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God. The aforementioned God-lover was the first to take to heart the concept and 7.8.4 title of Him as Lord and God, and in place of all substance and title and wealth, or rather, in place of every good thing, he "hoped to call upon the name of the Lord God," having procured this for himself as a 7.8.5 treasure of good things for both soul and body. On which account also he is recorded among the Hebrews as being called the first true man. And so he is called Enos, which is "true man," an apt appellation. For they say that it is not proper to consider and name any other as a true man than one who has attained to the knowledge of God and piety, one who is at once truly 7.8.6 knowing and pious; because, indeed, the Scripture of the Hebrews, being accustomed to use names in their proper sense, teaches to call those who are not such—differing in no way from irrational beasts, as being prostrate and cast down for their belly and for pleasure—beasts rather than men. 7.8.7 On which account it is accustomed to address such persons sometimes as wolves and dogs, sometimes as swine using and delighting in filth, and again as reptiles and snakes, according to the various forms of their 7.8.8 wickedness. And if at any time it is necessary to signify the common and general man and the race itself, again using a proper and fitting appellation, it signifies every man by the surname of Adam, because it indicates that this was the proper and fitting name for the progenitor and forefather of all men, signifying the "earth-born" 7.8.9 according to its translation into the Greek language. Enos, at any rate, is recorded among the Hebrews as the first lover of God, since he was the first who "hoped to call upon the name of the Lord God," representing what is truly rational and cognitive in the soul and what has knowledge of piety concerning the divine; of which the first would be demonstrative of true knowledge of God, and the second of hope in the God who has been 7.8.10 known. For to not neglect nor to put in second place the things of the divine knowledge, but always and through everything to hope "to call upon the name of the Lord God," on the one hand as servants call on a master, and on the other as on a gracious and good father, this would be the thrice-blessed end of all things. 