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The Book of Enoch. Translated from Dillmann’s Ethiopic 
Text (emended and revised) with Introduction, Notes, 
Appendices, and Indices. 8vo, 16s. 


The Ethiopic Version of the Hebrew Book of Jubilees. 
Edited from four Manuscripts, and critically revised, 
emended and restored in accordance with the Hebrew, 
Syriac, Greek and Latin Fragments of this Book, by 
R. H. Cuarves, M.A. 4to, 125. 6d. 








Orford 
AV ΤῊΝ ὍΤΑΝ ΌΘΝ PROB SiS 


LONDON: HENRY FROWDE 
OXFORD UNIVERSITY PRESS WAREHOUSE, AMEN CORNER, E.C. 


PES BOOK Or 


hie ΕΟ ES OPCE NOCH 


London 
HENRY FROWDE 


OXFORD UNIVERSITY PRESS WAREHOUSE 
AMEN CORNER, E.C. 





Mew York 


MACMILLAN ἃ CO., 112 FOURTH AVENUE 


THE BOOK 


OF THE 


Seah PS OF ENOCH 


TRANSLATED FROM THE SLAVONIC 


BY 


We ho MORE TL, MAS 


READER IN RUSSIAN AND THE OTHER SLAVONIC LANGUAGES 


AND 


EDITED, WITH INTRODUCTION, NOTES AND INDICES 


BY 


Ro Be CHARLES, MA. 


TRINITY COLLEGE, DUBLIN, AND EXETER COLLEGE, OXFORD 


Orford 
AT THE CLrARENDON PRESS 


1896 















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PRINTED AT THE CLARENDON PRESS. ‘ 


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THE Book of the Secrets of Enoch cannot fail to be of 
interest to students of Apocalyptic literature and of the 
origins of Christianity. It is with a view to help such 
that this the first edition of the book has been undertaken. 
In certain respects it will appeal also to specialists in 
Assyriology. So far indeed as it does so, I have been able 
to do little more than refer to the leading scholars in this 
department, as my knowledge of such subjecis is very 
shght, and all secondhand. 

This book has had a peculiar history. For more than 1200 
years it has been unknown save in Russia, where acquaint- 
ance with it goes several centuries back. Further, by its 
present name it was never known in any literature save 
the Slavonic. Even in Slavonic the name was not quite 
constant, if we may trust one of the MSS. (B); for there it 
appears as ‘ The Secret Books of God which were shown to 
Enoch.” And yet the book was much read in many circles 
in the first three centuries of the Church, and has left more 
traces of its influence than many a well-known book of the 
same literature (see § 5), and it is undoubtedly of much 
greater importance in respect of exegesis. In its Greek 
form it passed current probably under the general designa- 
tion of Enoch. Occasionally we find that it was not dis- 
tinguished by those who used it from the older book which 
has come down to us through the Ethiopic. We have, in 
fact, in this book another fragmentary survival of the 
literature that once circulated under the name of Enoch. 


ν Preface. 


That such a book had ever existed was not known in 
Western Europe till 1892, when a writer in a German 
review stated that there was a Slavonic version of the 
Ethiopic Book of Enoch. By Mr. Morfill’s help it soon 
became clear that there was no foundation whatever for 
such a statement, and subsequent study showed that we 
had recovered therein an old and valuable pseudepigraph. 
The next step was naturally to secure its publication, and 
this was soon made possible through the kindness of the 
Delegates of the Press. 

It will be generally understood that great difficulties beset 
such an undertaking, and particularly in the case of a book 
of whose existence there had never been even a surmise in 
the world of scholarship, and to which there was not a 
single unmistakable allusion im all ancient literature. The 
editor in such a case has to pursue untravelled ways, and 
if,in his efforts to discover the literary environment, the 
religious views, the date, and language of his author, he 
has fallen once and again into errors of perception or judge- 
ment, he can therein but throw himself on the indulgence 
of his critics. 

The first edition of such a work must have many short- 
comings. The editor will be grateful for corrections and 
further elucidations of the text. 

In order to appreciate the value of this book in eluci- 
dating contemporary and subsequent religious thought, the 
reader should consult pp. xxix—xlvii of the Introduction. 

In conclusion, I must express my gratitude to Mr. Morfill 
for his great kindness in undertaking the translation of the 
Slavonic texts, and for his unfailing courtesy and unweary- 
ing energy in the prosecution of the task. It is to him 
that I am indebted for the account of the Slavonic MSS. 
in § 2. 


Rh. HC. 


COM TENTS 


PAGE 


INTRODUCTION - A 5 - ς = Xi—xlvar 


§ 1. Short Account of the Book (pp. xi, xii). § 2. The Slavonic 
MSS. (pp. xii-xiv). § 3. The Text followed in the Translation 
(pp. xiv-xvi). ὃ 4. The Language and Place of Writing—main 
part of the Book written originally in Greek at Alexandria, but 
some sections originally in Hebrew in Palestine (pp. xvi, xvii). 
§ 5. Relation of the Book to Jewish and Christian Literature. 
Authors and Writings influenced directly or indirectly by this 
Book :—Book of Adam and Eve, Apoc. of Moses, the pseudo- 
Cyprian De Montibus Sina et Sion, Apoc. of Paul, St. Augustine, 
Sibylline Oracles, Irenaeus, Origen, Clement of Alex., Ascension 
of Isaiah, Ep. of Barnabas, New Testament, Tests. of the Twelve 
Patriarchs (pp. xvii-xxiv). § 6. Integrity and Critical Con- 
dition of the Book (pp. xxiv, xxv). § 7. Date and Authorship. 
Originally Hebrew sections—pre-Christian: the rest I-50 A.D. 
The author—an orthodox Hellenistic Jew of Alexandria (pp. 
XxV, xXvi). ὃ 8. Some of the author’s views on Creation, 
Anthropology, and Ethics (pp. xxvii-xxix). § 9. The value of 
this Book in elucidating contemporary and subsequent religious 
thought—1. Sin the cause of death. 2. The Millennium. 
3. The Creation of Man with freewill and the knowledge of 
good and evil. 4. The Seraphim. 5. The Intercession of 
Saints. 6. The Seven Heavens—an early Jewish and 
Christian belief (pp. xxix—xlvii). 


THE Book oF THE SeEcRETS OF EnocuH. Translation and Notes . 1-84 
APPENDIX. Melchizedekian Fragment . - : : - : 85-93 
ADDITIONAL NOTE ON THE PHOENIXES . : : : Ε Ξ 94 
Inpex I. Passages from the Scriptures and ancient writers . : 95-97 


InpEx II. Names and Subjects . : : : : Ε . 98-100 





INTRODUCTION 


§ 1. Snort Account oF THE Book. 


Tue Book of the Secrets of Enoch has, so far as is yet 
known, been preserved only in Slavonic. It will suit our 
convenience to take advantage of this faet, and call it shortly 
‘the Slavonic Enoch, in contradistinction to the older book 
of Enoch. As the latter has come down to us in its entirety 
through the Ethiopic alone, it will be no less convenient to 
designate it as ‘the Ethiopic Enoch.’ 

This new fragment of the Enochie literature has only 
recently come to light through certain MSS. which were 
found in Russia and Servia. My attention was first drawn 
to this fact when editing the Ethiopic Enoch by an article by 
Kozak on Russian Pseudepigraphic Literature in the Jahrb. 
j. Prot. Theol. pp. 127-158 (1892). As it was stated in this 
article that there was a Slavonic Version of the Book of Enoch 
hitherto known through the Ethiopic Version, I at once applied 
to Mr. Morfill for help, and in the course of a few weeks we 
had before us printed copies of two of the MSS. in question. 
Tt did not take much study to discover that Kozak’s state- 
ment was absolutely devoid of foundation. The Book of the 
Secrets of Enoch was, as it soon transpired, a new pseud- 
epigraph, and not in any sense a version of the older and 
well-known Book of Enoch. In many respects it is of no 
less value, as we shall see in the sequel. 


xii The Book of the Secrets of Enoch. 


The Slavonic Enoch in its present form was written some- 
where about the beginning of the Christian era. Its author 
or final editor was an Hellenistic Jew, and the place of its 
composition was Egypt. 

Written at such a date, and in Egypt, it was not to be 
expected that it exercised a direct influence on the writers 
of the New Testament. On the other hand, it occasionally 
exhibits striking parallelisms in diction and thought, and 
some of the dark passages of the latter are all but inexplicable 
without its aid. 

