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seeing pleasure; this one, therefore, is in a certain way a beast-feeder, but the physician is a shepherd; for he uses sense with reason. Thus also concerning the sense of smell and the other senses, the one using them with reason is best. For reason rules over sense, but when reason is overcome, then a man receives his names according to his passions, so as to be called a lion on account of his anger, a fox on account of his craftiness, a 141 snake on account of his earthliness, thus some are called horses on account of their pleasure-seeking; for he says, "You have become horses mad for females", and other men, being wholly of the senses and begetting nothing divine, are called mules; for he says, "Do not be like the horse and mule, which have no understanding." Such, then, is the beast-feeder, being a base person, not dwelling in a house, but in tents, an uncertain thing, not imitating those who dwell in tents for the sake of progress, so that from this they may also enter into the house, who also say as in the psalm: "How lovely are your tabernacles, Lord of hosts; my soul longs and faints for the courts of the Lord"; for from tents the one who is progressing desires the courts, singing: "I will pass through in the place of the wonderful tent even to the house of God." But the other brother is "he who showed the psaltery and kithara", being justly his brother; for the deception worked on the ears through music has a kinship with the enjoyment of pleasures; for "Woe to those who rise early in the morning and pursue strong drink, and stay late in the evening; for wine will burn them up; for with kithara and psaltery they drink wine, but they do not look upon the works of the Lord." But the one from the other crafts instruments of war from bronze and iron, the bronze signifying the voice, as Paul also writes: "I have become a resounding bronze"; and he is also a worker of iron, being a kind of sophist and deceiving through supposedly powerful plausibilities. 18, 23-24. And Lamech said to his wives Adah and Zillah: Hear my voice, wives of Lamech, give ear to my words; for I have killed a man to my wounding, and a young man to my bruising; because vengeance has been exacted seven times from Cain, but from Lamech seventy times seven. To give ear, I think, is found only in divine instruction, 142 and it differs from to hear, when it is joined with it, because to give ear is to hear from close up, but to hear is to hear in any way, even if the word is not near. And in Isaiah