much walking, on account of the many feet, and much seeing, on account of the many faces, since the seat of the eyes is in the face. However, this property is more clearly elicited from John’s description in Apoc. 4. The great amount of walking or seeing represents progress in virtue and divine knowledge. Hence, it is gathered that the angels make progress in both, at least up until the day of judgment. They walk by the affect, they see by the intellect. Reverence, in the fact that they are said to have covered his face and feet. 1 Cor. 7, 2 is similar: on account of (supply: avoiding) fornication, let each one have his own wife. If, however, an uncontrolled examination of the divine properties is arrogant and reckless and even impossible for the highest angels, how much more so for mortals, against whom Qo. 10, 15 near the end: the labour of fools etc., and Qo. 7, 24 after the middle: I tried everything, and Qo. 8, 17 at the end: And I understood etc., and Qo. 3, 10 in the middle: I saw affliction etc.; Prov. 25, 27 at the end:

355

101

Glosses on the Angelic Hierarchy

102

Like one who honey; Sir. 3, 22 in the middle: Higher; Prov. 30, 33: who violently. The covering of the face and feet, therefore, signifies the impossibility of examining the higher and deeper things, that is, the sublime properties of God, which the higher they are, the deeper they are, since they are more invisible and inscrutable. Or else, the higher things are the sensations of the intelligence, so to speak, namely: the divine brightness, wisdom, greatness, beauty and so on, since the intellect directs its line of vision on what is sublime. The deeper things are then the sensations of the affect, such as the divine sweetness, taste, fragrance, pleasantness, which the affection examines as it penetrates more deeply. But the movement of the middle wings signifies that continuous progress of the celestial spirits in the knowledge of the divine invisible properties, in accordance with each one’s capacity. Hence, he continues: and by the eternal motion of the supreme minds, manifested to him in the commensuration of the operations which imitate God, that is, in the commensurate imitation of those divine operations which is proportional to each one, whichever of those operations they can imitate. A motion, I say, which is unceasing and seeking the high things, since they do not cease this imitation but always ascend higher. From this, it is gathered that the angels make progress, at least up until the day of judgement. Indeed, blessed Dionysius seems to set no limit on their progress. But Isaiah was also taught that thearchic and very praiseworthy hymn, namely: Holy, holy, holy etc., by the angel forming the vision and handing it over to the theologian Isaiah from its proper, that is, angelic, knowledge of the holy things. The angel taught Isaiah these things in accordance with Isaiah’s capacity. [H] He also taught him that the participation of the splendid thearchic chastity is a purgation for the pure in whatever way, that is, however much they have been purged, even for the highest angels. For there is no limit to that purgation.

356

Chapter XIII

That, the participation, by the thearchy itself etc. Note that he seems to imply that a participation in the thearchy, that is, the deity, is something different from the thearchy itself, and that the participation comes from the thearchy, and that it perfects the first spirits without a medium and the inferior ones through a medium, as if something created could be inferior to the deity and superior to the rational nature. I think this is a foolish idea, and I leave it for the time being to be condemned in a disputation. Yet what is said here seems able to be understood in two ways, namely, that he calls that participation the Son who was begotten by the Father and is the first ray, not as if to say that he in his divine essence participates in the Father’s fullness – for the Son is a fullness alongside the Father – but since all have a participation through him. Or else, that fullness is called that part of God, so to speak, which is grasped by creatures, although it is indivisible in accordance with Rom. 1, 19: what is known of God etc. Therefore, that participation is perfect, that is, brought to happen and with an origin, or it has set forth, that is, it proceeds. See AH 1a for a similar idea. By the thearchy itself, that is, the divine principle, the divine essence of God. With excellent causes. The other translation has ‘from the remote causes of the divinity itself’, that is, from the intimate power of God which is the cause of all things and is remote from them through an untouchable excellence. Perfect, I say, or set forth, from the more-than-substantial hiddenness, that is, to which no substance, even a rational human or angelic one, could penetrate. To all the human or angelic holy minds. This participation, I say, which is still hidden, perfected for or set forth for a manifestation to holy minds, is in some way more manifest. He notes a property of manifestation, for the same thing which is supremely simple and undivided, in a changing way is both hidden and is manifested. It is, I say, more manifest to these powers, that is, minds, which are around it, that is, which immediately approach it (as above), for which the supreme knowledge of God is appropriate, and it manifests and distributes itself more in whatever way it is to be shared with them as well as the inferiors. But in the se-

357

103

Glosses on the Angelic Hierarchy

104

cond intellectual powers, that is, the spirits of the second hierarchy, and the last ones, that is, the spirits of the third hierarchy, or us (the other translation has ‘our’), that is, the spiritual persons of our, that is, the human, hierarchy: in these intellectual powers, I say, that participation gathers in such a way, that is, it contracts itself and adapts itself to the capacity of each individual, its, that is, its own, enlightenment which appears to them as, that is, in accordance with the fact that, each one is distant from it to greater or lesser degrees through a higher or lower level of rank, grace or glory. And this happens in accordance with what is deiform, that is, the grace or glory which makes them conformed to God. It gathers it, I say, to union with the hiddenness, that is, for this reason that, through the medium of its light which is manifested to them in the intellect, they may be united with its hiddenness through the affection, a hiddenness which is superior to the intellect. Hence, he adds: unknown, which is similar to that chapter in Mystical Theology: ‘arise without knowledge to the union with him who is above cognition etc.’ Shines etc., as if I am saying that it is manifested to a greater or lesser degree to them in accordance with the level of individual spirits, and I add that that manifestation is administered to the inferior ones in levels by their immediate superiors. And this is: it shines on individual second ones through the first ones. In a summary way: briefly. It is first driven (the other translation has ‘led’) to what appears (the other translation has ‘to what is manifest’), that is, to manifestation. First: nearest to God. Therefore, the theologian was taught this by the angel enlightening him, namely, that purgation, which is one of the three hierarchical operations, as was said above in AH 3a, and all the others, namely, enlightenment and perfection, which shine, that is, are manifested, through the first substances to all the others, namely, the inferiors, are distributed to them in levels from the superior ones down to the inferior ones, in accordance with the proportion of each one for deifying participations, that is, in accordance with whether each one has a greater or lesser capacity.

358

Chapter XIII

Therefore, the angel purging Isaiah, appropriately attributed the purgative property of fire, since fire which purges material filth signifies spiritual purgation; attributed, I say, to the Seraphim: dative case, hence the other translation has ‘to the Seraphim themselves’. And this is not in the first place, but after God, in whom is the origin of the first purgation and the first origin of the act of purging. Nothing therefore: this is clear. [I] It purges all who are purged like he who is the hierarch, that is, the high priest, according to us, that is, in the human hierarchy, namely, his lordship the pope. With the same having been sanctified: an ablative absolute. Deacons and priests, I say, placing, that is, attributing or referring back, their proper holy operations, which happen through them, to him, the supreme pontiff, just as his lordship the pope is said to absolve the one whom his representative absolves through his authority. The order of the passage: in this way, too, the angel carrying out the purgation of the theologian, that is, Isaiah, attributes his proper, that is, his own, knowledge which purges Isaiah, that is, to God as the cause, and secondarily to the Seraph as a hierarch operating first after God. Just as if someone etc., that is, if someone were to assume in himself the person of that angel who purged Isaiah and were to speak in accordance with the reverence which that angel showed to God and the Seraph. Teaching Isaiah who was purged by that one, that is, by himself, namely this, that the principle of the purgation carried out which is in you, O Isaiah, by me as a minister, is exalted more sublimely than all beings, and is the substance of all things, and the cause and creator, and it contains them with a position around itself. As if explaining this, he adds: and keeps them unchanging in glory and unable to fall, that is, it keeps them so that they are unable to fall away from him and unable to be demoted from their lofty position. And he moves to the first, that is, those substances next to him, partici-

359

105

106

Glosses on the Angelic Hierarchy

pations of his providential operations through which they carry out the hierarchical operations which provide for the universe. This (a parenthesis) etc. Order of the passage: the one teaching me, namely, Dionysius, those things, said that the sending of the Seraph indicated that which I said. But the supreme etc. He explains the words of the one who assumes in himself the person of the angel who says to Isaiah: the hierarch and leader of the adornment of the first substances after God (supply: is he) by whom I who purge you, was taught to purge you in a deiform way, that is, by making you more conformed to God. Therefore, that first Seraph is purging you with a secondary authority through me as the minister through whom, the first Seraph, the creator and cause of all purgation itself, namely, God, led its proper providential operations (as above) out of hiddenness into manifestation, and all the way to us, not just the superior substances. [K] Your etc., that is, may it be at your discretion to select either the first or second opinion or another one which you shall be able either to arrive at by your own research or to learn from someone else.

360

CHAPTER XIV

[A] This too is worthy of etc. In this chapter, he deals with that authoritative passage in Dan. 7, 10: Thousands of thousands were ministering to him, and ten hundred thousand were standing before him etc., showing that by means of the multiplication of a number, that is, a thousand, by itself, Daniel implied that the number of the celestial spirits cannot be counted and estimated by us, and surpasses all the numbers we have. The order of the passage: in my opinion, this is worthy of the intellectual principality, that is, is worthily appropriate for the angelic hierarchy, namely, that the tradition of the utterances, that is, of the scriptures, says of the angels that they are a thousand times a thousand, and ten times a thousand. The tradition, I say, revolving the highest numbers, which are among us, back on themselves and multiplying them by themselves. The tradition, I say, manifestly signalling through these that the arrangements of the celestial substances, that is, the celestial substances hierarchically arranged, cannot be counted by us. Many armies, that is, many multitudes, yet not many persons. As to why the celestial orders are called armies either here or in 1 Kings 22, 19 or Apoc. 19, 14, in the scriptures this signifies that the enemies of the church are vanquished by their power and ministry, and that the church is protected by them as they fight for God: 2 Macc. 3, 38–40, and 2 Macc. 11, 1–12; 2 Kings 6, 3; Judith

361

107

Glosses on the Angelic Hierarchy

108

7, 8: the children of Israel not in their spears etc.; Judges 5, 20: War was waged from heaven etc. the stars remaining etc. Armies, I say, in their numbers surpassing the commensuration, that is, the comparability or measurement, of our material numbers. Commensuration, I say, that is weak and so narrow that it cannot contain such a multitude. But what about this? Surely a thousand could be multiplied by itself so many times that it would seem to count out the grains of sand in the sea, and how much more so the angels? I do not presume to offer a solution. And cognitively defined, that is, known under a fixed definition. Only by the more-than-earthly and, that is, celestial intellect, namely, a comprehensive one, which is in accordance with us, that is, such an intellect as all the celestial spirits have. And by a knowledge given, that is, through a knowledge which is not just natural, but given to them most richly (said in a predicative way) by the thearchic wisdom-making, that is, the divine wisdom which makes all wise beings wise, and which has infinite knowledge. Hence, it comprehends every infinity, and reveals to the angels as much as it wishes, or as much as they are able to take. A wisdom-making, I say, which is the more-than-substantial principle and substance-giving cause and power which keeps things in being and the comprehensive termination, ending and concluding every kind of infinity with its most infinite endlessness, of all beings at the same time, that is, both visible and invisible things, thoughts, motions etc., but the only cause of creatures.

362

CHAPTER XV

[A] Come then, for the rest etc. Thus far, he has dealt with the celestial hierarchies as far as he could in accordance with their properties, not using the perceptible signs which are in the scriptures concerning the angels, but teaching the naked truth, so to speak. In this fifteenth and final chapter, he deals with some perceptible shapes found in scripture. Through an anagogical explanation of these, we are instructed in the knowledge of the celestial hierarchies, during the exposition of which he hands down the art, so to speak, of explaining in a similarly anagogical way the other testimonies of scripture which he does not especially touch upon. Although it may perhaps seem to some people that the materials treated in this chapter, which are a preparation for intellectual knowledge, should have been written at the start, nevertheless this was done in a rather cautious manner so that, after gaining a knowledge of these divine matters, namely the relationship between the sign and what is signified, we may be taught more readily to compare not just those divine matters but also any other perceptible signs with the celestial realities. For we would not be able to fully extract all of the aforementioned teaching from the testimonies of the scriptures; and if someone were to explain them by that method, we would not understand. However, before he proceeds to deal with the aforementioned materials, he first of all shows how he is transferring from one mode of explanation to another. Secondly, he prepares the reader by saying that in the scriptures, sometimes it is shown of those

363

109

110

Glosses on the Angelic Hierarchy

111

celestial spirits that they hierarchically rule and are hierarchically ruled, a fact which he says is to be understood in different respects, as if to say, that is, that they rule their inferiors and are ruled by others who are their superiors. Amongst the angels, there is never a scenario where there is mutual ruling between any given orders. The order of the passage: come (an exhortatory word), if it seems good, if it pleases you, as we are putting to rest, allowing to rest, so to speak, after our labours in seeking out the naked truth, our intellectual eye, our synderesis which is superior to the intellect (he has dealt with these things already), around the high contemplations concerning the purity of our inquiries about hierarchy, from the strength, the robust and laborious inquiry (this is superior only to the possible intellect), which befits the angels, such as befits them in accordance with the truth. Resting, I say, for a while from that purely intellectual contemplation, and descending to the breadth of the multiform variety of the angelic formations, that is, to the broad and abundant testimonies of the scriptures in which the status of the angels is signified in different ways. A breadth, I say, which is divisible and has many parts, since indeed the nature of the angels, which has been dealt with up to now, cannot be divided and hence it is more difficult to have knowledge of, but its signs (such as those dealt with herein) are composite, yet are suitable for them by means of signification. Resting indeed from that consideration for a while and descending to these signs, let us turn again our intellectual eye to the simplicity of the celestial minds from which we turned it, in a resolving way, that is, by tracing the perceptible signs back to the intellectual truth. Let us turn it, I say, from those perceptible signs as being images, that is, in accordance with the fact that they signify and form in the imagination the intellectual status of celestial realities with appropriate properties. However, before we approach this matter, be, that is, let this be known to you, namely that the acts of purging, that is, the anagogical explanations which separate the dross from the purity of spiritual understanding, and purge the soul of the sha-

364

Chapter XV

dows of the imagination, acts which are holy on account of their matter and use. Acts of purging, I say, of the formed images, that is, the signs which have perceptible shapes. Those acts of purging, I say, sometimes signify, that is, show to be signified, the same adornments of the celestial substances, that is, the same celestial substances adorned with glory in multiple ways, or the same orders, ruling others, and again signify the same ones being ruled. And sometimes they signify the last ones of any hierarchy or order to be ruling hierarchically, although it is agreed that they are ruled by their superiors, and signifies the first ones in any hierarchy or order to be ruled hierarchically, although it is agreed that they rule their inferiors hierarchically. And they signify, as was said above in chapter ten, that the same orders, namely, each one, have first and middle and last powers, that is, celestial essences or spirits. And they signify all of this with no inappropriate reason adduced, in accordance with such a way of opening things up, that is, so that such a way of conveying and defining the status of the celestial spirits does not bring about any distorted opinions or ones not appropriate for the angels. For if we say that some are ruled hierarchically by those superior to them, and we say later that the same ones, namely those ruled, are hierarchically ruling their superiors as though they were their subjects; again, reversing the controlling or governing, that the superiors, whom we said were in charge, possess those last ones, that is, their inferiors, and we say that those superior ones are hierarchically ruled by those other ones who are governed by them hierarchically: this would be truly inappropriate etc. If, however, we say that the same ones, any given celestial spirits, both rule hierarchically and are ruled hierarchically, but still (the other translation has ‘but we do not say’) that the same ones are not ruled by and rule the same ones, but we say that each one, that is, we say of each one, that it is ruled hierarchically by its superiors and rules hierarchically the last ones, that is, if we understand such things as have been said in accordance with these different respects.

365

Glosses on the Angelic Hierarchy

112

One could say, in accordance with this, it could rightly be added by anyone, that the same formations which are formed in a holy way in the utterances, that is, those designations in the scriptures which express sacred celestial realities with perceptible forms, such as ruling and being ruled, ordering and being ordered, purging or being purged etc., are placed around, that is, are attributed under exterior signs, truly and familiarly, that is, fittingly, to the first powers, essences or orders, the middle ones, and the last ones, whether this be understood of the three hierarchies or of any of their orders or spirits. Therefore, it follows on from this general opinion which has been given as a preface, that all the celestial spirits are extended upwards in order to receive the divine light from their superiors, whether that is the first spirits from the divine majesty, or any other ones from their superiors, and they firmly preserve within themselves what they have received, and they pour this into their inferiors in accordance with their capacity, but not with that fullness which they received from their superiors, since the inferiors do not have the same capacity. The very last angels pour the light into our high priests. The order of the passage: therefore it is appropriate for all the celestial substances without a lie, that is, truthfully, to be extended upwards in a conversive way, and to be rolled strongly (the other translation has ‘firmly’) into themselves, having turned the gaze and power of the mind into themselves, being through this preservative of the first powers, that is, of the divine lights which they have received from above. And it is appropriate for them to participate in power, that is, to participate in the divine light they have received from above, around what is second (the other translation has ‘what comes’) in a providential way, that is, by providing for their inferiors through distribution of the light, in a sharing process, that is, by the outpouring proceeding from them into their inferiors, and by sharing their light with them in accordance with their capacity. These three aforementioned operations are appropriate for them, that is, any of

366

Chapter XV

the superiors, in a way placed above and totally, that is, more fully and more perfectly; but for these, that is, any of the inferiors, in a particular and submissive way, that is, more imperfectly and in a lower way than their superiors. As has been said many times: AH 13c: ‘Therefore in accordance with the same good physical operation’s etc.’ [B] Must begin. After these previous comments, which seemed necessary to preface out of caution, he pursues the matter of this chapter, beginning with fire, by which name celestial realities are often designated in scripture in accordance with its fitting properties of which rather many are listed here. The conversation begins with the principal material of this chapter, and at the start of the purging of the forms, it must be asked why fire seems to be assimilated more to the celestial realities than the rest of the perceptible forms? All: perceptible materials. Honouring, by signifying spiritual and celestial realities with its name, the holy description of fire, that is, the designation of sacred things through fire. Wheels: Dan. 7, 9. Fiery animals: Ez. 1, 13–14: their appearance, and: splendour of fire etc. the animals were going and returning in the likeness. Men as if flashing fire: Matt. 28, 3: the appearance was etc.; Apoc. 4, 5: And from the throne came etc. and seven lamps. Heaps of coal: Ez. 1, 13 and Ez. 10, 2: fill your hand with the coals. Rivers: Dan. 7, 10: A fiery and rapid river. Thrones: Dan. 7, 9: his throne was flames of fire. And theology signifies that those supreme celestial spirits, namely, the Seraphim are burning from its name, that is, by the fact that it names them Seraphim which means ‘burning’ or ‘setting on fire’, and attributed the property of fire to them, and its operation, such as purging, flying, and heating which is attributed to them in Isaiah 6. And totally, that is, generally, it honours the fiery action of this form pre-eminently over the rest of matter, above and below, that is, in the designation of either the superior or inferior celestial realities. Hence, fire is compared to the Lord in Mal. 3, 2: he is like fire; Deut. 4, 24: The Lord your God is fire. Or else, to-

367

113

114

Glosses on the Angelic Hierarchy

tally above and below, above all bodies either on earth or in heaven. Most deiform, that is, outstanding conformity as far as concerns perceptible shapes of God. For the holy theologians, the writers of sacred scripture, describe it in many places, as was said in Deut. 4, 24 and Mal. 3, 2 and many others, as unable to be formed, that is, the divine essence, in fire as or as though having many images of the thearchic property, if it is right to say: this is in parenthesis, because there can be no proper comparison there. Hence, he adds ‘as’ (sicut), that is, as far as it is possible for divine realities to be signified in visible images.

115

[C] Perceptible. Here, he goes on to list many properties of material fire by which celestial and even divine realities are signified. For perceptible fire is, so to speak, in all things, that is, with a kind of hiddenness it is sprinkled, so to speak, through everything, and everywhere. Hence, the word ‘everywhere’ is appropriately left out of the text. And it comes through everything by penetrating in a pure way, that is, remaining in its strength, since a thing is cut off from the strength of its nature when it is mixed with something else, for example earth by water, or vice versa, when they are mixed. I am not adapting the properties here, although this could be done without much difficulty, but I am leaving it up to each individual, in accordance with the direction of the subject-matter which each has to deal with, to adapt them in different ways, so long as it is done faithfully and correctly. Indeed, the same properties can be adapted to both the divine invisible properties and the celestial spirits in many ways. Or it is separated, being pre-eminent over the other elements. And fire itself, being totally, generally, and naturally, shining, a fact which very greatly makes itself manifest, is at the same time as material splendour unknown in itself, that is, in accordance with the subtlety of its first essence, as being hidden: the reason it is unknown is because it is hidden. And  I say this when there is no matter provided, that is, when no material capable of being ignited is prepared for it, to which, when it is applied, it may manifest its proper

368

Chapter XV

operation and itself through that operation, as is clear when a stone is struck. And it is unable to be held back due to its mobility and acuteness (the other translation has ‘immeasurable’). Unable to be contemplated in itself in accordance with its essence without some material in which it may operate, or else, since it weakens the line of vision. Overcoming all bodies or elements in virtue of that operation, and while it breaks other things up, it is broken up by nothing. And driving those things in which it is placed to their proper operation: for it makes those things grow hot and shine, it consumes things, purges things, and so on, just as hot iron heats and burns, hot water purges etc., a candle when lit gives light, and so on for the other actions. Moving, that is, when moving itself naturally it gives movement to other things. But I shall say more of this later. And handing itself over to every near place, and this is due to the receptivity, in any way, that is, either through a medium, such as when water and other liquids are heated by fire through the medium of a more solid material; or without a medium, such as solid materials to all of which fire can share itself. It renews by purging dross or rust, even each year in things born on earth. With its illumination not covered around, which can be understood of the sun which is fiery or is apparently called fire (hence the hymn: Iam sol recedit igneus: The fiery sun now goes away; Sir. 43, 4: the sun burning three times); the ablative is used there to designate its essence. Incomprehensible: for the sun can be seen by us, but not comprehended, that is, it cannot be completely seen and penetrated by sight. Or incomprehensible, since it is so hidden from people that it cannot be found. Or else incomprehensible, because once enclosed it bursts out. Pure: it does not have corporeal filth, like water, earth, and air. Discerning: it discerns good and evil, gold and silver, one metal and another, dross and pure substance. Unchanging: since if the substance remains, fire, heat, and light remain. Or else, unchanging in shape or through corruption. Upward-bearing: by its nature it tends upwards. Going sharply: it tends toward a cone shape, and penetrates sharply. High by its position over

