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to me." It is said in the book of the covenant that Cain was slain unwillingly by Lamech; for while building a certain wall he knocked it over on him, as Cain was behind it, who also was slain unwillingly. Therefore, concerning the slaying, he says, it has become "a wound to me," but concerning his not doing it willingly, "a bruise to me." *** -τρειζε λιγνες εν βλανξ- ιθ, 25. And Adam knew Eve his wife, and she conceived and bore a son and she called his name Seth, saying: For God has raised up for me another seed in place of Abel, whom Cain killed. Previously, distinguishing the meanings of "knew," we said that Adam's having known Eve his wife was not knowing her, but having come together with her, which is what it also means now. Who "having conceived bore a son," whom she "also named Seth, saying: For God has raised up for me seed in place of Abel, whom Cain killed." Those of the heresy of Valentinus, introducing different natures as 144 some of them being unreceptive of virtue, which they also call earthly, and another unreceptive of vice, which they indeed name spiritual, saying there is a third, the psychic, which is considered by them to be a mixture; and for the one unreceptive of virtue they take Cain as a sign, and for the spiritual, Abel, referring the remaining one to Seth. But it is not for the present occasion to refute this impious heresy, lest the discourse be prolonged; we [...] that the word of Eve is, as it were, a testimony to the character of Seth. For in place of the good Abel, this one is interpreted as "watering"; and this is a symbol of life-giving provision; for it was necessary for the one "offering up"—for this is how Abel is interpreted—to have a "watering" as a brother, so that the former, being first and more perfect, might offer up the spiritual sacrifices to God in the manner of a priest, while Seth, taking second place, might offer those being instructed to God through watering and teaching, who exists in place of Cain, being something of its own kind and cast upon himself; for Cain is interpreted as possession. ιθ, 26. And to Seth a son was born, and he called his name Enos; this one hoped to call upon the name of the Lord God. The holy from the holy often have from them both the generation according to the flesh and that according to the soul, in the same way Abraham became the father of Isaac, and Isaac of Jacob and Jacob of Joseph; for these exist from them at once by human succession and became imitators of their virtue. But Esau was born of Isaac only according to the flesh, being