1. For I think that from this beginning all our passions issue as from a spring, and pour their flood over man’s life; and an evidence of my words is the kinship of passions which appears alike in ourselves and in the brutes; for it is not allowable to ascribe the first begin- nings of our constitutional liability to passion to that human nature which was fashioned in the Divine likeness; but as brute life first entered into the world, and man, for the reason already mentioned, took something of their nature (I mean the mode of generation), he accordingly took at the same time a share of the other attributes contemplated in that nature; for the likeness of man to God is not found in anger, nor is pleasure a mark of the superior nature; cowardice also, and boldness, and the desire of gain, and the dislike of loss, and all the like, are far removed from that stamp which indicates Divinity.
2. These attributes, then, human nature took to itself from the side of the brutes; for those qualities with which brute life was armed for self-preservation, when transferred to human life, became passions; for the carnivorous animals are preserved by their anger, and those which breed largely by their love of pleasure; cowardice preserves the weak, fear that which is easily taken by more powerful animals, and greediness those of great bulk; and to miss anything that tends to pleasure is for the brutes a matter of pain. All these and the like affections entered man’s composition by reason of the animal mode of generation.
3. I may be allowed to describe the human image by comparison with some wonderful piece of modelling. For, as one may see in models those carved!
shapes which the artificers of such things contrive for the wonder of beholders, tracing out upon a single head two forms of faces; so man seems to me to bear a double likeness to opposite things—being moulded in the Divine element of his mind to the Divine beauty, but bearing, in the passion- ate impulses that arise in him, a likeness to the brute nature; while often even his reason is rendered brutish, and obscures the better element by the worse through its inclination and disposition towards what is irrational; for whenever a man drags down his mental energy to these affections, and forces his reason to become the servant of his passions, there takes place a sort of conversion of the good stamp in him into the irrational image, his whole nature being traced anew after that design, as his reason, so to say, cultivates the beginnings of his passions, and gradually multiplies them; for once it lends its co-operation to passion, it produces a plenteous and abundant crop of evils.
4. Thus our love of pleasure took its beginning from our being made like to the irrational creation, and was increased by the transgressions of men, becoming the parent of so many 1664 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.” 1665 Reading with Forbes dS:ayAv@ouc. The reading S1yAv@ous of the earlier editt. gives a better sense, but is not supported by any of Forbes’ mss.
That our irrational passions have their rise from kindred with irrational...varieties of sins arising from pleasure as we cannot find among the irrational animals. Thus the rising of anger in us is indeed akin to the impulse of the brutes; but it grows by the alliance of thought: for thence come malignity, envy, deceit, conspiracy, hypocrisy; all these are the result of the evil husbandry of the mind; for if the passion were divested of the aid it receives from thought, the anger that is left behind is short-lived and not sustained, like a bubble, perishing straightway as soon as it comes into being. Thus the greediness of swine introduces covetousness, and the high spirit of the horse becomes the origin of pride; and all the partic- ular forms that proceed from the want of reason in brute nature become vice by the evil use of the mind.
5. So, likewise, on the contrary, if reason instead assumes sway over such emotions, each of them is transmuted to a form of virtue; for anger produces courage, terror caution, fear obedience, hatred aversion from vice, the power of love the desire for what is truly beautiful; high spirit in our character raises our thought above the passions, and keeps it from bondage to what is base; yea, the great Apostle, even, praises such a form of mental elevation when he bids us constantly to “think those things that are above!®,” and so we find that every such motion, when elevated by loftiness of mind, is conformed to the beauty of the Divine image.
6. But the other impulse is greater, as the tendency of sin is heavy and downward; for the ruling element of our soul is more inclined to be dragged downwards by the weight of the irrational nature than is the heavy and earthy element to be exalted by the loftiness of the intellect; hence the misery that encompasses us often causes the Divine gift to be forgotten, and spreads the passions of the flesh, like some ugly mask, over the beauty of the image.
7. Those, therefore, are in some sense excusable, who do not admit, when they look upon such cases, that the Divine form is there; yet we may behold the Divine image in men by the medium of those who have ordered their lives aright. For if the man who is subject to passion, and carnal, makes it incredible that man was adorned, as it were, with Divine beauty, surely the man of lofty virtue and pure from pollution will confirm you in the better conception of human nature.
