“On Eccles. iv. 9, 10: ‘Two are better than one,’ etc. As we understand this literally, we do not admit those who accept the interpretation of the statements as referring to the soul and the body; for it is by no means justified, seeing that the soul has the entire control over the ruling and governing both of itself and of the body, whereas the body is the bondman of the soul, subservient and enthralled to it in all its decisions. If, then, the soul be inclined to what is mean and evil, and become careless of better thoughts and considerations, the body is unable to restore it and lead it back to higher things: for that is not natural to it.” There is also another short extract (on Gen. ii. 8, 9[9]) attributed to our author, which is non-allegorical in its treatment. The evidence therefore is inconclusive on this point: for though Jerome also mentions Dionysius as a commentator on the Bible three times in his letters, he throws no further light on the question.[10] On the subject of Inspiration we have no ground for thinking that Dionysius took up an independent position.[11] He introduces his Biblical quotation with the phrases current amongst early Christian writers. The general impression therefore left upon the reader is that Dionysius reverted to the more sober methods of interpreting Scripture that prevailed throughout the Church of his day as a whole, though he approached his master’s theories in his usual sympathetic spirit and availed himself of much that was valuable in them. His Place in the Church Kalendar 24. We hear of a Church dedicated to S. Denys in Alexandria at the beginning of the fourth century, which was destroyed by fire in a tumult in the time of Athanasius. October 3 and November 17 are the two most usual dates for his Commemoration in the Kalendar, the former date more especially in the East, where he is honoured as “a holy martyr.”[12] Concluding Remarks