On the Making of Man.

 I. Wherein is a partial inquiry into the nature of the world, and a more minute exposition of the things which preceded the genesis of man

 II. Why man appeared last, after the creation

 III. That the nature of man is more precious than all the visible creation

 IV. That the construction of man throughout signifies his ruling power .

 V. That man is a likeness of the Divine sovereignty .

 VI. An examination of the kindred of mind to nature: wherein, by way of digression, is refuted the doctrine of the Anomœans .

 VII. Why man is destitute of natural weapons and covering

 VIII. Why man’s form is upright and that hands were given him because of reason wherein also is a speculation on the difference of souls .

 IX. That the form of man was framed to serve as an instrument for the use of reason .

 X. That the mind works by means of the senses.

 XI. That the nature of mind is invisible.

 XII. An examination of the question where the ruling principle is to be considered to reside wherein also is a discussion of tears and laughter, and

 XIII. A Rationale of sleep, of yawning, and of dreams .

 XIV. That the mind is not in a part of the body wherein also is a distinction of the movements of the body and of the soul .

 XV. That the soul proper, in fact and name, is the rational soul, while the others are called so equivocally wherein also is this statement, that the

 XVI. A contemplation of the Divine utterance which said—“Let us make man after our image and likeness” wherein is examined what is the definition of

 XVII. What we must answer to those who raise the question—“If procreation is after sin, how would souls have come into being if the first of mankind h

 XVIII. That our irrational passions have their rise from kindred with irrational nature.

 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 mean

 XX. What was the life in Paradise, and what was the forbidden tree ?

 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 .

 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 perio

 XXIII. That he who confesses the beginning of the world’s existence must necessarily also agree as to its end .

 XXIV. An argument against those who say that matter is co-eternal with God.

 XXV. How one even of those who are without may be brought to believe the Scripture when teaching of the resurrection .

 XXVI. That the resurrection is not beyond probability .

 XXVII. That it is possible, when the human body is dissolved into the elements of the universe, that each should have his own body restored from the c

 XXVIII. To those who say that souls existed before bodies, or that bodies were formed before souls wherein there is also a refutation of the fables c

 XXIX. An establishment of the doctrine that the cause of the existence of soul and body is one and the same.

 XXX. A brief examination of the construction of our bodies from a medical point of view.

V. That man is a likeness of the Divine sovereignty13    In the Bodleian Latin ms. the title is:—“How the human soul is made in the image of God.”.

1. It is true, indeed, that the Divine beauty is not adorned with any shape or endowment of form, by any beauty of colour, but is contemplated as excellence in unspeakable bliss. As then painters transfer human forms to their pictures by the means of certain colours, laying on their copy the proper and corresponding tints, so that the beauty of the original may be accurately transferred to the likeness, so I would have you understand that our Maker also, painting the portrait to resemble His own beauty, by the addition of virtues, as it were with colours, shows in us His own sovereignty: and manifold and varied are the tints, so to say, by which His true form is portrayed: not red, or white14    λαμπρότης. The old Latin version translates this by “purpurissus.”, or the blending of these, whatever it may be called, nor a touch of black that paints the eyebrow and the eye, and shades, by some combination, the depressions in the figure, and all such arts which the hands of painters contrive, but instead of these, purity, freedom from passion, blessedness, alienation from all evil, and all those attributes of the like kind which help to form in men the likeness of God: with such hues as these did the Maker of His own image mark our nature.

2. And if you were to examine the other points also by which the Divine beauty is expressed, you will find that to them too the likeness in the image which we present is perfectly preserved. The Godhead is mind and word: for “in the beginning was the Word15    S. John i. 1” and the followers of Paul “have the mind of Christ” which “speaks” in them16    Cf. 1 Cor. ii. 16; and 2 Cor. xiii. 3: humanity too is not far removed from these: you see in yourself word and understanding, an imitation of the very Mind and Word. Again, God is love, and the fount of love: for this the great John declares, that “love is of God,” and “God is love17    1 S. John iv. 7, 8.”: the Fashioner of our nature has made this to be our feature too: for “hereby,” He says, “shall all men know that ye are my disciples, if ye love one another18    S. John xiii. 35 (not verbally).”:—thus, if this be absent, the whole stamp of the likeness is transformed. The Deity beholds and hears all things, and searches all things out: you too have the power of apprehension of things by means of sight and hearing, and the understanding that inquires into things and searches them out.

ΚΕΦΑΛΑΙΟΝ Εʹ. Ὅτι ὁμοίωμα τῆς θείας βασιλείας ὁ ἄνθρωπος.

