Works of Dionysius

¶ Arguments of Marsilio Ficino of Florence on Dionysius the Areopagite, concerning the divine names, translated by the same from the Greek language into Latin.

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Since many,

both Latin and Greek, have explained the books of Dionysius with long commentaries, it is not useful now to comment on everything word for word. But where the Areopagus most smells of the Academy, [it is useful] to explore a bit more sagaciously, and to deliberate here and there on the flowers of our Dionysius, easily the prince of Platonists, like Platonists. And if we declare Dionysius to be a follower of Plato as a philosopher somewhere, we nevertheless judge that he is to be preferred, not only to other Platonists because of the summit of Platonic doctrine, but even to Plato himself because of the new light of Christian truth. ¶ We intend, however, not only to summarize his sense (as we said, primarily through Platonic reason), but also to interpret the Greek words into Latin again. So that on both sides, with our strength, the Platonic form might agree with itself. No one can easily report how correctly this is done on both sides, someone [can do it] more with difficulty unless he is a Platonist, but most difficultly unless he is a philosopher. ¶ In Mystica Theologia Mystical Theology, we have proved in a similarly Dionysian and Platonic sense that he calls the principle of the universe by a more proper name, to be named the One and the Good. And we have shown that it is higher than intellect and the intelligible, however much it exceeds them. No intellect, therefore, reaches it through intellectual action. But through a certain union, which is a truer and better intelligence. Such a union does not have its foundation so much in the intellect as in a certain unity. Which indeed is the apex of the intellectual soul, more eminent than the intellect. This same One has impressed itself as a character upon the soul. To which, at the same time, as a natural good, it has infused the love of the first Good and assiduously stirs it up. The soul, therefore, finally enjoys the One Good when, stirred by such love, and also pulled by God, it strips off all multitude pertaining to sense, reason, and intelligence. And having been dissolved, it rises whole into its own unity, through which it attains an inestimable union with the One, the principle of things itself.
¶ The book of Dionysius the Areopagite on the Divine Names, interpreted by Marsilio Ficino.
Dionysius.

After the book

of theological figurations, blessed man, I will now apply myself to explaining the divine names as best I can. Let that law of divine utterances, which was written for us, now be [present]. Through which we affirm the truth of those things that are said about God: not in the persuasions of human wisdom's reasons. But in the demonstration of His power. Which the Holy Spirit stirred up in the theologians. By which, indeed, we are coupled ineffably and unknowingly to the ineffable and unknown, through a certain union of power and action, superior to our rational and even intellectual [faculties].
¶ Only as much should be asserted about divine things as those divinely inspired show to us. Also, as far as the divine ray accommodates itself to us.
Marsilius.

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Plato in the Timaeus a dialogue on the creation of the world

says that one must believe in divine things concerning the son of God, even if they bring no reasons. In the Laws also, he orders that the findings of theology be confirmed by oracles. Dionysius similarly thinks that nothing should be asserted about divine things, except as much as those divinely inspired confirm. ¶ He names God here by a certain prodigious appellation among the Latins, superessentialitas super-essentiality. Essentiality among metaphysicians is simpler than essence. Therefore, God is not only the most simple, but is simplicity itself. If any science belongs to this, it should not be called essential, but more eminent than essence. Which, in turn, is called ignorance. Because it has nothing of any known cognition, but meanwhile is better than essence by the reason of intelligence and cognition. ¶ Let this, therefore, be proper to God. But for us, as long as we are outside the fatherland, the highest cognition is intelligence, not yet reaching the divine nature. Truly, only as much of divine gifts and powers follows, as the divine ray itself, transmitted through the serene minds of the saints, has shown.