OF CAIN AND HIS BIRTH

PART 2

XII. (40) “And Adam knew his wife, and she conceived and brought forth Cain; and she said I have gotten a man by means of the Lord; and he caused her also to bring forth Abel his Brother.”{13}{#ge 4:1.} These men, to whose virtue the Jewish legislation bears testimony, he does not represent as knowing their wives, such as Abraham, Isaac, Jacob, Moses, and if there are any others of like zeal with them; (41) for since we say, that woman is to be understood symbolically as the outward sense, and since knowledge consists in alienation from the outward sense and from the body, it is plain that the lovers of wisdom must repudiate the outward sense rather than choose it, and is not this quite natural? for they who live with these men are in name indeed wives, but in fact virtues. Sarah is princess and guide, Rebecca is perseverance in what is good; Leah again is virtue, fainting and weary at the long continuance of exertion, which every foolish man declines, and avoids, and repudiates; and Zipporah, the wife of Moses, is virtue, mounting up from earth to heaven, and arriving at a just comprehension of the divine and blessed virtues which exist there, and she is called a bird. (42) But that we may describe the conception and the parturition of virtues, let the superstitious either stop their ears, or else let them depart; for we are about to teach those initiated persons who are worthy of the knowledge of the most sacred mysteries, the whole nature of such divine and secret ordinances. And those who are thus worthy are they who, with all modesty, practise genuine piety, of that sort which scorns to disguise itself under any false colours. But we will not act the part of hierophant or expounder of sacred mysteries to those who are afflicted with the incurable disease of pride of language and quibbling expressions, and juggling tricks of manners, and who measure sanctity and holiness by no other standard.

XIII. (43) But we must begin our explanation of these mysteries in this way. A husband unites with his wife, and the male human being with the female human being in a union which tends to the generation of children, in strict accordance with and obedience to nature. But it is not lawful for virtues, which are the parents of many perfect things, to associate with a mortal husband. But they, without having received the power of generation from any other being, will never be able by themselves alone to conceive any thing. (44) Who, then, is it who sows good seed in them, except the Father of the universe, the uncreated God, he who is the parent of all things? This, therefore, is the being who sows, and presently he bestows his own offspring, which he himself did sow; for God creates nothing for himself, inasmuch as he is in need of nothing, but he creates every thing for him who is able to take it. (45) And I will bring forward as a competent witness in proof of what I have said, the most holy Moses.{14}{#ge 21:1.} For he introduces Sarah as conceiving a son when God beheld her by himself; but he represents her as bringing forth her son, not to him who beheld her then, but to him who was eager to attain to wisdom, and his name is called Abraham. (46) And he teaches the same lesson more plainly in the case of Leah, where he says that “God opened her Womb.”{15}{#ge 29:13.} But to open the womb is the especial business of the husband. And she having conceived, brought forth, not to God, for he alone is sufficient and all-abundant for himself, but to him who underwent labour for the sake of that which is good, namely, for Jacob; so that in this instance virtue received the divine seed from the great Cause of all things, but brought forth her offspring to one of her lovers, who deserved to be preferred to all her other Suitors.{16}{#ge 25:21.}