1 Prov. xvii. 6 (LXX.). The clause is not found in the English version.
2 Reading (with Forbes' marginal note), upobolhj 
3 A Bodleian ms. of the Latin version, cited by Forbes, which gives independent titles, has here:-"Of the perfection and beauty of the world and of the harmonious discord of the four elements."
4 Gen. ii. 4 (LXX.). 
5 uperbolh apparently means "intensity" or "a high degree of force," not "excess of force," since, though the force in each is augmented, it does not exceed that in the other, which is augmented also pari passu.
6 Gen. i. 1.
7 Gen. ii. 1. 
8 The title in the Bodleian Latin ms. is:-" That it was reasonable that man should be created last of the creatures."
9 The title in the Bodleian Latin ms. is:-"That God created man with great deliberation."
10 Gen. i. 26, not exactly from the LXX.
11 The title in the Bodleian Latin ms. is:-Of the kingly dignity of the human form." 
12 It is not clear whether the reference here is to painting or to sculpture, of which the product was afterwards painted. The combination of anamassontai and sumparagrafousi suggests the latter.
13 In the Bodleian Latin ms. The title us:-"How the human soul is made in the image of God"
14 lamprothj The old Latin version translates this by "purpurissus"
15 S. John i. 1.
16 Cf. 1 Cor. ii. 16; and 2 Cor. xiii. 3.
17 1 S. John iv. 7, John iv. 8.
18 S. John xiii. 35. (not verbally).
19 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." 
20 Ps. xciv. 9.
21 Gen. i. 26.
22 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.).
23 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."
24 "Vegetative":-reading (with several mss. of both classes of those cited by Forbes) futikh for fusikh (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 futikoj should have been altered by copyists to fusikoj. But Gregory seems in this treatise to use the word fusij for the corporeal nature: and he may have employed the adjectival form in a corresponding sense. 
25 Earlier, i.e. earlier than the animal life, or "sensitive" soul.
26 The reference is really to 1 Thess. v. 23. Apparently all Forbes' mss. read proj touj 'Efesiouj: but the Latin version of Dionysius Exiguus corrects the error, giving the quotation at greater length.
27 Cf. S. Mark xii. 30.
28 yuxikhn: "psychic" or "animal:"-the Authorised Version translates the word by "natural."
29 Cf. 1 Cor. iii. 3.
30 Cf. 1 Cor. ii. 14, 1 Cor. ii. 15.
31 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."
32 It is not absolutely clear whether logoj in the following passage means speech or reason-and whether logikoj means "capable of speech," or "rational." But as logikoj in §7 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 §8, and this may determine the meaning of logoj.
33 Reading twn for ton, with some of Forbes' mss. 
34 This and part of the next chapter, according to the division of the Greek, are included in the ninth chapter of the Latin Version.
35 Here the Latin version begins chapter x. The itle in the Bodleian ms. is:-"Of the five bodily senses."
36 That is, of the mind, in connection with reason.
37 Cf. Eccles. i. 8. The quotation is not from the LXX.: it is perhaps not intended to be verbal. 
38 The Bodleian ms. of the Latin version gives as the title:-"The definition of the human mind."
39 Rom. xi. 34.
40 Gen. i. 26. 
41 In the Latin version chap. xii. includes only §§1-8 (incl.), 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."
42 This view of the position of the heart is perhaps shared by Gregory himself: see e.g. ch. xxx. §15. 
43 dia twn kata thn basin porwn. The meaning of this is obscure. If we might read twn kata thn oyin porwn, we should have a parallel to tou kata to stoma porou below. But there seems to be no variation in the mss.;.
44 Ps. vii. 10.
45 The inflammation causing swelling in the neighbouring parts, and so leaving no room for the mind.
46 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."
47 kalon and to kalon seem in the following passage to be used of goodness, alike moral and aesthetic: once or twice kalon seems to be used as equivalent to agaqon or as opposed to kakon, 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 kalloj and kallwpizein, 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 kalon.
48 Omitting tou, which Forbes inserts before katakosmeisqai: it appears to be found in all the mss., but its insertion reduces the grammar of the passage to hopeless confusion. Perhaps the true reading is tou prwtotupou kallistou.
49 Reading w, with several of Forbes' mss., for the h of the Paris ed., and the o of Forbes' text.
50 The Latin version (and with it several of the Greek mss.) makes this the fourteenth chapter. The Bodleian ms. gives as its title:-"That our body is always in motion." 
51 Life is represented as a succession of opposite states (twn enantiwn diadoxh), which yet recur again and again in the same sequence (dia twn omoiwn). This is illustrated in the following section.
52 Reading mhxanhj with the earlier editions and (apparently) a large number of Forbes' mss. in place of mhxanikhj. But molubdinhj may be for molubdainhj.
53 Reading deiknusin, as Forbes does (apparently from all the mss. and agreeing with the earlier editt.). The Latin translation points to the reading deiknutai. 
54 Reading epidistazousa with several of Forbes' mss. 
55 "The holy men," Joseph and Daniel, who were enabled, by the authority they obtained through their interpretation of dreams, to benefit the state.
56 This is chapter xv. in the Latin version and some Greek mss. The Bodleian ms. of the Latin gives the title:-"That the mind is sometimes in servitude to the body, and of its three differences, vital, spiritual, and rational." 
57 Otherwise chap. xvi. The Bodleian ms. of the Latin version gives the title:-"That the vital energy of the irrational creatures is not truly but equivocally called `soul 0', and of the unspeakable communion of body and soul."
58 <\th thj yuxhj klhsei sugkekrimenh. The meaning is apparently something like that given; but if we might read sugkexrhmenh the sense of the passage would be much plainer.