Τὸ δὲ θεῖον κάλλος οὐ σχήματί τινι, καὶ μορφῆς εὐμοιρίᾳ, διά τινος εὐχροίας ἀγλαΐζεται, ἀλλ' ἐν ἀφράστῳ μακαριότητι κατ' ἀρετὴν θεωρεῖται. Ὥσπερ τοίνυν τὰς ἀνθρωπίνας μορφὰς διὰ χρωμάτων τινῶν ἐπὶ τοὺς πίνακας οἱ γραφεῖς μεταφέρουσι, τὰς οἰκείας τε καὶ καταλλήλους βαφὰς ἀπαλείφοντες τῷ μιμήματι, ὡς ἂν δι' ἀκριβείας τὸ ἀρχέτυπον κάλλος μετενεχθείη πρὸς τὸ ὁμοίωμα: οὕτω μοι νόει καὶ τὸν ἡμέτερον πλάστην, οἷόν τισι βαφαῖς τῇ τῶν ἀρετῶν ἐπιβολῇ πρὸς τὸ ἴδιον κάλλος τὴν εἰκόνα περιανθίσαντα, ἐν ἡμῖν δεῖξαι τὴν ἰδίαν ἀρχήν. Πολυειδῆ δὲ καὶ ποικίλα τὰ οἱονεὶ χρώματα τῆς εἰκόνος, δι' ὧν ἡ ἀληθινὴ ἀναζωγραφεῖται μορφὴ, οὐκ ἐρύθρημα καὶ λαμπρότης, καὶ ἡ ποιὰ τούτων πρὸς ἄλληλα μίξις, οὐδέ τινος μέλανος ὑπογραφὴ ὀφρύν τε καὶ ὀφθαλμοὺς ὑπαλείφουσα, καὶ κατά τινα κρᾶσιν τὰ κοῖλα τοῦ χαρακτῆρος ὑποσκιάζουσα, καὶ ὅσα τοιαῦτα ζωγράφων χεῖρες ἐπετεχνήσαντο: ἀλλ' ἀντὶ τούτων καθαρότης, ἀπάθεια, μακαριότης, κακοῦ παντὸς ἀλλοτρίωσις, καὶ ὅσα τοῦ τοιούτου γένους ἐστὶ, δι' ὧν μορφοῦται τοῖς ἀνθρώποις ἡ πρὸς τὸ Θεῖον ὁμοίωσις. Τοιούτοις ἄνθεσιν ὁ δημιουργὸς τῆς ἰδίας εἰκόνος τὴν ἡμετέραν διεχάραξε φύσιν. Εἰ δὲ καὶ τὰ ἄλλα συνεξετάζοις, δι' ὧν τὸ θεῖον κάλλος χαρακτηρίζεται: εὑρήσεις καὶ πρὸς ἐκεῖνα δι' ἀκριβείας σωζομένην ἐν τῇ καθ' ἡμᾶς εἰκόνι τὴν ὁμοιότητα. Νοῦς καὶ λόγος ἡ θειότης ἐστίν: ἐν ἀρχῇ τε γὰρ ἦν ὁ Λόγος. Καὶ οἱ προφῆται κατὰ Παῦλον νοῦν Χριστοῦ ἔχουσι, τὸν ἐν αὐτοῖς λαλοῦντα. Οὐ πόῤῥω τούτων καὶ τὸ ἀνθρώπινον. Ὁρᾷς ἐν σεαυτῷ καὶ τὸν λόγον, καὶ διάνοιαν, μίμημα τοῦ ὄντως νοῦ τε καὶ λόγου. Ἀγάπη πάλιν ὁ Θεὸς, καὶ ἀγάπης πηγή. Τοῦτο γάρ φησιν Ἰωάννης ὁ μέγας, ὅτι «Ἀγάπη ἐκ τοῦ Θεοῦ;» καὶ, «Ὁ Θεὸς ἀγάπη ἐστί:» τοῦτο καὶ ἡμέτερον πεποίηται πρόσωπον ὁ τῆς φύσεως πλάστης. «Ἐν τούτῳ» γὰρ, φησὶ, «γνώσονται πάντες, ὅτι μαθηταί μου ἐστὲ, ἐὰν ἀγαπᾶτε ἀλλήλους.» Οὐκοῦν μὴ παρούσης ταύτης, ἅπας ὁ χαρακτὴρ τῆς εἰκόνος μεταπεποίηται. Πάντα ἐπιβλέπει, καὶ πάντα ἐπακούει τὸ Θεῖον, καὶ πάντα διερευνᾶται. Ἔχεις καὶ σὺ τὴν δι' ὄψεως καὶ ἀκοῆς τῶν ὄντων ἀντίληψιν, καὶ τὴν ζητητικήν τε καὶ διερευνητικὴν τῶν ὄντων διάνοιαν.