8. For instance (for it is better to make our argument clear by an illustration), one of those noted for wickedness—some Jechoniah, say, or some other of evil memory—has ob- literated the beauty of his nature by the pollution of wickedness; yet in Moses and in men like him the form of the image was kept pure. Now where the beauty of the form has not been obscured, there is made plain the faithfulness of the saying that man is an image of God.
That our irrational passions have their rise from kindred with irrational...9. It may be, however, that some one feels shame at the fact that our life, like that of the brutes, is sustained by food, and for this reason deems man unworthy of being supposed to have been framed in the image of God; but he may expect that freedom from this function will one day be bestowed upon our nature in the life we look for; for, as the Apostle says, 408 “the Kingdom of God is not meat and drink!®’;” and the Lord declared that “man shall not live by bread alone, but by every word that proceedeth out of the mouth of God!©*8.” Further, as the resurrection holds forth to us a life equal with the angels, and with the angels there is no food, there is sufficient ground for believing that man, who will live in like fashion with the angels, will be released from such a function.
To those who say that the enjoyment of the good things we look for will...XIX. To those who say that the enjoyment of the good things we look for will again consist in meat and drink, because it is written that by these means man at first lived in Paradise’™™.
1. But some one perhaps will say that man will not be returning to the same form of life, if as it seems, we formerly existed by eating, and shall hereafter be free from that function. I, however, when I hear the Holy Scripture, do not understand only bodily meat, or the pleasure of the flesh; but I recognize another kind of food also, having a certain analogy to that of the body, the enjoyment of which extends to the soul alone: “Eat of my bread!®”°,” is the bidding of Wisdom to the hungry; and the Lord declares those blessed who hunger for such food as this, and says, “If any man thirst, let him come unto Me, and drink”: and “drink ye joy'©”!,” is the great Isaiah’s charge to those who are able to hear his sublimity. There is a prophetic threatening also against those worthy of vengeance, that they shall be punished with famine; but the “famine” is not a lack of bread and water, but a failure of the word:—“not a famine of bread, nor a thirst for water, but a famine of hearing the word of the Lord’®”?.”
2. We ought, then, to conceive that the fruit in Eden was something worthy of God’s planting (and Eden is interpreted to mean “delight”), and not to doubt that man was hereby nourished: nor should we at all conceive, concerning the mode of life in Paradise, this transitory and perishable nutriment: “of every tree of the garden,” He says, “thou mayest freely eat!67>.”
3. Who will give to him that has a healthful hunger that tree that is in Paradise, which includes all good, which is named “every tree,” in which this passage bestows on man the right to share? for in the universal and transcendent saying every form of good is in harmony with itself, and the whole is one. And who will keep me back from that tasting of the tree which is of mixed and doubtful kind? for surely it is clear to all who are at all keen-sighted what that “every” tree is whose fruit is life, and what again that mixed tree is whose end is death: for He Who presents ungrudgingly the enjoyment of “every” tree, surely by some reason and forethought keeps man from participation in those which are of doubtful kind.
4. It seems to me that I may take the great David and the wise Solomon as my instructors in the interpretation of this text: for both understand the grace of the permitted delight to be one,—that very actual Good, which in truth is “every” good;—David, when he says, 1669 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.” 1672 Amos viii. 11.
To those who say that the enjoyment of the good things we look for will...d!674» and Solomon, when he names Wisdom herself (which is the “Delight thou in the Lor Lord) “a tree of life!®”°.”
5. Thus the “every” tree of which the passage gives food to him who was made in the likeness of God, is the same with the tree of life; and there is opposed to this tree another tree, the food given by which is the knowledge of good and evil:—not that it bears in turn as fruit each of these things of opposite significance, but that it produces a fruit blended and mixed with opposite qualities, the eating of which the Prince of Life forbids, and the serpent counsels, that he may prepare an entrance for death: and he obtained credence for his counsel, covering over the fruit with a fair appearance and the show of pleasure, that it might be pleasant to the eyes and stimulate the desire to taste.
What was the life in Paradise, and what was the forbidden tree?