59 Reading futikhj for fusikhj as before, ch. 8, §4 (where see note).
60 Cf. Gen. ix. 3. The quotation, except the last few words, is not verbally from the LXX. 
61 It does not seem of much consequence whether we read perilambanetai with Forbes and the mss., and treat it as of the middle voice, or perilambanei ti with the Paris Editt. The reading perilambanetai, taken passively, obscures the sense of the passage.
62 Otherwise chap. xvii. The title in the Bodleian ms. of the Latin Version is:-"That the excellence of man does not consist in the fact that, according to philosophers, he is made after the image of the world, but in the fact that he is made in the image of God, and how he is made in the image of God."
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.
103 Gen. i. 26, Gen. i. 27.
104 This Realism is expressed even more strongly in the De Anima et Resurrectione.
105 1 Cor. xv. 47.
106 Ps. xcv. 4.
107 Cf. Hist. Sus. 42. 
108 Gen. i. 28.
109 1 Cor. xv. 51, 1 Cor. xv. 52.
110 1 Thess. iv. 17.
111 Heb. xi. 40.
112 Heb. xi. 13.
113 Heb. xi. 11.
114 Ps. lxxxiv. 3.
115 Ps. lxxxiv. 11 (LXX.).
116 Ps. lxxxiv. 10. 
117 Ps. lxxxiv. 12.
118 Acts i. 7.
119 Otherwise Chap. xxiv. The Bodleian ms. of the Latin version has a title corresponding to that of the following chapter in the other mss.:-"Against those who say that matter is co-eternal with God."
120 Cf. Heb. xi. 3. The mss. give somewhat the same variations which are observable in the N. T. Codices. The reading which Forbes adopts coincides with the Textus Receptus.
121 Reading, with some of Forbes' mss., aposoj, which seems on the whole the better reading so far as sense is concerned. apoioj may be the result of a sense of the awkwardness of employing both aposoj and amegeqhj: but further on in the section we find aposoj where the mss. seem to agree. Further, the connecting particles seem to show a closer connection of sense between aposoj and amegeqhj than between amegeqhj and asunqetoj. 
122 Otherwise Chap. xxv. The Bodleian ms. of the Latin version has the title:-"That all matter exists in certain quantities."
123 With this passage may be compared the idealistic doctrine of the De Anim. et Resurr.
124 Otherwise Chap. xxvi. The title in the Bodleian ms. of the Latin version is:-"Of faith in the resurrection, and of the three dead persons whom the Lord Jesus raised." 
125 Cf. S. Mark xiii. 1.
126 Cf. S. Luke xxiii. 27-29.
127 S. Luke iv. 39.
128 S. John iv. 49. 
129 Cf. S. Luke vii. 13-15.
130 Omitting, as several of Forbes' mss. do, and as the ms. employed by Dionysius seems to have done, the words apodidonai palin tw zhn. If these words are retained, biazomenhj must be taken passively, and the pragma feukton understood not of the condition of the corpse, but of the resurrection of Lazarus. 
131 1 Thess. iv. 16.
132 S. Luke iv. 23.
133 Cf. S. John xx. 27.
134 1 Cor. xv. 12.
135 Col. ii. 8.
136 Ps. civ. 29, Ps. civ. 30 (LXX.). Cf. also with what follows vv. 31-35.
137 Otherwise Chap. xxvii. The Bodleian ms. of the Latin version has the title:-"That however much the human body may have been consumed, the Divine power can easily bring it together."
138 analusewj, in S. Gregory, seems to be frequently used in the sense of "return." Cf. Phil. i. 23, eij to analusai, kai oun Coistw einai, where Tertullian translates "cupio recipi", (De Patientia). 
139 Otherwise Chap. xxviii. The title in the Bodleian ms. of the Latin version is:-"That although bodies rise together they will yet receive their own souls."
140 Cf. S. Luke xvi. 24-31.
141 The word, that is of the Prophet, or of the Saviour, as in the cases cited.
142 The "form" seems to be regarded as a seal, which, while taking its pattern from the combination of elements, yet marks those elements which have been grouped together under it; and which at the same time leaves an impression of itself upon the soul. The soul is thus enabled to recognize the elemental particles which make up that body which belonged to it, by the tupoj imprinted on them as well as on itself. 
143 Otherwise Chap. xxix. The title in the Bodleian ms. of the Latin version is:-"Of different views of the origin of the soul."
144 Cf. Gen. ii. 7.
145 S. Matt. vi. 25. 
146 That is, the life of the spirit before its incorporation.
147 In the discourse that is contained in the next chapter. The point has been mentioned, but the conclusions were not drawn from it in the opening section of this chapter.
148 Otherwise Chap. xxx. But in the Latin translation of Dionysius, the new chapter does not begin till the end of the first sentence of the Greek text. As Forbes remarks, either place is awkward: a better beginning would be found at §8 of the preceding chapter. The Bodleian ms. of the Latin version gives as the title:-"That God equally made the soul and the body of man."
149 Hist. Sus 42. 
150 The reading authj meqistamenhj, "itself being transformed," seems to give a better sense, but the weight of ms. authority seems to be against it.
151 Altering Forbes' punctuation. 
152 Deut. iv. 23.
153 Reading futikon for fusikon, see note 6 on ch. 8, §4.
154 Otherwise Chap. xxxi. The Bodleian ms. of the Latin version gives the title:-"Of the threefold nature of the body."
155 Cf. S. John x. 5. 
156 Reading (with Forbes' j marginal suggestion) ekpnohn.
157 Or perhaps "fresher," the heart seeking as it were for freshet and cooler air, and the breath being thus accelerated in the effort to obtain it. 
158 I Cor. xiii. 11.
159 Col. iii. 9, Col. iii.9.