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of the world and so that the human race might remain a living ember, a wise man alone would remain with his daughter, knowing that the world would be set in order again, for which reason there is also need of succession, if he should use his daughter appropriately; and the argument seems to them not unsuitable since there was no other woman. This seems to have happened also in the case of the daughters of Lot, which the censorious will blame, but none of the wise. For not supposing there was another man because of the burning that had happened to those cities, but also assuming as maidens that the whole earth had suffered such things by being burned, they say: "Behold our father has grown old and there is no one who will come in to us, as is the custom for all the earth, come and let us make our father drink wine"; and that they have not done this passionately, but to leave a living ember, the 138 one having come together with him urged the other to do this also, which she would not have done quickly if she were a slave to passion, but in the same way as the first managed it, the second also did it for the sake of greater succession. Therefore Cain is not to be blamed in these matters, even if he erred in many things. It should be noted that he did not say: Cain knew his sister, but his wife; for this title is proper to succession. Someone might ask how, when about five people were named—Cain's parents and he and his wife—he is said to build a city, a thing requiring a great multitude; and the one who asks this will also demand the reason why they built a city, when one cave or even a very small dwelling was sufficient for habitation; to which *** -le reste de la page en blanc 139 xviii, 18. And to Enoch was born Irad, and Irad begot Mehujael, and Mehujael begot Methushael, and Methushael begot Lamech. He recounts the generation of Cain, which, having reached the seventh generation, perished when the flood came; but the succession from Adam, coming from Seth, whom God raised up, is preserved even until now; for from it was the house of Noah and those who were saved with him in the ark. But if anyone wishes also to interpret these things allegorically, let him do so by taking the beginning of the allegorical interpretation from the interpretation of the names, without being insipid. And Philo has spoken on these things, which the lover of beauty, having examined, may receive the needed benefit. xviii, 19-22. And Lamech took for himself two wives: the name of the one was Adah and the name of the second was Zillah. And Adah bore Jabal; he was the father of those who dwell in tents and have livestock. And