XX. What was the life in Paradise, and what was the forbidden tree'®’®?
1. What then is that which includes the knowledge of good and evil blended together, and is decked with the pleasures of sense? I think I am not aiming wide of the mark in em- ploying, as a starting-point for my speculation, the sense of “knowable!®’7,” It is not, I think, “science” which the Scripture here means by “knowledge”; but I find a certain distinction, according to Scriptural use, between “knowledge” and “discernment”: for to “discern” skilfully the good from the evil, the Apostle says is a mark of a more perfect condition and of “exer- cised senses!°’8” for which reason also he bids us “prove all things!©”’,” and says that “discernment” belongs to the spiritual man’©®”: but “knowledge” is not always to be under- stood of skill and acquaintance with anything, but of the disposition towards what is agreeable,—as “the Lord knoweth them that are His!©°!”
thee above all’®®?”; while of those condemned in their wickedness He Who knows all things ; and He says to Moses, “I knew says, “I never knew you 2. The tree, then, from which comes this fruit of mixed knowledge, is among those things which are forbidden; and that fruit is combined of opposite qualities, which has the serpent to commend it, it may be for this reason, that the evil is not exposed in its nakedness, itself appearing in its own proper nature—for wickedness would surely fail of its effect were it not decked with some fair colour to entice to the desire of it him whom it deceives—but now the nature of evil is in a manner mixed, keeping destruction like some snare concealed in its depths, and displaying some phantom of good in the deceitfulness of its exterior. The beauty of the substance seems good to those who love money: yet “the love of money is a root of all evil!®84” : and who would plunge into the unsavoury mud of wantonness, were it not that he whom this bait hurries into passion thinks pleasure a thing fair and acceptable? so, too, the other sins keep their destruction hidden, and seem at first sight acceptable, and some deceit makes them earnestly sought after by unwary men instead of what is good.
1676 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.” 1677 The reference is to Gen. ii. 9 (in LXX.), where the tree is called, tO EUAov tod eid€var yywotdv KaAod kai movnpoo. S. Gregory proceeds to ascertain the exact meaning of the word yvwotov in the text; the eating is the “knowing,” but what is “knowing”? He answers, “desiring.” 1682 Ex. xxxiii. 12 (LXX,).
What was the life in Paradise, and what was the forbidden tree?
3. Now since the majority of men judge the good to lie in that which gratifies the senses, and there is a certain identity of name between that which is, and that which appears to be “good,”—for this reason that desire which arises towards what is evil, as though towards good, is called by Scripture “the knowledge of good and evil;” “knowledge,” as we have said, expressing a certain mixed disposition. It speaks of the fruit of the forbidden tree not as a thing absolutely evil (because it is decked with good), nor as a thing purely good (because evil is latent in it), but as compounded of both, and declares that the tasting of it brings to death those who touch it; almost proclaiming aloud the doctrine that the very actual good is in its nature simple and uniform, alien from all duplicity or conjunction with its opposite, while evil is many-coloured and fairly adorned, being esteemed to be one thing and revealed by experience as another, the knowledge of which (that is, its reception by experience) is the beginning and antecedent of death and destruction.
4. It was because he saw this that the serpent points out the evil fruit of sin, not showing the evil manifestly in its own nature (for man would not have been deceived by manifest evil), but giving to what the woman beheld the glamour of a certain beauty, and conjuring into its taste the spell of a sensual pleasure, he appeared to her to speak convincingly: “and the woman saw,” it says, “that the tree was good for food, and that it was pleasant to the eyes to behold, and fair to see; and she took of the fruit thereof and did eat©*°,” and that eating became the mother of death to men. This, then, is that fruit-bearing of mixed character, where the passage clearly expresses the sense in which the tree was called “capable of the knowledge of good and evil,” because, like the evil nature of poisons that are prepared with honey, it appears to be good in so far as it affects the senses with sweetness: but in so far as it destroys him who touches it, it is the worst of all evil. Thus when the evil poison worked its effect against man’s life, then man, that noble thing and name, the image of God’s nature, was made, as the prophet says, “like unto vanity'©*°.”
5. The image, therefore, properly belongs to the better part of our attributes; but all in our life that is painful and miserable is far removed from the likeness to the Divine.
