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fitness to be unhindered and unimpeded, according to which they were to become parents of those from them, who according to the divine command were to fill the earth. For it has been said: "And fill the earth", which one must understand more prudently; but if not, what is said here conflicts with the [...] of the proverb: "The Lord made lands and uninhabited ones." For there are uninhabited lands and places. 66 The "fill the earth" must be heard of the [land] taken for habitation, according to the principle of supplying in thought to "fill the earth" that which is suitable for this. "And have dominion over it", which signifies extended authority. For one exercising authority over a part is not said to have dominion. And this God has granted to man, as we have shown, so that the farmable and the mineable ... in various and many materials ... might be under him. For man receives bronze and iron and silver and gold and many other things from the earth, which is given to him both for food and for shelter. And to such an extent did man receive dominion over the earth as to even transform it through art, when it is changed into glass and pottery and similar things. For this very thing shows that man rules over all the earth. And it is added, "let them rule over the fish of the sea and over the birds of the air and over all the cattle". For, as has already been said before, by snares and certain devices and hooks... these things happen to be for men, so that even the most fearful, such as the lion and the leopard, whose nature is most savage, are often tamed by the hand of men. And thus the rule over them exists, God having provided this to them. But it is necessary to know that the manner of rule is various. Rule, then, is a lawful supervision of both the ruler and the ruled; for the law gives authority and ... of rule to the ruler and to the subject, so that in the same way the ruler may rule and the subject may be subordinate, the law indicating that it must be done so. Besides this, a teacher rules students in one way, and a master rules slaves in another, and a general an army. 67 Therefore, man rules the irrational animals in different ways, as has been said, the tame ones in this way, and the wild ones according to their nature; for not all are edible, but some are also for healing and contribute to another need, which the student of nature will discover. Next to these is, "And God said, 'Behold, I have given you every seed-bearing plant that bears seed, which is upon all the earth.'" For God has given