369

116

Glosses on the Angelic Hierarchy

117

other elements. Receiving no pedestrian subjection: if it is pushed down by another material, it does not rest until it freely ascends. Always moving: this is clear even in the celestial bodies which are also called fiery. Moving in the same way (the other translation has ‘moved by itself ’), that is, uniformly, namely, upwards, until it reaches up.a It moves other things, just as it moves liquids when they boil, or it makes moving bodies have a hot complexion or through the movement of an increase. Comprehending, incomprehensible, entering into any material which is properly able to receive it. It can take hold of a whole thing, but can be grasped by nothing. Not needing another body to sustain it, although it seems to be nourished by dry materials or fatty materials, and to fail in their absence, for nothing of the substance of fire is lost when a flame is extinguished. It hiddenly increases, and manifests the extent of its natural power on materials it takes hold of, such as when a spark of fire sets a great forest on fire and gradually increases the flames. Active: nothing corporeal is as active. Powerful in the efficiency of its action. Hence, it incinerates great and hard materials. Present to all things invisibly, and to many things even imperceptibly, namely, in potency and not in act, which is often noticed by its act when it is found where it did not seem to be. It is not appearing to be; if neglected, it is not feared or thought about, but it manifests itself connaturally and in its proper nature once a striking has been made, in the way of, that is, just as by, a certain seeking after it, as when hard materials are rubbed together, and from such a striking and collision fire naturally is summoned to manifest itself. And again it is incomprehensibly untouchable, that is, it disappears so suddenly that it cannot be touched or grasped. It cannot decrease etc., since to whatever kind or size of materials it communicates

The text in the next line seems corrupt: ‘There, in a circular way; within, it does not cease from a straight movement; upwards, as far as in itself it does not cease from the circular way’. a 

370

Chapter XV

itself, it does not thereby decrease, as is clear in the case of a candle from which other candles are lit. And anyone shall find many other properties of fire, that is, he shall be able to find, which are familiar to the thearchic operations, that is, which express in a close way the divine operation, just as, that is, as far as can happen, in perceptible images. For the closeness of perceptible creation to the divine heights is tenuous. Therefore, since the divine realities are signified by fire in so many ways, those who are wise about God, that is, aware of divine realities, knowing this, they form, that is, they designate in a formative and figurative way, the celestial substances with fire, that is, with a comparison to fire. They, I say, signifying what is deiform in them, that is, their conformity to God in their gifts and powers, and what is imitative in their operations, not worthily enough, but as far as is possible. For, by the fact that fire signifies those divine realities in so many ways, it is suitable for signifying the divine conformity in the celestial spirits. [D] But human-formed too. After he has dealt with fire and its properties which signify the celestial realities, he begins to deal with other perceptible shapes by which the celestial spirits are usually indicated in the scriptures. For sometimes they are indicated with a human form, sometimes with the form of a lion, sometimes with the form of a bull, and sometimes with the form of an eagle. All four of these are mentioned in Ez. 1 and Apoc. 4. Sometimes they are compared to the winds, hence Ps. 103, 3: you who walk on the wings of the winds; sometimes to clouds: Is. 45, 8: let the clouds rain down the just, Is. 5, 6: I shall command the clouds etc.; Job 37, 16: Do you know the paths of the clouds?; sometimes to bronze and amber: Ez. 1,  4; sometimes to precious stones, as in Ez. 28, 13: every precious stone etc.; sometimes to horses of different colours: Zach. 1,  8; sometimes to a river and wheels, as in Dan. 7, 9–10 and Ez. 1, 16-21, and Ez. 10, 10–19; sometimes to chariots, as in 2 Kings 6, 17: behold the mountain full of horses and chariots of fire, and 2 Kings 2, 11: behold a chariot of fire and horses of fire etc.

371

118

Glosses on the Angelic Hierarchy

119

He deals with all of these things in this chapter in the following order: first, the meaning of the human form and the parts of the body, namely, eyes, ears, noses, teeth etc.; then, the wind and clouds; then, bronze, amber, and stones; then, the shapes of animals, the lion, bull, eagle, and horse; then, rivers, wheels, chariots; and finally, joy and the banquet over the finding of the sheep or the coin. But human-formed too, as if to say, the theologians are not only accustomed to describing the celestial essences under the species of fire, but as human-formed too, that is, in the form of a human, and this happens appropriately on account of what is intellectual, that is, the intellective mind of humans which the angels also have. And since humans have a power which look upwards, not pointed downwards like irrational creatures. Hence, ‘he gave to humans a lofty countenance etc.’a The angels also continuously focus and gaze upwards in this way. And on account of what is upright, that is, the uprightness, of the human shape. The angels are also always extended upwards in this way. Hence, they are said to stand in AH 7. What is principal, that is, their leadership of perceptible creation, in accordance with the nature by which humans excel over other perceptible creatures. And what leads, that is, the prudence by which humans know how to rule both humans and irrational creatures: in this way too, the angels govern and lead. And what is least in the senses, that is, the power of sensation, to other irrational animals, that is, in comparison with the power of sensation in irrational animals, namely, in sight, hearing, tasting, smell, speed, lightness, strength, in which irrational animals abound more than humans, as even some things which are incapable of sensation, such as the sun and moon and stars in their brightness and strength, and fire and stones etc. But what overpowers, that is, they have a pre-eminence Ovid, Metamorphoses, 1.85–86: ‘os homini sublime dedit caelumque videre iussit; et erectos ad sidera tollere vultus’ (God gave to humans a lofty countenance, and ordered them to look at the heavens, and an upright visage to raise to the stars). a 

372

Chapter XV

that surpasses all these things by the power which is in accordance with the abundance of mind, by which humans incomparably surpass every perceptible creature, and by the power of obtaining things subject to itself, or of obtaining true goods, and this happens in accordance with rational knowledge, and according to what is free, that is, the freedom, of the soul by its nature, that is, in accordance with its nature. For after the angelic nature, there is only the human nature which cannot be coerced due to its free will, and this happens in the soul. It is not appropriate for God to coerce the will and wishes of the soul, nor is any other creature able to. Hence, he adds: not able to be held back against its will unless it is subjected of its own accord. Or else, unable to be held back in its senses. Humans, then, are comparable to angels in these aforementioned ways, since angels in terms of sensation are considered to be of almost no account, nor do they use the senses. However, they overabound in intelligence and prudence and power and freedom. Humans are not only comparable to angels in the aforementioned ways, but just as (his mood is cautious) it is, that is, it happens that we find appropriate, that is, fitting and apt, images of the celestial powers, in accordance with each thing, that is, in accordance with each of the parts of our corporeal extent; we, I say, saying that our looking powers, that is, the eyes, signify in the angels a very clear looking at the divine lights. And again saying that the properties of our eyes, namely, the fact that the eye is a tender thing, and shuns anything that gets in its way, is moist, can look at light without completely recoiling, hence it is strong, perceives keenly, is cleansed of dust and obstacles, clearly and openly attends to lights and illuminated objects, and receives similar things: these have a signification in the angels with regard to their intellectual knowledge of the divine invisible lights. And this is: again saying that the properties of the eyes signify in the angels what is soft (the other translation has ‘tender’), since they do not take in any obstacles, moist, that is, the abundance of wisdom, not counter-formed (the other translation has ‘not recoi-

373

120

Glosses on the Angelic Hierarchy

ling’), cleansed of all the fantasies of the imagination (AH 7). Impassibly: without harm. And saying that the powers which discern objects by smell in humans signify in the angels what receives, receptivity of, the distribution, that is, the divine generosity, which has a pleasant fragrance above the mind, that is, whose sweetness cannot be comprehended by the intellect but is felt by the affect. For the intellect sees and hears, but the affect tastes, smells, and touches. As is possible: for an angel is not fully capable of receiving the divine sweetness, but each one does in accordance with its capacity. For God cannot grasp anything sweeter than himself, nor see anything fuller, nor hear or smell or experience in anyway anything more pleasing. Hence, it follows that he is fully capable of himself in terms of every kind of pleasantness. And what discerns in knowledge what is not of such a kind, that is, things that smell badly and are spiritually rotten, namely, impurity and sin. For they do not grasp such things in their affections as we do material filth, but only by the knowledge of the intelligence by which they who are good discern such things. And what totally shuns such rotten things, just as when we discern material squalor, we detest it and flee from it. And saying that the powers of the ears signify what participates in and receives in a cognitive way, that is, in accordance with the natural power of perception, and the perfect enjoyment of this power. What participates in and receives, I say, the thearchic inspiration, which they are said not to see but to hear for the reason that they are not able to contemplate it with the gaze of intelligence or by their own efforts unless they are instructed by a divine revelation, in the same way that a student easily learns by listening what he would never find by his own efforts. The tasting powers signify being filled with intelligible nourishment and what receives, that is, receptivity of, divine nutritious provisions, that is, it signifies in the angels a capacity for the divine lights which refresh the angels, and fill them most fully, and coming to them from God as a form

374

Chapter XV

of nourishment, they make them perfect in love and knowledge. It should not disturb anyone that we say ‘divine lights’ since there is only one supremely simple light, but it has every form and every type of spiritual effectiveness. Hence, it is called food, drink, clothing, a house, wealth etc. And saying that the touching powers signify what discerns in knowledge (as above), not in experience, a helping and pleasing advantage. Eyelids and eyebrows, which protect and guard the eyes, signify what preserves, that is, the power to preserve from every kind of disadvantage, in the intellects which examine God. [E] And saying that the age of an adolescent or young person (Mark 16, 5 and Tobit 5, 7) signifies that the life-giving, that is, living, power of the angels; or, the power of God which gives life to the angels; or, the power of the angels which gives life to us; is strong, that is, stays unfading or advances. Teeth signify what divides the nutritious perfection implanted in those angels, that is, the power of loving the divine light which they had received more fully, and of, so to speak, cutting with their teeth a portion from it in order to pour it into an inferior, inasmuch as it can grasp it. Hence, he adds: for each intellectual substance by its power which provides for the inferiors, that is, by which it provides for its inferiors, divides, as was said, the understanding, the divine light, which is uniform in itself, and given to it by one more divine than it, that is, a superior who has more capacity for the divine lights, and multiplies them, that is, outpours them in many ways in accordance with the capacity of the different individuals, to, that is, in accordance with, the upward-lifting proportion, that is, the intellectual power which is proportioned to outpouring the light, of one more needy, a celestial spirit inferior to it and with less capacity. Shoulders and arms and then hands signify what does, that is, the power of acting, and what operates, the operation of the same power, and what acts, the effect of