Although the very knowledge that such a book ever existed 
was lost for probably twelve hundred years, it nevertheless 
was much used both by Christian and heretic in the early 
centuries. Thus citations appear from it, though without 
acknowledgement, in the Book of Adam and Eve, the Apoca- 
lypses of Moses and Paul (400-500 4.D.), the Sibybline 
Oracles, the Ascension of Isaiah and the Epistle of Barnabas 
(7o-go a.v.). It is quoted by name in the Apocalyptic 
portions of the Testaments of Levi, Daniel, and Naphtali 
(cire. 1 a.D.)'. It was referred to by Origen and probably 
by Clement of Alexandria, and used by Irenaeus, and a few 
phrases in the New Testament may be derived from it. 


ὃ 2. Tue Stavonic Manuscripts. 


The Slavonic redaction of the text of the Book of Enoch, 
which is now for the first time translated into English, has 
come down to us mainly in two versions. It will be clear 
from the evidence in § 4 that they are translations from a lost 
Greek original. The manuscripts may be thus classified. 
I. First those in which we find the complete text, and of 
these two have been preserved; (a) a MS. in the possession 

1 The grounds for this date of the original. These I hope to give at 
Testaments cannot be stated here, length in an edition of these Testa- 


nor yet for the assumption some pages ments. 
later that they sprang from a Hebrew 


Introduction. xiii 


of Mr. A. Khludov; this is a South Russian recension. The 
MS. belongs to the second half of the seventeenth century, 
and is found in a Sbornik or volume of miscellanies containing 
also lives of the Saints and other religious treatises. This 
text was published by Mr. A. Popov in the Zransactions of 
the Historical and Archaeological Society of the University of 
Moscow, vol. 111. (Moscow 1880). It is unfortunately in 
many places very corrupt. It forms the basis of the present 
text, but where it is corrupt attempts have been made to 
supply a sounder text from other MSS. It is marked by the 
letter A in the critical notes to the present translation. 
(4) A MS. discovered by Prof. Sokolov of Moscow in the 
Public Library of Belgrade in the year 1886. This is a 
Bulgarian recension, and the orthography belongs to the 
middle Bulgarian period. This MS. is probably of the six- 
teenth century. It contains the account of the priesthood 
of Methuselah and Nir, the birth of Melchizedek and the 
Deluge. Though this legend does not belong to this Book 
of Enoch, it is added as an Appendix. 11. There is also 
a shortened and incomplete redaction of the text of which three 
MSS. are known; (a) that preserved in the Public Library of 
Belgrade ; a Serbian redaction, which was printed by Nova- 
kovié in the sixteenth volume of the literary magazine Séarie 
(Agram, 1884). Many of the readings of this MS. are 
very interesting. It is of the sixteenth century, and is 
cited as B. (4) That in the Vienna Public Library, which 
is almost identical with the preceding; (6) a MS. of the 
seventeenth century in the possession of Mr. E. Barsov of 
Moscow. 

Of the above MSS. I have direct acquaintance only with 
A and B: of the other MSS. I have only an indirect know- 
ledge through the text prepared by Prof. Sokolov, which is 
based on all the above MSS. Unfortunately, however, this 
text has not fully discriminated these sources. Accordingly, 
to avoid misconceptions, this text which is designated as Sof, 


xiv The Book of the Secrets of Enoch. 


is to be understood as representing all authorities other than 
A and B. 

Other fragments of the Book of Enoch are to found in 
Tikhonravov’s Memorials of Russian Apocryphal Literature 
(Iamaramku orpeyenHoit pyccKoit mmrepatypst), and Pypin’s Me- 
morials of Old Russian Literature (Iamaranxn crapmunoit pycckoit 
aurepatypst). By allusions and citations in early Slavonic litera- 
ture, we can see that these late manuscripts are only copies 
of much earlier ones, which have perished. Thus Tikhonravov 
cites from a fourteenth century MS. 

The duty of the translator has been a comparatively simple 
one—to present a text which would be of service to the 
Western students of apocryphal literature. To this end all 
philological questions have been subordinated, and therefore 
my Slavonic friends must not blame me for not going more 
into linguistic matters. These would be out of place on the 
present occasion ; certainly the time for such a work has not 
yet come in England. My translation will have served its 
purpose by enabling my friend, the Rev. R. H. Charles, to 
treat the subject as fully and learnedly as he has done from 
the standpoint of Biblical apocryphal literature. In conclusion, 
I must say that I am glad in however small a way to be able 
to contribute to such studies through the agency of Mr. 
Charles. I wish also to express my thanks to Professors Sokolov 
and Pavlov of the University of Moscow; to the former for 
allowing me the use of his emendated text and furnishing me 
with valuable notes on some obscure passages; and to the 
latter for the kind interest which he has taken in the book. 


W. R. M. 


δ 3. THe Text FOLLOWED IN THE TRANSLATION. 

The formation of the text has been a matter of great 
difficulty. As I have no knowledge of Slavonic, Mr. Morfill 
has been so good as to furnish me with literal translations of 
A, B and of Prof. Sokolov’s text. The number of variations 


Introduction. XV 


which was unduly great at the outset has to some extent 
been diminished by Mr. Morfill’s critical acumen. This 
careful scholar, however, I should remark, has conscien- 
tiously refrained from all but obvious corrections of the text. 
Starting then from his translations of the Slavonic MSS. 
and of Sokolov’s text, I resolved after due examination to 
follow A in the main. B of course is followed when it 
preserves the obviously better reading, and that it does 
frequently. When both A and B are corrupt, I have fallen 
back on the text of Sokolov. Occasionally I. have been 
obliged to follow one reading to the rejection of the others, 
in cases where all the readings were equally probable or 
improbable. In only two or three passages have I emended 
the text, and that in the case of numbers, which are fre- 
quently corrupted in tradition through MSS. In all cases 
the rejected variants are given in the critical notes below, 
so that, in the event of the discovery of fresh critical 
materials, the reader can revise the text for himself, and 
in the process will reverse, no doubt, many of the editor’s 
judgements. 

As regards the relative merits of A and B, though the 
former is very corrupt, it is nevertheless a truer representative 
of the original than B. B is really a short résumé of the 
work—being about half the length of A. In the process of 
abbreviation its editor or scribe rejected in some instances 
and in others recast entire sections with capricious rearrange- 
ments of the text. For an example of the method pursued 
occasionally in B the reader can consult the critical notes 
on ΧΙ. 

In A we find many interpolations. Thus in xx. 3 there is 
a mention of the tenth heaven, and in xxi—xxil. 3 a descrip- 
tion of the eighth, ninth and tenth heavens, though the rest 
of the work directly speaks of and indirectly implies only 
seven heavens. B omits all reference to this addition in A. 
The reader will find many other like additions which have as 


xvi The Book of the Secrets of Enoch. 


a rule been relegated to the critical notes or given in the text 
in square brackets. 

The titles at the head of the chapters are given by A. 
I have enclosed them in square brackets, as they have no 
claim to antiquity. They are not given in Sokolov’s text. 
nor are they found in B. A few titles do appear in B, but 
with one exception these consist merely of Lutry of Enoch into 
the first heaven, Entry of Enoch into the second heaven, &e., &e., 
Entry of Enoch into the seventh heaven. pe 


§ 4. Tue Lancuacr and Piace or Writine. 


1. The main part of this book was written for the first time 
in Greek. ‘This is shown by such statements, (1) as xxx. 13, 
‘And I gave him a name (i.e. Adam) from the four sub- 
stances: the East, the West, the North, and the South.’ 
Adam’s name is here derived from the initial letters of the 
Greek names of the four quarters, 1. 6. ἀνατολή, δύσις, ἄρκτος, 
μεσημβρία. This fancy was first elaborated in Greek, as this 
derivation is impossible in Semitic languages, (2) Again, 
the writer follows the chronology of the LXX. Enoch is 
165 years old when he begat Methuselah. According to 
the Hebrew and Samaritan chronologies he was 65. Josephus 
also (Ant. 1. 3. 3), 1t is true, adopts the LXX chronology. 
(3) In 1. 4 the writer reproduces the LXX text of Deut. 
Xxxll. 35 against the Hebrew. (4) The writer frequently uses 
Ecclesiasticus, and often reproduces it almost word for word : 
ef. xl. 2, 3—Ecclus. xxiii. 7; x. 20, 22, 24: also xlvu. 5— 
Ecclus. 1. 2: also li. 1, 3—Eeclus. vil. 32; 11. 4: also Ixi. 2— 
Eeclus. xxxix. 25: also Ixv. 2—Ecclus. xvii. 3, 5. (5) lxv. 4 
seems to be derived from the Book of Wisdom vii. 17, 18. 
So far as we can judge, it was the Greek Versions of 
Ecclesiasticus and Wisdom that our author used. 

Some sections of this book were written originally in 
Hebrew. (See p. xxiv.) 


