Section II.
And the renunciation of the divided, not only lives,
but even imaginations, shews the most perfect love of
wisdom in the Monks, which exercises itself in science
of the unifying commandments. For it is, as I said,
not of the middle Rank of the initiated, but of the
higher than all.
Section III.
Therefore many of the things, which are done ^without reproach by the middle Rank, are forbidden
142 Donysius the Areopagite
in every way to the single Monks, — inasmuch as they
are under obHgation to be unified to the One, and
to be collected to a sacred Monad, and to be trans-
formed to the sacerdotal life, as far as lawful, as
possessing an affinity to it in many things, and as
being nearer to it than the other Ranks of the initi-
ated. Now the sealing with the sign of the Cross,
as we have already said, denotes the inaction of
almost all the desires of the flesh. And the cropping
of the hair shews the pure and unpretentious life,
which does not beautify the darkness within the
mind, by overlarding it with smeared pretence, but
that it by itself is being led, not by human attractions
but by single and monastic, to the highest likeness
of God.
Section IV.
The casting aside of the former clothing, and the
taking a different, is intended to shew the transition
from a middle religious life to the more perfect ; just
as, during the holy Birth from God, the exchange
of the clothing denoted the elevation of a thoroughly
purified life, to a contemplative and enlightened
condition. And even if now also the Priest, and all
the religious present, salute the man ordained, under-
stand from this the holy fellowship of the Godlike,
who lovingly congratulate each other in a Divine
rejoicing.
Section V.
Last of all, the Priest calls the ordained to the supremely Divine Communion, shewing religiously
on the Ecclesiastical Hierarchy. 143
that the ordained, if he would really attain to the
monastic and single elevation, will not merely con-
template the sacred mysteries within them, nor come
to the communion of the most holy symbols, after the
fashion of the middle Rank, but, with a Divine know-
ledge of the holy things received by him, will come
to the reception of the supremely Divine Communion,
in a manner different from that of the holy people.
Wherefore, the Communion of the most holy Eu-
charist is also given to the sacerdotal Orders, in
their consecrating dedications, by the Hierarch who
consecrated them, at the end of their most holy
sanctifications, not only because the reception of the
supremely Divine Mysteries is the consummation of
each Hierarchical reception, but because all the
sacred Orders, according to their capacity, partake of
the self-same common and most godly gifts, for their
own elevation and perfection in deification. We
conclude, then, that the holy Mystic Rites are,
purification, and illumination, and consecration. The
Leitourgoi are a purifying rank, the Priests an illu-
minating, and the Godlike Hierarchs a consecrating.
But the holy people is a contemplative Order. That
which does not participate in the sacred contem-
plation and communion, is a Rank being purified, as
still under course of purification. The holy people is
a contemplative Rank, and that of the single Monks
is a perfected Rank. For thus our Hierarchy, rever-
ently arranged in Ranks fixed by God, is like the
Heavenly Hierarchies, preserving, so far as man can
do, its God-imitated and Godlike characteristics.
144 Dionysiud the AreopagiU
Section VI.
But thou wilt say that the Ranks undergoing puri- V fication utterly fall short of the Heavenly Hierarchies
(for it is neither permitted nor true to say that any
heavenly Ordering is defiled), yea, I would altogether
affirm myself, that they are entirely without blemish,
and possess a perfect purity above this world, unless
I had completely fallen away from a religious mind.