375

121

122

Glosses on the Angelic Hierarchy

that operation on the inferiors. And saying that the heart is a sign of a deiform life, that is, of a life which is God, and through that life it conforms humans and angels to God. Hence he adds: a life which disseminates, that is, distributes, its own life-giving power, its very self, to those provided for, that is, to the predestined, in a good-formed way, by forming them well, just as the heart, being the centre of the body, so to speak, disseminates its vital spirit everywhere – and so is called the first-formed part of the body – and it spreads its vital spirit to the parts which gradually become formed. And saying that the chest, where the seat of strength is and the protection of the heart, signifies what is indomitable, that is, the power of not suffering violence, and what guards against harm the life-giving distribution, received from God, as being in the subjected heart, that is, as protected by the body, and securely containing the life-giving power under the fortification of the chest. The back signifies what contains (the other translation has ‘what continues’) the universal powers of germination. For they are joined together in the spine of the back, and from them the ribs sprout. Feet signify what moves and is sharp and swift, that is, mobility which is swift and penetrating sharply, and a mobile and sharp speed, and a mobile and swift sharpness, of the eternal motion of walking to the divine, just as we are swiftly carried by our feet. On account of which, namely, mobility, sharpness, and speed, theology has shaped the feet of the holy minds as winged. This reference is not found in our translation. Indeed, one reads in Ez. 10, 21: the likeness of a human hand under their wings, and Ez. 1, 8: a human hand under their wings, and Ez. 1, 25: they let down their wings; Is. 6, 2: each had six wings etc. Perhaps there is a different translation. For a wing signifies: a wing carries one upwards and separates one from the ground and is sharp at its edge, and, in a body, there is no other path and no other way of ascending to the upper air by one’s own motion, and this signifies the intellect of the angels. It signifies what is upward-lifting and its sharpness and what is celestial, what makes a path upwards, and what

376

Chapter XV

segregates from everything earthly on account of its upward-bearing property. But the lightness of wings signifies that it has no earthly connection, that is, is united by no earthly power, but that everything, all its substance or nature, as opposed to humans who are partially earthly and weighty, has been driven on high in a pure way, without the stains of fantasy in the imagination, without the weight of an affection which drags it downwards, against which see Ps. 43, 25: Since our soul has been humbled in the dust, and our stomach is stuck in the earth. [F] What is naked and shoeless, that is, nudity and having no shoes when attributed to the celestial spirits, signifies what is let loose and absolute, that is, that they are free of every occurrence which could hold or bind them, and if anything is happening amidst humans, they easily stop that action with no desire holding them back; and that in a greater and freer way they are unable to be held back by force or desire. And cleansed of the addition of exterior things, since nothing external or perceptible clings to a purely angelic substance as if it were a piece of clothing or a shoe on a body or a foot. And what assimilates to the divine simplicity, as far as is possible. For it is impossible that their simplicity be equal to the divine simplicity or be comparable with any kind of proportion. But since the wisdom of the scriptures, which is simple in terms of its agreement and concordance with the one truth, and different in the multitude of sentences, again, vice versa, so to speak, just as it sometimes indicates the celestial spirits as naked, so too it clothes those who are naked, that is, it indicates them as being clothed. On nudity and clothing: Zach. 3,  4–5: Remove the dirty clothes from him etc., and a little later: they dressed him in clothes etc.; in Dan. 10, 5, he saw a man clothed in linen etc.; Apoc. 1, 13: clothed in a robe like a son of man etc.; Ez. 9, 2: one man too was clothed in linen in their midst etc. Certain containers: each one had an instrument of destruction in his hand etc. and a writer’s inkhorn at his feet; Apoc. 15, 6–7: seven angels went out having seven plagues, clothed in pure white linen,

377

123

124

Glosses on the Angelic Hierarchy

125

and girded round their waists with golden belts. And one of the four animals gave seven golden phials to the seven angels etc., and Apoc. 8, 3: an angel came and stood before the altar, having a golden thurible etc. Come now (an exhortatory word) let us reveal in an anagogical way in accordance with what is possible for us, since we are not fully able, the holy coverings and ministries, that is, the meaning of the cloaks or vestments or coverings and ministries which are attributed to the celestial spirits, and which indicate holy celestial realities. Shining: Mark 16, 5: they saw a young man sitting, covered with a white robe, and Matt. 28, 3: his vestments were like snow. Fiery: there is no reference in the text of scripture to the fiery clothes of the angels, except for what is said in Ez. 1, 4–13: rolling fire, and further on: and sparks with the appearance almost of flashing bronze, and further on: this was the vision running to and fro in the midst of the animals, the brightness of fire etc.; Dan. 10, 6: his eyes were lamps like a flame of fire, and his feet had the appearance of gold like in a burning furnace; and Heb. 1, 7: He who makes the angels his spirits etc.; and Job 37, 17: Do your clothes etc. I think therefore that this shining and fiery clothing signifies their deiform nature, that is, their divine conformity, in accordance with the image of fire, that is, in accordance with those invisible properties of God which are indicated by the properties of fire, and among other things their enlightening nature, that is, their power to give enlightenment of the truth actively and passively. And this is rightly appropriate on account of the reposes, that is, the celestial spirits, who administer on account of those things they are said to administer, and never cease from reposing. Where, that is, among whom, there is even that foremost light which is universally enlightening in an intelligible way, that is, which generally enlightens all who have been intellectually enlightened like a font of light, or, in place of ‘and’, the light in an intellectual way, therefore with a part in a state of glory. Or else as follows: and which enlightens in an intelligible way, as far as concerns the superior beings who are said to be intelligible in DN 4; or intellectually enlightened, as far

378

Chapter XV

as concerns the inferior beings who are said to be intellectual, that is, able to understand their superiors. I think that priestly clothing (for which see Apoc. 1,  13: clothed in a robe, and Zach. 3, 5: head-dress etc.) signifies what leads, that is, the power or duty to lead humans or angels, to fulfil the divine will which is mystical, hidden and concealed, just as the priest teaches the people of God (yet previously the people did not know the commandments) and thus leads it to the worship of God, and to that which sanctifies the whole of life, that is, to all things which bring about a holy life, namely, it leads to all this. But I think belts (for which see Apoc. 15, 6) signify what preserves the germinating powers and what congregates their habit, that is, the power to preserve and firmly gather their spiritual powers and graces which have grown through the increase of their own or another’s perfection, just as a belt surrounds clothes so that they do not fall down, and it compresses the stomach in which are found the powers of nutrition. Turned, that is, for the reason that each celestial spirit may be turned, into itself, by which it is simplified through the state of having their intelligence and powers unable to be fragmented. And they signify that identity (identitatem), that is, the deity, which is one identity and simplicity, or else a celestial spirit, which has been simplified in this way, signifies turning round in a circle (the other translation has ‘in a circular way’), that is, eternally, around itself so that it does not diverge from its motion. With a good adornment, that is, a turning around which contains itself (the other translation has ‘with ease’), which is unable to fall from turning around (or from itself) that which it turns around, just as a belt contains one who has eaten, and being turned around the body it never falls from its proper place. In the other translation one can hear that the word ‘identity’ (identitate) should be there (for this comes from the likeness of its nature), and according to this version, the phase will be explained thus: ‘unable to fall from its own identity’. [G] Rods: Jer. 1, 11: watchful rod etc.; Ps. 2, 9: You shall rule them with a rod of iron. Likewise Ps. 44, 7: the rod of equity is the rod

379

126

Glosses on the Angelic Hierarchy

127

of your kingdom; Ez. 40,  3–5: measuring reed; Zach. 11,  10–14; Judges 6, 21: the angel of the Lord extended the tip of his rod etc. I think that these rods signify what rules and leads and completes everything rightly, that is, the power and prudence to rule well and lead subjects back to God, and to limit any kinds of action with fixed moderation, or to conclude them with a due end. Lances and axes: the other translation has ‘spears and axes’. I think this has been taken from Ez. 9, 2: behold six men were coming from the road of the upper gate which looks to the north, and each one had an instrument of destruction in his hand; 2 Macc. 11, 8: a horseman appeared, going ahead in white clothing, shaking a spear with golden weapons, and 2 Macc. 10, 29–30: five men from heaven appeared to their enemies, with golden reins etc. and they were throwing weapons and thunderbolts at their enemies etc., and 2 Macc. 15, 16: Take the holy sword etc.; Job 16, 14: He surrounded me with his lances; Hab. 3, 11: they were going in the light of your arrows, in the splendour of your flashing sword; Micah 5, 6: the land of Nimrod in lances; Jer. 46, 22: they shall come to him with axes. I therefore think that these lances and axes signify what divides dissimilar things, that is, the power to separate the reprobate from the elect, or sin from nature. Dissimilar things are said to be defects or deformities in the divine image or likeness. We read of the division of the reprobate from the elect in the aforementioned chapter, namely Ez. 9,  5–6: Go and follow him through the city, and strike etc., and later: do not kill all those on whom you see the sign tau; Ex. 11, 5–7: every firstborn shall die etc., and later: A dog shall not growl against the sons of Israel, whether man or beast, so that you may know with what a great wonder the Lord separates the Egyptians and Israel, and Ex. 9, 4: the Lord will make wonders etc., and Ex. 10, 22–23: darkness fell etc. wherever they were living etc., and Ex. 14, 20: he stood between the camps etc. In this way, axes and sharp weapons cut and divide into sections. Hence, he adds: and what is sharp, that is, the sharpness of the discerning powers, that is, to discern precisely between good and evil, and what operates and acts (the other translation has ‘efficient and active’), that is, effectiveness in carrying out one’s deeds, just as armed men are effective in accomplishing vengeance

380

Chapter XV

or in carrying out some other duty, or just as weapons are effective for one’s use. Geometric containers, that is, instruments for measuring immobile quantities, such as a reed: Ez. 40, 3 and Apoc. 21, 15: And the one who was speaking to me had a measuring rod etc. And an architect’s containers, that is, instruments for building, such as Amos 7, 7: behold the Lord standing on a plastered wall, and mason’s trowel in his hand etc. I think that those instruments signify what lays foundations and builds and completes, that is, the power to found the church or a holy soul in an initiation into the faith, the power to build through progress in the virtues, and the power to complete through the perfection of virtue and wisdom, in accordance with the fact that builders are accustomed to measure the dimensions of a building, then to lay the foundations and build, and finally to complete the building. What I have said about what is signified through such instruments applies to other ones as well. Whatever other things provide for what is subject to them, that is, whatever other operations of the superiors pertain to the providence and progress of the inferiors. They provide, I say, in an upward-lifting and conversive way, that is, attracting and elevating the inferiors to what is superior and converting them to God. Not only such things have a signification with regard to the celestial spirits, but it is, that is, it happens, when, that is, sometimes, that the instruments of the holy angels which have been formed, that is, indicated by perceptible forms, are signs of the divine judgements which happen on us. With these, that is, these signs, showing, that is, signifying, the discipline, that is, the divine punishment, which corrects penitents who have gone astray, or showing the justice which punishes the stubborn. With those, that is, other signs of a different kind showing freedom from difficulties, any kind of affliction, or the end of discipline inflicted by God, or showing the addition of other small or large gifts which are perceptible, with regard to temporal consolations, or intelligible, with regard to spiritual goods. And totally, that is,

381

128

Glosses on the Angelic Hierarchy

generally, let a clear mind, bathed in its natural or rather a celestial light, not hesitate (the other translation has ‘would not hesitate’) to adapt what appears, that is, perceptible and worldly things, to what does not appear, that is, invisible and celestial things.

