* a sey ey Shes Saew eee eS Ss AS 33 ass = Wee SAAS eas PeASe By ee! S ~ SSS SSS Dey aie tis sey 5 ra Hy} Le Sees Sees SNS . ROACHES BORA RASS ANAS NSS i i } Seo . Ss ~~ SS = os SS TESS Sy SSE = SS SS See Son SESS sae SSRN SS = S : ‘ : ase Ss SSS SERS Seek APA PAY sy SRR es Sato ae oe SS . See < SS SARS : SS SARS Sess SSNS SSS SS SS AN SSNS a ky 88 . os \ : ~ SS SSS Stes Sa S PASS Srey SS SNS — : “S : oe SNS ~ RES SEES crores eee ee SEES ee %s £ ‘ aS : S35 SS SN SS Ss SSS Sak wae) Ss SS EPEAT, . 3 oS TOES. SSRN SS RE * SASS NS SASS SES BASSE NS SANS SRRSSS SSSR WSS SSN ERS See SSS SS SSS SENSES SSS Noss h SS S Vas cS * * NES SSN ee eS: SVAN RS SERN REE RRES ~ eet ON WS AS Nee WES SINSs: RN SSSax07 SS SS Ns SSH S ~ SSS SESS Ss : SO SSS SSS ; SSH SS SES : S AS “ S SS CN OC AAR — : 2 . oT Set! x SS : SS Sos SN SON SS Sy AS . a SS SS SSS SS SS SS SS SN ISS . ~ SS RARER RE ENS SS SS Sh WS WSS SESS ASK SSAA SERS SES SS S ENS SS SS SX SSS Sees S S SN SS SS SSS SS ANS SAN SSS SS SER SEN S S SS SY SS Nees AN ‘ SSNS Soh SS aS THE MYSTICAL DIVINITY OF DIONYSIUS, THE AREOPAGITE WRITTEN TO TIMOTHY TRANSLATED BY DR. JOHN EVERARD Y OF PRINCE; po CEI» JAN 20 1989 Ay, o, THE \“torogica, sew MYSTICAL DIVINITY OF DIONYSIUS, THE AREOPAGITE WRITTEN TO TIMOTHY TRANSLATED BY DR. JOHN EVERARD TO WHICH IS ADDED: ‘‘Some Grave and Notable Sayings”’ translated trom the Latin, and a few items concerning the translator ALSO: Items ‘‘Relating to Dionysius”’ AND A Preface to ‘‘Mystical Divinity”’ Translated by the Rev. John Parker At PHILADELPHIA GEORGE W. McCALLA N. W. Cor. 18th and Ridge Ave. 1926 . ae, a) ee) te $2) ; i tA Beaty CONTENTS PAGE RELATING LO. DIONYSIUS + il oie ede es vii PREFACE TO MYSTICAL DIVINITY . xi THE MYSTICAL DIVINITY CHAPTER I. What the Divine Mist or Darknessis. . .. 1 CHAPTER II. How we must both be united, and render praise to Him that is the Cause of all things, and above allthings....... 8 CHAPTER III. What speeches of God are affirmative, and WAU SAECUCEAUIVE Tc) SS) otia’ a. boa) eh ohieil.s 10 CHAPTER IV. That He that is eminently the Cause of all sensible things, is yet no sensible thing at MUN MRC tatiana tne asa / bi wtlmaila se COM Ta tL CONTENTS CHAPTER V. That He that is eminently the Cause of ali intelligible things, is none of those intelli- Pible things sie ey ren Neola ee Te 17 LFTTERS OF DIONYSIUS I.’ To Gatius Therapentes: oy eo iio the same person boc pa eee ee 21 III. To Dorotheus Leitourgos ...... 22 LV.) ToWitus; Hierarch? ion et soe V.. (“Do:the'same: persecute 7-0-0) ee 29 SOME GRAVE AND NOTABLE SAYINGS Translated from the Latin by Dr. Everard Prefatory, by the translater 29.0.0. #12). 034 Translated Sayings fromthe Latin... . 35 A few Items concerning Dr. Everard... 44 vi RELATING TO DIONYSIUS The treatise on Mystical Divinity, offered in the pages which follow, is the most precious document of the Dionysian heritage. Profound, funda- mental and true for all time, it should be known intimately by all who seek the crystal waters of Living Faith. Though we know nothing of the man who is called Dionysius, the Are- opagite, except the few references he has made to himself and his contem- poraries (and history cannot help us), he stands at the fountain head of Chris- tian Mysticism: reflecting what was the best and noblest in the spiritual thought of the Old World Philosophy, re-expressed in the Light of Christ. vil Relating to Dionysius Mysticism throughout the Middle Ages drew from this Dionysian fount- ian, it passed into Scholasticism, fus- ing Neo-Platonism with Christianity, and after the Reformation became through Jacob Boehme and the suc- cession of Protestant mystics, the her- itage of the Living Present. And it is bound to be an enduring heritage, for it contains a profound philosophy of transcendental experience which will tinge Christian thought of the future as it has that of the past. As the test of time and the fire of criti- cism have not impugned its truth, it is necessary to suppose the writer drew from his own experience of Reality. From the time when the Writings of Dionysius became known, and in spite of strenuous opposition, they rapidly became the inspiration of spir- itual thinkers in the Eastern Church. Vili Relating to Dionysius In the oth Century they were first translated into Latin by John Scotus Erigena, and at once became a domi- nating influence in the West. Many other translations followed together with innumerable Commentaries by the most eminent thinkers of the time, among whom were such as Hugo of St. Victor, Albertus Magnus, Thomas Aquinas, and Dionysius the Carthus- ian. ‘‘ Bonaventura is saturated with their influence and so are also the great German mystics Eckhart and Tauler.’’ The Dionysian influence on scholastic theology is enormous and it is said that ‘‘If these important docu- ments had by any chance been subse- quently lost, they could have been ver- bally recovered not only from the end- less quotations of mediaeval scholars in general, but even from the citations of a single one of them—Thomas “ ix Relating to Dionysius Aquinas himself, the supreme gente atiser of Latin theology.”’ ‘*Dionysius avoided the special her- esies or pitfalls of Mysticism—Panthe- ism on the one hand, Nihilism on the other. Even in his over-refinements of definition of ‘‘the One, “tt must be remembered that the subtleties of the Greek language made possible to the theologian expression of thought for which Latin is cumbrously inadequate and of which English is incapable. ‘‘In any case, his attempts to con- vey how infinitely the Being of God surpasses the utmost efforts of human comprehension, are to be preferred to the anthropomorphic literature of the present day.’’ “It was Dionysius,” says the Rev. William. K. Fleming, ‘who more than any other taught the Via Negativa as the true way of ap- proaching God. This was nothing x Relating to Dionysius new. The process of arriving at the Divine by abstraction, by stripping away from the mind all human ideas | as to aspects, virtues, or qualities, had | been familiar to Clement of Alexan- | dria, with his soul’s ‘‘afathy” in com- | ) ry munion with God, and to Basilides who | taught it in an extreme form stamped | with Augustine’s approval, that ‘we | must not even call God ineffable, since , that is to make an assertion about Him’.’’ ‘‘Dionysius teaches the za Negativa by this beautiful analogy: ‘Truly to see and know Him is by the abstraction of all that is natural; as those who would make a statue out of the natural stone adstvact all the surrounding material which hinders the sight of the shape lying concealed within, and by that abstraction alone reveal its hidden beauty’.”? ‘‘The expressions ‘the Divine Dark’, xi — Relating to Dionysius the ‘super-luminous gloom of silence’, ‘this most luminous darkness’ in which ‘we desire to abide’, appear in Diony- sius, and became common with his suc- cessors. This ‘super-essential ray of the Divine Dark’ must be found with the ‘eyeless mind’./In other words, communion with the One who is above nature and knowledge must be by supernatural contact, beyond ordinary modes of consciousness, that is, by the Ecstasy. This, is described in Chap- ter i. of the ‘Mystical rhe NoTE: It is hoped that in the absence of any accesible edition of the “Mystical Divinity,” the present one will serve a very useful pur- pose, and lay open to many a very rich store- house of precious thought. Convenient to car- ry, from its small compass, it can be read many times with increasing profit. xil Relating to Dionysius Dante Alighieri in ‘‘The Divine Comedy,’’ thus refers to Dionysius: ‘*These once a mortal view beheld. Desire, In Dionysius, so intensely wrought, That he, asI have done, ranged them; and named Their orders, marshal’d in his thought. From him, Dissentient, one refused his sacred reed. But soon as in this heaven his doubting eyes Were open’d Gregory™* at his error smiled. Nor marvel, that a denizen of earth Should scan such secret truth; for he had learnt Both this and much beside of these our orbs, From an eye-witness to heaven’s mysteries.’’ * Gregory the Great. xili “As ignorance separates deluded souls from the light, so the presence of the Divine Light, collects, unites, perfects, and delivers from ignorance and error, ali that are enlightened by It. It converts them to the Truth, re- ducing their various imaginations to the standard of pure and simple Truth, and fills their souls with pure and uniform Light.”’ —Dionystus. PREFACE TO MYSTICAL DIVINITY Mystical Divinity is like the ladder set up on earth whose top reached Heaven on which the angels of God were ascending and descending, and above which stood Almighty God. The angel ascending is the ‘‘negative”’ which distinguishes Almighty God from all created things. God is not matter—soul, mind, spirit, any being, nor even being itself, but above and beyond all these. The Angel de- scending is the ‘‘Affirmative.”? God is good, wise, powerful, the Being, until we come to Symbolic Divinity, which denotes Him under material forms and conditions. Divinity pre- fers the ‘‘negative’’ because Almighty God is more appropriately presented by distinction than by comparison. —Translated by Rev. John Parker. ‘‘As the visible light directs, gov- erns, and fills the visible world: so the incomprehensible and heavenly Light, fills and enlightens all heavenly spirits. It also purifies the soul from darkness and error, and brings it into communion with the Light of God.” — Dionysius. THE Novo LI GATS DLV IN GE Y OF DIONYSIUS, THE AREOPAGITE WRITTEN TO TIMOTHY OR AP DE Ret What the Divine Mist or Darkness ts TRINITY! That art above Es- sence, above God, above Good- ness, the Governor of the Christian’s wisdom concerning God: vouchsafe to direct us to the more than unknown, more than shining, highest top of mystical Oracles, where the simple, absolute, and unchangeable mysteries of Divinity do hide: by the more than Mistiness of secret-teaching: Szlence 1 Mystical Divinity in the darkest Darkness, even Him that shineth over that which is more than most glorious; and under that which is utterly impalpable, and in- visible, that doth more than fill the blinded or eyeless minds with more than fair shinings. 2. And these things I pray for: but do thou, O my friend Timothy, by thy most intent study and exercise about mystical visions," leave and for- sake thy senses” and all sensible and intelligible things, and’thy mental operations; and all things that are not, and that are; and after an unknown maniner, lift up, and advance thyself to a conjunction and union with Him who is above all essence and knowl- edge: for by a free and purely absolute departing from thy self, and all things; having separated all things, and being freed and loosed from all things, thou 2 Mystical Divinity shalt be brought back to the Super- essential Beam of the Divine Dark- NESS. Su bUU take heeds thatitione or them that are not entered or initiated in our mysteries, do hear these things. I mean such as are still detained and holden in the things that are, and do imagine nought to be super-essentially above the things that are; but presume by their own knowledge to understand Him, that maketh darkness His secret place. And if these Divine institutions concerning mystical things, be above them, what is to be said of such as are yet greater strangers, and farther off from these mysteries, which out of the last and lowest of all things that are, do frame and make the figure of the super-eminent Cause, and think or say, that It hath nothing more ex- cellent, or is in no way better than 3 Mystical Divimty their ungodly and many-formed im- ages? Whereas, they ought both in It, as the Cause of a// things, to place and affirm the position of all things that are, and also more properly to deny them all unto It, as being far above all ¢hzmgs. And yet, not to think that the negations are opposite to the affirmations, but that Itis above and before privations, which is above all, both ablation and position, er any thing that can be denied or affirmed of It. 4. In this sense therefore St. Bar- tholomew saith, that Theology is both much and least, and the Gospel broad and great ; and again short and concise. It seems to me, that he wonderfully understood thereby, that the great and good Cause of all things, may both be spoken of, in many words, and in few, and in none, as admitting neither 4 Mystical Divimty speech nor understanding; because It is Super-essential, super-eminent to all things, and shineth out, or appears only to them, without veil and truly, who pass through all things both im- pure and pure, and transcend every as- cent of all holy highnesses, and leave behind them all Divine lights, sounds, and heavenly words, and enter into this Mist where He is really (as the Script- ure speaks), Who is above all things. 