.^ For if any of them should have become captive to
\ evil, and have fallen from the heavenly and undefiled
r\4 harmony of the divine Minds, he would be brought
to the gloomy fall of the rebellious multitudes. But
one may reverently say with regard to the Heavenly
Hierarchy, that the illuminating from God in things
hitherto unknown is a purification to the subordinate
Beings, leading them to a more perfect science of the
supremely Divine kinds of knowledge, and purifying
them as far as possible from the ignorance of those
things of which they had not hitherto the science,
conducted, as they are, by the first and more Divine
Beings to the higher and more luminous splendours
of the visions of God : and so there are Ranks being
illuminated and perfected, and purifying and illu-
minating and perfecting, after the example of the
Heavenly Hierarchy ; since the highest and more
Divine Beings purify the subordinate, holy, and
reverent Orders, from all ignorance (in ranks and
proportions of the Heavenly Hierarchies), and filling
them with the most Divine illuminatings, and per-
fecting in the most pure science of the supremely
Divine conceptions. For we have already said, and
on the Ecclesiastical Hieraixhy. 145
the Oracles divinely demonstrate, that all the hea-
venly Orders are not the same, in all the sacred
sciences of the God-contemplating visions ; but the
first, from God immediately, and, through these,
again from God, the subordinate are illuminated, in
proportion to their powers, with the most luminous
glories of the supremely Divine ray.
CAPUT VII.
" /. Co7icer?iing things perfonned over those fallen
asleep.
Section I.
These things having 'been defined, I think it
necessary also to describe the things religiously per-
formed by us over those who have fallen asleep.
For neither is this also the same between the
holy and the unholy ; but, as the form of life of
each is different, so also, when approaching death,
those who have led a religious life, by looking
steadfastly to the unfailing promises of the Godhead
(inasmuch as they have observed their proof, in the
resurrection proclaimed by it), come to the goal of
death, with firm and unfailing hope, in godly rejoic-
ing, knowing that at the end of holy contests their
condition will be altogether in a perfect and endless
life and safety, through their future entire resurrec-
tion ^ For the holy souls, which may possibly fall
^ Soul first — body afterwards.
146 D ion y si US the Areopagite
during this present life to a change for the worse,
in the regeneration, will have the most Godlike transi-
tion to an unchangeable^ condition. Now, the pure
bodies which are enrolled together as yoke-fellows
and companions of the holy souls, and have fought
together within their Divine struggles in the un-
changed steadfastness of their souls throughout the;
divine life, will jointly receive their own resurrec-r
tion ^ ; for, having been united with the holy souis
to which they were united in this present life, by
having become members y of Christ, they will receive
in return the Godlike and imperishable immortality,
and blessed repose ^ In this resi)ect then the sleep
of the holy is in comfort and unshaken hopes, as
it attains the goal of the Divine contests*.
Section II.
Now, amongst the profane, some^' illogically think
to go to a non-existence ; others ^ that the bodily
blending with their proper souls will be severed
once for all, as unsuitable to them in a Divine life
and blessed lots, not considering nor being suffi-
ciently instructed in Divine science, that our most
Godlike life in Christ has already begun '^ But
others*' assign to souls union with other bodies,
committing f, as I think, this injustice to them, that,
after (bodies) have laboured together with the godly
^1 I John iii. 2. -"^ I Cor. xv. 52. 7 Ibid. vi. 15.
z Heb. iv. II. a 2 Tim. iv. 6—8. ^ Plato, Ph^ed. i. 54.
c Ibid. i. 62-3. d Col. iii. 3, 4. e phaed. i. 64.
dStfcaJires, Ap. C. v. .s. 5 — 7* '
on iJie Ecchsiatical Hierarchy. 147
"souls, and have reached the goal of their most Divine
course, they relentlessly deprive them of their right-
eous retributions. And others^ (I do not know how
they have strayed to conceptions of such earthly
tendency) say, that the most holy and blessed repose
promised to the devout is similar to our life in this
world, and unlawfully reject, for those who are equal
to the Angels, nourishments appropriate to another
kind of life. None of the most religious men, how-
ever, will ever fall into such errors as these ; but,
knowing that their whole selves will receive the Christ-
like inheritance, when they have come to the goal of
this present life, they see more clearly their road to
incorruption already become nearer, and extol the
gifts of the Godhead, and are filled with a Divine
satisfaction, no longer fearing the fall to a worse con-
dition, but knowing well that they will hold firmly
and everlastingly the good things already acquired.