7.8.11 Such, then, is the first and true man introduced among the Hebrews, not the earth-born surnamed Adam who through transgression of God's commandment fell from a better lot, but the very first lover of God, who "hoped to call upon the 7.8.12 name of the Lord God." Having judged, then, even we, with sound reasoning, we have loved to emulate such a one, and we have accepted the narrative of the word as profitable and most beneficial for us, making it our prayer to call upon the name of the creator and master of all things with a firm and good 7.8.13 hope, in like manner to the image of the one who was shown. But indeed after the one mentioned, another "pleased the Lord and was not found," as Moses says, "because God translated him" on account of his supreme perfection of virtue. For the truly wise man is hard to find. 7.8.14 This would be the one who is perfect in God, who has been translated from the way of life of the many. For one who is not such, pursuing markets and law courts, retail and trade and the great crowd, being pushed and pushing, is swallowed up in the very midst of the abyss of evil; but he who is taken by God and translated from the things here to there is unseen and not found by men, but having become a friend to God, he is found by God. 7.8.15 The Hebrews are accustomed to call this one Enoch; and the name would signify "grace of God." And so, we considered it blessed to emulate the life of this one as a 7.8.16 good image. A third, again after these, another, Noah, having appeared as a "righteous man," has been testified to be "in his generation." And the proofs of his righteousness would be these: a great drought and gloom of unspeakable wickedness had seized the whole race of men, and the giants, famed on everyone's lips, were working the much-talked-of battles against the gods with godless and impious enterprises; and already also those of their generation

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θεόν. οὗ τὴν ὡς κυρίου καὶ θεοῦ ἔννοιάν τε καὶ 7.8.4 προσηγορίαν πρῶτος ὁ δηλούμενος θεοφιλὴς ἐν νῷ βαλόμενος, ἀντὶ πάσης ὑπάρξεως καὶ προσηγορίας καὶ περιουσίας, μᾶλλον δὲ ἀντὶ παντὸς ἀγαθοῦ «ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα κυρίου τοῦ θεοῦ,» τοῦτον ἑαυτῷ θη7.8.5 σαυρὸν ἀγαθῶν ψυχῆς τε ὁμοῦ καὶ σώματος πεπορισμένος. παρ' ὃ καὶ πρῶτος ἀληθὴς ἄνθρωπος χρηματίσαι παρ' Ἑβραίοις ἀναγέγραπται. κέκληται δ' οὖν Ἐνώς, ὅπερ ἐστὶν ἀληθὴς ἄνθρωπος, εὐθυβόλῳ προσωνυμίᾳ. οὐδὲ γὰρ ἄλλον φασὶν ἀληθῆ προσήκειν ἡγεῖσθαι καὶ ὀνομάζειν ἄνθρωπον ἢ τὸν θεοῦ γνώσεως καὶ εὐσεβείας ἐπήβολον, τὸν ἀληθῶς γνωστικὸν ὁμοῦ 7.8.6 καὶ εὐσεβῆ· ὅτι δὴ τοὺς μὴ τοιούτους, θρεμμάτων δὲ κατ' οὐδὲν ἀλόγων διαφέροντας, οἷα ἐπὶ γαστέρα καὶ ἡδονὴν πρηνεῖς καταβεβλημένους, θῆρας μᾶλλον ἢ ἀνθρώπους ἡ Ἑβραίων ἀποκαλεῖν διδάσκει γραφή, κυριο7.8.7 λεκτεῖν εἰθισμένη τὰς προσηγορίας. παρ' ὃ τοὺς τοιούσδε τοτὲ μὲν λύκους καὶ κύνας, τοτὲ δὲ σύας φορυτῷ χρωμένους καὶ χαίροντας, καὶ πάλιν ἑρπετὰ καὶ ὄφεις, τοῖς τῆς