It is not clear whether the reference here is to painting or to sculpture, of which the product was afterwards painted. The combination of ἀναμάσσονται and συμπαραγράφουσι suggests the latter. ↩
In the Bodleian Latin MS. the title is:—“How the human soul is made in the image of God.” ↩
λαμπρότης. The old Latin version translates this by purpurissus. ↩
St. John 1:1. ↩
Cf. 1 Corinthians 2:16; and 2 Corinthians 13:3. ↩
1 John 4:7–8. ↩
St. John 13:35 (not verbally). ↩
The Bodleian Latin MS. gives:—“That God has not human limbs, and that the image of the Father and of the Son is one, against the Eunomians.” ↩
Psalm 94:9. ↩
Genesis 1:26. ↩
The Bodleian Latin MS. gives:—“Why man was not created with horns and other defences like certain other animals.”
The argument of this and the following chapter seems to be derived to a great extent from Origen (Contra Celsum, IV. 75 et sqq.). ↩
The Latin version divides the chapters somewhat differently at this point. The Bodleian MS. gives this section the title, “Of the dignity of the human form, and why man was created after the other creatures.” ↩
“Vegetative”:—reading (with several MSS. of both classes of those cited by Forbes) φυτικὴ for φυσικὴ (the reading which Forbes follows in his text). A similar reading has been adopted in some later passages, where the MSS. show similar variations. It seems not unlikely that the less common φυτικὸς should have been altered by copyists to φυσικός. But Gregory seems in this treatise to use the word φύσις for the corporeal nature: and he may have employed the adjectival form in a corresponding sense. ↩
Earlier, i.e. earlier than the animal life, or “sensitive” soul. ↩
The reference is really to 1 Thessalonians 5:23. Apparently all Forbes’ MSS. read πρὸς τοὺς Ἐφεσίους: but the Latin version of Dionysius Exiguus corrects the error, giving the quotation at greater length. ↩
Cf. St. Mark 12:30. ↩
ψυχικὴν: “psychic” or “animal:”—the Authorised Version translates the word by “natural.” ↩
Cf. 1 Corinthians 3:3. ↩
Cf. 1 Corinthians 2:14–15. ↩
The Latin versions make ch. IX begin at this point. The Bodleian MS. gives as its title:—“That the form of the human body agrees with the rationality of the mind.” ↩
It is not absolutely clear whether λόγος in the following passage means speech or reason—and whether λογικὸς means “capable of speech,” or “rational.” But as λογικὸς in the previous paragraph clearly has the force of “rational,” it would seem too abrupt a transition to make it mean “capable of speech” in the first line of this paragraph, and this may determine the meaning of λόγος. ↩
Reading τῶν for τὸν, with some of Forbes’ MSS. ↩
This and part of the next chapter, according to the division of the Greek, are included in the ninth chapter of the Latin Version. ↩
Here the Latin version begins chapter X. The title in the Bodleian MS. is:—“Of the five bodily senses.” ↩
That is, of the mind, in connection with reason. ↩
Cf. Ecclesiastes 1:8. The quotation is not from the Septuagint: it is perhaps not intended to be verbal. ↩
The Bodleian MS. of the Latin version gives as the title:—“The definition of the human mind.” ↩
Romans 11:34. ↩
Genesis 1:26. ↩
In the Latin version chap. XII includes only the first eight paragraphs, to which the Bodleian MS. gives the title:—“That the principle of man does not all reside in the brain, but in the whole body.” ↩
This view of the position of the heart is perhaps shared by Gregory himself: see here. ↩
διὰ τῶν κατὰ τὴν βάσιν πόρων. The meaning of this is obscure. If we might read τῶν κατὰ τὴν ὀψιν πόρων, we should have a parallel to τοῦ κατὰ τὸ στόμα πόρου below. But there seems to be no variation in the MSS. ↩
Psalm 7:10. ↩
The inflammation causing swelling in the neighbouring parts, and so leaving no room for the mind. ↩
The Latin version (as well as several of the Greek MSS.) makes this the beginning of chap. XIII. The Bodleian MS. gives as the title:—“That as the mind is governed by God, so is the material life of the body by the mind.” ↩
καλὸν and τὸ καλὸν seem in the following passage to be used of goodness, alike moral and aesthetic: once or twice καλὸν seems to be used as equivalent to ἀγαθὸν or as opposed to κακὸν, in a sense capable of being rendered simply by “good”; it also seems to carry with it in other phrases the distinct idea of aesthetic goodness, or “beauty,” and the use of κάλλος and καλλωπίζειν, in other phrases still, makes it necessary to preserve this idea in translation. The phrases “beautiful and good,” or “beauty and goodness,” have therefore been here adopted to express the single adjective καλὸν. ↩
Omitting τοῦ, which Forbes inserts before κατακοσμεῖσθαι: it appears to be found in all the MSS., but its insertion reduces the grammar of the passage to hopeless confusion.