the phrase "Hear, O heaven, and give ear, O earth, for the Lord has spoken" is not said in parallel, as also "Give ear, O heaven, and I will speak"—for instead of "Pay attention" other interpreters say "Give ear"—"and let the earth hear the words from my mouth." And they say the observation is of this sort: when the law was being given by God, since they happened to be near the heavenly works, for this reason heaven is commanded to give ear, but when they fell away from the virtuous way of life, so as to become near to the earth, then it is said: "Hear, O heaven"—for it happened to be far from them—"and give ear, O earth"—for this was near through their practices. [...] Lamech, therefore, did not say "Hear" and "Give ear" in parallel, but at least we have not unseasonably observed the difference between them lying in scripture; but what is it that he says, let us learn: "Hear my voice, wives of Lamech; give ear to my words." One might therefore say both the voice and the words in parallel; but one seeking precision in these matters might say that for the voice he assigned "Hear," but for the words the more precise term, which is to give ear. Looking at this difference, one might say that John happened to be "a voice of one crying," taking the ready word of the scriptures as voice, and the mystical sense as word. "For I have killed a man to my wounding and a young man 143 to my bruising

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ἡδονὴν ὁρῶν· οὗτος οὖν κτηνοτρόφος τρόπον τινά ἐστι̣ν̣, ὁ δὲ ἰατρὸς ποιμήν· λόγῳ γὰρ χρῆται τῇ αἰσθήσει. Οὕτω καὶ περὶ ὀσφρήσεως καὶ τῶν ἄλλων αἰσθήσεων ὁ λόγῳ αὐταῖς χρώμενος ἄριστος. Ἄρχει γὰρ ὁ λογισμ̣ὸς τῆς αἰσθήσε̣ω̣ς, ἐπὰν δὲ ὁ λογισμὸς κατακρατηθῇ, κατὰ τὰ πάθη λοιπὸν δέχεται τὰς προσηγορίας ὁ ἄνθρωπος, ὡς μὲν διὰ τὸν θυμὸν λέων καλεῖσθαι, διὰ δὲ τὸ πανοῦργον ἀλώπηξ, διὰ 141 δὲ τ[ὸ] γεῶδες ὄφις, οὕτως ὡς καί τινας διὰ τὸ ἡδονικὸν καλεῖσθαι ἵππος· "6Ἵπποι"6 γάρ φησιν "6θηλυμανεῖς ἐγενήθητε"6, καὶ ἄλλους ἀνθρώπους καλεῖσθαι διὰ τὸ ὅλους τῶν αἰσθήσεων ὄντας μηδὲν θεῖον ἀπογεννᾶν ἡμιό- νους· "6Μὴ γίγνεσθε"6 γάρ φησιν "6ὡς ἵππος καὶ ἡμίονος, οἷς οὐκ ἔστιν σύνεσις."6 Ὁ μὲν οὖν κτηνοτρόφος τοιοῦτος, φαῦλος τις ὑπάρχων, οὐκ οἶκον οἰκῶν, ἀλλὰ σκηνάς, πρᾶγμα ἀβέβαιον, οὐκ ἐκείνους μιμούμενος τοὺς διὰ προκοπὴν σκηνοῦντας, ἵν' ἀπὸ τούτου καὶ εἰς τὸν οἶκον εἰσελθῶσιν, οἳ καὶ λέγουσιν ὡς ἐν τῷ ψαλμῷ· "6Ὡς ἀγαπητὰ τὰ σκηνώματά σου, Κύριε τῶν δυνάμεων· ἐπιποθεῖ καὶ [ἐ]κλείπει ἡ ψυχή μου εἰς τὰς αὐλὰς τοῦ Κυρίου"6· ἀπὸ γὰρ σκηνῶν ὁ προκόπτων αὐλῶν ἐπιθυμεῖ ψάλλων· "6∆ιελεύσομαι ἐν τόπῳ σκηνῆς θαυμαστῆς