1686 Ps. cxliv. 4 (LXX.).
That the resurrection is looked for as a consequence, not so much from the...
XXI. That the resurrection is looked for as a consequence, not so much from the declaration of Scripture as from the very necessity of things 1. Wickedness, however, is not so strong as to prevail over the power of good; nor is the folly of our nature more powerful and more abiding than the wisdom of God: for it is im- possible that that which is always mutable and variable should be more firm and more abiding than that which always remains the same and is firmly fixed in goodness: but it is absolutely certain that the Divine counsel possesses immutability, while the changeableness of our nature does not remain settled even in evil.
2. Now that which is always in motion, if its progress be to good, will never cease moving onwards to what lies before it, by reason of the infinity of the course to be traversed:—for it will not find any limit of its object such that when it has apprehended it, it will at last cease its motion: but if its bias be in the opposite direction, when it has finished the course of wickedness and reached the extreme limit of evil, then that which is ever moving, finding no halting point for its impulse natural to itself when it has run through the lengths that can be run in wickedness, of necessity turns its motion towards good: for as evil does not extend to infinity, but is comprehended by necessary limits, it would appear that good once more follows in succession upon the limit of evil; and thus, as we have said, the ever-moving character of our nature comes to run its course at the last once more back towards good, being taught the lesson of prudence by the memory of its former misfortunes, to the end that it may never again be in like case.
3. Our course, then, will once more lie in what is good, by reason of the fact that the nature of evil is bounded by necessary limits. For just as those skilled in astronomy tell us that the whole universe is full of light, and that darkness is made to cast its shadow by the interposition of the body formed by the earth; and that this darkness is shut off from the rays of the sun, in the shape of a cone, according to the figure of the sphere-shaped body, and behind it; while the sun, exceeding the earth by a size many times as great as its own, enfolding it round about on all sides with its rays, unites at the limit of the cone the concur- rent streams of light; so that if (to suppose the case) any one had the power of passing beyond the measure to which the shadow extends, he would certainly find himself in light unbroken by darkness;—even so I think that we ought to understand about ourselves, that on passing the limit of wickedness we shall again have our conversation in light, as the nature of good, when compared with the measure of wickedness, is incalculably superabundant.
4, Paradise therefore will be restored, that tree will be restored which is in truth the tree of life;—there will be restored the grace of the image, and the dignity of rule. It does not seem to me that our hope is one for those things which are now subjected by God to man 1687 Otherwise Chap. xxii. The Bodleian ms. of the Latin version gives as the title:—“That the Divine counsel is immutable.”
That the resurrection is looked for as a consequence, not so much from the...for the necessary uses of life, but one for another kingdom, of a description that belongs to unspeakable mysteries.
To those who say, “If the resurrection is a thing excellent and good, how...XXII. To those who say, “If the resurrection is a thing excellent and good, how is it that it has not happened already, but is hoped for in some periods of time 1. Let us give our attention, however, to the next point of our discussion. It may be that some one, giving his thought wings to soar towards the sweetness of our hope, deems it a burden and a loss that we are not more speedily placed in that good state which is above man’s sense and knowledge, and is dissatisfied with the extension of the time that intervenes between him and the object of his desire. Let him cease to vex himself like a child that is discontented at the brief delay of something that gives him pleasure; for since all things are governed by reason and wisdom, we must by no means suppose that anything that happens is done without reason itself and the wisdom that is therein.
2. You will say then, What is this reason, in accordance with which the change of our painful life to that which we desire does not take place at once, but this heavy and corporeal existence of ours waits, extended to some determinate time, for the term of the consummation of all things, that then man’s life may be set free as it were from the reins, and revert once more, released and free, to the life of blessedness and impassibility?
3. Well, whether our answer is near the truth of the matter, the Truth Itself may clearly know; but at all events what occurs to our intelligence is as follows. I take up then once more in my argument our first text:—God says, “Let us make man in our image, after our likeness, and God created man, in the image of God created He him'®?.” Accordingly, the Image of God, which we behold in universal humanity, had its consummation then!©”; but Adam as yet was not; for the thing formed from the earth is called Adam, by etymological nomen- clature, as those tell us who are acquainted with the Hebrew tongue—wherefore also the apostle, who was specially learned in his native tongue, the tongue of the Israelites, calls the man “of the earth!©?!”
xoikdc, as though translating the name Adam into the Greek word.