5. Foritis not without Cause, that the divine Moses is first commanded to purge himself, and then, become separated from them that were not such ; and after all this purifying, he heareth the many sounding Trumpets, and seeth the many Lights; which dart from themselves pure and much scattered rays or beams. ‘Then, is he separated from the multitude, and with the selected priests, he laboreth up to 5 Mystical Divinity the top of the Divine Ascents; and in them, he doth not meet with God; but he sees, xot Him, for He is invisible, but he sees only the Jlace where He is. And this I think intimates or signi- fies, this much, that the most Divine and highest of things seen and under- stood, are but certain reasons and sig- nificative arguinents of things, sub- jected to Him, who is above all things, by which His presence which is above all thought, is shown, walking in the intelligible heights of His most holy places. 6. And then, is he freed both from the things that are seen, and the things that do see, and is swallowed up, into the truly mystical Cloud, or Mist of unknowing, in which he shuts up all manner of scientifical appre- hensions, and is in Him that is utterly unattainable, and invisible, being all 6 Mystical Divinity His, who is beyond all things, and nothing; neither his own, nor any bodies else. United after the best manner to Him, who is wholly un- known, by the cessation of all knowl- edge; and in that he knoweth noth- ing, knowing above any mind or un- derstanding. CHAPTER If flow we must both be united, and render praise to Him that 1s the Cause of all things, and above all things. i is that we pray for, that we may be zz ¢hzs much-above-light shin- ing Mist: and by unseeing and un- knowing, to see and to know That which is above all sight and knowl- edge; even in That, we do not see nor know at all. For ¢hzs is to see and know indeed, and super-essential- ly to praise Him that is Super-Essen- tial; by the taking away of all things that are, even as they that would make a self-engraven image; taking away all the impediments that stand before the pure sight of That which is hidden, and only by taking them away, show 8 Mystical Divinity forth That which is concealed and covered by Itself. And we must (as I think) praise and commend takings-away contrarily to positions and affirmations; for them we appointed, beginning at the first, and so by middle ones, ascending to the last, but here making our ascents from the last, unto the Most Ancient, we take away all thzengs, that we may, without any veil, know that Unknown, which is a// things that are, or is cov- ered under all things that are known ; and that we may see, that Super- Essential Mist which is hid by all the Light that is in things that are. CHAPTER III What speeches of God are affirm- ative, and what are negative. N our Theological Descriptions, we have expressed the most principal things of affirmative Divinity: How the Divine and Good Nature is called One, and how Three; and what it is which in It, is called Paternity and Filial; and what the Divinity of the Holy Ghost meaneth. How from the immaterial and the indivisible Good, spring out the cordzal lights of Good- ness, which still abode, not going out (the Mansion of Being co-eternal to the emanation or germination) both in Itself, in Themselves, and in One Another. 2. Howsuper-essential Jesus was es- sentiated in thetruths of human nature; 10 Mystical Divinity as also other things we have celebrated in our Theological Descriptions, as de- livered to us from the Scriptures. 3. Likewise also, in the book of ‘‘Divine Names,’’ we have declared how He is called Good, how Being, how Life, and Wisdom, and Power, and whatsoever else belongs unto the intelligible Divine nomination. 4. But in our ‘‘Symbolical Divin- ity’? we have showed what are the metonymies or translations, or bor- rowed Names taken from sensible things, and applied to Divine things, namely : What are the Divine forms; what the Divine figures or shapes, parts, organs or instruments; what are the Divine places and ornaments ; what the angers, sorrows, and furies ; what the drunkennesses and surfeits; what the oaths and curses; what the sleeps and wakings, and other like 11 Mystical Divinity things appertaining to this part of Divinity, which they call symbolical ; speaking of such forms and figures as have been holily invented to represent God by. 5. And I think thou hast seen, as well as I, how many more words are used in the latter than in the former. For it behooved, that the Theological Descriptions, and this explication of the Divine Names, should need fewer words than Symbolical Divinity. For by how much higher we climb towards that which is above, by so much the more are our words contracted and concentered in the view and sight of intelligible things. As now, when we enter into that Darkness which is above all mind and understanding, we shall find, not shortness of speech, but utter silence and dumbness, as also want of under- 12 Mystical Divinity standing. And from thence our speech and discourse descending from the Highest to the Lowest, according to the measure of its descent, is enlarged into a proportionable breadth or mul- titude. But now arising from the things be- low, to That which is above, accord- ing to the measure of its ascent it is — contracted and grows less, till after all ascent it becomes quite void of words, and so united to That which is un- speakable. 6. But thou wilt ask, to what pur- pose? We, laying down the Divine affirmations, began with the first, and now begin the Divine ablations, or takings away with the /as¢. I answer: That was because putting down, or describing That which was above all affirmation, or position, it was fit to begin and establish the fundamental 13 Mystical Divinity affirmations from that which is most proper, and nearest untoit. Butnow, when we go by way of taking away from That which is above all ablation or taking away, it is likewise fit that we should begin our takings away, at those things that are furthest remote from It. For is He not rather and more prop- erly Lifeand Goodness, than Air ora Stone? And may it not rather and more properly be said, that He is not weak or angry, than that He is not spoken, nor understood ? 14 CHAPTER IV That He that 1s eminently the Cause of all sensible things, ts yet mo sensible thing at all. WE say therefore, that the Cause of all things, and that which is above all things, is neither void of, nor without Essence, nor Life, nor Reason, nor Mind. 2. Neither is Ita body, nor hath It shape, nor form, nor quantity, nor quality, nor bigness: neither is It in place, nor is It seen, nor hath It any sensible touch. 