authority and knowledge, so that man may know which of the seed-bearing plants upon the earth is useful for food, and which for healing, and which for another need. And the nature of these is various; for some of them are trees, others are vegetables, and others are grasses, and of all of them some are edible, while others are good for another use. The need for these is not to be ignored according to the command before this—when God said, "Let the earth bring forth vegetation, seed-bearing plants according to their kind", He adds, "and fruit-bearing wood yielding fruit", because trees differ from grass, calling them "fruit-bearing wood"—not only does man have authority over the things that come from agriculture, but also over the materials themselves which he neither sows nor farms, so as to have various uses from these as well; for he does not make these portable far from the inhabited places, clearly for the necessity of men, and for all the growth of plants it has come to be; for all things have been made for their need. And the providence of God over all things is strongly signified by His saying, "It shall be for you for food, and for all the beasts of the earth and for all the birds of the air." For it was fitting for Him who cares for men 68 to also provide for the animals that came to be for their use and service and other things useful to them; for, if not according to a primary

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ἐπιτηδειότητα ἀκώλυτον̣ εἶναι καὶ ἀπαραπόδισ[τον, κ]αθ' ἣν γονεῖς ἔμελλον ἔσεσθαι τῶν ἐξ α[ὐ]τῶν, οἳ κα[τὰ τ]ὸ θεῖον πρόσταγμα πληροῦν ἔμελλο[ν] τὴν γῆν. Ε[ἴρητ]αι γάρ· "6Καὶ πληρώσατε τὴν γῆν"6, ὅπερ φρο[νι]μώτερον [νοεῖν] δ̣εῖ· εἰ δὲ μή γε, μάχεται τῷ ἐνταῦθα λεγομένῳ τ[ὸ ··· παρ]οιμίας φερόμενον· "6Κύριος ἐποίησεν χώρας καὶ ἀοικήτου[ς."6 Καὶ γ]άρ εἰσιν ἀοίκητοι χῶραι καὶ τόποι. 66 Τὸ "6πληρώσατε τὴν γῆν"6 τὴν πρὸς οἴκ̣[η]σ̣ιν εἰλημμένην ἀκου̣στε´̣ον κατὰ τὸ προσυπακούειν τῷ "6πληρ̣ω´̣σατε τὴν γῆν"6 τὴν ε̣ἰς τοῦτο ἔχουσαν ἐπιτηδείως̣. "6Καὶ κα[τ]ακυριεύσατε αὐτῆς"6, ὅπερ τὴν ἐπιτεταμένην ἐξουσίαν [σ]ημ[αί]νει. Οὐ γὰρ μέρους ἐξουσιάζων κατα- κυριεύειν λέγεται. Τ[οῦτο] δ̣ὲ τῷ ἀνθρώπῳ Θεὸς δεδώρηται, ὡς παρεστήσαμεν, ἵνα γεω[ργήσι]μον καὶ τὸ μεταλλεύσιμον ὁ ἐν διαφόροις καὶ πολλαῖς ὕλαις [·····]υς ὑπ' αὐτὸν ὑπάρχῃ. Καὶ γὰρ χαλκὸν καὶ σίδηρον καὶ ἄργ[υρον κα]ὶ χρυσὸν καὶ πολλὰ ἄλλα ἐκ γῆς ἄνθρωπος δέχεται, ἥτις α[ὐ]τῷ [καὶ ε]ι᾿̣ς τροφὴν ἀνεῖται καὶ σκέπην. Καὶ ἐπὶ τοσοῦτον τὴν δεσπ[οτείαν] τῆς γῆς ἐδέξατο ἄνθρωπος ὡς καὶ μετατρέπειν αὐτὴν διὰ [τέχνης], ὅταν εἰς ὕελον καὶ ὄστρακον μετάγηται καὶ τὰ ὅμοια. Τ[οῦτ' αὐτ]ὸ γὰρ δηλοῖ τὸ καὶ πάσης τῆς γῆς ἄρχειν τὸν ἄνθρωπον. Ἐπάγε̣[ται δὲ τ]ὸ "6ἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσσης καὶ τῶν πετε[ινῶν το]ῦ οὐρανοῦ καὶ πάντων τῶν κτηνῶν"6. Καὶ γάρ, ὡς ἤδη καὶ πρό[τερον εἴ]ρηται, πάγαις καὶ μηχα- ναῖς τισιν καὶ ἀ[γ]κίστροις ἀνθρώποις [····]·τα ταῦτα τυγχάνει, ὡς καὶ τὰ φοβερώτατα οἷον λέ[ων τε] καὶ πόρδαλις, οἷς ἡ φύ[σις] ἀγριωτάτη τιθασ[εύε]σθαι πολλάκ̣[ις ὑ]πὸ χεῖρα ἀνθρώπων. Καὶ οὕτως ἡ κατ' αὐτῶν ἀρχὴ ὑπά[ρ]χει, τοῦ Θεοῦ τα[ύτην αὐ]τοῖς παρασχόντος. ∆̣ε̣ι῀̣ δὲ εἰδέναι ὡς διάφορος ὁ τῆς ἀρχῆς [ὑπάρχ]ει τρόπος. Ἀρχὴ μὲν οὐ῀̣ν ἐστι νόμιμος ἐπιστασία τοῦ τε ἄρ[χοντος] καὶ τοῦ ἀρχομένου· ὁ γὰρ νόμος δίδωσιν ἐξουσίαν καὶ ·[····] α᾿̣ρχῆς τῷ ἄρχοντι καὶ τῷ ὑπηκόῳ, ἵνα κατὰ ταὐτὸν καὶ ἄρχ[ων ἄρ]χῃ καὶ ὁ ὑπήκοος ὑποτάττηται, ὑφηγουμένου τοῦ νόμο[υ ὅτι οὕ]τω ποιητέον. Ἄλλως παρὰ τοῦτον ἄρχει μαθητῶν διδάσ[καλος, κ]αὶ ἑτέρως δούλων δεσπότης καὶ στρατηγὸς στ[ρ]ατοπέδο[υ. Τῶν] 67 ἀλόγων οὖν ζῴων διαφόρως ἄρχει ὁ ἅνθρωπος, ὡς̣ ε̣ἴρηται, τῶν μὲν ἡμέρων οὕτως, τῶν δὲ ἀγρίων πρὸς ὃ πεφ̣υ´̣κασιν· οὐ γὰρ ἅπαντα βρωτά, ἀλλ' ἤδη τινὰ καὶ πρὸς θερα̣π̣είαν ἐστὶν καὶ πρὸς ἑτέραν συντελοῦντα χρείαν, ἣν ὁ φυ̣σ[ι]ολογῶν εὑρήσει. Ἑξῆς τούτοις ἐστὶν τὸ "6Καὶ εἶπεν ὁ [Θεός· Ἰ]δοὺ δέδωκα ὑμῖν πάντα χόρτον σπόριμον σπεῖ[ρον σ]πέρμα ὅ ἐστιν ἐπάνω πάσης τῆς γῆς"6. ∆έδωκεν γὰρ ὁ [Θεὸς ἐξ]ουσίαν καὶ γνῶσιν, ἵνα γιγνώσκῃ ὁ ἄνθρωπος ποῖον τῶν ἐ[πάνω] τῆς γῆς σπορίμων εἰς τροφὴν χρήσιμόν ἐστιν καὶ π̣[οῖον εἰ]ς θεραπείαν καὶ ποῖον εἰς ἑτέραν χρείαν. ∆ιαφόρα δ[ὲ φύσις] τούτοις· τὰ μὲν γὰρ αὐτῶν δένδρα, τὰ δὲ λαχανώδ̣[η, τὰ δὲ] πόαι, καὶ ἐπὶ πάντων τὰ μὲν ἐδώδιμα, τὰ δὲ π[ρὸς ἄλλην] χ̣ρῆσιν εὖ ὄντα. Χρείαν οὐκ ἀγνοητέον μὲν το[ύτων κα]τ̣ὰ τὴν πρὸ ταύτης πρόσταξιν -ὅτε εἶπεν ὁ Θεό[ς· "6Βλαστη]σάτω ἡ γῆ βοτάνην χόρτου σπεῖρον σπέρμα κατ[ὰ γένος]"6, ἐπάγει· "6καὶ ξύλον κάρπιμον π̣[ο]ι̣οῦν καρπόν"6, ὅτι διαφ[έρει πρ]ὸς τὸν χόρτον τὰ δένδρα, "6ξ[ύ]λον κάρπιμον"6 αὐτὰ ὀ[νομάζω]ν-οὐ μόνον δὲ τῶν ἐκ γε]ωργίας περιγινομένων̣ [ὁ ἄνθρωπος] ἐξουσιάζεν, ἀλλ' ἤδη καὶ ὑλῶν αὐτῶν ἃς οὔτε σπείρει ο[ὔτε γε]ωργεῖ, ὡς καὶ ἐκ τούτων διαφόρους ἔχειν τὰς χρεία[ς· οὐ γ]ὰρ πόρρω τῶν οἰκουμένων τόπων ταύτας φορητὰς̣ π̣[οιεῖ, δ]ῆλον ὡς πρὸς τὸ χρειῶδες τῶν ἀνθρώπων, καὶ τῷ παντὶ [τῶν φύ]τ̣ω̣ν βλάστη γέγονεν· πάντα γὰρ εἰς χρείαν αὐτῶ[ν πεποίη]ται. Σφόδρα δὲ τὸ προνοητικὸν τοῦ Θεοῦ τῶν ὅλ[ων σημαί]- νεται διὰ τοῦ φάσκειν. "6Ὑμῖν ἔσται εἰς βρῶσιν κ[αὶ πᾶσιν] τοῖς θηρίοις τῆς γῆς καὶ πᾶσιν τοῖς πετεινοῖς το[ῦ οὐρανοῦ."6 Ἔ]πρεπεν γὰρ τὸν κηδόμενον ἀνθρώπων 68 καὶ τῶν εἰς [χρείαν καὶ] ὑπηρεσίαν αὐτῶν γεγενημένων ζῴων καὶ ἄλλων αὐτοῖς χρησίμων προνοεῖσθαι· καὶ γάρ, εἰ μὴ κατὰ προηγούμενον