his brother's name was Jubal; he was the one who introduced the psaltery and kithara. And Zillah, she also bore Tubal, and he was a hammerer, a smith of bronze and iron; and the sister of Tubal was Naamah. In ancient times it did not seem unlawful even for virtuous men to have two wives; for it was a time for succession and for the multitude of men. Lamech, therefore, having two wives, made sons from both, who also 140 became founders of arts, the one having become the founder of livestock breeders, who had a brother Jubal, who introduced the psaltery and kithara, and from the other, Tubal, who began to be a hammerer of bronze and iron, whose sister he also names. Therefore, through what has been set forth, the divine instruction shows that human beings happen to be creatures of choice, partaking of knowledge; for they do not live together with sensation alone like the irrational animals, but now also the excellence of the rational faculty is shown through their having also become inventors of arts. So much for the literal meaning; but the allegorical interpretations might be these. The livestock breeder is different from the shepherd; for the one pastures with knowledge, but the livestock breeder does not. Abel the righteous happened to be a shepherd, leading his own irrational faculties—the desiderative, appetitive, and spirited—according to right reason; but the livestock breeder, being devoid of knowledge, being a certain hedonist, belongs only to the senses, not mastering but being mastered by them. And what is said would be clear by way of an example in this manner. The physician uses touch in one way, the one who is for

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κόσμου καὶ ὑπὲρ τοῦ ζώπυρον παραμεῖναι τὸ τοῦ ἀνθρωπείου γένους μο´̣νος σοφὸς μείνοι μετὰ θυγατρὸς ἐπιστάμενος ὅτι διακοσμηθήσεται πάλιν κόσμος, δι' ὃ καὶ χρεία διαδοχῆς, εἰ καθηκόντως χρήσηται τῇ θυγατρί· καὶ φαίνεται αὐτοῖς ὁ λόγος οὐκ ἀνοίκειος τῷ μὴ εἶναι ἄλλην. Τοῦτο φαίνεται καὶ περὶ τῶν θυγατέρων τοῦ Λὼτ γεγενημένον, ὃ οἱ φιλαίτιοι μὲν αἰτιάσονται, τῶν δὲ συνετῶν οὐδείς. Μὴ γὰρ οἰόμεναι ἄλλον ἄνδρα εἶναι διὰ τὴν γεγενημένην καῦσιν τῶν πόλεων ἐκείνων, ἀλλὰ καὶ προσλαβοῦσαι ὡς κόραι ὅτι πᾶσα ἡ γῆ τοιαῦτα ὑπέστη ἐμπρησθεῖσα, λέγουσι γοῦν· "6Ἰδοὺ ὁ πατὴρ ἡμῶν γεγήρακεν καὶ οὐκ ἔστιν ὃς εἰσελεύσεται πρὸς ἡμᾶς, καθὼς καθήκει πάσῃ τῇ γῇ, δεῦτε καὶ ποτίσωμεν τὸν πατέρα ἑαυτῶν οἶνον"6· καὶ ὅτι οὐκ ἐμπαθῶς τοῦτο πεποιήκασιν, ἀλλὰ ζώπυρον ὑπολιποῦσαι, συνελθοῦσα ἡ 138 μία προετρέψατο καὶ τὴν ἄλλην τοῦτο ποιῆσαι, ὅπερ οὐκ ἂν ἐποίει ταχέως, εἰ πάθει ἐδούλευεν, ἀλλὰ τῷ αὐτῷ τρόπῳ ὡς ἡ πρώτη ᾠκονόμησεν καὶ ἡ δευτέρα πεποίηκεν διαδοχῆς ἕνεκεν πλείονος. Οὐκ ἐγκλητέος οὖν ἐν αὐτοῖς ὁ Κάιν, εἰ καὶ ἐν πολλοῖς διεσφαλῇ. Σημειωτέον ὡς οὐκ εἶπεν· Ἔγνω Κάιν τὴν ἀδελφήν, ἀλλὰ τὴν γυναῖκα αὐτοῦ· αὕτη γὰρ ἡ προσηγορία τῆς διαδοχῆς οἰκεία. Ζητήσειεν ἄν τις πῶς, πέντε που ὀνομασθέντων ἀνθρώπων, τῶν γονέων τοῦ Κάιν καὶ αὐτοῦ καὶ τῆς γυ- ναικός, πόλιν οἰκοδομεῖν λέγεται, πρᾶγμα πολυπληθείας δεομένου· ὁ δὲ τοῦτο ζητῶν καὶ τὴν αἰτίαν ἀπαιτήσει διὰ τί πόλιν ἐποίουν, ἑνὸς ἄντρου ἢ καὶ οἰκηματίου σφόδρα μίκρου ἀρκοῦντος πρὸς οἴκησιν· πρὸς ἃ *** -λε ρεστε δε λα παγε εν βλανξ 139 ιῃ, 18. Ἐγεννήθη δὲ τῷ Ἑνὼχ Γαϊδάδ, καὶ Γαϊδὰδ ἐγέννησεν τὸν Μαουιά, καὶ Μαουιὰ ἐγέννησεν τὸν Μαθου- σαήλ, καὶ Μαθουσαὴλ ἐγέννησεν τὸν Λάμεχ. Τὴν γενεὰν τοῦ Κάιν διηγεῖται, ἥτις ἕως ἑβδόμης γενεᾶς φθάσασα τοῦ κατακλυσμοῦ ἐπιγενομένου ἀπώλετο· ἡ δὲ ἀπὸ τοῦ Ἀδὰμ διαδοχὴ ἀπὸ Σήθ, οὗ ἀνέστησεν ὁ Θεὸς, καταγομένη εἰς ἔτι νῦν φυλάττεται· ἀπὸ γὰρ αὐτῆς ἦν ὁ τοῦ Νῶε οἶκος καὶ οἱ διασωθέντες μετ' αὐτοῦ ἐν τῇ κιβωτῷ. Εἰ δέ τις καὶ ἀναγαγεῖν ταῦτα βούλεται, ἀπὸ τῆς ἑρμηνείας τῶν ὀνομάτων δεχόμενος τῆς ἀναγωγῆς τὴν ἀρχὴν μετὰ τοῦ μὴ ψυχρολογεῖν τοῦτο ποιείτω. Εἴρηται δὲ καὶ Φίλωνι εἰς ταῦτα, ἅπερ ὁ φιλόκαλος ἐπισκεψάμενος τὴν δεοῦσαν δεχέσθω ὠφέλειαν. ιῃ, 19-22. Καὶ ἔλαβεν ἑαυτῷ Λάμεχ δύο γυναῖκας· ὄνομα τῇ μι[ᾷ] Ἀδὰδ καὶ ὄνομα τῇ δευτέρᾳ Σελλά. Καὶ ἔτεκε<ν> Ἀδὰδ τὸν Ἰωβέλ· [ο]ὑ῀̣τος ἦν ὁ πατὴρ οἰκούντων ἐν σκηναῖς κτηνοτρόφων. Καὶ ὄνομα τῷ ἀδελφῷ αὐτοῦ Ἰουβάλ· οὗτος ἦν ὁ καταδείξας ψαλτήριον καὶ κιθάραν. Σελλὰ δὲ ἔτεκεν καὶ αὐτὴ τὸν Θόβελ, καὶ ἦν σφυροκόπος χαλκεὺς χαλκοῦ καὶ σιδήρου· ἀδελφὴ δὲ Θόβελ Νοεμά. Τὸ παλαιὸν οὐκ ἐδοκεῖ παράνομον εἶναι οὐδὲ τοῖς σπουδαίοις δύο γυναῖκας ἔχειν· τῆς διαδοχῆς γὰρ καὶ τοῦ πλήθους τῶν ἀνθρώπων καιρὸς ἦν. Ὁ Λάμεχ οὖν δύο γυναῖκας ἔχων ἐξ ἀμφοτέρων ἐποίησεν υἱούς, οἳ καὶ 140 ἀρχηγοὶ τεχνῶν γεγένηνται, ὁ μὲν κτηνοτρόφων ἀρχηγὸς γεγενημένος, ὃς ἀδελφὸν Ἰουβὰλ εἶχε̣ν̣ κ̣α̣ταδείξαντα ψαλτήριον καὶ κιθάραν, ἐκ δὲ τῆς ἑτέρας ὁ Θόβελ, ὅστις σφυροκόπος ἤρξατο εἶναι χαλκοῦ καὶ σιδήρου, οὗ καὶ ἀδελφὴν ὀνομάζει. Παρίστησιν μὲν οὖν διὰ τῶν ἐκτεθέντων ἡ θεία παίδευσις ὡς προαιρετικὰ ζῷα οἱ ἄνθρωποι τυγχά- νουσιν, μετέχοντες ἐπιστημῶν· οὐ γὰρ ὥσπερ τὰ ἄλογα μόνῃ αἰσθήσει συνζῶσιν, ἀλλ' ἤδη καὶ τοῦ λογιστικοῦ ἡ ἀρετὴ δείκνυται διὰ τοῦ καὶ τεχνῶν εὑρετὰς γεγενῆσθαι. Τὰ μὲν οὖν πρὸς τὸ ῥητὸν οὕτως ἔχει· εἴη δὲ τὰ τῆς ἀναγωγῆς ταῦτα. Ὁ κτηνοτρόφος ἕτερός ἐστι τοῦ ποιμένος· ὁ μὲν γὰρ σὺν ἐπιστήμῃ νέμει, [ὁ] δὲ κτηνοτρόφος οὔ. Ἄβελ ὁ δίκαιος ποιμὴν ἐτύγχανεν, [τὰς] ἀλόγους ἑαυτοῦ δυνάμεις ἐπιθυμητικὴν ὀρεκτι[κὴ]ν θυμικὴν ἄγων κατὰ λόγον τὸν ὀρθόν· ὁ δὲ κτηνοτρό[φο]ς ἀμοιρῶν ἐπιστήμης, ἡδονικός τις ὤν, [μ]όνων ἐστὶ [τ]ῶν αἰσθήσεων, οὐ κρατῶν ἀλλὰ κρατούμενος ὑπ' αὐτῶν. Καὶ ὡς ἐπὶ παρα- δείγματος σαφὲς ἂν εἴη τὸ λεγόμενον τοῦτον τρόπον. Ὁ ἰατρὸς ἄλλως χρῆται τῇ ἁφῇ ἢ ὁ πρὸς