3. It neither perceiveth by sense, nor is It perceived by sense; It hath neither disorder nor trouble, as if It were agitated by material passions. 4. It is neither impotent, as sub- ject to sensible passions or accidents ; 15 Mystical Divinity neither is in any want, or indigence of light; neither needs it any light to see by, or withal. 5. It hath neither alteration, nor corruption, nor division, nor priva- tion, nor flux (or a continual flowing and succession of parts), nor any other sensible thing. Noris It amy of all these. 16 CHAPTER V That He that ts eminently the Cause of all intelligeble things, ts none of those intelligible things. ND going downward again, we say It is neither soul nor mind, nor hath It phantasy, nor imagina- tion, nor opinion, nor reason, nor un- derstanding: neither is It reason nor understanding, nor is It spoken or un- derstood. 2. It is neither number, nor order, nor greatness, nor littleness; It is neither equality, nor inequality, nor likeness, nor unlikeness. 3. It neither standeth still, nor is moved, nor resteth. It neither hath power, nor is power, nor light. It neither liveth, nor is life; It is neither 1”? Mystical Dwinity essence, nor eternity, nor time, nor is there any intellectual touch thereof. 4. It is neither knowledge, nor truth, nor kingdom, nor wisdom; nor one thing, nor wmtty, nor Goda-head, nor Goodness. 5. Neither is it a Spirit, as we can know or understand, or after our man- ner of knowledge; nor Son-ship, nor Father-hood, nor any other thing known to us, or to any other of the things that are. 6. Neither is It any of the things that are mot, nor any of the things that ave; neither do the things that are know It, as It zs; nor doth It know things that are, as they are. 7. There is no speech of It, nor name, nor knowledge; It is neither darkness nor light, nor error nor truth. 8. There is of It no position or af- firmation, nor ablation, nor taking 18 Mystical Divinity away, nor negation. But when we make affirmations or negations of the things that are after It, yet we do neither affirm nor deny. 9. Because He that is perfect, com- plete, only and singularly the Cause of all things, is above all position or afirmation: And the Super-eminence of Him, which is most simply and ab- solutely freed from all things, and is above all things, is likewise far above all negations. The end of the Book of Dionysius the Areopagite, concerning Mystical Divinity Blessed be He that is, that was, and that is to come. Amen! 19 LETTERS OF DIONYSIUS Translated by Rev. John Parker I To Gatus Therapeutes Dhaene becomes invisible by light, and specially by much light. Varied knowledge, and espec- ially much varied knowledge, makes the dgnosza to vanish. Take this in a superlative, but not in a defective sense, and reply with superlative truth, that the dgxosza, respecting God, escapes those who possess exist- ing light, and knowledge of things being; and His pre-eminent darkness is both concealed by every light, and is hidden from every knowledge. And, if any one, having seen God, x0 Letters of Dionysius understood what he saw, he did not see H7zm, but some of His creatures that are existing and known. But He Himself, highly established above mind, and above essencc, by the very fact of His being wholly unknown, and not being, both is superessential- ly, and is known above mind. And the all-perfect Agnosza, in its superior sense, is a knowledge of Him, Who is above all known things. II To the same person Ho” is He, Who is beyond all, both above source of Divinity and above source of Good? Provided you understand Deity and Goodness, as the very Actuality of the Good- making and God-making gift, and the al Letters of Dionysius inimitable imitation of the super- divine and super-good (gift), by aid of which we are deified and made good. For, moreover, if this becomes source of the deification and making good of those who are being deified and made good, He,—Who is super-source of every source, even of the so-called Deity and Goodness, seeing He is be- yond source of Divinity and source of Goodness, in so far as He is inimita- ble, and not to be retained—excels the imitations and retentions, and the things which are imitated and those participating. il To Dorotheus, Lettourgos HE Divine gloom is the unap- proachable light in which God is said to dwell. And in this gloom, in- Re Letters of Dionysius visible indeed, on account of the sur- passing brightness, and unapproach- able on account of the excess of the superessential stream of light, enters every one deemed worthy to know and to see God, by the very fact of neither seeing or knowing, really entering in Him, Who is above vision and knowl- edge, knowing this very thing, that He is after all the object of sensible and intelligent perception, and saying in the words of the Prophet, ‘‘Thy knowledge was regarded as wonderful by me; It was confirmed; I can by no means attain unto it’’ (Psalm 139: 6); even as the Divine Paul is said to have known Almighty God, by having known Him as being above all con- ception and knowledge. Wherefore also, he says, ‘‘His ways are past find- ing out, and His judgments inscruta- ble” (Rom. 11: 33), and His gifts ‘‘in- 23 Letters of Dionysius describable” (2 Cor. 9: 15), and that His peace surpasses every mind (Phil. 4: 7), as having found Him Who is above all, and having known this which is above conception, that, by being Cause of all He is beyond all. IV To Titus, Hurerarch E must consider this, that the teaching, handed down by the Theologians is two-fold, one secret and mystical, the other, open and better known—one symbolical and in- itiative—the other, philosophic and demonstrative ;—and the unspoken is intertwined with the spoken. The one persuades, and desiderates the truth of the things expressed, the other acts and implants in Almighty 24 Letters of Dionysius God, by instructions in mysteries not learnt by teaching. And certainly, neither our holy instructors, nor those of the law (Isa. 60) abstain from the God-befitting symbols, throughout the celebrations of the most holy myste- ries. Yea, we see even the most holy Angels (Zech. 3: 4), mystically ad- vancing things Divine through enig- mas; and Jesus himself (Matt. 13: 34), speaking