Introduction. xvii 


2. This book was written in Egypt, and probably in 
Alexandria. This is deducible from the following facets. 
(1) From the variety of speculations which it holds in 
common with Philo and writings which were Hellenistic 
in character or circulated largely in Egypt. Thus the 
existent was created from the non-existent, xxiv. 2; xxv. I: 
ef. Philo, de Justit. 7 ; souls were created before the foundation 
of the world, xxiii. 5: ef. Philo, de Somno, i. 22; de Giganti- 
éus 3; Wisdom viii. 19, 20. Again, man had seven natures 
or powers, xxx. 9: ef. Philo, de Mundi Op. 40. Man could 
originally see the angels in heaven, xxxi. 2: ef. Philo, 
Quaest. im Gen. xxxil. There is no resurrection of the body, 
]. 2; Ixv. 6: so the Book of Wisdom and Philo taught. 
Finally swearing is reprobated by both, xlix. 1, 2: ef. Philo, 
de Spec. Leg. τι. 1. (2) The whole Messianic teaching of the 
Old Testament does not find a single echo in the work of this 
Hellenized Israelite of Egypt, although he shows familiarity 
with almost every book of the Old Testament. (3) The 
Phoenixes and Chalkydries, x1i—monstrous serpents with the 
heads of crocodiles—are natural products of the Egyptian 
imagination. (4) The syncretistic character of the account of 
the creation, xxv—xxvi, which undoubtedly betrays Egyptian 
elements. 

We should observe further that the arguments that make 
for a Greek original tend to support the view that the book 
was written in Egypt, especially when we take them in 
conjunction with the date of its composition. 


δ 5. Retation or tHE Book ΤῸ JEwIsH AND 
CunrisTIAN LivreraTuReE. 


The discoveries regarding the planets, &e., which Joel (cire. 
1200 A.D.) in his Chronography assigns to Seth are, as we have 
shown on p. 37, most probably derived ultimately from this 
Book of Enoch. In like manner the statements regarding 


b 


xviii Lhe Book of the Secrets of Enoch. 


the sabbath and the duration of the world, which according to 
Cedrenus (cire. 1050 A.D.) were drawn from Josephus and the 
Book of Jubilees are likewise to be assigned to this book ; for 
nothing of this nature appears either in Josephus or the 
Book of Jubilees. Cedrenus, we should remember, is largely 
dependent on Syncellus, and Syneellus is very often wrong in 
his references in the case of Apocalyptic literature (see xxxill. 
1, 2 notes), It is natural that these late writers should err 
regarding all facts derived from this book, inasmuch as it 
was already lost to all knowledge many centuries before their 
day. Let us now pass over these intervening centuries to 
a time when this book was still in some measure known. Now 
in the book of Adam and Eve of the fifth century we find two 
passages drawn from our book which are quotations in sense 
more than in words. Thus in I. vi we read: ‘But the 
wicked Satan ... set me at naught, and sought the Godhead, 
so that I hurled him down from heaven. This is drawn 
from xxix. 4, 5: ‘One of these in the ranks of the Archangels 
(i.e. Satan, ef. xxxi. 4) . . . entertained an impossible idea 
that he should make his throne higher than the clouds over 
the earth, and should be equal in rank to My power. And 
I hurled him from the heights.’ Again in the Book of Adam 
and Eve, 1. viii: ‘When we dwelt in the garden ... we saw 
his angels that sang praises in heaven.’ This comes from 
xxxl. 2: ‘I made for him the heavens open that he should 
perceive the angels singing the sone of triumph.’ See notes 
on xxxi, 2 for similar view in Philo and St. Ephrem. Again 
in I. xiv of the former book the words: ‘The garden, into the 
abode of light thou longest for, wherein is no darkness,’ and 
I. xi: ‘That garden in which was no darkness, are probably 
derived from Slay. En. xxxi. 2: ‘And there was light without 
any darkness continually in Paradise.’ 

Next in the Apocalypse of Moses (ed. Tischend. 1866), p. 19, 
we have a further development of a statement that appears in 
our text regarding the sun: see xiv. 2-4 (notes). 


Introduction. xix 


In the anonymous writing De montilus Sina et Sion 4, we 
have most probably another trace of the influence of our text 
in this century. In this treatise the derivation of Adam’s 
name from the initials of the four quarters of the earth is 
given at length. This derivation appears probably for the 
first time in literature in xxx. 13 (see note). 

In the fourth century there are undoubted indications of its 
use in the Apocalypse of Paul (ed. Tischend. 1866). Thus the 
statement, p. 64, οὗτός ἐστιν ὁ παράδεισος, ἔνθα. . . δένδρον 
παμμεγέθη (sic) ὡραῖον, ἐν ᾧ ἐπανεπαύετο τὸ πϑεῦμα τὸ ἅγιον is 
beyond the possibility of question a Christian adaptation of 
the Slavonic Enoch vill. 3: ‘And in the midst (of Paradise 
is) the tree of life, in that place, on which God rests, when 
He comes into Paradise. Again the words, p. 64, ἐκ τῆς 
ῥίζης αὐτοῦ ἐξήρχετο... ὕδωρ, μεριζόμενον εἰς τέσσαρα ὀρύγ- 
pata, and p. 52: ποταμοὶ τέσσαρες... . ῥέοντες μέλι καὶ γάλα καὶ 
ἔλαιον καὶ οἶνον, are almost verbal reproductions of our text, 
vill. 5: ‘From its root in the garden there go forth four 
streams which pour honey and milk, oil and wine, and are 
separated in four directions. With two characteristic features 
of hell in this Apocalypse, i.e. οὐκ ἦν ἐκεῖ φῶς and 6 πυρινὸς 
ποταμός (pp. 57; 58), we may compare x. 1 of our text: ‘And 
there was no light there... and a fiery river goes forth.’ 

The peculiar speculation of St. Augustine in the De Civ. 
Xxli. 30. 5 seems to be derived ultimately from xxxiil. 2 (see 
notes). Compare with xxxiil. 2 especially the words: ‘ Haec 
tamen septima erit sabbatum nostrum cuius finis non erit 
vespera, sed dominicus dies velut octavus aeternus.’ 

In the early part of the third and in the second century 
there is the following evidence of the existence of our text. 
Thus in the Sibylline Oracles, ii. 75 ὀρφανικοῖς χήραις τ᾽ ἐπι- 
δευομένοις τε παράσχου, and 88 σὴν χεῖρα πενητεύουσιν ὄρεξον 
are too closely parallel to 1. 5—li, 1, ‘Stretch out your hands 
to the orphan, the widow [and the stranger, B om.]. Stretch 
out your hands to the poor,’ to be accidental. 


b.2 


χα [he Book of the Secrets of Enoch. 


In Irenaeus contra Maer. v. 28. 3 we have the Jewish 
speculation in our text, xxxill. I, 2, reproduced to the effect 
that as the work of creation lasted six days so the world 
would last 6,000 years, and that there would be 1,000 years 
of rest corresponding to the first sabbath after creation. 
See text, xxxili. I, 2 (notes). 

In Origen (according to Methodius ; see Lommatzsch edition, 
Xxl. p. 59) we find a reference to this speculation: χιλίων yap 
ἐτῶν περιοριζομένων εἰς μίαν ἡμέραν ἐν ὀφθαλμοῖς θεοῦ, ἀπὸ τῆς 
τοῦ κόσμου γενέσεως μέχρι καταπαύσεως μέχρις ἡμῶν, ὡς οἱ περὶ 
τὴν ἀριθμητικὴν φάσκουσι δεινοί, ἐξ ἡμέραι συμπεραιοῦνται. 
“Ἑξακισχιλιοστὸν ἄρα ἔτος φασὶν ἀπὸ ᾿Αδὰμ εἰς δεῦρο συντείνειν" 
τῇ γὰρ ἑβδομάδι τῷ ἑπτακισχιλιοστῷ ἔτει κρίσιν ἀφίξεσθαί 
φασιν. Whether this passage argues a direct knowledge of 
the Slavonic Enoch is doubtful. There can be no doubt, 
however, with regard to the direct reference in the de Prixcip. 
1. 3. 2 ‘Nam et in eo libello... quem Hermas conscripsit, 
ita refertur: Primo omnium crede, quia unus est Deus, qui 
omnia creavit atque composuit: qui cum nihil esset prius, 
esse fecit omnia. ... Sed et in Enoch libro his similia de- 
scribuntur. Now since there is no account of the creation 
in the Ethiopic Enoch, Origen is here referring to the Slav. 
Enoch xxiv—xxx ; xlvii. 3, 4. 

The fragment of the Apocalypse of Zephaniah preserved in 
Clement, Strom. v. 11. 77, is likewise to be traced to our text: 
ef. xviii. (notes). 