alienated from him by his disposition; for he happened to be wicked. Seth, therefore, born in place of the righteous one, a righteous man begets a righteous man, Enos, who instead of a lord's name is called man, with such an appel- 145 lation indicating the virtue of his soul, preserving the "in the image" and the state of the truly existing man; for Enos among the Hebrews is man. Of course, it also attaches to him what is proper to man; "This one," it says, "hoped to call upon the name of the Lord"; and this is an action befitting a virtuous man; for hope in reality is this: to be made like God as far as possible; and to hope to call upon the name of the Lord God is at the same time for one to subject himself under the authority and under the divine teach- ing. θ, 1-2. This is the book of the generation of men. In the day that God made Adam, in the image of God he made him; male and female he made them, and he blessed them, and named their name Adam, in the day that he made them. Here he called the narrative concerning Adam and his succession up to the present things a book. Therefore, before the sixth day, on which man was formed, "the book" was called "of heaven and earth"; for he assigned that whole narrative to the things that came to be before man, establishing another beginning for the generation of men; and by generation he means the account delineating his creation, as it has also been said concerning Jesus: "Book

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μοι."6 Λέγε<ται> ἐν τῇ βίβλῳ τῆς διαθήκης ὑπὸ τοῦ Λάμεχ τὸν Κάιν ἀνῃρῆσθαι ἀκουσίως· τοῖχον γάρ τινα οἰκοδομῶν προσανέτρεψεν αὐτόν, ὄπιθεν ὄντος τοῦ Κάιν, ὃς καὶ ἀνῃρέθη ἀκουσίως. Τῷ μὲν οὖν ἀνῃρῆσθαι φησίν, "6εἰς τραῦμα ἐμοὶ"6 γέγονεν, τῷ δὲ μὴ ἑκὼν "6εἰς μώλωπά μοι"6. *** -τρειζε λιγνες εν βλανξ- ιῃ, 25. Ἔγνω δὲ Ἀδὰμ Εὕαν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκεν υἱὸν καὶ ἐπωνόμασεν τὸ ὄνομα αὐτοῦ Σὴθ λέγουσα· Ἐξανέστησεν γάρ μοι ὁ Θεὸς σπέρμα ἕτερον ἀντὶ Ἄβελ, ὃν ἀπέκτεινεν Κάιν. Πρότερον διαστέλλοντες τὰ σημαινόμενα τοῦ "6ἔγνω"6 τὸ ἐγνωκέναι Ἀδὰμ τὴν Εὕαν γυναῖκα αὐτοῦ οὐ τὸ ἐπί- στασθαι ἐλέγομεν, ἀλλὰ τὸ σ̣υ̣ν̣εληλυθέναι, ὅπερ καὶ νῦν σημαίνει. Ἥτις "6συλλαβοῦσα ἔτεκεν υἱόν"6, ὃν "6καὶ ἐπωνόμασεν Σὴθ λέγουσα· Ἀνέστησεν γάρ μοι ὁ Θεὸς σπέρμα ἀντὶ Ἄβελ, ὃν ἀπέ[κ]τεινεν Κάιν"6. Οἱ τῆς Οὐαλεντίνου αἱρέσεως φύσεις διαφόρους εἰσ[άγο]ντες ὡς 144 τὴν μὲν αὐτῶν ἀνεπίδεκτον ἀρετῆς εἶναι, ἥντινα καὶ χοϊκὴν καλοῦσιν, τὴν δὲ ἀνεπίδεκτον κακίας, ἣν δὴ καὶ πνευματικὴν ὀνομάζουσιν, τρίτην λέγοντες εἶναι τὴν ψυχικήν, ἥτις μεμιγμένη τις παρ' αὐτοῖς νομίζεται· καὶ τῆς μὲν ἀνεπιδέκτου ἀρετῆς