the word of God in parables, and transmitting the Divinely wrought mysteries, through a typical spreading of a table (Matt. 26: 26). For, it was seemly, not only that the Holy of holies should be preserved undefiled by the multitude, but also that the Divine knowledge should illuminate the human life, which is at once in- divisable and divisible, in a manner suitable to itself; and to limit the passionless part of the soul to the sim- 20 Letters of Dionysius ple, and most inward visions of the most godlike images; but that its im- passioned part should wait upon, and, at the same time, strive after, the most Divine coverings, through the pre- arranged representations of the typical symbols, as such (coverings) are, by nature, congenial toit. And all those who are hearers of a distinct theology without symbols, weave in themselves a sort of type, which conducts them to the conception of the aforesaid the- ology. But also the very order of the visi- ible universe sets forth the invisible things of Almighty God, as says both Paul and the infallible Word. Where- fore, also, the Theologians view some things politically and legally (Ex. 3: 10; 18: 14-27), but other things, pure- ly and without flaw; and some things humanly (Eph. 5: 23), and mediately 26 Letters of Dionysius (Psa. 8: 4), but other things super- mundanely (Eph. 4: 24) and perfectly (Eph. 4: 13); at one time indeed, from the laws which are manifest (Ex. 31: 18), and at another, from the institu- tions which are unmanifest (Heb. Io: 16), as befits the holy writings and minds and souls under consideration. For the whole statement lying before them, and all its details, does not con- tain a bare history, but a vivifying perfection. We must then, in oppo- sition to the vulgar conception con-: cerning them, reverently enter within the sacred symbols, and not dishonor them, being as they are, products and moulds of the Divine characteristics, and manifest images of the unutter- able and supernatural visions. For, not only are the superessential lights, and things intelligible, and, in one word, things Divine, represented in ma Letters of Dionysius various forms through the typical sym- bols, as the superessential God, spoken of as fire (Deut. 4 24), and the intelli- gible Oracles of Almighty God, as flames of fire (Psa. 104: 4); but fur- ther, even the godlike order of the an- gels, both contemplated and contem- plating, are described under varied forms, and manifold likenesses, and empyrean shapes (Psa. 104: 4). And differently must we take the same like- ness of fire, when spoken with regard to the inconceivable God (Luke 12: 49); and differently with regard to His intelligible providences or words; and differently respecting the Angels. The one as Causal, but the others as orzg7- nated, and the third as participative, and different things differently, as their contemplation, and scientific arrange- ments suggest. And never must we confuse the sa- 28 Letters of Dionysius cred symbols hap-hazard, but we must unfold them suitably to the causes, or the orzgzns, or the Jowers, or the orders, or the dignitzes of which they are explanatory tokens. V To the same person EAUTIFULLY then, the super- wise and Good Wisdom is cele- brated by the Oracles, as placing a mystical bowl (Proverbs 9: 2), and pouring forth its sacred drink, but first setting forth the solid meats, and with a loud voice Itself benignly solic- iting those who seek It. The Divine Wisdom, then, sets forth the two-fold food; one indeed, solzd and fixed, but the other dguzd and flowing forth; and ina bowl furnish- 29 Letters of Dionysius es Its own providential generosities. Now the bowl, being spherical and open, let it be a symbol of the Provi- dence over the whole, which at once expands Itself and encircles all, with- out beginning and without end. But since, even while going forth to all, It remains in Itself, and stands fixed in uninoved sameness ; and never depart- ing from Itself, the bowl also itself stands fixedly and unmovably. But Wisdom is also said to builda house for itself, and in it to set forth the solid meats and drinks, and the bowl, so that it may be evident to those who understand things Divine in a manner becoming God, that the Au- thor of the being, and the well-being, of all things, is both an all-perfect Providence, and advances to all, and comes into being in everything, and embraces them all; and on the other 30 Letters of Dionysius hand, He, the same, in the same, far excellence, is nothing in anything at all, but overtops the whole, Him- self being in Himself, identically and always; and standing, and remain- ing, and resting, and ever being in the same condition and in the same way, and never becoming outside Him- self, nor falling from His own session, and unmoved abiding, and shrine,— yea even, in it, benevolently exercis- ing His complete and all-perfect prov- idences, and whilst going forth to all, remaining by Himself alone, and standing always, and moving Him- self; and neither standing, nor mov- ing Himself, but, as one might say, both connaturally and supernaturally, having His providential energies in His steadfastness, and His steadiness in His Providence. But what is the so/zd food and what 31 Letters of Dionysius is the Z7guzd? For the Good Wisdom — is celebrated as at once bestowing and providing these. I suppose then, that the solzd food is suggestive of the intellectual and abiding perfection and sameness, within which, things Divine are participated as a stable, and strong, and unifying, and indivis- able knowledge, by those contempla- ting organs of sense, by which the most Divine Paul, after partaking of wisdom, imparts his really solzd nour- ishment; but that the /zguzd is sug- gestive of the stream, at once flowing through and to all; eager to advance, and further conducting those who are properly nourished as to goodness, through things variegated and many and divided, to the simple and in- variable knowledge of God. Tur ENp 32 CERTAIN GRAVE AND NOTABLE SAYINGS Translated from the Latin By Dr. JOHN EVERARD PREFATORY Read not what follows* till thou hast read and felt, and dost understand what goeth before. For here follow certain grave and notable sayings whereby the diligent disciple of Christ may examine himself, and know what is to be thought or determined of the true and zmward union to the Only and supreme Good, that we may de- part from ourselves; and being dead to our own will, may live to God alone, and to His will. Grant it, O God, by Him who re- signed up his own will to his heaven- ly Father, who liveth and reigneth with the Holy Spirit in a perfect Trinity forever. Amen. *Dr. Everard’s advice upon the sentences that follow. These sentences follow, immediate- ly, after his translation of ‘‘ Mystical Divinity.”’ 34 CERTAIN GRAVE AND NOTABLE SAYINGS Translated by Dr. Everard, from the Latin I. God is only One, and Unity is in him, and flows from him alone: yet not of him, nor any way /rom him ; otherwise it would decrease, and become /ess. 2. Where there are two things that must be kept or agree together, it may come to pass that discord or dissension may arise between them. 3. These two could not disagree, but in wz//, which would be the gveat- est cause and occasion of all discord or disagreement even in God, if two things could be in him. 4. For there is nothing can breed 35 Some Notable Sayings dissension among all things that can disagree, du¢ the dissimilitude and un- likeness of wz//s. 5. This One (God) willeth one thing, and is contrary to all /¢wo things. 6. ‘Therefore also, whatsoever He created, he created upon, or to that One alone; otherwise it had wanted order. 7. Moreover, His creation or cre- - ated thing, could have no constancy, because of the contrary Will, to wit, as it is now done; therefore it must needs have died. 8. That unity could not be meas- ured, thought, handled or known, but only of One, and dy One, and that sometime in its contrary. g. The contrary is, or exists of its self, without the fault of the Adver- sary. , 36 Some Notable Sayings 10. Hence it may be most plainly perceived, that there must have been to that One and Best some object from which that might be, as much as were possible, learned. 1r. That object was, and is, the Essence and Being of all living crea- tures. 12. Most of alland best, in and by the reasonable creature, which was Adam. 13. Here shows itself to be seen the Almightiness and Mercy, and infi- nite Goodness of the highest, whose name is the Lord. 14. Furthermore, to the greater knowledge, God created /ree that which he created; because That which so was, is, and abideth /ree, cannot naturally create or make anything proper. Now also, that which is free, cannot in any thing put forth or show 37 Some Notable Sayings itself to be seen more conveniently than in its object. 15. He that concludes or shuts up, or makes proper any thing which is, or ought to be free, he doth against Him which hath made and created that free; this is sin. 16. Sin is clearly to be known, if thou wouldst hate it perfectly. 17. Hatred is placed in the con- trary, which is truly named: Zhe Seed of God, or The Image of God, which desireth liberty without inter- mission. 18. This (Seed or Image of God) continueth, and is, and must of neces- sity continue, as long as God can both be and continue, in that which it is; for it is from the One, neither doth it ever suffer Itself to be driven or ex- pelled from thence. 19. Tothe intent, that that Jmage 38 Some Notable Sayings of God, may be both quickly and duly restored, there interposes Itself that perfectly Oxe, to make whole again, all that is disjoined from Itself. 20 ‘This could not be done, but in a certain Thing, that must liken it to that which is disjoined, but without all loss of Unity. 21. It behooved and was needful, that Zat should most openly declare Itself, in as much as It is One, and only One, to the intent that liberty might return into its state which yet is never lost. 22. Hence that, zamely, Jesus Christ of Nazareth, taught, exercised, had, and used a most perfect Free-w7i/. 23. This was not His (as himself witnesseth) but that Oxe’s from whom He had received it, that by Him it may be made manifest. 24. Yet could He not be deprived 39 Some Notable Sayings thereof, as well because of his Right, as of the Perfection which it was nec- essary He should have, because of the liberty, that He might (as it was meet) best declare it. 25. The most perfect thing of all in Him, was the free, entire, and most absolute wzzting of the wz/l, which arrogated not that to himself, from whence himself was the Oxe, other- wise he had departed from the ONE. 26. Now there is yet extant (as is already shown) that Free Thing which is not to be lost; otherwise it would bring loss to the Divinity from which it is, and whose property it is; for that had lost something, which had vanished into nothing, and there had been something, from whence it might have followed, that the whole should perish after the same manner. 27. That that therefore may be 40 Some Notable Sayings done, it is necessary that it be done according to the example (which must needs be most perfect, because of the duty thereof) and that wholly after the will and arbitrameut of the One, which never disagreed from Itself. 28. This is, and is called to return from every disagreeing thing, to the One and Only, which during all a man’s life, is to be studied. He that will, cax, he that believes it not, let him ?¢ry. 29. This may and must be done only by the losing of that which is contrary to the One; otherwise it can- not; that is Obedience in Obedience, to wit, an ezfzre resignation, a certain perfect sacrifice, which is voluntary: Briefly, that Christ is the true Son of God, the first begotten of his brethren, to whom it is proper whatsoever the Father can, Who is the true Interces- 41 Some Notable Sayings sor, 6y whom alone thou mayest, and necessarily must, come to the only One, that is, to the Father who hath appointed Him to this end. 30. If any man understand not the meaning of these speeches, he wants as yet, the Testimony of the Spirit, whose discipline he shuts out and re- fuses. If any man understand it, let him judge, and the Spirit of God judgeth all things. If any man want, and be destitute of it, it is his own fault, because he is not careful of his fall, that it may be amended, which yet must be corrected. If any say, that these things are somewhat subtle and acute; let him know, that the greatest folly of the Holy Ghost (if that I may so speak, not derogating from him) is wiser than the highest wisdom of the whole world. 