Those, however, who are full of blemishes, and un-
holy stains, even though they have attained to some
initiation, yet, of their own accord, have, to their own
destruction, rejected this from their mind, and have
rashly followed their destructive lusts, to them when
they have come to the end of their life here, the Divine
regulation of the Oracles will no longer appear as
before, a subject of scorn ^\ but, when they have
looked with different eyes upon the pleasures of their
passions destroyed, and when they have pronounced
g Matt. xxil. 28. ^ Republic, lib. i. p. 9. Cou:^in, Paris, 1833.
T48 Dionyslus the Arcopagite
blessed the holy life from which they thoiightlessl)
fell away, they are, piteously and against their will,
separated from this present life, conducted to no holy
hope, by reason of their shameful life ^
Section III.
Now, whilst none of these attain the repose of
the holy men, he himself, when coming to the end
of his own struggles, is filled with a holy consolation,
and with much satisfaction enters the path of the
holy regeneration. The familiar friends, however,
of him who has fallen asleep, as befits their divine
familiarity and fellowship, pronounce him blessed,
whoever he is, as having reached the desired end
crowned with victory, and they send up odes of
thanksgiving to the Author of victory, praying also
that they may reach the same inheritance. Then
they take him and bring him to the Hierarch, as to
a bequest of holy crowns ; and he right gladly receives
him, and performs the things fixed by reverend men,
to be performed over those who have piously fallen
asleep.
//. Mysterion over those 7vho have religiotisly fallen asleep.
The Divine Hierarch collects the reverend Choir,
and if the person who has fallen asleep were of the
sacerdotal rank, he lays him down before the Divine
Altar, and begins with the prayer and thanksgiving
^ Ps. cxii. 10.
071 the Ecclesiastical Hierarchy. 149
to God ; but if he belonged to the rank of the chaste
Monks, or the holy people, he lays him down near
the hallowed sanctuary, before the sacerdotal en-
trance. Then the Hierarch finishes the prayer of
thanksgiving to God ; and next, the Leitourgoi, after
reading the unfailing promises concerning our holy
resurrection, contained in the Divine Oracles, rever-
ently chant the odes of the same teaching and power,
from the Oracles of the Psalter K Then the first
Leitourgos dismisses the catechumens, and calls aloud
the names of the holy people, who have already fallen
asleep ; amongst whom he deems the man, who has
just terminated his life, worthy of mention in the
same rank, and urges all to seek the blessed consum-
mation in Christ; then the Divine Hierarch advances,
and offers a most holy prayer over him, and after the
prayer both the Hierarch himself salutes the defunct,
and after him, all who are present. When all have
saluted, the Hierarch pours the oil upon the fallen
asleep, and when he has offered the holy prayer for
all, he places the body in a worthy chamber, with
other holy bodies of the same rank.
///. Contemplation.
Section I.
Now, if the profane should see or hear that these
things are done by us, they will, I suppose, split
with laughter, and commiserate us on our folly. But
^ See Burial Office.
150 Dionysius the Areopagite
there is no need to wonder at this. For, as the
Oracles say, " If they will not believe, neither shall
they understand V And as for us, who have con-
templated the spiritual meaning of the things done,
whilst Jesus leads us to the light, let us say, that,
not without reason, does the Hierarch conduct to,
and place the man fallen asleep, in the place of the
same rank ; for it shews reverently, that, in the
regeneration, all will be in those chosen inheritances,
for which they have chosen their own life here^".
For example, if any one led a Godlike and most holy
life here, so far as the imitation of God is attainable
by man, he will be, in the age to come,- in divine
and blessed inheritances ; but if he led a life inferior
to the divine likeness in the highest degree, but,
nevertheless, a holy life, even this man will receive
the holy and similar retributions. The Hierarch,
having given thanks for this Divine righteousness,
offers a sacred prayer, and extols the worshipful
Godhead, as subjugating the unjust and tyrannical
power against us all, and conducing us back to our
own most just possessions'^ (or judgments).