nados--hyperousios ousia kai nous
anoetos kai logos arretos--alogia kai anoesia kai anonymia--auto de
me on os pases ousias epekeina.]]

[Footnote 162: [Greek: oudemia e monas e trias exagei ten hyper
panta krypsioteta tes hyper panta hyperousios hyperouses
hypertheotetos.]]

[Footnote 163: [Greek: monas estai pases dyados arche] is stated by
Dionysius as an axiom.]

[Footnote 164: See especially Bradley's _Appearance and Reality_, some
chapters of which show a certain sympathy with Oriental speculative
Mysticism. The theory set forth in the text must not be confounded
with true pantheism, to which every phenomenon is equally Divine as it
stands. See below, at the end of this Lecture.]

[Footnote 165: See _De Div. Nom._ iv. 8; xi. 3.]

[Footnote 166: Dionysius distinguishes _three_ movements of the human
mind--the _circular_, wherein the soul returns in upon itself; the
_oblique_, which includes all knowledge acquired by reasoning,
research, etc.; and the _direct_, in which we rise to higher truths by
using outward things as symbols. The last two he regards as inferior
to the "circular" movement, which he also calls "simplification"
[Greek: haplosis].]

[Footnote 167: The highest stage (he says) is to reach [Greek: ton
hyperphoton gnophon kai di' ablepsias kai agnosias idein kai gnonai].]

[Footnote 168: [Greek: tolmosa theoplasia] and [Greek: paidariodes
phantasia] are phrases which he applies to Old Testament narratives.]

[Footnote 169: As a specimen of his language, we may quote [Greek:
esti de ekstatikos ho theios eros, ouk eon eauton einai tous erastas,
alla ton eromenon] (_De Div. Nom_. iv. 13).]

[Footnote 170: I am inclined to agree with Dr. Bigg (_Bampton
Lectures_, Introduction, pp. viii, ix), that Dionysius and the later
mystics are right in their interpretation of this passage. Bishop
Lightfoot and some other good scholars take it to mean, "My earthly
affections are crucified." See the discussion in Lightfoot's edition
of Ignatius, and in Bigg's Introduction. I am not aware how the
vindicators of "Dionysius" explain the curious fact that he had read
Ignatius!]

[Footnote 171: See Harnack, vol. iii. pp. 242, 243. St. Augustine
accepts this statement, which he repeats word for word.]

[Footnote 172: Compare also Hooker: "Of Thee our fittest eloquence is
silence, while we confess without confessing that Thy glory is
unsearchable and beyond our reach."]

[Footnote 173: Unity is a characteristic