During the years 50-100 4.D. our text seems not to be 
without witness in the literature of that period. Thus in the 
Ascension of Isaiah, vill. 16, we read with regard to the angels 
of the sixth heaven: ‘Omnium una species et gloria aequalis,’ 
whereas the difference between the angelic orders in the 
lower heavens is repeatedly pointed out. Now in our text, 
xix. I, it is said of the seven bands of angels present in the 
sixth heaven that ‘there is no difference in their countenances, 
or their manner, or the style of their clothing,’ 


Introduction. xxi 


In 4 Ezra [vi. 71] the words ‘ut facies eorum luceant sicut 
sol’ are found in 1. 5 ‘Their faces shone like the sun.’ 

With the Apocalypse of Baruch, iv. 3 ‘Ostendi eam (i.e. 
Paradisum) Adamo priusquam pececaret,’ compare Xxxi. 2. 

In the Epistle of Barnabas xv. 4 τί λέγει ro" “ συνετελέσεν ἐν 
ἐξ ἡμέραις. τοῦτο λέγει ὅτι ἐν ἑξακισχιλίοις ἔτεσιν συντελέσει 
Κύριος τὰ σύνπαντα. ἡ γὰρ ἡμέρα παρ᾽ αὐτῷ σημαίνει χίλια ἔτη, 
we have an exposition of the rather confused words in our 
text, xxxil. 2—xxxiiil. In xv. 5-7, however, the writer of this 
Epistle does not develop logically the thought with regard 
to the seventh day ; for the seventh day on which God rested 
from His works should in accordance with the same principle 
of interpretation as in xv. 4 have been taken as a symbol of 
a thousand years of rest, i.e. the millennium. In xv. ὃ, how- 
ever, this writer shows his return to our text by his use of 
the peculiar phrase ‘the eighth day’: οὐ τὰ viv σάββατα 
[ἐμοὶ] δεκτά, ἀλλὰ ὃ πεποίηκα, ἐν ᾧ καταπαύσας τὰ πάντα ἀρχὴν 
ἡμέρας ὀγδόης ποιήσω, ὅ ἐστιν ἄλλου κόσμου ἀρχή. It may 
not be amiss here to point out that in the next chapter, in 
verse 5, the Ethiopic Enoch (Ixxxix. 56, 66) is quoted as 
Scripture. The fact, therefore, that Barnabas does not quote 
our text as Scripture may point to his discrimination between 
the two books of Enoch to the detriment of the latter. Again 
in this Epistle, xvii. τ, the words ὁδοὶ δύο εἰσὶν... ἥ τε τοῦ 
φωτὸς καὶ ἣ τοῦ σκότους are derived from our text, xxx. 15, 
‘I showed him the two ways, the light and the darkness,’ 
Though the Two Ways are often described in early literature 
(see note on xxx. 15), only in Barnabas are they described in 
the same terms as in our text. 

In the New Testament the similarity of thought and 
diction is sufficiently large to establish a close connexion, if 
not a literary dependence. With St. Matt. v. 9, ‘ Blessed are 
the peacemakers,’ compare li. 11, ‘ Blessed is he who establishes 
peace. With St. Matt. v. 34, 35, 37, ‘Swear not at all: 
neither by the heaven ... nor by the earth ... nor by 


xxii Zhe Book of the Secrets of Enoch. 


Jerusalem, ... but let your speech be, Yea, yea: Nay, nay,’ 
compare xlix. 1, ‘I will not swear by a single oath, neither 
by heaven, nor by earth, nor by any other creature which 
God made. ... If there is no truth in men, let them swear 
by a word, yea, yea, or nay, nay.’ (See notes.) 

With St. Matt. vii. 20, ‘ By their fruits ye shall know them,’ 
compare xlii. 14, ‘ By their works those who have wrought 
them are known.’ The words‘ Be of good cheer, be not afraid, 
St. Matt. xiv. 27, are of frequent occurrence in our text, 1. 8; 
xx. 2; xxl. 3, &c. With St. Matt. xxv. 34, ‘Inherit the 
kingdom prepared for you from the foundation of the world,’ 
compare ix. 1, ‘This place (i.e. Paradise) O Enoch, is pre- 
pared for the righteous ...as an eternal inheritance. Next 
with St. Luke vi. 35 μηδὲν ἀπελπίζοντες, compare xiii. 7, ‘ Ex- 
pecting nothing in return’ Next with John xiv. 2, ‘In my 
Father's house are many mansions, compare Ixi. 2, ‘ For in 
the world to come... there are many mansions prepared for 
men, good for the good, evil for the evil’ With Acts xiv. 15, 
‘Ye should turn from these vain things unto the living God, 
who made the heaven and the earth,’ compare ii. 2, ‘ Do not 
worship vain gods who did not make heaven and earth.’ In 
the Pauline Epistles there are several parallels in thought 
and diction. With Col. 1. τό, ‘Dominions or principalities 
or powers, compare xx. 1, ‘ Lordships and principalities and 
powers’: with Eph. iv. 25, ‘Speak ye truth each one with 
his neighbour, compare xli. 12, ‘Blessed is he in whom 
is the truth that he may speak the truth to his neighbour.’ 
For other Pauline parallels with our text see pp. xxxix—xl. 
With Heb. xi. 3, ‘The worlds have been framed by the word 
of God, so that what is seen hath not been made out of things 
which do appear,’ compare xxv. I, ‘I commanded... that 
visible things should come out of invisible, and xxiv. 2, ‘I 
will tell thee .. . what things I created from the non-existent, 
and what visible things from the invisible.’ For two other 
parallels of Hebrews with our text see p. xi. With Rey. 


Introduction. Xxiii 


1. τό, ‘ His countenance was as the sun shineth,’ compare i. 5, 
‘Their faces shone like the sun’: with ix. 1, ‘There was 
given to him the key of the pit of the abyss, compare xlii. 1, 
‘Those who keep the keys and are the guardians of the gates 
of hell.’ With Rev. iv. 6,‘ A glassy sea,’ compare iii. 3, ‘A 
great sea greater than the earthy sea.’ This sea in the first 
heaven, however, may be merely ‘the waters which were 
above the firmament’ (Gen. 1. 7). With Rev. x. 5, 6, ‘And 
the angel... sware... that there shall be time no longer,’ 
compare Ixv. 7,‘ Then the times shall perish, and there shall 
be no year, ὅζο. : xxxiil. 2,‘ Let there be...a time when there 
is no computation and no end; neither years, nor months,’ &e. 

Finally, in the Apocalyptic portions of the Testaments of the 
XII Patriarchs, which were written probably about the begin- 
ning of the Christian era we find our text quoted directly or 
implied in several instances. In Levi 3 we have an account of 
the Angels imprisoned in the second heaven : ἐν αὐτῷ εἰσὶ πάντα 
τὰ πνεύματα τῶν ἐπαγωγῶν εἰς ἐκδίκησιν τῶν ἀνόμων. This 
must be rendered ‘In it are all the spirits of the lawless ones 
who are kept bound unto (the day of) vengeance.’ With this 
statement compare our text vu. 1, where the fallen angels in 
the second heaven are described as ‘the prisoners suspended, 
reserved for (and) awaiting the eternal judgement.’ Again, in 
the same chapter of Levi, there are said to be armies in the 
third heaven, ci ταχθέντες εἰς ἡμέραν κρίσεως, ποιῆσαι ἐκδίκησιν 
ἐν τοῖς πνεύμασι τῆς πλάνης. With these compare the angels 
of punishment in the third heaven in x. 9. The statement 
from Enoch in Test. Dan. 5 τῶν πνευμάτων τῆς πλάνης. ᾿Αν- 
έγνων yap ἐν βίβλῳ ᾿Ενὼχ τοῦ δικαίου, ὅτι ὁ ἄρχων ὑμῶν ἐστὶν ὁ 
Σατανᾶς is drawn from xviii. 3, ‘These are the Grigori (i.e. 
’Eypnyopot) who with their prince Satanail rejected the holy 
Lord. In the Test. Napth. 4 the authority of Enoch is 
claimed by the writer as follows: ᾿Ανέγνων ἐν γραφῇ ἁγίᾳ 
Ἐνώχ, ὅτι καί ye καὶ ὑμεῖς ἀποστήσεσθε ἀπὸ κυρίου, πορευόμενοι 


“ a / \ “ 3 7 
κατὰ πᾶσαν πονηρίαν ἐθνῶν, καὶ ποιήσετε κατὰ πᾶσαν ἀνομίαν 


xxiv Zhe Book of the Secrets of Enoch. 