129

[H] And they, that is, the angels, are called winds, that is, the fact that the angels are called winds (Ps. 103,  3: you who walk on the wings of the winds), this signifies that they are swift and pass over to everything no matter how remote, almost without delay, for they are not restricted by location and not slowed down by space. And it signifies their movement which brings others also, just as much as it moves into itself, from what is superior to what is inferior, and in this way too from what is inferior to what is superior. For just as air moves now upwards, now downwards, so the angels both extend (that is, they extend themselves) to their superiors in order to drink in the divine light from them, and they move, so to speak, to their inferiors by pouring into them. Hence, there follows: extending movement, namely, extending their inferiors, that is, the inferior angels. Superior height: as was mentioned before. And moving the first, that is, the superiors, to a procession, that is, the outpouring of the divine lights. A procession, I say, which shares with and provides for their subjects, that is, providing what they share with their inferiors and providing what is more perfect for them. The property of the wind signifies not only the mutual habits of the angels, but also their divine conformity, as he adds: could say etc., as if to say, the name of the wind signifies not only the aforementioned properties, but also someone, that is, anyone, could say, one will be able to say rightly, that the windy name of the airy spirit (he is talking of the name of the wind which is the spirit of the air) signifies what is deiform, that is, the divine conformity of the celestial minds, since this too, that is, the wind, has the image and form, that is, a form in the imagination, of the thearchic, that is, the divine, operation. Hence, the Holy Spirit was given to the apostles in a

382

Chapter XV

powerful wind (Acts 2, 2), and Song 4, 16: Rise, north wind, and 1 Kings 19, 12: after the fire, a gentle whisper of the breeze, and there is the Lord; Job 39, 26: Surely through wisdom? As was shown by us through many examples, or many reasons. Symbolic Theology: this is the book which blessed Dionysius wrote before Mystical Theology, which the interpreters were not able to find, just as they could not find the book on the Divine Characters. It was shown, I say, in accordance with a purging of the four elements, that is, by an anagogical explanation of the four elements, of which one is air, in which explanation the intellect is purged as it passes from visible to invisible things in which it possesses an image of the divine operation. In accordance with the capacity which moves nature, that is, in accordance with the fact that it is naturally able to move, just as ‘God makes everything move’,a and which germinates, that is, it is able to call forth the seeds of the earth, just as God is the cause of all bodily or spiritual growth, and which is swift, just as God quickly carries out what he wishes, and quickly breathes into whomsoever he wishes. Not able: nor can God be held back by violence. And it has an image of the divine operation in accordance with the hiddenness of the principles of motion and their endings which is unknown to us and invisible, that is, in accordance with the fact that the wind begins to move and suddenly ceases, and we are not able to see or find out the cause of this movement or its cessation, just as it is said of God in Job 9, 11: If he comes to me, I shall not see him, and if he goes away, I shall not understand; John 3, 8: the Spirit blows where he wishes and you do not know. Dionysius uses this authority here by saying: for you do not know. And since it is not only the winds, but theology also forms around them, that is, the angels, the appearance of a cloud, signifying that the holy minds have been filled with a hidden light in a more-than-earthly way, that is, a celestial light, just as a cloud is bathed in celestial light which is not available to the world. And receiving ina 

Boethius, Consolation 3, poem 9, 3.

383

130

Glosses on the Angelic Hierarchy

131

ternally the first appearance of the light which appears without pomp, that is, without exterior boasting, just as a cloud receives within itself the light of the heavens which it does not show to the world. The other translation has ‘pompously’, that is, abundantly. ‘Without pomp’ is more fitting. And bringing down this appearance of the light, which has been received first, to their inferiors, that is, spirits which are inferior to them, and this happens copiously, and yet in accordance with proportion, the capacity of each individual. And through another reason, namely because what is generative and life-giving and increases and perfects resides in them, that is, in the angels, that is, the power to generate spiritually for God, and to give life by inflaming, and to increase through growth, and to perfect through consummation, which we see in a corporeal way in the effect of clouds through rain. And this power belongs to them in accordance with an intelligible conception of rain, that is, in accordance with the fact that it contains in itself the matter for intellectual doctrine, just as clouds contain rain. A conception, I say, calling forth the bosom which is receptive to it, that is, the soul ready to receive this teaching, for life-giving birth, that is, to participate in the divine lights which give life to the soul, and make it bear spiritual fruit. Hence, in John 6, 64: the words which I speak to you are spirit and they are life. How is it called forth? By damp rain, that is, by copious inspirations which soften the soul and make it fertile, just like a cloud through rain, by which it calls forth the earth, as being its bosom, to bear fruit. [I] And if, that is, when, theology places around the celestial spirits the appearance of bronze and amber and stones of different colours, as we said above, there: ‘But human-formed etc.’ Amber, as having the form of gold and silver at the same time, that is, as though having a form or colour composed of the colour of gold and the colour of silver, signifies that there is in the angels a splendour which is incorruptible, which will not decay in any length of time, and which cannot be consumed, destroyed by an opposing

384

Chapter XV

or contrary action; and which not just cannot be consumed, but cannot be decreased and is immaculate, without any admixture of darkness. Just as, that is, in accordance with what materially appears, in gold which does not fade with age, and is not consumed by fire, nor does it decrease in terms of beauty, and which has an unadulterated splendour. Again, this signifies that there is in them celestial, splendid, and light-formed brightness, just as there is in a material way in silver, which is very splendid and shines and causes things to shine, and which has a celestial colour, namely, indus. And bronze in accordance with the reasons given just now for amber (carried out in an anagogical explanation), or as being fiery and gold-formed, since it has a reddish colour. And it must be thought that the visions, that is, the invisible appearances or those shown in a vision, of stones of different colours signify what is either light-formed, that is, brightness or luminosity, just as, that is, for example, white (visions, that is), or fiery, that is, the flame of charity, such as red, or gold-formed, that is, the power attributed above to gold, such as yellow, or young, that is, the inability to weaken, such as pale colours. And not only in accordance with those, but also in accordance with each perceptible appearance you will find, that is, you will be able to find, a purging, that is, an anagogical explanation, of the formative images, that is, the perceptible forms, which upward-lift through visible to invisible realities. [K] But since etc. Here he begins to deal with the shapes of animals by whose names celestial realities are indicated in the scriptures. But since I think that those things, which I said in relation to the aforementioned shapes, have been said, that is, dealt with, by us sufficiently in accordance with our power, that is, our ability, since we are not able to deal with celestial realities sufficiently, we must pass over to the holy, that is, the revered, disclosing, that is, an anagogical explanation, of the celestial minds, that is, concerning the celestial minds. A disclosing, I say, of the formation, that is, of the

385

132

133

Glosses on the Angelic Hierarchy

formative and figurative designation, which is wild, that is, in accordance with the properties of wild beasts, formed in a holy way, that is, adapted in such a way as to signify the holy, celestial realities. And indeed it must be thought that the form of a lion signifies what leads, that is, the power to rule others well and lead them to the divine, and what is strong with spiritual might, untameable, that is, unable to be constrained by any tyranny or violence, in accordance with the fact that a lion is called the king of the beasts and strong and untameable through violence. And it signifies what assimilates, that is, a power which assimilates the celestial spirits to God, to the hiddenness of the unspeakable thearchy, that is, to the most hidden and unspeakable deity, and this happens not proportionally or equally, but in accordance with power, that is, their capability. And this happens too with a veiling around the intellectual tracks, that is, by a hiding of their intellectual operations, or by a cover, that is, a covering up, which is mystical, that is, hidden, and not pompous, shown through boasting, of their upraising walk, that is, their ascending progress, in accordance with the divine enlightenment for itself, that is, the divine enlightenment directed to the goal that their progress reaches that enlightenment. For it is the way and the truth (John 14, 6), just as the sun’s ray leads one to contemplate the sun. This meaning in relation to a lion has been derived from the fact that a lion, fearing the hunter, wipes away its tracks with its tail so that it cannot be found. And it is said of the Lord in Ps. 76, 20: Your way is in the sea, and your paths are in much water, and your tracks etc., and Rom. 11, 33: Oh the depth etc. In this regard, the celestial spirits also imitate him, each one in accordance with its own power, and scripture often advises us to do the same. Hence, Matt. 6, 3: And when you are giving alms. It must be thought that the form of a bull signifies what is strong, as above, and increasing in strength (the other translation has ‘new’), that is, advancing in health day by day, just as a bull renews the fields, and ploughing intellectual furrows, that is, revealing and opening the intellects of their

386

Chapter XV

inferiors, to receive the celestial and germinating clouds, that is, so that they may be more capable for the wisdom which is celestial and brings about spiritual growth, just as a bull opens the earth by ploughing. It must be thought that horns signify their power to preserve well, and a bull protects itself with its horn, and robust, since a horn is more robust than flesh. It must be thought that the form of an eagle signifies what rules, as above regarding the lion, since the eagle is called the king of the birds, walking on high, ascending to the divine, swiftly flying in its contemplations, that is, eagerly heading to the nourishment which creates power, namely, the drinking in and tasting of the divine sweetness which truly gives strength. Sober: perhaps he is indicating the lack of activity which comes from sobriety. Running well, that is, agility, hence the other translation has ‘agile’. Adapted, that is, a prudent arrangement of all its movements and operations (hence the other translation has ‘well arranged’). And contemplative, that is, the power to extend their contemplation without any impediment arising from an extrinsic or intrinsic obstacle, in accordance with what is right, that is, rightly, and without declining, that is, without changing course, to the ray of the thearchic emission of the sun which is copious and has much light, that is, to the most copious and luminous brightness of the divine substance which has been revealed to the celestial spirits, and is superior to all other lights, just as the sun is superior to other lights, shining incomparably. And from where do they have such great power? From the most healthy upraising of the inspective powers, that is, they extend their contemplation to this divine brightness through their powers of inspection, that is, to raise up their most healthy intellects (which do not recoil from such great brightness by any weakness of their own), since they always extend them to what is superior, in accordance with the fact that the eagle flies on high and quickly, and avidly seizes its prey, conducts itself speedily, flies agilely, arranges itself appropriately, and folds its wings, and looks at the sun’s disk without blinking.

387

134

Glosses on the Angelic Hierarchy

135

It must be thought that the form of horses signifies what is obedient and able to be restrained, that is, that the angels obey and turn themselves towards God, just as he wishes. The form of those that are white, that is, of horses which are called white, signifies, when indicating the angels, what is bright in the angels, that is, brightness, and what is cognate, that is, assimilative, to the divine light as greatly as possible over all other forms of brightness, just as the colour white is the brightest. But those that are black signify what is hidden, since blackness is the darkest colour. Red, that is, fiery and consequently active. The form of mixed white and black ones signifies what joins together the extremities, that is, brightness and darkness or hiddenness, by a power which brings down, that is, by the power to bring brightness to what is hidden, and to bring what is hidden into what is bright and public. The other translation has ‘perfective power’. For it pertains to what is most perfect, that is, to God, to be both most hidden and most manifest. And by this power joining the first to the second, that is, superiors to their inferiors, whose hidden lights the superiors reveal to the inferiors, in a conversive and providential way, that is, by converting the inferiors to the superiors, and in doing this, healthily providing for those inferiors. [L] But unless etc. Thus, I have adapted certain properties of animals to the angels. But unless we were hastening to the measurement of our speech, that is, to a due and moderate succinctness in this treatise, we would have adapted not inappropriately to the celestial powers both particular properties, in accordance with the distinction of the limbs, and all corporeal formations, that is, all the perceptible forms of those animals, but in accordance with the dissimilar similitudes, since although they are to some extent similar, nonetheless they are incomparably dissimilar. We, I say, leading back what is furious, that is, the furiousness of cruel animals, to signify the strength of the intellect, of which strength furiousness is a distant echo, that is, a very remote figure. Again leading back the passion of animals