4. Man, then, was made in the image of God; that is, the universal nature, the thing like God; not part of the whole, but all the fulness of the nature together was so made by omni- potent wisdom. He saw, Who holds all limits in His grasp, as the Scripture tells us which says, “in His hand are all the corners of the earth!®*,” He saw, “Who knoweth all things” even “before they be!®,” comprehending them in His knowledge, how great in number 1688 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. 1690 This Realism is expressed even more strongly in the De Anima et Resurrectione.
To those who say, “If the resurrection is a thing excellent and good, how...
humanity will be in the sum of its individuals. But as He perceived in our created nature the bias towards evil, and the fact that after its voluntary fall from equality with the angels it would acquire a fellowship with the lower nature, He mingled, for this reason, with His own image, an element of the irrational (for the distinction of male and female does not exist in the Divine and blessed nature);— transferring, I say, to man the special attribute of the irrational formation, He bestowed increase upon our race not according to the lofty character of our creation; for it was not when He made that which was in His own image that He bestowed on man the power of increasing and multiplying; but when He divided it by sexual distinctions, then He said, “Increase and multiply, and replenish the earth "4 » For this belongs not to the Divine, but to the irrational element, as the history indicates when it narrates that these words were first spoken by God in the case of the irrational creatures; since we may be sure that, if He had bestowed on man, before imprinting on our nature the distinction of male and female, the power for increase conveyed by this utterance, we should not have needed this form of generation by which the brutes are generated.
5. Now seeing that the full number of men pre-conceived by the operation of foreknow- ledge will come into life by means of this animal generation, God, Who governs all things in a certain order and sequence,—since the inclination of our nature to what was beneath it (which He Who beholds the future equally with the present saw before it existed) made some such form of generation absolutely necessary for mankind,—therefore also foreknew the time coextensive with the creation of men, so that the extent of time should be adapted for the entrances of the pre-determined souls, and that the flux and motion of time should halt at the moment when humanity is no longer produced by means of it; and that when the generation of men is completed, time should cease together with its completion, and then should take place the restitution ofall things, and with the World-Reformation humanity also should be changed from the corruptible and earthly to the impassible and eternal.
6. And this it seems to me the Divine apostle considered when he declared in his epistle to the Corinthians the sudden stoppage of time, and the change of the things that are now moving on back to the opposite end where he says, “Behold, I show you a mystery; we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump!©?>.” For when, as I suppose, the full complement of human nature has reached the limit of the pre-determined measure, because there is no longer anything to be made up in the way of increase to the number of souls, he teaches us that the change in existing things will take place in an instant of time, giving to that limit of time which has no parts or exten- sion the names of “a moment,” and “the twinkling of an eye”; so that it will no more be possible for one who reaches the verge of time (which is the last and extreme point, from To those who say, “If the resurrection is a thing excellent and good, how...
the fact that nothing is lacking to the attainment of its extremity) to obtain by death this change which takes place at a fixed period, but only when the trumpet of the resurrection sounds, which awakens the dead, and transforms those who are left in life, after the likeness of those who have undergone the resurrection change, at once to incorruptibility; so that the weight of the flesh is no longer heavy, nor does its burden hold them down to earth, but they rise aloft through the air—for, “we shall be caught up,” he tells us, “in the clouds to meet the Lord in the air; and so shall we ever be with the Lord!®°.”