Σοδόμων. καὶ ἐπάξει ὑμῖν κύριος aixpadwolav .. . ἕως ἂν ava- 
Adon κύριος πάντας ὑμᾶς. This is a loose adaptation to later 
times of xxxiv. 2, 3, ‘And they will fill all the world with 
wickedness and iniquity and foul impurities with one another, 
sodomy. ... And on this account I will bring a deluge upon 
the earth, and I will destroy all.’ The quotation in Test. 
Sim. 5 is probably derived from the same source, and that in 
Test. Benj. 9 troved δὲ καὶ πράξεις ἐν ὑμῖν οὐ καλὰς ἔσεσθαι, 
ἀπὸ λόγων ᾿Ενὼχ τοῦ δικαίου: πορνεύσετε γὰρ πορνείαν Σοδόμων, 
καὶ ἀπώλησθε ἕως βραχύ, may confidently be traced to it. 
The words in Test. Juda 18 ἀνέγνων ἐν βίβλοις ᾿Ενὼχ. τοῦ 
δικαίου, ὅσα κακὰ ποιήσετε ἐπ᾽ ἐσχάταις ἡμέραις. φυλάξασθε οὖν, 
τέκνα μου, ἀπὸ τῆς πορνείας may likewise be founded upon it. 
The loose and inaccurate character of the quotations may in 
part be accounted for as follows. 

Although it is a matter of demonstration that the main 
part of the book was written originally in Greek, it seems no 
less sure that certain portions of it were founded on Hebrew 
originals. Such an hypothesis is necessary owing to the above 
Enochic quotations which appear in the Testaments of the XII 
Patriarchs. For the fact that the latter work was written in 
Hebrew obliges us to conclude that its author or authors 
drew upon Hebrew originals in the quotations from Enoch. 
I have not attempted in the present work to discriminate 
the portions derived from Hebrew originals. For such a task 
we have not sufficient materials, and what we have, moreover, 
have not been preserved with sufficient accuracy. 


§ 6. INTEGRITY AND CrITICAL CoNDITION OF THE Book. 


In its present form this book appears to be derived from one 
author. We have in the notes called attention from time to 
time to certain inconsistencies, but these may in part be due 
to inaccurate tradition; for the book in this respect has 
suffered deplorably. There are of course occasional interpo- 


Introduction. XXV 


lations— of these some are Jewish, and one or two are 
Christian: xxxvil seems foreign to the entire text. 

The text, further, has suffered from disarrangement. Thus 
Xxvill. 5 should be read after xxix, and, together with that 
chapter, should be restored before xxviii. 


§ 7. Date anp AUTHORSHIP. 


The question of the date has to a large extent been deter- 
mined already. The portions which have a Hebrew back- 
ground are at latest pre-Christian. This follows from the 
fact of their quotation in the Testaments of the XII Patriarchs. 
As I have remarked above (p. xxiv) it is impossible to 
define the exact extent of such sections. 

Turning, therefore, to the date of the rest of the book, we 
can with tolerable certainty discover the probable limits of its 
composition. The earlier limit is determined by the already 
existing books from which our author has borrowed. Thus 
Ecelesiasticus is frequently drawn upon : see xliii. 2, 3 (notes) ; 
xlvii. 5 (note) ; lii. 8 (note); lxi. 2, 4 (notes), &e. The Book of 
Wisdom also seems to have been laid under contribution: see 
Ixy. 4 (note). With this book our author shares certain closely 
related Hellenistic views. Again, as regards the Ethiopic 
Enoch, our author at times reproduces the phraseology and 
conceptions of that book: see vii. 4, 5 (notes); xxxill. 4 
(note), 9, TO (notes); xxxv. 2 (note), &c.; at others he gives 
the views of the former in a developed form: see vill. I, 5, 6 
(notes) ; xl. 13 (note); Ixiv. 5; at others he enunciates views 
which are absolutely divergent from the former: see xvi. 7 
(note) ; xviii. 4 (note). It is noteworthy also that our author 
claims to have explained certain natural phenomena, but the 
explanations in question are not to be found in his writings 
but in the Ethiopie Enoch: see xl. 5, 6, 8, 9 (notes). Finally 
we observe the same advanced view on Demonology appearing 
in the Slavonic Enoch and in the latest interpolation in the 
Ethiopie Enoch ; see xviii. 3 (note). 


xxvi The Book of the Secrets of Enoch. 


Ecclesiasticus, the Book of Wisdom (?), and the Ethiopic 
Enoch (in its latest and present form) were thus at our 
author’s service. The earlier limit of composition, accordingly, 
lies probably between 30 B.¢. and the Christian era. 

We have now to determine the later limit. This must 
be set down as earlier than 70 a.p. For, (1) the temple is 
still standing ; see lix. 2 (notes), (2) Our text was probably 
known to some of the writers of the New Testament (see 
pp. Xxi-xxiii; xxxix-xliii). (3) It was known and used by 
the writers of the Epistle of Barnabas and of the latter half 
of the Ascension of Isaiah. 

We may, therefore, with reasonable certainty assign the 
composition of our text to the period 1-50 ἃ. Ὁ. The date of 
the Hebrew original underlying certain sections of our text is 
as we have already seen pre-Christian. 

The author was a Jew who lived in Egypt, probably in 
Alexandria. He belonged to the orthodox Hellenistic Judaism 
of his day. ‘Thus he believed in the value of sacrifices, x]i1. 
6; lix. 1, 2; Ixvi. 2; but he is careful to enforce enlightened 
views regarding them, xlv. 3, 4; lxi. 4,5; im the law, lu. 
8, 9; and likewise in a blessed immortality, 1. 2; lxv. 6, 
8-10; in which the righteous shall wear ‘the raiment of 
God’s glory, xxii. 8. In questions affecting the origin of 
the earth, sin, death, &c., he allows himself the most unre- 
stricted freedom and borrows freely from every quarter. Thus, 
Platonic (xxx. 16, note), Egyptian (xxv. 2, note), and Zend 
(lvill. 4-6 notes) elements are adopted into his system. The 
result is naturally syncretistic. 

The date (1-50 a.p.) thus determined above makes our 
author a contemporary of Philo. We have shown above 
(p. xvi) that they share many speculations in common, but in 
some they are opposed. ‘Thus our author protests against the 
Jewish belief in the value of the intercession of departed 
saints for the living; see liii. 1 (note). Philo undoubtedly 
taught this, De Hwxsecrat. 9. 


Introduction. XXvii 


§ 8. Somr or THE AvTHOR’s VIEWS ON CREATION, 
ANTHROPOLOGY, AND Ernics. 


God in the beginning created the world out of nothing, 
xxiv. 21. (Fora detailed account of each day’s creations see 
xxv-xxx.) In this creation He made seven heavens, xxx. 
2, 3°, and all the angelic hosts—the latter were created on the 
first day—and all animal and plant life, and finally man on 
the sixth day. After His work on the six days God rested 
on the seventh. These six days of work followed by a seventh 
of rest are at once a history of the past and a forecasting of 
the future. As the world was made in six days, so its history 
would be accomplished in 6,000 years, and as the six days of 
creation were followed by one of rest, so the 6,000 years of 
the world’s history would be followed by a rest of 1,000 years, 
i.e. the millennium®, On its close would begin the eighth 
eternal day of blessedness when time should be no more, 
ΧΧΧΊΙ. 2—XXXIll. 2. 

As regards man, all the souls of men were created before 
the foundation of the world, xxiii. 5, and also a future place 
of abode in heaven or hell for every individual soul, xlix. 2 ; 
lvili. 5; Ixi. 2. The world was made for man’s sake, lxv. 3. 
When Wisdom made man of seven substances, xxx. 8, at 
God’s command, God gave him the name Adam from the 
four quarters of the earth—dvarody, δύσις, ἄρκτος, μεσημβρία 
—xxx. 13. Man’s soul was created originally good, while in 
the garden he could see the angels in heaven, xxxi. 2. Free- 
will was bestowed upon him, and the knowledge of good and 
evil. He was likewise instructed in the Two Ways of light 
and darkness, and then left to mould his own destiny, xxx. 15. 


* Or else formed it out of pre- ever, that there were also seven hells; 
existing elements, xxv. I, where we _ see xl. 12 (note). 
have an adaptation of the egg theory 3 This millennium seems to be iden- 
of the universe. tical with a Messianic age, xxxv. 3 
3 Hell was in the north of the (note). 
third heaven, It is possible, how- 


xxviii Zhe Book of the Secrets of Enoch. 


But the incorporation of the soul in the body with its necessary 
limitations biassed its preferences in the direction of evil, and 
death came in as the fruit of sin, xxx. 16. Men and angels 
will be judged and punished for every form of 51η 1, xl. 12, 13; 
xlvi. 3; lxv. 6; but the righteous will escape the last judge- 
ment, Ixv. 8; Ixvi. 7; and will be gathered in eternal life, 
Ixv. 8, and will be seven times brighter than the sun, Ixvi. 7, 
and they will have no labour, nor sickness, nor sorrow, nor 
anxiety, nor need, and an incorruptible paradise shall be their 
protection and their eternal habitation, Ixv. 9, 10. As for 
sinners there is no place of repentance after death, xlil. 2, but 
hell is prepared for them as an eternal inheritance, x. 4, 6. 
And there is no intercession of departed saints for the living, 
li. 1. 

