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."
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.;.
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 `soul0', 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."