42 Some Notable Sayings It is no marvel that these things seem somewhat acute and subtle to the flesh ; for they are Divine, of which flesh cannot judge; and therefore it thinketh them acute, as if an owl should deny that it can see the bright- ness of the Day, when it useth only the light of the Night; the clearest part whereof is more dark than the darkest part of the day. To the Eternal Trinity in Unity, neither confounded nor divided. Be Glory and Praise. Amen 43 A FEW ITEMS CONCERNING DR. EVERARD The translation of ‘The Mystical Divinity,” and also of “Certain Grave and Notable Sayings,’’ are from a vol- ume published in 1659, under the title: ‘“The Gosple Treasury Opened: or, The Holiest of all Unveiling ;’’ a book of 926 pages, containing a number of Dr. Everard’s spiritual sermons, and other translations, beside those herein printed. We have only space at our disposal, to refer briefly to the high character of this minister of Truth. Of him it was written, by one who well knew him, that he was one that sought after Divine Wisdom, and found it, for he 44 Concerning Dr. Everard knew the merchandise of It to be bet- ter than the merchandise of silver, and the gain thereof than fine gold (Prov. chapters i, iv, and viii). And he often said, that he desired to be ac- quainted with men who had exfers- ence of Christ, rather than men of notions or speculations, men, who de- sired to act more than to falk,; and that though suck were never so mean, poor and despised by the world, yet if they were but acquainted with such experimental truths as these, they were more welcome to him than so many princes and potentates; and with such he desired to become acquainted, that he might confirm them in the grace of God. We may say of him, and of such high-raised truths, as Isaiah saith: ‘‘Whom shall he teach knowledge? and whom shall he make to understand doctrine (or, the hear- 45 Concerning Dr. Everard ing)? them that are weaned from the inilk, and drawn from the breasts; for precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ And this also was his counsel to any who came to him, either ignorant, or full of ézteral knowledge; who are usually full of questions, yet are also very ignorant as to self-denial, anni- hilation, and resignation; which his discerning spirit soon perceived in reasoning with them, sometime al- leging to them that of Pythagorus, that, when any came to enter himself as a scholar under him, he would en- join them to ask no questions in three years, so that he might teach them as he found them able to receive; and at three years end, they might then ask him any question, but then, they had 46 Concerning Dr. Everard none to ask, for he had satisfied all their doubts. Or, suppose, said he, there were be- fore you as much food as you could eat in a month, if I should enjoin you to eat it all at a meal or two, instead of nourishing, it would destroy you; whereas if I gave youa month to eat it, taking your meals orderly and di- gesting them, it would do you much good, nourish, refresh and strengthen. And a narrow-mouthed vessel, that holds much when full, you may fill it with precious liquor, and so preserve it, if you pour it in as it can receive: but if you pour in too fast, you spill and spoil that which, hereafter, might support your life. Nor do we put young scholars to learn Greek or Lat- in at their first entrance, but we instill learning by degrees, as they are able to suck in and receive; with these and 4? Concerning Dr. Everard such like expressions would he per- suade them to wait with patience, till Te were pleased to reveal. A sample of his manner of preaching may be found in a booklet mentioned in the Booklist which follows, it is entitled : ‘‘The Rending of the Vail, or, some Rays of Glory from the Holy of Ho- lies.’’ ‘The text of the sermon were these words of Christ: ‘‘ Have salt in yourselves” (Mark ix: 50). THE END 48 SOME | CHOICE BOOKS ' ON THE i INTERIOR LIFE 72. a apa NUR mS ye LALA eS 4% sree FO te oe a | Ao a he ‘piet va a Hat ie: se rs a jot | ait ange. ee 3 i CHOICE BOOKS ON THE INTERIOR LIFE For Sale By GEORGE W. McCALLA N. W. Cor. 18th & Ridge Avenue PHILADELPHIA, PA EPISTLES OF JACOB BOEHME Very useful and necessary for those who read his writings, and full of excellent and plain instructions how to attain to the Life of Christ. 216 pp. Cloth, $1.50. THE SUPERSENSUAL LIFE Or the Life which is above sense. By Jacob Boehme. A _ dialogue between a Scholar and his Master. Showing how the soul may attain the Divine hearing and vision, and what its childship in the nat- ural and supernatural life is; and how it passeth out of nature into God. 49 pp. Paper, 20 cents. THE WAY FROM DARKNESS TO TRUE ILLUMINATION By Jacob Boehme. A discourse between a soul hungry and thirsty after the Foun- tain of Love—the sweet love of Christ, and a soul enlightened; showing which way one soul should seek after and comfort an- 1 CATALOGUE OF CHOICE BOOKS. other, and bring it in its knowledge into the paths of Christ’s pilgrimage. 46 pp. Paper cover, 15 cents. THE WAY WE MUST WALK Through the world into the kingdom of God. By Jacob Boehme. With several choice selections from his deeply spiritual writings. Paper, 10 cents. THE JOURNEYINGS OF THE CHIL- DREN OF ISRAEL By ‘Thos. Bromley. Believing that the Scriptures have (besides the literal) a mys- tical sense, founded in the letter, the author aims to unfold the spiritual teaching relat- ing to the great and gradual work of re- generation which he finds expressed in the Hebrew names and historical passages of ‘these forty-two journeys, found in the 33d chapter of the Book of Numbers. 245 pp. Cloth, 60 cents. THE SABBATH OF REST, Or the Soul’s Progress in the work of the New Birth. By Thos. Bromley. A book not for the wise and rich, who think they see and enjoy enough, but for the poor in spirit who, inquiring the way to Zion, are sensible of their defects and breathe after a supply. 124 pp. Cloth, 60 cents. FELLOWSHIP WITH GOD By M. E. Caldwell. A Record of Spiritual Progress, through seven stages of Christian Experience. Paper, 20 cents. 2 CATALOGUE OF CHOICE BOOKS. SPIRITUAL LETTERS By Mrs. M. E. Caldwell. Stiff paper covers, 15 cents. THE LADDER OF DIVINE LOVE By J. Castenaza. A deeply spiritua! treat- ise, setting forth the advancement of the soul in Divine Love under the figure of sev- en steps or degrees. With an appendix en- titled: “Wounded With Love,” by Francis de Sales. Paper, 15 cents. SPIRITUAL GUIDE Which disentangles the soul and brings it by the inward way to the getting of perfect contemplation and the rich treasure of in- ternal peace. Written by Dr. Michael De Molinos. 