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The second book opens with a broad poetic digression on the condition of the first parents after the expulsion from Paradise. The hostile world of nature makes them bemoan the generosity of lost Eden. Bare necessity is at the foundation of human society and progress, as becomes evident with the discovery of metals and agriculture. The paraphrase otherwise accentuates ignorance and the rise of human knowledge, determined by the need to regain the lost ways of thinking. The poet proves that he comprehends the historical conditions that characterize the birth of a civilization as well as the primordial laws of social evolution, and in doing so he positions himself as the Christian counterpart of Lucretius 5,722 ff.. Yet together with knowledge there arise doubt the father of error and superstition. Therefore, the poet intones the increase of the human species, its corruption that begins with the fratricide of Cain, and its punishment with the flood. The description of this cosmic catastrophe, which only Noah survives in his ark, even has an allegorical significance. As a figure of baptism, the flood foreshadows the redemption.

The third book recounts the dispersal of Noah’s sons. When they seek to conquer the sky with the Tower of Babel, the Omnipotent, who gives a long discourse in a punitive tone, disperses humanity and impedes the harmony that was based on a common language. On account of their piety, only Abraham and his brother Lot are chosen, and lands at Bethlehem and Shechem are granted to them. In the battle with his predatory enemies, Abraham is celebrated as an epic hero and a Stoic sage, but Lot is captured; Abraham liberates him and receives the promise of descendants as numerous as the stars. By the time he is a centenarian, the promise is reached. Following a lacuna in the textual tradition, the poem ends with the terrible judgment of God against Sodom and Gomorrah. In addition to great poetic force, supremely expressed in the punitive acts of God that are justified by the lex talionis and announced in grand discourses, the insertion of philosophical elements into the biblical narratio distinguishes the poem. The best examples of this are the creation, the rise of human culture, the description of Paradise and the portrayal of Abraham.

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