they "have discovered how to produce fire by the friction of two pieces
of wood, and have taught the use of this element." In another fragment,
at the origin of the human race we see in succession the fraternal
couples of Autochthon and Technites (Adam and Quen--Cain?), inventors of
the manufacture of bricks; Agros and Agrotes (Sade and Ced), fathers of
the agriculturists and hunters; then Amynos and Magos, "who taught to
dwell in villages and rear flocks."

The connection between these Atlantean traditions and the Bible record
is shown in many things. For instance, "the Greek text, in expressing
the invention of Amynos, uses the words kw'mas kai` poi'mnas, which are
precisely the same as the terms ohel umiqneh, which the Bible uses in
speaking of the dwellings of the descendants of Jabal (Gen., chap. iv.,
v. 20). In like manner Lamech, both in the signification of his name and
also iv the savage character attributed to him by the legend attached to
his memory, is a true synonyme of Agrotes."

"And the title of A?lh~tai, given to Agros and Agrotes in the Greek of
the Phoenician history, fits in wonderfully with the physiognomy of the
race of the Cainites in the Bible narrative, whether we take a?lh~tai
simply as a Hellenized transcription of the Semitic Elim, 'the strong,
the mighty,' or whether we take it in its Greek acceptation, 'the
wanderers;' for such is the destiny of Cain and his race according to
the very terms of the condemnation which was inflicted upon him after
his crime (Gen. iv., 14), and this is what is signified by the name of
his grandson 'Yirad. Only, in Sanchoniathon the genealogy does not end
with Amynos and Magos, as that of the Cainites in the Bible does with
the three sons of Lamech. These two personages are succeeded by Misor
and Sydyk, 'the released and the just,' as Sanchoniathon translates
them, but rather the 'upright and the just' (Mishor and Cuedueq), 'who