ἕως τοῦ οἴκου τοῦ Θεοῦ."6 Ὁ δ' ἕτερος ἀδελφός ἐστιν "6ὁ καταδείξας ψαλτήριον καὶ κιθ[άραν]"6, ἐν δίκῃ ἀδελφὸς αὐτοῦ τυγχάνων· γειτνίασιν γὰρ ἔχει πρὸς [τὴν] τῶν ἡδέων ἀπόλαυσιν καὶ ἡ διὰ μουσικῆς ἀπατὴν ἐνεργ[ουμέ]ν̣η̣ τ̣α̣ῖς ἀκοαῖς· "6Οὐαὶ"6 γὰρ "6οἱ ἐγειρόμενοι τὸ πρωῒ καὶ τὸ σίκε[ρα διώ]κοντες καὶ μένοντες τὸ ὀψέ· ὁ γὰρ οἶνος αὐτοὺς συγκαύσει· μ[ετὰ] γὰρ κιθάρας καὶ ψαλτηρίου τὸν οἶνον πίνουσιν, τὰ δὲ ἔργα τοῦ Κυρίου οὐκ ἐμβλέπουσιν."6 Ὁ δὲ ἐκ τῆς ἑτέρας τεχνιτεύει σκεύη πολέμια διὰ χαλκοῦ καὶ σιδήρου, τοῦ μὲν χαλκοῦ τὴν φωνὴν σημαί- νοντος, ὡς καὶ Παῦλος γράφει· "6Γέγονα χαλκὸς ἠχῶν"6· ὁ δ' αὐτὸς καὶ σιδήρου ἐργατής ἐστιν, σοφιστής τις ὢν καὶ διὰ δῆθεν δυνατῶν πιθανοτήτων ἀπατῶν. ιῃ, 23-24. Εἶπεν δὲ Λάμεχ ταῖς ἑαυτοῦ γυναιξὶν Ἀδὰ καὶ Σελλά· Ἀκούσατέ μου τῆς φωνῆς γυναῖκες Λάμεχ, ἐνωτίσασθέ μου τ̣ο̣υ`̣ς̣ λ̣ο´̣γ̣ο̣υ̣ς̣· ὁ´̣τι ἄνδρα ἀπέκτεινα εἰς τραῦμα ἐμοί, καὶ νεανίσκον εἰς μώλωπά μοι· ὅτι ἑπτάκις ἐκδεδίκηται ἐκ Κάιν, ἐκ δ[ὲ] Λάμεχ ἑβδομηκοντάκις ἑπτά. Τὸ ἐνωτίζεσθαι παρὰ τῇ θείᾳ παιδεύσει νομίζω μόνῃ 142 φέρεσθαι, διαφέρει δὲ τοῦ ἀκοῦσαι, ὅτε σὺν αὐτῷ συνάπτεται, ὅτι τὸ μὲν ἐνωτίζεσθαι τὴν ἐκ τοῦ σύνεγγυς ἀκοήν, τὸ δὲ ἀκοῦσαι τὸ ὁπωσοῦν ἀκοῦσαι, καὶ εἰ μὴ ἐγγὺς ὁ λόγος ἐστίν. Καὶ ἐν τῷ Ἠσαίᾳ δὲ τὸ "6Ἄκουε, οὐρανέ, καὶ ἐνωτίζου, γῆ, ὅτι Κύριος ἐλάλησεν"6 οὐκ ἐκ παραλ- λήλου ἐστὶν λεγόμενον, ὃ καὶ τὸ "6Ἐνωτίζου, οὐρανέ, καὶ λαλήσω"6-ἀντὶ γὰρ τοῦ "6Πρόσεχε"6 τὸ "6Ἐνω̣τίζου"6 ἄλλοι λέγουσιν ἑρμηνευταί-"6καὶ ἀκουέτω γῆ ῥήματα ἐκ στόματος μου"6. Καί φασιν τοιαύτην εἶναι τὴν παρα- τήρησιν· ὅτε ὁ νόμος πρὸς τοῦ Θεοῦ ἐδίδοτο, ἐπεὶ πλ[η]σίον ἐτύγχανον τῶν οὐρανίων ἔργων, διὰ τοῦτο ὁ οὐρανὸς ἐνωτίζεσθαι παραγγέλ̣λεται, ὅτε δὲ ἀπέστησαν τῆς ἐναρέτου πολιτείας, ὡς ἐγγὺς γενέσθαι τῆς γῆς, τ[ο´̣]τε λοιπὸν εἴρηται· "6Ἄκουε, [οὐρα]νέ"6-πόρρω γὰρ αὐτῶν ἐτύγχανεν-"6καὶ ἐνωτίζου, γῆ"6- πλη̣[σίον γ]ὰρ αὕτη διὰ τῶν ἐπιτηδευμάτων ὑπῆρχεν. [···] ὁ Λάμεχ οὖν <οὐκ> ἐκ παραλλήλου εἶπεν τὸ "6Ἀκούσατε"6 καὶ "6Ἐ[νω]τίσασθε"6, ἀλλὰ γοῦν οὐκ ἀκαίρως τὴν διαφορὰ[ν] αὐτω῀̣ν κειμένην ἐν τῇ γραφῇ παρετηρησάμεθα· τί δέ ἐστιν ὃ, λέγει, μαθῶμεν· "6Ἀκούσατέ μου τῆς φωνῆς, γυναῖκες̣ Λάμεχ· ἐνωτίσασθέ μου τοὺς λόγους."6 Καὶ τὴν φωνὴν οὖν καὶ τοὺς λόγους ἐκ παραλλήλου τις ἂν λέγοι· ὁ δὲ καὶ ἐπὶ τούτων ἀκρίβειαν ζητῶν λέγοι ἂν ὅτι ἐπὶ μὲν τῆς φωνῆς τὸ "6Ἀκούσατε"6, ἐπὶ δὲ τῶν λόγων τὸ ἀκριβέστερον, ὅπερ ἐστὶν τὸ ἐνωτί- ζεσθαι, ἔταξεν. Εἰς ταύτην τὴν διαφορὰν ὁρῶν̣ τις λέγοι ὅτι Ἰωάννης "6φωνὴ βοῶντος"6 ἐτύγχανεν, ἐκλαμβάνων τὴν μὲν πρόχειρον λέξιν τῶν γραφῶν φωνήν, τὸν δὲ μυστικὸν νοῦν λόγον. "6Ὅτι ἄνδρα ἀπέκτεινα εἰς τραῦμα ἐμοὶ καὶ νεανίσκον 143 εἰς μώλωπά