De Posteritate Caini

Perhaps, therefore, since all these ideas are inconsistent with truth, it would be better to look upon the statement as an allegory, and to say that Cain determined to build up his own doctrine like a city.

Since, therefore, every city consists of houses and inhabitants, and laws, the houses, in Cain’s case, are the reasons which he alleges to prove his point; by which, as from a wall, he fights against the persuasive attacks of his enemies; inventing fabulous devices against the truth. The inhabitants are the companions of impiety, ungodliness, self-love, haughtiness, falsehood, vain opinions; the men wise in their own conceit, the men who know not wisdom as relating to truth, the men who are full of ignorance, and stupidity, and folly; and all the other similar and kindred evils. The laws are, lawlessness, injustice, inequality, intemperance, boldness, folly, [*](Leviticus xxiii. 27. GRC: I can’t see how this reference fits here — presumably this should be another reference. ) [*](Leviticus xxiii. 27. GRC: I can’t see how this reference fits here — presumably this should be another reference. )

Now of such a city as this, every impious man is found to be a builder in his own miserable soul, until God deliberately causes complete and great confusion to their sophistical arts. [*](Genesis xi. 4. ) And this will be, when not only "they build a city and tower, the head of which will reach to heaven," that is to say, ....[*](There is a hiatus in the text here: Mangey translates it as if the deficiency were to be supplied by rov νοῦν, " the mind." ) the mind or the reason of each individual as conversant about making great works, which they represent as having for its head a conception peculiar to itself, which is called in symbolical language heaven. For it is plain that the head and object of every reasoning must be the aforesaid mind; for the sake of which, long digressions and sentences are in the habit of being used by men who write histories.

And to such a pitch of accursed impiety have they gone, that not only do they attempt to raise up such cities by themselves, but they even compel the virtue-loving multitude of Israel to join them, appointing superintendents and teachers of evil actions to govern them. For it is said that, when they were ill-treated by the superintendents, they built three cities for the prince of the country, Peithom, Rameses, [*](Exodus i. 11. ) and On, which is Heliopolis.

And these cities, if taken symbolically, mean mind, the outward sense, and the faculty of speech, which are the three principal things in us; for Peithom means speech, because persuasion (τό πείθειν) arises from speech; and the interpretation of Peithom is, a mouth-uttering, since the reasoning of the wicked man comes from without, and occupies itself with endeavouring to overturn all that is good: and Rameses is the inward sense;