[Footnote 153: This account of "Hierotheus" is, of course, taken from
Frothingham's most interesting monograph.]
[Footnote 154: So Ruysbroek says, "We must not remain on the top of the ladder, but must descend.">[
[Footnote 155: Another description of the process of [Greek: haplôsis] may be found in the curious work of Ibn Tophail, translated by Ockley, and much valued by the Quakers, The Improvement of Human Reason, exhibited in the Life of Hai Ebn Tophail, newly translated by Simon Ockley, 1708.]
[Footnote 156: [Greek: ou monon mathôn alla kai pathôn ta theia.]
[Footnote 157: See Harnack, vol. iv. pp. 282, 283. Frothingham's theory necessitates a later date for Dionysius than that which Harnack believes to be most probable; the latter is in favour of placing him in the second half of the fourth century. The writings of Dionysius are quoted not much later than 500.]
[Footnote 158: E.g., he agrees with Iamblichus and Proclus (in opposition to Plotinus) that "the One" is exalted above "Goodness.">[
[Footnote 159: At the present time the more pious opinion among Romanists seems to be that the writings are genuine; but Schram admits that "there is a dispute" about their date, and some Roman Catholic writers frankly give them up.]
[Footnote 160: E.g., [Greek: katharsis, phôtismos, myêsis, epopteia, theôsis; hierotelestai] and [Greek: mystagôgoi] (of the bishops), [Greek: phôtistikoi] (of the priests), [Greek: kathartikoi] (of the deacons).]
[Footnote 161: [Greek: hyperousios aoristia—hyper noun hynotês—henas henopoios hapasês henados—hyperousios ousia kai nous anoêtos kai logos arrêtos—alogia kai anoêsia kai anônymia—auto de mê on ôs pasês ousias epekeina.]
[Footnote 162: [Greek: oudemia ê monas ê trias exagei tên hyper panta krypsiotêta tês hyper panta hyperousiôs hyperousês hypertheotêtos.]