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.
3. But, to say nothing of those mystical experiences (since they cannot be told unto the world, and since thou knowest them well), when it behoved us to communicate these things unto the world and to bring all whom we might unto that holy knowledge we possessed, how he surpassed nearly all the holy teachers in the time he devoted to the task, in pureness of mind, in exactness of exposition, and in all other holy qualities, to such a degree that we could not attempt to gaze upon such spiritual radiance. For we are conscious in ourselves and well aware that we cannot sufficiently perceive those Divine Truths which are granted to man’s perception, nor can we declare and utter those elements of Divine Knowledge which are given unto man to speak. We fall very short of that understanding which the Divine men possessed concerning heavenly truths, and verily, from excess of reverence, we should not have ventured to listen, or give utterance to any truths of Divine philosophy, were it not that we are convinced in our mind that such knowledge of Divine Truth as is possible must not be disregarded. This conviction was wrought within us, not only by the natural impulse of our minds, which yearn and strive for such vision of supernatural things as may be attained, but also by the holy ordinance of Divine Law itself, which, while it bids us not to busy ourselves in things beyond us because such things are both beyond our merits and also unattainable,1 yet earnestly exhorts us to learn all things within our reach, which are granted and allowed us, and also generously to impart these treasures unto others.” In obedience to these behests we, ceasing not through weariness or want of courage in such search for Divine Truth as is possible, yea, and not daring to leave without assistance those who possess not a greater power of contemplation than ourselves, have set ourselves to the task of composition, in no vain attempt to introduce fresh teaching, but only seeking by more minute and detailed investigations to make more clear and plain that which the true Hierotheus hath said in brief.
3. But, to say nothing of those mystical experiences (since they cannot be told to the world, and since you know them well): when it was our duty to communicate these things to the world and to bring all whom we could to the holy knowledge we possessed, he surpassed nearly all the holy teachers in the time he devoted to the task, in pureness of mind, in exactness of exposition, and in all other holy qualities, to such a degree that we could not attempt to gaze upon such spiritual radiance. For we are conscious in ourselves and well aware that we cannot sufficiently perceive those Divine Truths which are granted to man’s perception, nor can we declare and utter those elements of Divine Knowledge which are given to man to speak.
We fall very short of the understanding that the Divine men possessed concerning heavenly truths, and indeed, from excess of reverence, we would not have ventured to listen to, or give utterance to, any truths of Divine philosophy, were we not convinced in our mind that such knowledge of Divine Truth as is possible must not be disregarded. This conviction was produced in us not only by the natural impulse of our minds, which yearn and strive for such vision of supernatural things as may be attained, but also by the holy ordinance of the Divine Law itself, which, while it bids us not to busy ourselves with things beyond us, because such things are both beyond our merits and unattainable,1 yet earnestly exhorts us to learn all things within our reach that are granted and allowed us, and also to share these treasures generously with others.2
In obedience to these commands, not ceasing through weariness or want of courage in such search for Divine Truth as is possible, and not daring to leave without assistance those who have no greater power of contemplation than ourselves, we have set ourselves to the task of composition, making no vain attempt to introduce fresh teaching, but seeking only, by more minute and detailed investigations, to make clearer and plainer what the true Hierotheus has said in brief.