388

Chapter XV

to signify divine love, that is, by which they have an appetite for and love God (as above AH 2e). And to speak in a summary fashion, leading back all the bodily senses and the multiplicity of its parts, limbs, and particular properties, to signify the intellect which is immaterial, through material and perceptible things, and uniform, through what is composite, varied, and lowest. However, not just those things, the multiple examples given in this explanation, are sufficient for the wise, who know how to use their skill, but even a purgation, that is, an anagogical explanation, of one image which recedes from signification, that is, of a single perceptible form or figure taken from the use of the senses in order to signify what is invisible. And this happens to manifest the things which are near to it, that is, the invisible properties which are adapted to that form in a perceptible way. [M] One must examine how the rivers (for which see Dan. 7, 10) are spoken of in relation to the celestial substances, as well as wheels and joined chariots, as we said above. For fiery etc., as if to say that this is the signification: fiery rivers signify the thearchic supplies to them, which bestow an abundant and unfailing outpouring, and which nourish life-giving fertility, that is, the divine light coming to them from the Father of lights, supplying an abundance of spiritual goods to them without fail or end, and even providing them with spiritual nourishment, giving them life by pouring into them more fully a greater fire of love and making them advance, in accordance with the way heat, in conjunction with the moisture of the land, causes vegetation which is, so to speak, dead in winter, to come to life and makes it germinate. Chariots, on account of their material joining, signify the conjoined communion of graces and rank in those who are co-ordinated in the same hierarchy or order. Winged wheels, that is, wheels which can be elevated (Ez. 1), and which proceed to what is behind them without turning backwards and without swerving to the right or left, in accordance with a straight path and

389

136

Glosses on the Angelic Hierarchy

137

138

one which is upwardly erect (all of which is clearly seen in Ez. 1 and 10 and 11, 22–25) signify the power of those celestial substances which walks, that is, which makes progress. Their whole intellectual rotation, that is, their, so to speak, secular contemplation of the eternal, which is directed in a more-than-earthly way, that is, intellectually, to the same, that is, a sole, path which does not swerve to the right or left, and which is cut straight, without any backward movement or error. But it is, that is, it happens that one can purge, that is, explain in an anagogical way, the description of the image of the intellectual wheels, that is, the indication in the imagination of the celestial spirits which are described through wheels, in accordance with another upward-lifting, that is, another way which leads our minds through perceptible things to celestial realities. As the theologian says, they, that is, the wheels, are called by the name gel gel gel, which Dionysius explains as follows: it signifies etc. Ez. 10, 13: And he called those wheels whirling, in my hearing. Revolutions: this is taken from Dionysius, but the rest comes from Ezekiel. He provides the reason for both. Around the same: AH 7e. The rest of the passage is clear. The carrying down of spiritual lights by the superior beings to the inferior ones. [N] The rest: what remains to explain. Joy: which is dealt with in the gospel with regard to the sheep and coin which were lost and found. For the celestial spirits are not susceptible to our passive pleasure which, since it changes, torments us by withdrawing, and even in the present moment due to its failings. Deiform banquet, that is, the drinking in and tasting of the divine light which conforms them to God, as Athanasius says.a Others have interpreted ‘rastone’ (a Greek word which he here calls ‘a banquet’) as idleness, delight, rest, leisure, pleasure, relaxation, and likewise as ease and pleasure of soul in repose with absence of suffering. And in accordance with an exultation, a 

Maximus, On the Celestial Hierarchy (col. 114).

390

Chapter XV

since people are accustomed to exult during banquets, which is good-formed, since some evil people exult, a thing which they do not do, and abundant, in contrast to temporal exultation which is short-lived; and that good, unspeakable affect which they have for God. In the providence of predestination, or of grace which justifies and prepares salvation, and the salvation of the elect whose goods they consider their own. Holy people, even when travelling to heaven, have participated, that is, they have been made participants, many times in this exultation or banquet or affect, in accordance with, that is, through, the deifying arrival from above of divine enlightenment, that is, the divine enlightenment poured upon them from above. Hence, such people can be understood as similar to those in the gospel. All this has been said of the reformations, that is, the perceptible descriptions of the invisible, though in a way which fails to reach a careful manifestation, that is, a complete one, but one which confers, that is, which is effectively able to confer, this at least, namely, that we, taught by these things to understand the invisible through what is visible, do not remain humbly, that is, in the end, in formative fantasies, that is, in the dispositions of the imagination, seeking nothing beyond them. You may say, you may object, that we have not mentioned consequently, after what has been mentioned before, all the powers and operations of the angels or all their images expressed in the scriptures. We reply: this is true. Here is one reason for this: since we do not know, that is, we have not fully understood. And more than to teach. And here is another reason, namely that we have passed by many things which have the same effectiveness as what has been said before. Hence, from an explanation of the latter an understanding of the former can be derived. And note that there are two reasons for this: commensuration, that is, a balanced measure; and venerating with silence the hiddenness which is above us, that is, which exceeds our knowledge, which we revere and venerate so greatly that we do not dare to say

391

Glosses on the Angelic Hierarchy

139

or discuss anything more about it: Prov. 22, 28: The glory of God is to hide his word, and Prov. 22, 28: Do not transgress, and Prov. 25, 27: Like one who eats much honey; Tobit 12, 7: it is good to hide the secret of a king. End of the Glosses on the Angelic Hierarchy.

392

GLOSSARY

affect (affectus): emotion, feeling, love (in contrast to the intellect) anagogical: upward-lifting (sursumactivus), something familiar or more material which can be used to lift up the mind towards the contemplation of more spiritual or intelligible realities hypophetically: suggestively ideas (theoriae): the divine ideas, causes, theories, or exemplars after which material things are formed principal (principalis): this word contains the ideas both of source and leader theoretical intellect (theoricus intellectus): the intellect which grasps intelligible ideas or spectacles more-than (super): this translates the Latin super or the Greek hyper. It designates realities which are more than the positive or negative. For example, God is good but also not-good because God is more-than-good suspension: this contains the ideas of suspending, for example, the operations of the intellect in mystical theology, as well as the idea of being poised or suspended mid-air during contemplation thearchy (thearchia): the deity as principal or leading, but also God as the source or principle of deity or deification theletarchy (theletarchia): God as principal/leading perfection or consummation, and also the source of perfection/consummation

393

Glossary

upward-lifting (sursumactivus), something familiar or more material which can be used to lift up the mind towards the contemplation of more spiritual or intelligible realities utterances (eloquia): Scripture, the writings in the Bible

394

INDEXES

INDEX OF SCRIPTURAL REFERENCES

Genesis 1, 4 1, 31 2, 10 5, 22 14, 18 17, 10-12 17, 19 18, 1 18, 2 19, 1 21, 7 27, 27 27, 28 30, 31 31, 38 32, 24 32, 27 32, 30 36, 6-7 41 41, 1 41, 15-37 41, 25 46, 31-34

232 81, 87, 276, 281 93 102 179, 338 127 302 120 61 61 52 63 246 126 126 61 302 120, 302 126 301, 338 179 120 120 126

Exodus 3, 1 3, 2 3, 1-2 3, 14

126 72, 79, 90, 229 121 53, 75

4, 1-9 245 5, 2 234 7, 1 348 8, 23 232 9, 4 380 9, 27 234 10, 22-23 380 11, 5-7 380 12, 1-11 127 14, 20 118, 380 19, 8 229 19, 11 120 19, 16 50 20, 1-16 119 20, 2 120 22, 28 348 24, 10-18 303 24, 12 43, 122, 303 25, 40 63, 289 31, 18 57, 92, 119, 122, 123, 286, 301, 303 33, 20 121, 230, 270, 302 34, 1 119, 122 34, 27 122, 301 34, 27-28 119 Leviticus 12, 1-8 26, 10 26, 13

397

127 43 153, 255

Index of Scriptural References

Numbers 8, 4 11, 17 12, 8 15, 24 20, 17 22, 23 24, 17 31, 23

2 Samuel 7, 14 23, 1 23, 1-2

99 239 120, 302, 321 91 100 245, 255 208 141

1 Kings 10, 18-20 18, 15 19, 11 19, 12 19, 8 22, 19

Deuteronomy 4, 24  63, 90, 108, 229, 242, 285, 352, 367, 368 4, 33-36 90 6, 3 287 8, 3 63 10, 12 202 28, 1 246 30, 20 75 32, 2 248, 249 32, 8 170, 175, 180, 335 32, 9 181, 338 32, 39 53 33, 3 231 Joshua 5, 13 Judges 5, 20 6, 14 6, 21 6, 36-40 7, 13 13, 17-18 1 Samuel 1, 24 2, 4-8 4, 4 10, 6 16, 11 17, 15 17, 3 18, 6 19, 20

2 Kings 2, 11 2, 11-12 2, 9 3, 14 6, 3  6, 17

245, 255 208, 362 120 244, 380 246 246 302 52 231 156 231 126 126 153 100 153

315 153, 255 255 383 52 120, 301, 361 371 258 139, 254 255 361 371

Ezra 1, 1-11

164

Tobit 5, 5 5, 6-7 5, 7 5, 12 12, 7 12, 11 12, 15 12, 19

79, 235, 242, 256 175, 335 375 354 125, 263, 392 120 349 154, 238, 259

Judith 7, 8

361

Esther 4, 11

244

Job

398

244, 245 126 92

4, 14 4, 15 4, 18 5, 27 7, 15 9, 11

41 269 145, 326 90 264 233, 248, 383

Index of Scriptural References

9, 26 11, 6 11, 7 11, 8 12, 13 12, 24 14, 4 16, 14 18, 15 21, 14 22, 17 23, 16 24, 13 25, 2 25, 5 26, 14 28, 11 28, 21 28, 25 33, 23 36, 25 36, 26 37, 11 37, 15 37, 16 37, 17 37, 24 38, 1 38, 6 38, 7 38, 24 38, 25 38, 28 38, 33 39, 1-8 39, 3 39, 8 39, 26 39, 26-29 39, 26-30 39, 29 39, 30 39, 27 39, 28 Psalms 2, 9

254 63 230, 248 232 279 231 53 69, 244, 380 53 177 177 231 177 140, 288 56, 93, 145, 290, 317 41, 230, 263 42, 93 42, 230, 301, 351 246 128 82, 208 230 248 249 248, 371 378 41, 230 41 91 120 49, 231, 255 249 43, 249 120 278 195 61 61, 383 41 269 268 254 58, 62 118

4, 7 8, 8 9, 5 11, 7 16, 15 17, 11 17, 12 18, 5 18, 15 19, 9 21, 7 22, 4 23, 8 23, 10 24, 15 26, 1 28, 10 30, 20 31, 8 32, 15 33, 6 35, 10 38, 4 42, 3 43, 25 44, 2 44, 7 44, 8 45, 5 49, 1 50, 8 64, 10 67, 8-10 67, 12 67, 18 73, 2 76, 5 76, 6-7 76, 7 76, 17 76, 20 79, 2 81, 6 84, 9 88, 36 96, 7 101, 28

244, 379

399

89 235 156 57, 229 63, 154 246 48, 289 194 117 255 72, 92, 285 245 138, 321 149, 150 117 48 105 154, 238 246 75 231 75, 290 231 58, 99 377 279 244, 379 91, 285 258 202, 348 92, 119 90 249 221 258 244 118 117 52, 129, 307 41 386 134, 156 202, 348 52 126 129, 307 232

