om. 5:19) that "by the disobedience of
one man many were made sinners." Now the first man's first sin is the
one by which all men were made sinners in the point of original sin.
Therefore disobedience, and not pride, was the first man's first sin.

Obj. 2: Further, Ambrose says, commenting on Luke 4:3, "And the devil
said to Him," that the devil in tempting Christ observed the same
order as in overcoming the first man. Now Christ was first tempted to
gluttony, as appears from Matt. 4:3, where it was said to Him: "If
thou be the Son of God, command that these stones be made bread."
Therefore the first man's first sin was not pride but gluttony.

Obj. 3: Further, man sinned at the devil's suggestion. Now the devil
in tempting man promised him knowledge (Gen. 3:5). Therefore
inordinateness in man was through the desire of knowledge, which
pertains to curiosity. Therefore curiosity, and not pride, was the
first sin.

Obj. 4: Further, a gloss [*St. Augustine, Gen. ad lit. xi] on 1 Tim.
2:14, "The woman being seduced was in the transgression," says: "The
Apostle rightly calls this seduction, for they were persuaded to
accept a falsehood as being true; namely that God had forbidden them
to touch that tree, because He knew that if they touched it, they
would be like gods, as though He who made them men, begrudged them
the godhead . . ." Now it pertains to unbelief to believe such a
thing. Therefore man's first sin was unbelief and not pride.

_On the contrary,_ It is written (Ecclus. 10:15): "Pride is the
beginning of all sin." Now man's first sin is the beginning of all
sin, according to Rom. 5:12, "By one man sin entered into this
world." Therefore man's first sin was pride.

_I answer that,_ Many movements may concur towards one sin, and the
character of sin attaches to that one in which inordinateness is
first found. And it is evident that inordinateness is in the inward
movement of the soul before being in the outward act of the body;
since, as Augustine says (De Civ. Dei i, 18), the sanctity of the
body is not forfeited so long as the sanctity of the soul remains.
Also, among the inward movements, the appetite is moved towards the
end before being moved towards that which is desired for the sake of
the end; and consequently man's first sin was where it was possible
for his appetite to be directed to an inordinate end. Now man was so
appointed in the state of innocence, that there was no rebellion of
the flesh agains