σημεῖον τὸν Κάιν λαμβάνουσιν, τῆς δὲ πνευματικῆς τὸν Ἄβελ, τὴν λοιπὴν ἐπὶ τὸν Σὴθ ἀναφέροντες. Οὐ τοῦ παρόντος δὲ καιροῦ τὴν δυσσεβὴ ταύτην διελέγξαι αἵρεσιν, ἵνα μὴ ὁ λόγος μηκύνηται· σ[··]νομεθα δὲ καὶ τὸν λόγον τῆς Εὕας ὥσπερ μαρτυρίαν εἶναι τοῦ τρόπου τοῦ Σήθ. Ἀντὶ γὰρ σπουδαίου τοῦ Ἄβελ οὗτος ἑρμηνευόμενος "3ποτισμός"3· ζωτικῆς δὲ χορηγείας τοῦτο σύμβο[λο]ν· ἔδει γὰρ τὸν "3ἀναφέροντα"3 τοῦτον γὰρ Ἄβελ ἑρμηνεύ[ε]ται-ποτισμὸν ἔχειν ἀδελφόν, ἵνα πρῶτός τις ὢν καὶ τελειότερος ἐκεῖνος ἱερέως δίκην ἀναφέρῃ τῷ Θεῷ τὰς πνευματικὰς θυσίας, ὁ δὲ Σὴθ δευτερεῖα ἄγων προσφέρῃ διὰ ποτισμοῦ καὶ διδασκαλίας τοὺς παιδευομέ[ν]ους τῷ Θεῷ, ὃς ἀντὶ Κάιν ὑπάρχει αὐθεκάστου τινὸς ὄντος [κα]ὶ ἐφ' ἑαυτῷ βαλλομένου· κτῆσις γὰρ ἑρμηνεύεται Κάιν. ιῃ, 26. [Κ]αὶ τῷ Σὴθ ἐγένετο υἱός, ἐπωνόμασεν δὲ τὸ ὄνομα αὐτοῦ Ἐνώς· οὗτος ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα Κυρίου τοῦ θεοῦ. Οἱ ἐξ ἁγίου ἅγιοι πολλάκις καὶ τὴν κατὰ σάρκα γένεσιν ἐξ ἐκείνων ἀπέχουσι καὶ τὴν κατὰ ψυχήν, ὅνπερ τρόπον Ἀβραὰμ τοῦ Ἰσαὰκ πατὴρ γέγονεν καὶ Ἰσαὰκ τοῦ Ἰακὼκαὶ Ἰακὼβ τοῦ Ἰωσήφ· οὗτοι γὰρ ἅμα τε τῇ ἀνθρωπίνῃ διαδοχῇ ἐξ αὐτῶν ὑπάρχουσιν καὶ μιμηταὶ τῆς ἀρετῆς αὐτῶν κατέστησαν. Ὁ δὲ Ἠσαὺ κατὰ σάρκα μόνην γέγονεν τοῦ Ἰσαάκ, ἀλλοτριούμενος αὐτοῦ διὰ γνωμήν· φαῦλος γὰρ ἐτύγχανεν. Ὁ Σὴθ οὖν ἀντὶ τοῦ δικαίου τεχθεὶς γεννᾷ τὸν Ἐνὼς δίκαιος δίκαιον, ὃς ἀντὶ τοῦ κυρίου ὀνόματος ἄνθρωπος καλεῖται, τῆς τοιαύτης προση- 145 γορίας, τῆς ψυχῆς αὐτοῦ τὴν ἀρετὴν δηλούσης, σῳζούσης τὸ "6κατ' εἰκόνα"6 καὶ τὴν τοῦ ὄντως ὄντ[ο]ς ἀνθρώπου κατάστασιν· Ἐνὼς γὰρ παρ' Ἑβραίοις ἄνθρωπός ἐστιν. Ἀμέλει γοῦν καὶ τὸ ἴδιον τοῦ ἀνθρώπου προσάπτει αὐτῷ· "6Οὗτός"6 φησιν "6ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα Κυρίου"6· προσήκουσα δὲ αὕτη ἀνθρώπῳ ἐναρέτῳ πρᾶξις· ἐλπὶς δὲ ἡ τῷ ὄντι αὕτη ἐστὶν τὸ ὁμοιωθῆναι τῷ Θεῷ κατὰ τὸ δυνατόν· ἐλπίζειν δὲ ἐπικαλεῖσθαι τὸ ὄνομα Κυρίου τοῦ Θεοῦ ἅμα καὶ ὑπὸ ἐξουσίαν καὶ ὑπὸ τὴν διδασ- καλίαν τὴν θείαν ἐστὶν ἑαυτὸν ὑποτά[τ]τοντος. ῃ, 1-2. Αὕτη ἡ βίβλος γενέσεως ἀνθρώπων. Ἧι ἡμέρᾳ ἐποίησεν ὁ Θεὸς τὸν Ἀδάμ, κατ' εἰκόνα Θεοῦ ἐποίησεν αὐτόν· ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς, καὶ εὐλόγησεν αὐτούς, καὶ ἐπων[ό]μασεν τὸ ὄνομα αὐτῶν Ἀδάμ, ᾗ ἡμέρᾳ ἐποίησεν αὐτούς. Βίβλ[ον] ἐνταῦθα τὴν διήγησιν τὴν περὶ τοῦ Ἀδὰμ καὶ τῆς διαδοχῆς αὐτοῦ ἕως τῶν παρόντων ἐκάλεσεν. Πρὸ μὲν οὖν τῆς ἕκτης ἡμέρας, καθ' ἣν ὁ ἄνθρωπος συνέστη, "6βίβλος"6 ἐλέγετο "6οὐρανοῦ καὶ γῆς"6· ὅλην γὰρ ἐκείνην τὴν διήγησιν τοῖς πρ[ὸ] τοῦ ἀνθρώπου γεγονόσιν ἀπένειμεν, ἄλλην ἀρχὴν τῆς τῶν [ἀνθρώπων] γενέσεως κατατιθέμενος· γένεσιν δὲ τὸν λόγον δ̣ιαγρ[άφοντα] τὴν ποίησιν αὐτοῦ φησιν, ὡς καὶ περὶ τοῦ Ἰησοῦ εἴρηται· "6Βίβλ[ος