159 pp. Cloth, 75 cents. THREE SPIRITUAL LAWS By F. de Sales. In which the properties of the dove are applied to the religious soul - in the form of laws. 32 pp. Paper cover, 10 cents. ENTIRE CONFORMITY TO THE DIVINE WILL By J. Drexelius. A little treatise which plainly setteth forth the desirability of a life wholly devoted to the Father’s will; it is full of soul-inspiring suggestions and in- structions. 42 pp. Paper cover, 10 cents. THE RENDING OF THE VEIL Or some Rays of Glory from the Holy of Holies. By Dr. John Everard. First pub- lished in 1659. Paper, 20 cents. 3 CATALOGUE OF CHOICE BOOKS. THE SEVEN LOVES Which the Human Soul may exercise to- wards God and The Gift of Adoration, and its Seven Visions of God. By F. W. Faber. Stiff paper covers, 10 cents. THE PRAYER OF SILENCE By John Falconi. Translated from the French by Mrs. M. W. Russell. A valu- able treatise regarding the prayer of sim- plicity. Paper cover, 10 cents. WHAT IS RELIGION? By F. W. Farrar. The treatise is based upon that Scripture: “If ye know that God is righteous, ye know that everyone that doeth righteousness is born of Him. It is the best setting forth of true religion we have ever seen. Paper cover, 1 cents. CHRISTIAN COUNSEL By F. Fenelon. On divers matters pertain- ing to the Inner Life. 163 pp. Cloth, 50 cents. Paper cover, 25 cents. SPIRITUAL LETTERS By F. Fenelon. Contains forty of the author’s most spiritual epistles. 56 pp. Paper cover, 15 cents. THE LOVE OF GOD By F. Fenelon and other writers. A spirit- ual treatise on personal experience; the love of God our rule in life; submission to the will of God; true piety and prayer. 64 pp. Paper cover, 15 cents. 4 CATALOGUE OF CHOICE BOOKS. EVANGELICAL MYSTICISM By John Fletcher. Including some testi- mony concerning the author’s Christian ex- perience, and some extracts from his spirit- ual letters. Paper, 10 cents. THE LADDER OF SANCTITY By J. N. Grou. Showing how by this Lad- der men rise and descend at one and the same time. To which is added a Treatise on Continual Prayer by same author. Stiff paper covers, 15 cents. A SHORT CATECHISM OF GENUINE CHRISTIANITY By Madam Guyon. Stiff paper covers, 10 cents. CONCISE VIEW OF THE WAY TO GOD And the State of Union. By Madam Guyon. 48 pp. Paper cover, 15 cents. A SHORT AND VERY EASY METHOD OF PRAYER By Madam Guyon. A method, which all can practice with the greatest ficility, and arrive in a short time by its means to a higher degree of perfection. 80 pp. Paper cover, 20 cents. MYSTICAL SENSE OF THE SACRED SCRIPTURES By Madam Guyon. With explanations and reflections regarding the Inner Life. Con- tains her comments on Genesis, Exodus, Leviticus, Numbers and Deuteronomy. 487 pp. Cloth, $2.00. CATALOGUE OF CHOICE BOOKS. THE BOOK OF JEREMIAH By Madam Guyon. Contains her com- ments and reflections on the Book of Jere- miah, with reference to the Interior Life. With additional selections from writings of same author. 80 pp. Cloth, 60 cents. THE JUSTIFICATIONS By Madam Guyon. Composed of numerous deeply spiritual excerpts from the three-vol- ume French edition of like title. So far as we know, it contains all that has thus far been translated. It also contains a number of excerpts made from other treatises of this most gifted author. Cloth, 88 pp. 60 cents. LIFE AND MANNERS OF NICHOLAS HERMAN Author of “Spiritual Maxims” and “Practice ligion as “Brother Lawrence.” 80 pp. of the Presence of God.” Known in Re- Cloth, 60 cents. PRACTICE OF THE PRESENCE Of GOD The best Rule of a Holy Life. By Brother Lawrence (Nicholas Herman). Being a series of conversations and letters on this subject. A new edition. The only un- abridged and unaltered edition published since 1727. Stiff paper covers, 15 cents. SPIRITUAL MAXIMS By Nicholas Herman. Concerning the Practice of the Presence of God. Contains 6 CATALOGUE OF CHOICE BOOKS. eight chapters of deep truth. Paper cover, 15 cents. THE SPIRIT OF PRAYER Or, the Soul Rising out of the vanity of Time, into the riches of Eternity. By Wil- liam Law. 92 pp. Paper cover, 25 cents. Cloth, heavy paper, 60 cents. AN ANSWER TO THE QUESTION: Where shall I go, or What shall I do, to be in the Truth? By William Law. Paper, 10 cents. FROM ADAM TO JAPHETH Or, Steps and Stages in the Spiritual Ascent of Man. By G. W. McCalla. A spiritual unfolding of 1 Chronicles 1:1-4, with an illustrative chart. 80 pp. Paper cover, 20 cents. Cloth, 40 cents. A LIFE OF FAITH By G. W. McCalla. The testimony which the various chapters of this volume set forth is in no sense the offspring of the author’s theorizing, but, in every instance, a record of facts learned in “the School of Experi- ence,” in which he has been a daily pupil for many years. 142 pp. Cloth, 60 cents. CHRISTIAN MYSTICISM in Truth and Life. By G. W. McCalla. This book contains extracts from 160 different writers, ancient and modern, bearing upon the subject of Christian mysticism as it re- lates to an inner sense of the Scriptures v CATALOGUE OF CHOICE BOOKS. and of Christ inwardly revealed in man. Cloth, 152 pp. 85 cents, GLIMPSES OF TRUTH From a spiritual Point of View. By G. W. McCalla. A book of thirty-two chapters treating on matters relating to the deeper experiences of the Christian life. 119 pp. Cloth, 60 cents. IN THE SAME STEPS By G. W. McCalla. A valuable series of articles, having reference to our following in His steps. Of value to those who are seeking to attain “the mark for the Prize.” 70 pp. Stiff paper covers. 30 cents. LIFE AND LIGHT HYMNAL Words only. By G. W. McCalla. The spir- itual hymns contained in this collection were written and selected for use in meet- ings, for the deepening of the spiritual life, conducted by the compiler. A limited num- ber of copies are now offered for sale. 74 op. Bound in stiff paper covers, 20 cents. OF THE SPIRIT By G. W. McCalla. Being a record of - Dreams, Visions, Special Guidance, Dis- cerning of Spirits, Revelations, Gift of Heal- ing, and other Spiritual Manifestations in the author’s own Christian experience. 128 pp. Cloth, 60 cents. THE COUNSELS OF GEWMICSE By G. W. McCalla. A companion volume to “Thus Spake Gewmicse.” It contains over 8 CATALOGUE OF CHOICE BOOKS. minety answers to queries relating to the deeper experiences of the Christian life. Cloth, 152 pp. 75 cents. THUS SPAKE GEWMICSE By G. W. McCalla. Being answers to queries having relation to spiritual life and light. Contains fifty-five separate subjects. Cloth, 128 pp., 60 cents. THE WAY, THE TRUTH, THE LIFE By G. W. McCalla.