Index of Scriptural References

102, 19 102, 20 103, 3 103, 4 104, 19 109, 2 109, 3 109, 4 117, 22 118, 2 118, 140 131, 11 131, 14 134, 7 138, 10 138, 11 138, 12 138, 24 142, 8 144, 3 145, 7 146, 2 148, 2 150, 2 150, 4 Proverbs 1, 32 2, 4 4, 18 5, 16 22, 28 25, 2 25, 27 30, 5 30, 30 30, 33 Qoheleth 1, 7 1, 8 1, 16 3, 10 3, 11 7, 24 7, 24-25 7, 25

232 129 246, 371, 382 229 229, 231 244 251 179 91 42 229 126 156 246 84 118 202 84 99 76 231 49, 53 129, 196 154 290

8, 17 11, 7 10, 15 Song of Solomon 1, 3 1, 4 1, 11 2, 4 3, 1-4 3, 3 3, 4 4, 16 5, 5-6 5, 12 5, 16 6, 4 8, 1 8, 6 8, 6-7 8, 14

208, 355 254 355 195, 255 256 63 106 118 135 44, 118 383 230 249 84, 85, 284 76 118 63, 250 142 76, 230, 248

Wisdom of Solomon 1, 7 207, 233 3, 7 79, 228, 281 4, 1 250 5, 6 63, 89, 139, 254, 271, 285 5, 11 240 5, 21 69, 244 6, 13 85, 251 7, 7 260 7, 10 251 7, 23-24 260 7, 24 140, 146, 230, 233 7, 24-25 251 7, 25 53, 58, 114, 232 7, 26 58, 82, 232, 251, 267 7, 29 85, 251 8, 1 101, 157, 207, 230 9, 4 42 9, 15 61 12, 1 63 13, 1 52 13, 3 85 13, 1-3 88 13, 1-5 50, 246 13, 1-6 226

336 117 249 91 392 263 263, 355, 392 229 252 356 93 208 52 355 208 355 230 248

400

Index of Scriptural References

16, 20-21 16, 26

154 63

6, 1

45, 186, 193, 214, 292, 301, 302, 342, 354 6, 1-2 121, 342 6, 1-3 3, 9 6, 1-7 229 6, 2 69, 120, 134, 135, 214, 216, 235, 240, 275, 301, 310, 355, 376 6, 2-3 138 6, 3 155, 185, 215, 323, 324 6, 4 354 6, 5 206 6, 6 205 6, 6-7 138, 229 6, 8 206, 350 7, 14 301 8, 1 248 9, 2 327 9, 6 112, 128, 305 9, 7 126 10, 5 244 10, 15 244 11, 2 254 11, 4 244 14, 24 75 16, 5 248 20, 4 241 21, 5 269 21, 7 117 26, 12 288 26, 20 52 27, 8 75 28, 16 91, 285 28, 19 166, 329 28, 20 86 28, 9 52 30, 21 100 32, 15 154, 178 33, 6 96 33, 14 139 33, 16-20 43 33, 17 85 34, 16 42, 56 37, 19 178 40, 31 43 44, 3 178 44, 9 179

Wisdom of Sirach 1, 1 92 1, 5  49, 58, 90, 118, 177, 279, 290 1, 8 233 1, 14 250 3, 22 263, 356 6, 19 117 11, 7 154 15, 3 90, 93, 258 15, 14-18 177 17, 2 174 17, 14 175 18, 1 233 24, 5 154, 233 25, 5-7 42 24, 8 42 24, 21 84 24, 25 154 24, 26-29 154 24, 39 178 24, 40 90, 154, 178, 211, 258 31, 1 118 31, 18 56 32, 9 287 32, 12 287 35, 26 246 38, 7 91, 285 43, 4 42, 90, 139, 211, 231, 239, 254, 369 43, 6-9 63 43, 10 63 43, 32-34 57 43, 33 113, 298 43, 34 113 46, 6 96 48, 1 63, 229, 231 Isaiah 1, 22 86 1, 26 246 5, 6 371 5, 15 255 6349

401

Index of Scriptural References

45, 8 51, 23 53, 8 54, 13 55, 1 55, 10 55, 10-11 58, 11 58, 11-12 59, 8 63, 1 63, 1-2 63, 2 65, 17 66, 1

371 255 126 92 178 90 248 52, 90, 91, 105, 194 42 255 138, 151, 156, 321, 322 150 321 231 156

Jeremiah 1, 11 2, 10 5, 6 7, 13 7, 24 9, 13-14 9, 24 11, 3-4 20, 9 23, 6 25, 11-12 29, 10 29, 11 31, 34 32, 19 33, 15 44, 16-17 44, 17 46, 22

244, 245, 379 56, 117 91 336 176 176 152 336 231 95 329 164 75 162 76, 233 248 176 336 380

Lamentations 2, 19 3, 10 3, 28

118 72 43, 126, 304

Baruch 3, 20 3, 29 3, 34 4, 23

4, 7-10

76

Ezekiel 1  74, 120, 258, 268, 269, 271, 275, 335, 371, 389, 390 1, 4 79, 250, 371 1, 4-13 378 1, 5-11 216 1, 5 61 1, 6 68 1, 6-11 68 1, 7 79, 250, 275 1, 8 216, 376 1, 10 69, 91, 275 1, 13 72, 79, 228, 250, 281, 367 1, 13-14 367 1, 16-21 144, 371 1, 17 259 1, 18 135 1, 19-21 259 1, 21 259 1, 22-25 138 1, 24 323 1, 25 155, 376 1, 27 281 3, 1 63 3, 12 138, 155, 323 3, 1-4 154 8268 8, 2 330 8, 3 84 9 301, 330 9, 1 244 9, 1-5 166 9, 1-11 271 9, 2 242, 245, 330, 377, 380 9, 2-3 243 9, 3 330 9, 3-4 330 9, 4 330 9, 4-5 167 9, 5-6 380 10 passim 258, 301, 330, 390 10, 1 167, 330 10, 2 367 10, 4 330 10, 6-8 166

42 42 74 329

402

Index of Scriptural References

10, 7 10, 8 10, 10-19 10, 13 10, 18 10, 21 10, 22 11, 17 11, 19 11, 22-25 23, 23 28, 13 34, 26 38, 22 40, 3 40, 3-5

168, 331 216 371 260, 390 330 376 275 166 231 390 69 61, 250, 371 249 278 245, 381 380

10, 16 10, 18-19 10, 21 12, 1 12, 3 13, 45 13, 59 Hosea 4, 6 5, 2 5, 14 11, 4 13, 7 13, 7-8 13, 8 13, 15

Daniel 2 179, 301, 338 2, 19 120 3, 15 234 3, 58 56, 129, 307 3, 60 258 4179 4, 1 194 4, 5-15 118 4, 10 135 4, 14 135 4, 16 90 4, 20 135 4, 22 338 4, 29 338 4, 34 234 7, 9 69, 93, 228, 229, 275, 367 7, 10 45, 90, 120, 191, 206, 222, 229, 249, 258, 260, 269, 285, 301, 310, 349, 361, 367, 389 7, 9-10 371 8, 16 168, 331 8, 25 69 9, 23 167, 331 9, 24 120 10, 5 242, 377 10, 5-6 243 10, 6 378 10, 13 181 10, 14 301

Joel

3, 4-5

Amos 2, 1 7, 7 7, 8

41, 105 105 82, 117, 175, 181, 335 170, 175 62 58 245 176 92 91 51, 108, 268 91 72 91 232 53 56 245, 271, 381 72

Micah 3 passim301 5, 6 380 6, 8 102 Habakkuk 2, 1 3, 6 3, 11 Zechariah 1 passim 1, 3 1, 7 1, 7-11 1, 7-20 1, 8 1, 8-11 1, 12 1, 12-13 2, 3-4

403

118 76 380 271, 275 275 328 269 164 69, 246, 255, 256, 371 329 165 165 165, 329

Index of Scriptural References

3, 4 3, 4-5 3, 5 6, 1-8 6, 12 9, 17 11, 10-14 11, 7-14 Malachi 2, 7 3, 2 3, 2-3 3, 6 4, 2

242 377 242, 243, 379 69 89 247 380 244

24, 29 196, 344, 25, 32 232 26, 64 248 28, 3 61, 79, 228, 242, 367, 378 Mark 16, 5 Luke 1, 11-20 1, 12 1, 13 1, 13-17 1, 28 1, 29 1, 35 1, 36-37 1, 77 2, 8-14 2, 8-20 2, 14 2, 21 2, 22-24 2, 32 2, 39 10, 42 12, 49 15, 1-2 15, 1-7 15, 9 15, 10 15, 11-32 15, 23 17, 20 20, 36 22, 43 22, 8 24, 4 24, 45

199, 347 229, 367, 368 141 154, 232 89, 139, 254, 271, 285, 352

2 Maccabees 3, 38-40 5, 2 6, 14 6, 14-16 10, 29 10, 29-30 10, 30 11, 1-12 11, 8 15, 16

361 69 329 164 255 380 244 361 244, 380 380

Matthew 1, 20-21 2, 13 2, 19-20 3, 10 5, 16 5, 44-45 6, 3 6, 6 6, 11 7, 11 7, 6 7, 7 10, 19 11, 25 14, 28-29 18, 10 21, 42 23, 37

126 127, 305 127 244, 245 113 335 386 52 75 117 96, 275 117 92 60 43 175, 255 91 53

John 1, 3 1, 3-4 1, 4 1, 5 1, 7-8 1, 9

404

235, 242, 375, 378 125 41 120, 302 112 134 41, 90 125, 304 112 125 126 301 304 127 127 53 127 50, 61, 106, 108, 264 108 154 261 261 261 261 154 56 116 128, 305 127 79 253 233 114 54, 90 62, 267 75 53, 90, 219, 251, 285

Index of Scriptural References

1, 9-14 1, 14 1, 14-16 1, 16 1, 18 1, 27 3, 8 4, 14 4, 24 5, 17 5, 35 5, 39 6, 41 6, 51 6, 45 6, 64 6, 69 7, 37 7, 38 7, 38-39 8, 12 8, 58 10, 34 13, 18 14, 6 14, 21 14, 26 15, 15 15, 16-19 16, 13 16, 5 17, 11 17, 17 17, 21 17, 22-23 19, 30 Acts of the Apostles 1, 26 2, 2 2, 3 2, 4 3, 1-5 4, 11 7, 49 7, 53 10, 38

84 54 106 54, 64, 239, 121 126 233, 248, 383 42, 93 279 233 108, 139, 152, 231 42, 94 154 154 92 384 154 178 91, 285 90 285 75 202 102 54, 84, 386 218 321 112, 128, 305 102 321 285 268 54 334 334 150

12, 8 22, 17

241 41

Romans 1, 18-22 176 1, 19 335, 357 1, 20  42, 50, 53, 88, 121, 226, 246, 267, 320 1, 21-22 335 4, 17 114 5, 2 268 8, 14 84 8, 30 49 8, 38 134 9, 5 232 10, 16 74 11, 33  76, 218, 230, 232, 233, 279, 351, 386 11, 33-36 76 11, 36 53, 268 12, 3-16 231 12, 4 63 12, 6 48 16, 25 119 1 Corinthians 1, 21 53 1, 23 279 2, 10 54, 152 2, 14 106 2, 14-16 54 2, 6 41 3, 9 102, 273, 292 6, 17 51, 108, 268, 302, 334 7, 2 355 7, 33 86 8, 5 202 8, 7 74, 279 10, 19 179 12, 2-3 121 12, 4 63, 231, 341 12, 6 288 12, 8 48 12, 12 341 12, 28 341 13, 8 50, 108, 284 13, 12 73, 121, 208