κακίας πολυτρόποις ἐμφερῶς εἴδεσι, προσαγορεύειν 7.8.8 εἴωθεν. εἰ δὲ καί ποτε τὸν κοινὸν καὶ πολὺν ἄνθρωπον καὶ τὸ γένος αὐτὸ χρεὼν διασημῆναι, πάλιν οἰκείᾳ καὶ προσφυεῖ χρωμένη προσηγορίᾳ τὸν πάντα ἄνθρωπον τῇ τοῦ Ἀδὰμ ἐπωνυμίᾳ σημαίνει, ὅτι δὴ τοῦτο τῷ προγόνῳ καὶ πάντων ἀνθρώπων προπάτορι κύριον εἶναι καὶ προσφυὲς ὄνομα, τὸν γη7.8.9 γενῆ δηλοῦν κατὰ τὴν εἰς Ἑλλάδα φωνὴν μετάληψιν, ὑποφαίνει. ὅ γέ τοι Ἐνὼς πρῶτος θεοφιλῶν παρ' Ἑβραίοις ἱστόρηται, ἐπεὶ πρῶτος «ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα κυρίου τοῦ θεοῦ,» τὸ κατὰ ψυχὴν παριστὰς λογικὸν ὄντως καὶ γνωστικὸν καὶ τῆς περὶ τὸ θεῖον εὐσεβείας ἐπιστημονικόν· ὧν τὸ μὲν πρῶτον θεογνωσίας ἀληθοῦς, τὸ δὲ δεύτερον τῆς εἰς τὸν ἐπιγνω7.8.10 σθέντα θεὸν ἐλπίδος γένοιτ' ἂν ἀποδεικτικόν. τὸ γὰρ μὴ παραμελεῖν μηδ' ἐν δευτέρῳ τίθεσθαι τὰ τῆς θείας ἐπιγνώσεως, ἀεὶ δὲ καὶ διὰ παντὸς ἐλπίζειν «ἐπικαλεῖσθαι τὸ ὄνομα κυρίου τοῦ θεοῦ,» τὸ μὲν ὡς οἰκετῶν δεσπότου, τὸ δ' ὡς ἵλεω καὶ ἀγαθοῦ πατρός, τοῦτ' ἂν εἴη τὸ πάντων τρισμακάριον τέλος. 7.8.11 τοιόσδε μὲν οὖν ὁ παρ' Ἑβραίοις εἰσῆκται πρῶτος καὶ ἀληθὴς ἄνθρωπος, οὐχ ὁ γηγενὴς ἐπίκλην Ἀδὰμ δι' ἐντολῆς θεοῦ παράβασιν τῆς τῶν κρειττόνων ἀποπεσὼν λήξεως, ἀλλ' ὁ θεοφιλῶν πρώτιστος, ὃς «ἤλπισεν ἐπικαλεῖσθαι τὸ 7.8.12 ὄνομα κυρίου τοῦ θεοῦ.» κρίναντες δὴ καὶ αὐτοὶ λογισμῷ σώφρονι τὸν τοιόνδε ζηλοῦν ἠγαπήσαμεν, καὶ ἀπεδεξάμεθα ὡς λυσιτελῆ καὶ ὠφελιμωτάτην ἡμῖν τὴν τοῦ λόγου διήγησιν, εὐχὴν θέμενοι κατ' ἴσα τῇ τοῦ δηλωθέντος εἰκόνι τὸ ὄνομα τοῦ τῶν ἁπάντων δημιουργοῦ τε καὶ δεσπότου μετὰ βεβαίας καὶ ἀγαθῆς 7.8.13 ἐλπίδος ἐπικαλεῖσθαι. ἀλλὰ γὰρ μετὰ τὸν εἰρημένον ἄλλος «εὐηρέστησε τῷ κυρίῳ καὶ οὐχ ηὑρίσκετο», ὥς φησι Μωσῆς, «διότι μετέθηκεν αὐτὸν ὁ θεὸς» δι' ἄκραν ἀρετῆς τελείωσιν. δυσεύρετος γὰρ ὅ γε σοφὸς ἀληθῶς. 7.8.14 οὗτος δ' ἂν εἴη ὁ ἐν θεῷ τέλειος, ὁ τῆς τῶν πολλῶν διατριβῆς μετατεθειμένος. ὁ γὰρ μὴ τοιοῦτος ἀγορὰς καὶ δικαστήρια καπηλείας τε καὶ ἐμπορίας καὶ τὸν πολὺν ὄχλον μεταδιώκων, ὠθούμενός τε καὶ ὠθῶν, μέσος ἐν αὐτῷ κακίας βυθῷ καταπίνεται· ὁ δ' ὑπὸ θεοῦ ληφθεὶς καὶ τῶν τῇδε ἐκεῖσε μετατεθειμένος ἀφανὴς μὲν καὶ ἀνεύρετος ἀνθρώποις, θεῷ δὲ φίλος γεγονὼς ὑπὸ θεοῦ 7.8.15 εὕρηται. τοῦτον Ἐνὼχ Ἑβραίοις ὀνομάζειν φίλον· χάριν δὲ θεοῦ σημαίνοι ἂν τοὔνομα. καὶ ταύτης τοιγαροῦν ὡς ἀγαθῆς εἰκόνος τὸν βίον ζη7.8.16 λοῦν μακάριον εἶναι ἡγησάμεθα. τρίτος μετὰ τούτους πάλιν ἄλλος «ἄνθρωπος δίκαιος» πεφηνὼς ὁ Νῶε «ἐν τῇ γενεᾷ αὐτοῦ» μεμαρτύρηται. τεκμήρια δὲ καὶ τῆς τούτου δικαιοσύνης εἴη ἂν τάδε· πολὺς αὐχμὸς καὶ γνόφος ἀλέκτου κακίας τὸ πάντων ἀνθρώπων κατειλήφει γένος οἵ τε πάντων ἀνὰ στόμα θρυλούμενοι γίγαντες τὰς εἰς δεῦρο βοωμένας θεομαχίας ἀθέοις καὶ δυσσεβέσιν ἐγχειρήμασιν ἀπειργάζοντο· ἤδη δὲ καὶ οἱ τῆς τούτων γενέσεως