On the Divine Names and the Mystical Theology — trans. C. E. Rolt
The translator’s English as printed (C. E. Rolt). The original-language text is not held; names are romanised as the translator printed them.
16. Words of the same, from the same Hymns of Yearning. “Forasmuch as we have set down in order the manifold yearnings springing from the One, and have duly explained what are the powers of knowledge and of action belonging to the yearnings springing from the One, and have duly explained what are the powers of knowledge and of action proper to the Yearnings within1 the world and above2 it (wherein, as hath been already explained, the higher place belongeth unto those ranks and orders of Yearning which are spiritually felt and perceived, and highest amongst these are the Divine Yearnings in the very core of the Spirit towards those Beauties which have their veritable Being Yonder),3 let us now yet further resume and compact them all together into the one and concentrated Yearning which is the Father of them all, and let us collect together into two kinds their general desiderative powers, over which the entire mastery and primacy is in that Incomprehensible Causation of all yearning which cometh from Beyond them all, and whereunto the universal yearning of all creatures presseth upwards according to the nature of each.”
1 i. e. The social instinct in men and animals, and the impulse of mutual attraction in the inanimate world. 2 The manifold yearnings of the spirit for Truth, Beauty, Spiritual Love, etc.
3 i.e. Of the two classes just alluded to the second is the higher; and of those yearnings which belong to this class the most transcendent are the highest. Religion is higher than secular life, and the highest element in Religion is other-worldly. The received text reads— “The Divine Yearnings in the very core,” etc., of αὐτονόητοι καὶ θεῖοι τῶν ὄντως ἐκεῖ καλῶς ἐρώτων. I have ventured to amend ἐρώτων to ἔρωτες. If the MS from which the received text is derived belonged to a family having seventeen or eighteen letters to a line then this word would probably come at the end of a line (since there are 260 letters to the end of it, from the beginning of the section), and would have the év- of ὄντως just above it and the -ov- of αὐτονόητοι just above that, and ἐρώτων at the end of the line next but one above that. This would make the corruption of ἔρωτες into ἐρώτων very natural.
16. Words of the same, from the same Hymns of Yearning. “Since we have set out in order the many yearnings that spring from the One, and have duly explained the powers of knowledge and of action belonging to the yearnings that spring from the One, and have duly explained the powers of knowledge and of action proper to the Yearnings within1 the world and above2 it (among which, as has already been explained, the higher place belongs to those ranks and orders of Yearning that are spiritually felt and perceived, and highest among these are the Divine Yearnings in the very core of the Spirit toward those Beauties that have their true Being Yonder),3 let us now go further and gather and compact them all into the one concentrated Yearning that is the Father of them all.
Let us collect their general desiderative powers into two kinds, over which the entire mastery and primacy belongs to that Incomprehensible Causation of all yearning which comes from Beyond them all, and toward which the universal yearning of all creatures presses upward, each according to its nature.”
1 i.e. The social instinct in people and animals, and the impulse of mutual attraction in the inanimate world. 2 The many yearnings of the spirit for Truth, Beauty, Spiritual Love, etc.
3 i.e. Of the two classes just mentioned, the second is the higher; and of the yearnings belonging to this class, the most transcendent are the highest. Religion is higher than secular life, and the highest element in Religion is other-worldly. The received text reads “The Divine Yearnings in the very core,” etc., of αὐτονόητοι καὶ θεῖοι τῶν ὄντως ἐκεῖ καλῶς ἐρώτων. I have ventured to amend ἐρώτων to ἔρωτες. If the manuscript from which the received text derives belonged to a family with seventeen or eighteen letters to a line, then this word would probably come at the end of a line (since there are 260 letters up to the end of it from the beginning of the section). It would have the év- of ὄντως just above it, the -ov- of αὐτονόητοι just above that, and ἐρώτων at the end of the line next but one above that. This would make the corruption of ἔρωτες into ἐρώτων very natural.