In an ethical regard there are many noble sentiments to be 
found in our author, but generally in a very unliterary form. 
The Slavonic Version is, no doubt, partially to be blamed here. 
Τ will append here an outline of a man’s ethical duties with 
sundry beatitudes according to our author. Every man should 
work ; for blessed is he who looks to raise his own hand for 
labour, but cursed is he who looks to make use of another 
man’s labour, li. 7, 8. And men, likewise, should be un- 
selfishly just ; for blessed is he who executes a just judgement, 
not for the sake of recompense, but for the sake of righteous- 
ness, expecting nothing in return, xlii. 7. And men should 
also practice charity and beneficence. They should not hide 
their silver in the earth, but assist the honest man in his 
affliction, li. 2, and stretch out their hands to the orphan, the 
widow and the stranger, 1. 5, and give bread to the hungry, 
and clothe the naked, and raise the fallen, and walk without 
blame before the face of the Lord, ix. Furthermore, men 
should not swear either by heaven or earth or by any other 
creature which God made, but by a word, yea, yea, or nay, nay, 


Ὁ Observe that men will be specially punished for ill-treatment of animals, 
lviii. 4-6. 


Introduction. xxix 


xlix. 1; neither should they avenge themselves, l. 4, nor abuse 
and calumniate their neighbour, lii. 2; but endure every 
affliction and every evil word and attack for the sake of the 
Lord, 1. 3; li. 3. Moreover, they should shun pride: for God 
hates the proud, [Χ11]. 4; and walk in long-suffering,in humility, 
in faith and truth, in sickness, in abuse, in temptation, in 
nakedness, in deprivation, loving one another till they depart 
from this world of sickness, xvi. 6. Finally, whereas one man 
is more honourable than another, either on the ground of 
cunning or of strength, of purity or wisdom, of comeliness or 
understanding, let it be heard everywhere that none is greater 
than he who fears God, xliil. 2, 3.7 


§ 9. Tue VaLue or THIS Book IN ELUCIDATING CONTEM- 
PORARY AND SUBSEQUENT Re icious THouGur. 


On the value of this book in elucidating contemporary and 
subsequent religious thought I shall be brief, save in the case 
of the doctrine of the seven heavens. This doctrine is set 
forth by our author with a fullness and clearness not found 
elsewhere in literature. Thus many gaps in our knowledge of 
this doctrine have been filled up. It will not be surprising, 
therefore, if we are thus enabled to explain certain mysterious 
allusions bearing on this conception in the Bible and else- 
where, which have hitherto been doubtful or inexplicable. 

Some of the beliefs which appear in our text, and which in 
some instances are either partially or wholly elucidated, are 
as follows : 

1. Death was caused by Sin. This was a comparatively late 
view : see notes on pp. 43: 44. 

2. The millennium. This Jewish conception is first found in 
this book, xxxii. 2—xxxiii. 2, and the rationale of its origin is 
clear from this passage when taken together with statements on 
the same subject in later writers (see notes iz /oc.,and p. xxvii). 
Its origin was as follows. The account in Genesis of the first 
week of creation, came in pre-Christian times to be regarded 


xxx The Book of the Secrets of Enoch. 


not only as a history of the past, but as a forecast of the future 
history of the world so created. Thus as the world was created 
in six days, so its history was to be accomplished in 6,000 
years ; for 1,000 years are with God as one day (ef. Ps. xe. 4; 
Jub. iv. 30; 2 Pet. 1. ὃ; Barnabas, Hp. xiv. 4; Iren. contra 
Haer. v. 28.2; Justin M., Dial. c. Tryph. 80), and as God 
rested on the seventh day, so at the close of the 6,000 years 
there would be a rest of 1,000 years, 1. 6. the millennium. 

3. On the creation of man with freewill and the knowledge of 
good and evil, see xxx. 15 (notes). 

4. The Seraphim. In the Chalkidri}, xii. 1, we have in all 
probability the serpents who are mentioned in the Ethiopic 
Enoch xx. 7 along with the Cherubim. They are a class of 
heavenly creatures, and like the Cherubim are formed by 
a combination of the members of different animals, The 
serpent-like form, however, predominated, and hence they were 
δρακόντες in Greek (Eth. En. xx. 7), and Seraphim (0°57) in 
Hebrew. How the peculiar name Chalkidri (= Χαλκύδραι 
brazen serpents?) arose I cannot say, as it is by no means 
appropriate. The main objection to identifying the Chalkidri 
with the Seraphim of the Old Testament is the fact that our 
author only mentions them here in connexion with the sun, 
ΧΙ]. I; xv. 1; and speaks directly of Seraphim elsewhere, 
xx. I. However this may be, the passage in the Eth. Enoch 
XX. 7 is conclusive as to the serpent-like forms of the Seraphim. 
By this interpretation the word receives the meaning which it 
naturally has in the Hebrew. 

5. On the intercession of Saints, see lili. I (note). 

6. Lhe seven Heavens—an early Jewish and Christian belief. 

Various conceptions of the seven heavens prevailed largely 
in the ancient world, alike in the far east and in the west. 
With these we shall deal only in so far as they influenced 
or were in any degree akin to the views that prevailed on this 
subject among the Jews and early Christians. 

1 Variously spelt in the MSS. as Chalkadri, Chalkidri, Chalkedry. 


Introduction. χχχὶ 


For the sake of clearness it may be well to indicate the 
direction our investigations will take. We shall first set 
forth or merely mention the beliefs of this nature that pre- 
vailed among the Babylonians and the followers of Zoroaster 
in the East and the speculations of certain Greek philosophers 
in the West. We shall next touch briefly on certain indi- 
cations in the Old Testament that point in the direction 
of a plurality of the heavens, and show that Israel was not 
unaffected by the prevailing traditions of the ancient world. 

That we have not misinterpreted such phenomena in the 
Old Testament, we are assured, when we descend to Jewish 
Apocalyptic writings, such as the Testaments of the XII 
Patriarchs, the Slavonic Enoch, 4 Ezra, and to the Talmud, 
and the Mandaic Religion. Having thus shown that specu- 
lations or definitely formulated views on the plurality of the 
heavens were rife in the very cradle of Christendom and 
throughout its entire environment, we have next to consider 
whether Christian conceptions of heaven were shaped or in 
any degree modified by already existing ideas on this subject. 
We shall find that there is undoubted evidence of the belief 
in the plurality or sevenfold division of the heavens in the 
Pauline Epistles, in Hebrews, and in the Apocalypse. 

In early Christian literature such ideas soon gained clearer 
utterance in Christian Apocalypses, such as the Ascension 
of Isaiah, the Apocalypses of Moses, Ezra, John, Isaac, Jacob, 
and the Acts of Callistratus. Such writers also as Clement 
of Alexandria and Origen are more or less favourably inclined 
to such conceptions. But shortly after this date these views 
fell into the background, discredited undoubtedly by the 
exageerations and imbecilities with which they were accom- 
panied. And thus though a Philastrius declares disbelief in 
a plurality of the heavens a heresy, Chrysostom is so violently 
affected against such a conception that he denies any such 
plurality at all. Finally such conceptions, failing in the 
course of the next few centuries to find a home in Christian 


xxxii The Book of the Secrets of Enoch. 


lands, betook themselves to Mohammedan countries, where 
they found a ready welcome and a place of authority in the 
temple of Moslem theology. We shall now proceed as we 
have above indicated. 

Among the Babylonians we find that hell was divided into 
seven parts by seven concentric walls (see Sayce, Babylonian 
Religion, 1887, pp. 221-227; Jensen, Die Kosmologie der 
Babylonier, Strasburg, 1890, pp. 232-31). Hence, we may 
here observe, this view passed over into the Talmud (Feucht- 
wang, Zeitschr. f. Assyr., iv. 42, 43). 

This sevenfold division of things in general was a familiar 
one among this people*. Thus the cities, Erech and Ecbatana, 
were each surrounded by seven walls, modelled, no doubt, as 
Jensen conjectures, on their conception of the seven world- 
zones (op. cit. 172). For the world was held to be divided 
in this fashion according to the Gudia (op. cit. 173).~ This 
division was due either to the overwhelming importance of 
the sacred number seven, or else specifically to the number 
of the planets (op. cit. 174). We should observe also that 
the temple of Erech was called the temple of the seven 
divisions. Since, therefore, both earth and hell were divided 
into seven zones, it is only reasonable to infer that a similar 
conception was entertained regarding the heavens. Jensen, 
indeed, says that he can find no trace of such a division in the 
inscriptions. But since the sevenfold division of the planets 
gave birth to the sevenfold division of earth and hell, it is 
next to impossible to avoid the inference with Sayce and 
Jeremias that this same division must have been applied 
to the heavens through which the planets moved. 

