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63 Gen. i. 26.

64 Gen. i. 27.

65 Gen. i. 27.

66 Cf. Gal. iii. 28.

67 Gen. i. 27.

68 Gen. i. 27.

69 Gen. i. 27.

70 Cf. S. Matt. xxii. 20, Matt. xxii. 21.

71 Hist. Sus. 42.

72 The punctuation followed by Forbes here does not seem to give a good sense, and also places S. Gregory in the position of formally stating that one passage of Genesis contradicts another. By substituting an interrogation after h istoria fhsin, the sense given is this:-we know from a later statement in Genesis that the name Adam was given "in the day that they were created" (Gen. v. 2), but here the name given is general, not particular. There must be a reason for this, and the reason is, that the race of man, and not the individual, is that spoken of as "created in the image of God." With this view that all humanity is included in the first creation may be compared a passage near the end of the De Anima, where the first man is compared to a full ear of corn, afterwards "divided into a multitude of bare grain."

73 With this passage, again, may be compared the teaching of the De Anima on the subject of the Resurrection.

74 The explanation of the reason, however, is deferred; see xvii 4.

75 Otherwise Chap. xviii. The Bodleian ms. of the Latin version has the title:-"Against those who say that sin was a nseful introduction for the propagation of the human race; and that by sin it deserved animal generation."

76 S. Luke xx. 35, Luke xx. 36.

77 Ps viii. 6.

78 Ps. xlix. 13 (LXX.)

79 Otherwise Chap. xix. The Bodleian ms. of the Latin version has the title:-"That our other passions also are common to us and to the irrational animals, and that by the restraint of them we are said to be like to God."

80 Reading with Forbes diaglufouj. The reading diglufouj of the earlier editt. gives a better sense, but is not supported by any of Forbes' mss.

81 Col. iii. 2.

82 Rom. xiv. 17.

83 S. Matt. iv. 4.

84 Otherwise Chap. xx. The Bodleian ms. of the Latin version has the title:-"How the food ought to be understood with which man was fed in Paradise and from which he was prohibited."

85 Prov. ix. 5.

86 Cf. Is. xii. 3.

87 Gen. ii. 16.

88 Ps. xxxvii. 4.

89 Prov. iii. 18.

90 Otherwise Chap. xxi. The Bodleian ms. of the Latin version gives as the title:-"Why Scripture calls the tree, `the tree of the knowledge of good and evil. 0'"

91 The reference is to Gen. ii. 9 (in LXX.), where the tree is called, to culon tou eidenai gnwston kalou kai ponhrou. S. Gregory proceeds to ascertain the exact meaning of the word gnwston in the text; the eating is the "knowing," but what is "knowing"? He answers, "desiring."

92 Cf. Heb. v. 14.

93 1 Thess v. 21.

94 Cf. 1 Cor. ii. 15.

95 2 Tim. ii. 19.

96 Ex. xxxiii. 12 (LXX.).

97 S. Matt. vii. 23.

98 1 Tim. vi. 10.

99 Gen. iii. 5, Gen. iii. 6 (LXX.).

100 Ps. cxliv. 4 (LXX.).

101 Otherwise Chap. xxii. The Bodleian ms. of the Latin version gives as the title:-"That the Divine counsel is immutable."

102 Otherwise Chap. xxiii. The title in the Bodleian ms. of the Latin version is:-"That when the generation of man is finished, time also will come to an end." Some mss., of the Latin version make the first few words part of the preceding chapter.

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