  The very notion is, of course, remarkable, the notion, that is, of a kind of conjunction of opposites that strives to express the inexpressible magnitude of divine love and even to suggest power and vulnerability (or “almost” vulnerability: “as it were, charmed (beguiled, enchanted)”), as well as the possibility of a genuine two-way relation between Creator and creatures more in tune with Biblical thought. Yet the expression remains Greek, for the word thelgetai that Dionysius chooses is one that echoes the conclusion of Agathon’s speech in the Symposium where Agathon praises a Love that everyone “should hymn fairly, sharing in the song he sings that enchants/charms/beguiles (thelgon) the thought (phronema) of all gods and human beings” (197c). Dionysius changes the context but does not really reverse the polarity: it is God who still—like human beings—is beguiled by love and affection for beings and “led down” to dwell in them. Is this small detail and transposition merely accidental? It may well be, but in this context, the use of such a verb and thought is not accidental. Dionysius does not write as a Christian walled off from pagan thought or as if he were a Neoplatonic thinker in Christian disguise. Instead he provokes and delights in intertextuality at every point.