102 383 229 52, 154 213 91 123, 324 303 91

405

Index of Scriptural References

15, 28

230, 233

Hebrews 1, 3 53, 58, 217, 256, 267, 279 1, 7  378 1, 14 349 4, 12 232, 244 4, 13 288 4, 14 232 5, 12-14 154 5, 14 58, 117, 244, 269 6, 20 338 7 passim 338 6, 4-5 106 7, 1 179 11, 27 76, 121, 233 12, 6 329

2 Corinthians 1, 12 253 2, 14 142 3, 18  85, 101, 117, 121, 134, 161, 268, 283, 290, 319 7, 4-7 262 9, 10 154, 249 12, 1-4 142, 301 12, 2-3 121 12, 2-4 313 Galatians 1, 12 3, 19 3, 19-20 6, 3-4 Ephesians 3, 19

130 119, 123, 301, 303 54 253 108

Philippians 1, 6 2, 15 3, 20

154, 249, 63 43

Colossians 1, 15 1, 16 2, 9 3, 10 3, 14

76, 121 134 64 319 51, 108, 174, 192, 268

2 Thessalonians 3, 2

James 1, 5 1, 17 3, 17

1 Peter 1, 12  83, 99, 105, 117, 142, 235, 269, 283 5, 10 154, 249

74

1 Timothy 1, 17 2, 5 4, 12 4, 16

76, 233 54 95, 243 243

2 Timothy 3, 14-17 3, 16

179 99, 243

117, 239 49, 289, 335 50

2 Peter 1, 20 3, 13 3, 18

134 231 154

1 John 1, 5 2, 27 4, 12 4, 8

48, 90, 289 91, 285 121, 302 268

Jude 1, 9 Apocalypse 1, 8 1, 13 1, 16 2, 16 2, 17 2, 26-28

406

134 268 243, 377, 379 245 245 52, 99, 108 89

Index of Scriptural References

2, 28 285 3, 19 329 3, 20 53 4 passim  74, 216, 250, 275, 355, 371 4, 5 63, 142, 228, 250, 281, 367 4, 6 93, 178 4, 6-8 61, 68, 135, 217 4, 7 69 4, 8 69, 135, 216 5285 5, 5 91 5, 6 72 6, 1-8 69, 255 6, 2 256 8, 1 193

8, 2 8, 3 10, 9 10, 9-10 15, 6 15, 6-7 15, 7 16, 15 19, 14 21, 3  21, 5 21, 11-21 21, 15 21, 23 22, 16

407

255 378 63 154 243, 379 377 242 242 361 289 231 250 245, 381 72 89

INDEX OF REFERENCES TO DIONYSIUS

Mystical Theology 1279 1a  41, 42, 44, 48, 49, 59, 61, 62, 63, 96, 106, 118, 217, 230, 232, 234, 242, 254, 256 1b 43, 58, 73, 85, 118, 202, 241 1c 55, 78 1d 106, 155, 253 2114 2a 118, 142, 217, 232, 256 2b232 3c 149, 193, 263 4276 5a 54, 55, 78, 114, 202 5b 55, 78, 114, 232

3a 53, 84, 118 3b43 4 340, 378 4a  49, 50, 54, 76, 98, 113, 114, 139, 177, 184 4c 139, 231 4d 49, 82, 139 4e 117, 249 4f49 4h 53, 113, 139, 147 4k 228, 240, 244, 260 4l 50, 53 4o 58, 220 4p 118, 119, 141, 214 4q 52, 146, 186, 220, 233, 247, 260 4r49 4x257 4y87 4z117 4ac 237, 257 4ad88 5a 48, 51, 54, 75, 76, 179 5b116 5e179 5h 145, 174 5k115 5l 88, 149, 218 5m48 5n48 6249

Divine Names 1b 54, 55, 76 1c 52, 56, 59, 201, 263 1d 43, 59 1e48 1f116 1g 76, 108 1l116 2e147 2n 48, 218 2q 51, 142 2t126 2u295 2x115 2z48

408

Index of References to Dionysius

6a115 6b 75, 115 6e 75, 82 6k113 750 7a 62, 73, 80, 125, 135 7b 51, 53, 75, 80, 85, 238, 254 7c 82, 116 7f75 7g 188, 218 7h 50, 51, 53, 62, 115, 230, 233 7i 41, 54, 92, 105, 117, 202 7k75 8c114 9d 49, 53 9h76 9i232 10c85 10d83 12a 73, 89, 146, 232 12b 57, 232 12n242 13a50 13b49 13c59 13d115 13f 51, 53, 54, 55, 103

2g

100, 105, 115, 118, 135, 141, 146, 160, 202, 217, 220, 239, 241, 251, 252, 254, 255, 258 2i 64, 92 2k73 3  226, 268, 269, 272, 273, 274, 334 3a 61, 63, 85, 113, 117, 237, 358 3b  105, 118, 144, 154, 192, 235, 256 3c 54, 61, 84, 85, 144, 159, 217, 237, 256 3d 21, 55, 211 4 270, 273 4a 49, 59, 75, 220 4b 51, 71, 81, 130, 168, 220, 235, 248, 249, 254 4c 51, 102, 230, 235 4e165 4f51 5 165, 315 5a173 5b 144, 196, 226, 251 6141 6a43 6b 125, 130, 200, 206, 214 6c 118, 161, 172, 259 6d145 7  63, 204, 269, 290, 299, 301, 306, 372, 374 7a 108, 130, 135, 159, 206, 260 7b 108, 118, 135, 206, 214, 217, 229, 251, 253, 254, 256, 260 7c 135, 254 7d 191, 252 7e 44, 174, 390 7f82, 100, 102, 103, 104, 118, 220, 237, 241, 260 7g  52, 64, 103, 118, 208, 231, 237, 251, 255 7h 103, 118 7i 121, 131 7k  44, 103, 108, 109, 118, 162, 211, 218, 249 7l 44, 52, 105, 116, 135, 165, 183, 200, 206, 211, 214, 235, 238, 251, 253, 255, 259, 260

Angelic Hierarchy 1 267, 278, 291, 326, 333 1a 44, 49, 52, 95, 99, 100, 102, 105, 118, 147, 154, 160, 174, 194, 211, 214, 239, 249, 357 1b 43, 118 1c  102, 113, 147, 167, 169, 246, 255 1d169 2 268, 294, 300, 351 2a 224, 257 2b237 2c60 2d 51, 55, 57, 115, 202, 209, 229 2e 52, 58, 241, 389 2f 167, 246, 257, 258

409

Index of References to Dionysius

7m 114, 215, 233 8 287, 301 8a  117, 118, 232, 237, 241, 252, 256 8b  58, 105, 118, 237, 239, 244, 252, 255, 256 8d 118, 124 8e246 8f 243, 244 9 267, 304 9a 235, 244 9b257 9c 128, 202, 206 9d 49, 52, 53, 54, 58, 105, 107, 117, 118, 119, 147, 190, 211, 231, 236, 255 9f24 10318 10a  82, 119, 146, 174, 211, 220, 233, 247, 252, 256, 260 10b 44, 54, 187, 202, 207, 217 11 122, 303 11b 131, 226 12 306, 319 12a 106, 132, 144, 206, 226, 228, 231 12b 104, 194 12c104 12f104 13 125, 301, 315 13a 194, 229 13b 113, 157, 194, 200, 230, 248 13c 113, 163, 231, 232, 367 13d  54, 100, 114, 119, 121, 123, 124, 152, 161, 200, 231 13e 119, 131 13f 50, 57, 104, 113, 230, 231 13g 195, 240 13h 100, 103, 119, 121, 168, 200 13i 146, 233, 247 15 272, 285, 313, 319 15a 103, 107, 118, 147, 148, 201, 244, 257

15b63 15c 63, 140, 141, 142, 207, 208, 215, 249, 256 15d 51, 60, 91, 189, 216, 254, 259 15e 106, 143 15h253 15k 58, 61, 135, 141, 216, 259, 260 15m 90, 244 15n154 Ecclesiastical Hierarchy 1b 49, 59 1c 104, 113 1e 53, 85, 96, 99, 108, 148, 262 1f 57, 135, 163, 263 2b 57, 90, 160, 255 2c134 2i105 2k59 3a64 3e200 3l105 3n105 4b99 4k217 4m20 6e53 7x 42, 50, 52, 54, 108, 118, 211 Letters Letter to Polycarp  43, 116 Letter to Gaius I 43, 48, 50, 51, 53, 55, 77, 90, 106, 114, 115, 230, 232 Letter to Gaius IV127 Letter to Titus15, 26, 47, 50, 63, 64, 88, 95, 147, 154, 186, 226, 246 Letter to Demophilus 62, 102, 124, 134, 180, 201, 214, 307 Letter to Dorotheus 76, 232

410

INDEX OF NON-BIBLICAL SOURCES

Augustine Confessions Book 7 Book 8, 5, 10

Richard of St Victor On the Trinity194 Benjamin Major III, 23 248 In visionem Ezechielis col. 527-600 259

58 262

Boethius Consolation of Philosophy 3, poem 9, 3 146, 247, 383 Hugh of St Victor In Dionysii Hierarchiam coelestem col. 1000

Thomas Aquinas In XII libros Metaphysicorum Aristotelis expositio lib. 1, lect. 1, n.11, 7f 272

294

Thomas Gallus Explanations MT Preface EH 4m AH 3d AH 9f Biblical Concordances

John Scottus Eriugena Prologue of the Gospel of John85 Maximus the Confessor On the Celestial Hierarchy col. 114

390

Ovid Metamorphoses I, 85-86 II, 2

372 250

Virgil Aeneid I, 1

411

42 20 21 24 56, 117

58

GENERAL INDEX

Adam Marsh  11, 16, 25 Albert the Great  16, 19, 24-25, 28 Anastasius  19, 342 Andreas Gallus  12 Anthony of Padua  20 Bonaventure 25 Chesterton, Cambridge  11, 13 Concordances  9-10, 16, 25, 27, 30, 56, 98, 117 Dionysius the Areopagite  11-12, 1516, 18-22, 25-28, 30-31 Eckhart 25 Franciscan  11, 16, 20, 25, 28 Frederick II  23 Gregory IX (Pope)  15 Gregory the Great  130, 136, 311, 316 Guala Bicchieri  11, 12-14, 16-17 Henry III  11, 13 Hilduin 18-19 Hugh of St Cher  10 Hugh of St Victor  19, 28, 107, 294 John (King)  13 John Sarracenus  18-19, 28, 49 John of Scythopolis  19

Magna Carta  13 Maximus the Confessor  19, 390 Nicholas of Cusa  26 Paris  9-16, 18, 19, 107 Porphyry 272 Richard Rufus  11, 25 Richard of St Victor  11, 194, 248, 259 Robert Grosseteste  11, 16, 19, 23-26, 28 Rudolf of Bierbach  26 Saint-Denis 18-19 Stephen Langton  12 St Victor (abbey)  9-12, 19, 28, 107, 194, 248, 259, 294 Théry, Gabriel  10, 12, 17 Thomas Aquinas  16, 19, 25, 28, 272 Vercelli  9-17, 20, 23-26, 28-29, 34-37, 264 Victorine 28-29 Vincent of Aggsbach  26 William of Champeaux  9 William of Lucca  19, 28

412