In Parseeism we find the doctrine of the seven heavens. 
This does not appear in the earliest writings, but in the 
Ardai-viraf-nime there is an account of the seven heavens 


* See also Jeremias, Die babyl.- * Cf. Sayee, Babylonian Religion, 
assur. Vorstellungen vom Leben nach  p. 82 note. 
dem Tode, 1887, pp. 34-45. 


Introduction. XX Xiii 


through which Sosiash made a progress in seven days. In 
the first heaven are men who feel heat and cold simultaneously. 
(If we might infer from corresponding ideas in the Slavonic 
Enoch, and other apocalypses, we should conclude this heaven 
to be an abode of the wicked, and not of the good. There is, 
however, a hell independently of this.) The inhabitants 
of the second heaven shine as the stars; of the third as the 
moon ; of the fourth as the sun. The blessedness of endless 
light is reserved for heroes, lawgivers, and the preeminently 
pious. In the seventh heaven Zarathustra sits on a golden 
throne. As we have already remarked, there is only one hell 
mentioned in the Ardai-viréf-nime. On the influence which 
such ideas had on the Talmud see Kohut, Zeitschrift D M G, 
ΧΧΙ. 562. 

If we now turn from the East to the West, we meet first 
of all with the Pythagorean tenfold division of the universe. 
In the centre there was the central fire around which revolved 
from west to east the ten heavenly bodies. Furthest off 
was the heaven of fixed stars; next came the five planets; 
then the sun, the moon, the earth, and finally the counter 
earth!. According to the Zimaeus of Plato the universe is 
shaped as a sphere at the centre of which is placed the earth. 
Next follow the sun, the moon, and the five other planets, 
revolving round the earth in orbits separated from each other 
by distances corresponding to the intervals of the harmonic 
system. The outermost circle is formed of the heaven of 
fixed stars. 

When we turn to the Stoics we find kindred conceptions ; 
in the centre of the universe the earth is placed in a state of 
repose. Nearest to the earth revolves the moon, and next 
in their appropriate orbits the Sun, Venus, Mercury, Mars, 
Jupiter, Saturn. 

We have thus seen that speculations were rife throughout 


1 For further details see the English translation of Zeller’s Pre-Socratic 
Philosophy, i. 444-5. 


xxxiv The Book of the Secrets of Enoch. 


the ancient world on the plurality of the heavens. It is clear 
further that these speculations were based mainly on astro- 
nomical considerations. That ancient Judaism was not un- 
affected by such views we may reasonably conclude from 
certain passages in the Old Testament. The plural form 
of the word for ‘heaven’ in Hebrew probably points to a 
plurality of heavens. Such phrases as ‘ the heaven of heavens,’ 
Deut. x. 14; 1 Kings viii. 27; Ps. cxlvi. 4, cannot be 
adequately interpreted unless in reference to such a belief. 
In Job 1. 6, 73 ii. 1, 2,7 we find a further peculiar feature in 
the ancient conception of heaven. Satan there presents 
himself along with the angels in the presence of God. The 
place indicated by the context is heaven. Similarly in 
1 Kings xxil. 19-22 an evil spirit presents himself among the 
heavenly hosts before the throne of God. The presence of 
evil in heaven, though offensive to the conscience of later 
times, seems to have caused no offence in early Semitic 
thought. 

We shall find in the course of our investigations that this 
peculiar idea reasserted itself from time to time in Judaism 
and Christianity till finally it was expelled from both. 

The probability of an Old Testament belief in the plurality 
of the heavens is heightened, if we consider the fact that the 
Jews were familiar with and attached names to the planets. 
Thus Kronos, Aphrodite, Ares, Zeus, Hermes are mentioned 
respectively in Amos v. 26; Is. xiv. 12; 2 Kings xvii. 30; 
Is. Ixv. 11; xlvi. 1. The Jews were acquainted also with the 
signs of the Zodiac (Job xxxviil. 32), and offered them an 
idolatrous worship (2 Kings xxiii. 5). 

Since, therefore, we have seen that in the East astronomical 
considerations, 1. 6. the sevenfold division of the planets led in 
due course to a similar division of the heavens, it is not 
unlikely that this knowledge gave birth to a like result 
among the Jews. 

However this may be, the reasonable probability we have 


Introduction. XXXV 


already arrived at is converted into a certainty when we come 
down to the Apocalyptic and other writings of the Jews. 
Of these, the Slavonic Enoch and the Apocalyptic sections of 
the Testaments of the XII Patriarchs were written about or 
before the beginning of the Christian Era. As the descrip- 
tion of the seven heavens in the latter is very brief we shall 
deal with it first. The rendering that follows presupposes an 
emendation of Dr. Sinker’s text, which I cannot justify here, 
but hope to do so later in an edition of this work. 

The third chapter of the Testament of Levi runs: ‘ Hear 
then concerning the seven heavens. The lowest is the 
gloomiest, because it witnesses every iniquity of men. The 
second has fire, snow, ice, ready against the day of the ordinance 
of the Lord, in the righteous judgement of God. In it are all 
the spirits of the lawless ones which are confined for punish- 
ment. (Cf. Slav. Enoch vii.) In the third are the hosts 
of the armies (cf. Slav. Enoch xvii) which are appointed 
against the day of judgement to execute vengeance on the 
spirits of deceit and of Beliar.... In the highest of all the 
Great Glory dwells, in the holy of holies....In the heaven 
next to it (i.e. the sixth) are the angels of the presence of the 
Lord, who minister and make propitiation to the Lord for all 
the sins of ignorance of the righteous. ... And in the heaven 
below this (i.e. the fifth) are the angels who bear the answers 
to the angels of the presence of the Lord. And in the heaven 
next to this (1. 6. the fourth) are thrones, authorities, in which 
hymns are ever offered to God.’ In chapter 11 of the same 
Testament there is a short reference to the first three heavens: 
‘And I entered from the first heaven into the second, and 
I saw there water hanging between the two. And I saw 
a third heaven brighter than these two.’ 

We cannot pause here to deal with the details of the above 
account. We shall only draw attention to the description 
of the denizens of the second heaven. These are the fallen 
angels who are reserved for punishment. Although the 


Cc 2 


xxxvi The Book of the Secrets of Enoch. 


description of the seven heavens just given is short, it is too 
definitely conceived to have appeared thus for the first time 
in Judaism. In the Slavonic Enoch, whose evidence we shall 
presently briefly summarize, we have, so far as I am aware, the 
most elaborate account of the seven heavens that exists in 
any writing or in any language. ‘The Book of the Secrets 
of Enoch, as it is named in the Slavonic MSS. in which 
it 15 alone preserved, but which for the sake of brevity I call 
‘the Slavonic Enoch, was written in the main in Greek, 
at Alexandria, although portions uf it are merely reproductions 
of a Hebrew original. In the first heaven there is ‘a very 
great sea, greater than any earthly sea.’ (Cf. Rev. iv. 6.) 
This sea seems to be described in the Testaments of the XII 
Patriarchs as ‘water hanging between the first and second 
heavens.’ (See above.) In this heaven also are ‘the elders 
and the rulers of the orders of the stars. Although the 
number of these is not given, it is either twelve (and then 
we have here an account related to Eth. En. lxxxi. g-18, 
20) or possibly it is twenty-four, and thus there may be 
a remote connexion on the one hand between this class of 
‘elders and rulers...of the stars’? and the twenty-four 
elders in Rey. iv. 4, and on the other between it and the 
Babylonian idea set forth in Diodorus Siculus, 11. 31 μετὰ δὲ 
τὸν ζωδιακὸν κύκλον εἴκοσιν καὶ τέτταρας ἀφορίζουσιν ἀστέρας, 
ὧν τοὺς μὲν ἡμίσεις ἐν τοῖς βορείοις μέρεσι, τοὺς δὲ ἡμίσεις ἐν 
τοῖς νοτίοις τετάχθαι φασί, καὶ τούτων τοὺς μὲν ὁρωμένους τῶν 
ζώντων εἶναι καταριθμοῦσι, τοὺς δ᾽ ἀφανεῖς τοῖς τετελευτηκόσι 
προσωρίσθαι νομίζουσιν, οὺς δικαστὰς τῶν ὅλων προσαγορεύουσιν 
(quoted by Gunkel, Schépfung und Chaos, p. 308, who establishes 
a connexion between Rey. iv. 4 and this Babylonian idea). 
The first heaven, further, contains treasuries of snow, ice, 
clouds, and dew. 