7. Let him therefore wait for that time which is necessarily made co-extensive with the development of humanity. For even Abraham and the patriarchs, while they had the desire to see the promised good things, and ceased not to seek the heavenly country, as the apostle says, are yet even now in the condition of hoping for that grace, “God having provided some better thing for us,” according to the words of Paul, “that they without us should not be made perfect!®”.” If they, then, bear the delay who by faith only and by hope saw the good things “afar off” and “embraced them!,” as the apostle bears witness, placing their certainty of the enjoyment of the things for which they hoped in the fact that they “judged Him faithful Who has promised!®”,” what ought most of us to do, who have not, it may be, a hold upon the better hope from the character of our lives? Even the prophet’s soul fainted with desire, and in his psalm he confesses this passionate love, saying that his “soul hath a desire and longing to be in the courts of the Lord!”"°,” even if he must needs be rejected!”0! to a place amongst the lowest, as it is a greater and more desirable thing to be last there than to be first among the ungodly tents of this life; nevertheless he was patient of the delay, deeming, indeed, the life there blessed, and accounting a brief participation in it more desir- able than “thousands” of time—for he says, “one day in Thy courts is better than thousands! 702” sands! 702” —yet he did not repine at the necessary dispensation concerning existing things, and thought it sufficient bliss for man to have those good things even by way of hope; wherefore he says at the end of the Psalm, “O Lord of hosts, blessed is the man that hopeth in Thee!”
8. Neither, then, should we be troubled at the brief delay of what we hope for, but give diligence that we may not be cast out from the object of our hopes; for just as though, if one To those who say, “If the resurrection is a thing excellent and good, how...were to tell some inexperienced person beforehand, “the gathering of the crops will take place in the season of summer, and the stores will be filled, and the table abundantly supplied with food at the time of plenty,” it would be a foolish man who should seek to hurry on the coming of the fruit-time, when he ought to be sowing seeds and preparing the crops for himself by diligent care; for the fruit-time will surely come, whether he wishes or not, at the appointed time; and it will be looked on differently by him who has secured for himself be- forehand abundance of crops, and by him who is found by the fruit-time destitute of all preparation. Even so I think it is one’s duty, as the proclamation is clearly made to all that the time of change will come, not to trouble himself about times (for He said that “it is not for us to know the times and the seasons!”°” ), nor to pursue calculations by which he will be sure to sap the hope of the resurrection in the soul; but to make his confidence in the things expected as a prop to lean on, and to purchase for himself, by good conversation, the grace that is to come.
That he who confesses the beginning of the world's existence must necessarily...XXIII. That he who confesses the beginning of the world’s existence must necessarily also agree as to its end'’°° But if some one, beholding the present course of the world, by which intervals of time are marked, going on in a certain order, should say that it is not possible that the predicted stoppage of these moving things should take place, such a man clearly also does not believe that in the beginning the heaven and the earth were made by God; for he who admits a be- ginning of motion surely does not doubt as to its also having an end; and he who does not allow its end, does not admit its beginning either; but as it is by believing that “we understand that the worlds were framed by the word of God,” as the apostle says, “so that things which are seen were not made of things which do appear! /06” we must use the same faith as to the word of God when He foretells the necessary stoppage of existing things.
2. The question of the “how” must, however, be put beyond the reach of our meddling; for even in the case mentioned it was “by faith” that we admitted that the thing seen was framed from things not yet apparent, omitting the search into things beyond our reach. And yet our reason suggests difficulties on many points, offering no small occasions for doubt as to the things which we believe.
3. For in that case too, argumentative men might by plausible reasoning upset our faith, so that we should not think that statement true which Holy Scripture delivers concerning the material creation, when it asserts that all existing things have their beginning of being from God. For those who abide by the contrary view maintain that matter is co-eternal with God, and employ in support of their own doctrine some such arguments as these. If God is Py or size, or combination, and in His nature simple and immaterial, without quantity removed from the idea of circumscription by way of figure, while all matter is apprehended in extension measured by intervals, and does not escape the apprehension of our senses, but becomes known to us in colour, and figure, and bulk, and size, and resistance, and the other attributes belonging to it, none of which it is possible to conceive in the Divine nature,—what method is there for the production of matter from the immaterial, or of the nature that has dimensions from that which is unextended? for if these things are believed to have their existence from that source, they clearly come into existence after being in Him 1705 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.”
1706 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.
1707 Reading, with some of Forbes’ mss., &moo0¢, which seems on the whole the better reading so far as sense is concerned. &mouoc may be the result of a sense of the awkwardness of employing both &nooog and dueyeOns: but further on in the section we find doco where the mss. seem to agree. Further, the connecting particles seem to show a closer connection of sense between dmt000¢ and &peyé8nc than between dueyeOnc and dobvOEetoc That he who confesses the beginning of the world's existence must necessarily...