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.
2. Hence have they their celestial orders, their self-unities, their mutual indwellings, their distinct Differences, the faculties which raise the lower unto the higher ranks, the providences of the higher for those beneath them; their preservation of the properties belonging to each faculty, their unchanging introversions,1 their constancy and elevation in their search for the Good, and all the other qualities which we have described in our book concerning the Properties and Orders of the Angels? Moreover all things appertaining to the Celestial Hierarchy, the angelic Purifications, the Illuminations and the attainments which perfect them in all angelic perfection and come from the all-creative and originating Goodness, from whence it was given to them to possess their created goodness, and to manifest the Secret Goodness in themselves, and so to be (as it were) the angelic Evangelists of the Divine Silence and to stand forth as shining lights revealing Him that is within the shrine. And next those sacred and holy Minds, men’s souls and all the excellences that belong to souls derive their being from the Super-Excellent Goodness. So do they possess intelligence; so do they preserve their living being* immortal; so is it they exist at all, and can, by straining towards the living angelic powers, through their good guidance mount towards the Bounteous Origin of all things; so can they (according to their measure) participate in the illuminations which stream from above and share the bounteous gift (as far as their power extends) and attain all the other privileges which we have recounted in our book, Concerning the Soul. Yea, and the same is true, if it must needs be said, concerning even the irrational souls, or living creatures, which cleave the air, or tread the earth, or crawl upon the ground, and those which live among the waters or possess an amphibious life, and all that live buried and covered in the earth—in a word all that possess a sensitive soul or life. All these are endowed with soul and life because the Good exists. And all plants derive from the Good that life which gives them nourishment and motion, and even whatsoever has no life or soul exists through the Good, and thus came into the estate of being.1
1 Lit. “Revolutions.” (ai. . . περὶ ἑαυτὰς ἀμετάπτωτοι ocvveAtéess.) In Dante’s Paradiso the souls of the Redeemed all move with a circular motion. This symbolizes an activity of spiritual concentration. Cf. iv. 8, 9.
2 The Celestial Hierarchy is among D.’s extant works. It is referred to by Dante and was the chief source of mediæval angelology.
3 thy οὐσιώδη Cwhy—i.e. life as such, mere life, the life which they share with animals and plants.
2. From this they have their celestial orders, their self-unities, their mutual indwellings, their distinct Differences, the faculties that raise the lower to the higher ranks, the providences of the higher for those beneath them; their preservation of the properties belonging to each faculty, their unchanging introversions,1 their constancy and elevation in their search for the Good, and all the other qualities we have described in our book concerning the Properties and Orders of the Angels.2 Moreover, all things pertaining to the Celestial Hierarchy—the angelic Purifications, the Illuminations, and the attainments that perfect them in all angelic perfection—come from the all-creative and originating Goodness, from which it was given to them to possess their created goodness, to manifest the Secret Goodness in themselves, and so to be (as it were) the angelic Evangelists of the Divine Silence and to stand forth as shining lights revealing Him that is within the shrine.
And next, those sacred and holy Minds, men’s souls, and all the excellences that belong to souls derive their being from the Super-Excellent Goodness. So do they possess intelligence; so do they preserve their living being* immortal; so is it that they exist at all, and can, by straining towards the living angelic powers, mount through their good guidance towards the Bounteous Origin of all things; so can they (according to their measure) participate in the illuminations that stream from above, share the bounteous gift (as far as their power extends), and attain all the other privileges we have recounted in our book Concerning the Soul.
Indeed, the same is true, if it must be said, even of the irrational souls, or living creatures, which cleave the air, or tread the earth, or crawl upon the ground, and those that live among the waters or have an amphibious life, and all that live buried and covered in the earth—in a word, all that possess a sensitive soul or life. All these are endowed with soul and life because the Good exists. And all plants derive from the Good the life that gives them nourishment and motion; and even whatever has no life or soul exists through the Good, and so came into the estate of being.1
1 Lit. “Revolutions.” (ai. . . περὶ ἑαυτὰς ἀμετάπτωτοι ocvveAtéess.) In Dante’s Paradiso the souls of the Redeemed all move with a circular motion. This symbolizes an activity of spiritual concentration. Cf. iv. 8, 9.
2 The Celestial Hierarchy is among D.’s extant works. Dante refers to it, and it was the chief source of mediæval angelology.
3 thy οὐσιώδη Cwhy — i.e. life as such, mere life, the life they share with animals and plants.