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29 The reference is to the Pastor or Shepherd of Hermas, a work of the second century. The passage to which Cassian alludes is found in Book II. Commandm. vi.; where it is said that "there are two angels with a man, one of righteousness and the other of iniquity," and suggestions are given how to recognize each of them and to distinguish the suggestions of the one from those of the other. The passage is also alluded to by Origen, De Principiis, Book III. c. ii. and Hom. xxxv. in (Lucam); and Cassian refers to it again in Conf. XIII. c. xii.
31 S. John viii. 44. We find from Augustine (Tract xxiv. in Johan.) that the Manichees interpreted this text as implying that the devil had a father, translating it "For he is a liar, and so is his father." Augustine himself explains it as Abbot Serenus does below in c. xxv.; viz., that the devil is not only a liar himself but the parent of lies.
35 In Gen. vi. 2 the mss.. of the LXX. fluctuate between a!ggeloi tou= qeou= and ui0oi\ tou= qeou=. The interpretation of the passage which Cassian here rejects is adopted by Philo and Josephus, the book of Enoch, and several of the early fathers, including Justin Martyr, Tertullian, Clement of Alexandria, Lactantius and others. The explanation, which Cassian here gives, taking the "sons of God" of the Sethites, and the "daughters of men" of the line of Cain, is apparently first found in Julius Africanus (oi0 a0po/ tou= Sh\q di\kaioi), and is adopted among others by Augustine, De Civitate Dei, Book XV. xxiii., where the passage is fully discussed.
38 Deut. viii. 3; Exod. xxxiv. 16: cf. 1 Kings xi. 2.
44 Gen. ix. 23; Lev. xviii. 7.
46 Gen. xviii., xix.; cf. S. John xiii. 34.
63 See the Institutes Book II. c. ix.
64 Isaac was, as we gathered from c. xxxi., a disciple of St. Antony, and is mentioned by Palladius Dial. de vita Chrysost. There are also a few stories of him in the Apophegmata Patrum (Migne, Vol. lxv. p. 223); and see the Dictionary of Christian Biography, Vol. iii. p. 294.
1 1 Thess. v. 17; 1 Tim. ii. 8.