That Suidas, whoever he was, whose useful collections are extant and who lived after the thousandth year of Christ, when treating of our Dionysius, makes him a disciple of blessed Paul and bishop of the Athenians. From him he narrates the history of the eclipse seen at Heliopolis while the Lord was suffering, when Apollophanes was present. He also cites the letter of our Dionysius to Polycarp, which is handled by many hands, and in that letter all the things which Suidas reported are contained word for word.
Afterwards he subjoins the whole subject matter of the book On the Divine Names to Timothy. He also acknowledges the Hierarchical books, the Mystical Theology, and all the letters which we have, and among them those to Gaius and to Demophilus, both of whom he calls Therapeutae. He also cites the encomium of Michael Syncellus, of which we have already treated.
Many hold that the Prologue prefixed to the Greek scholia of blessed Maximus is not by Maximus, but by a certain younger John of Scythopolis. Indeed, it does not agree very much with the style of Maximus, which is more compressed and simpler. In this Prologue an answer is given to certain arguments of adversaries who attempt to take these books away from Dionysius the Areopagite, arguments which we have already solved. With most people, we attribute the Prologue to Maximus, from whom I think it should not be taken away on account of no very great discrepancy of style.
In the same Prologue there is added an index of all the works of Dionysius which now exist, and besides these of many works which have perished, mention of which is made in the works now extant. There is no need to recount these now again.
Finally, various epigrams of George the Patrician, whose homeland was Mytilene, have appeared in print in praise of the books of blessed Dionysius: On the Celestial Hierarchy, On the Ecclesiastical Hierarchy, On the Divine Names, and On Mystical Theology.