In the second heaven (chap. vii) Enoch saw the prisoners 
suspended reserved for and awaiting the eternal judgement. 
‘And these angels were gloomy in appearance, .. . they 


Introduction. XXXVii 


had apostatized from the Lord and transgressed together 
with their prince. For a similar account see Test. Levi, 
above. 

In the third heaven (chap. viii) we have the garden of 
Eden and the tree of life, and likewise ‘an olive tree always 
distilling oil, i.e. the arbor misericordiae (cf. Evang. Nicodemi, 
11. 3). We should observe that the location of Paradise in 
this heaven agrees with the Pauline account 2 Cor. xii. 2, 3. 

But (chap. x) in the northern region of this heaven Enoch 


¢ 


sees the place of the damned. ‘That place has fire on all 
sides and on all sides cold and ice, thus it burns and freezes.’ 
When Enoch exclaims, ‘Woe, woe! how terrible is this 
place!’ his escort replies: ‘This place, Enoch,is prepared 
for those who did not honour God; who commit evil deeds 
on earth, sodomy, witcheraft, enchantments,. . . stealing, 
lying, calumnies, envy, evil thoughts, fornication, murder. 
(Chap. x. 4.) 

In the fourth heaven (chap. xi-xv) Enoch sees the course 
of the sun and moon, and the angels and the wonderful 
creatures, the phoenixes and the chalkidri, which wait upon 
the sun. In the midst of this heaven (chap. xvii) are ‘the 
armed host serving the Lord with cymbals and organs and 
unceasing voice. Cf. Test. Levi on third and fourth heavens 
above. 

In the fifth heaven (chap. xviii) are the watchers whose 
fallen brethren Enoch had already seen undergoing torments 
in the second heaven. These are troubled and silent on 
account of their brethren. 

In the sixth heaven (chap. xix) are ‘seven bands of 
angels, very bright and glorious, who arrange and study the 
revolutions of the stars and the changes of the moon and 
the revolutions of the sun, &c.; ‘And the angels over all the 
souls of men who write down all their works and their lives 
before the face of the Lord. In their midst are seven phoe- 
nixes and seven cherubim and seven six-winged creatures.’ 


χχχνὴ Zhe Book of the Secrets of Enoch. 


In the seventh heaven (chap. xx) Enoch sees all the 
heavenly hosts, the ten great orders of angels standing 
before the Lord in the order of their rank, and the Lord 
sitting on His lofty throne. 

With regard to this scheme, I will content myself with 
calling attention to the fact that a preliminary Tartarus 
is situated in the second heaven (ef. second heaven in the 
Test. Levi); and that hell is placed in the north of the 
third heaven, and that evil in various forms is found in the 
second and third heavens, and dissatisfaction and trouble in 
the fifth. 

In 4 Ezra (vi. 55-74) there is a detailed description of the 
seven ways of the wicked and the seven ways of the righteous, 
These ways are represented in a form so essentially abstract, 
that as Gunkel rightly remarks (op. cit. p. 309), they must be 
derived from what were originally concrete conceptions such 
as the seven heavens and the seven hells. To the latter 
conception there is no reference in the Slavonic Enoch: yet 
see xl. 12 (note). 

Passing onward we come to the Talmud. In the Talmud 
the views of the Rabbis waver. Some thought as the Rabbi 
Jehuda that there were two heavens, Chagiga 12°, but 
Rabbi Simeon ben Lakish enumerated seven. This latter 
view was the usual one. In the Beresh. rabba ec. 6 and the 
Chagiga 12, the seven heavens are as follows. The lowest 
which is called vi/uvm is empty. In the second, named rasia, 
are the sun, moon, and stars. In the third, named shechaqim, 
are the mills which grind the manna for the righteous. 
In the fourth heaven, ze4u/, are the heavenly Jerusalem, the 
temple, the altar, and Michael. In the fifth, maon, are the 
angels who sing by night, but are silent by day in order that 
God may hear the praises of Israel. In the sixth, machon, 
are the treasuries of the snow, hail, rain, and dew. In the 
seventh, araroth, are judgement and righteousness, the treasures 
of life, peace, and blessing, the souls of the departed pious as 


Introduction. XXXiX 


well as the spirits and souls yet to be born, and the dew 
wherewith God will awake the dead. Finally there are the 
seraphim, ophannim, chayyoth and other angels of service, 
and God Himself sitting on a throne. See Weber, Die Lehren 
des Talmud, pp. 197-8; Hisenmenger, Entdecktes Judenthum, 
i. 467; Wetstein on 2 Cor. xii. 

It is well to observe here that, though the Talmudic 
description of the seven heavens is puerile in the extreme, 
its character attests the influence of a growing ethical con- 
sciousness. 

To such a consciousness the presence of evil in heaven 
could not but seem incongruous. In banishing evil, however, 
from the precincts of the heavens, the Rabbis weakened the 
vigour of the old conceptions ; for they were not masters of 
sufficient imagination to fill up adequately the gaps brought 
about by their righteous zeal. In connexion with Jewish 
evidence on this subject, we might point out that the same 
division of the heavens probably prevailed in the Mandaic 
Religion, since at all events one of its dogmas was the 
sevenfold division of hell (Brandt, Die Manddische Religion, 
p. 182). 

We have now found that among the Babylonians, the 
later followers of Zoroaster, the Greeks, in all probability in 
ancient Judaism, and certainly in Judaism generally from 
before the Christian Era onward, speculations, and as a rule 
clearly defined conceptions, were rife on the plurality of the 
heavens. We have seen also that the prevailing view was 
that of the sevenfold division of the heavens, and we have 
observed further that a feature impossible in modern con- 
ceptions of heaven shows itself from time to time in pre- 
Christian religious conceptions, i.e. the belief in the presence 
of evil in the heavens. 

We have now to consider whether Christian conceptions 
of heaven were shaped, or in any degree influenced, by already 
existing views of that nature. A knowledge of ancient 


x] The Book of the Secrets of Enoch. 


thought on this subject would naturally lead us to expect 
such an influence at work, and we find on examination that 
our expectations are in certain respects fully realized. First 
from 2 Cor. xi. 2, 3 we learn that St. Paul believed in a 
plurality of the heavens. ‘I know a man in Christ fourteen 
years ago... such a one caught up even to the third heaven. 
And I know such a man... how that he was caught up into 
Paradise.’ 

Heretofore exegetes have been divided as to whether 
St. Paul believed in the existence of three heavens or of seven. 
Owing to the fresh evidence on the subject furnished by the 
Slavonic Encch there is no longer room for reasonable doubt 
on the question. In the Slavonic Enoch we have presented 
to us a scheme of the seven heavens which in some of its 
prominent features agrees with that conceived by St. Paul. 
Thus in the Slavonic Encch Paradise is situated in the third 
heaven as in 2 Cor. ΧΙ]. 2, 3, whereas according: to later Judaism 
it belonged to the fourth heaven (see above). In the next | 
place the presence of evil in some part of the heavens is 
recognized. Thus in Eph, vi. 12 we meet with the peculiar 
statement ‘Against the spiritual hosts of wickedness in the 
heavens, πρὸς Ta πνευματικὰ τῆς πονηρίας ἐν Tots ἐπουρανίοις. 
The phrase ἐν τοῖς ἐπουρανίοις occurs only in Ephesians of the 
Pauline Epistles. It is found five times i. 3, 20; 11. 63 11]. 
10; and vi. 12, and always in a local sense. It is thus in 
fact = ἐν Tots οὐρανοῖς. 

This phrase is then capable of two interpretations. The 
‘hosts’ in question are the fallen angels in the second 
heaven, or else the powers of Satan, the prince of the air (ef. 
Eph. ii. 2). For the latter interpretation the Slavonic Enoch 
xxix. 4, 5 might be quoted as a parallel: ‘One of the ranks 
of the archangels, having turned away with the rank below 
him, entertained an impossible idea, that he should make 
his throne higher than the clouds over the earth, and should 
be equal in rank to My power. And I hurled him from the 


Introduction. xli 


heights with his angels. And he was flying in the air 
continually above the abyss.’ The latter explanation of év 
Tots ἐπουρανίοις is probably right. In Col. i. 20, however, we 
must, if we deal honestly with the context, suppose some 
such a view of the heavens as that given in the Slavonie 
Enoch to underlie the words: ‘To reconcile all things unto 
Himself, whether things upon the earth or things in the 
heavens. That ‘things upon earth’ need to be reconciled to 
God is universally intelligible; but so far as Iam aware no 
exegete has hitherto recognized any such necessity on the part 
of ‘things in the heavens.’ Yet this is the obvious meaning 
of the words. Hence‘ the things in the heavens’ that are to 
be reconciled to God must be either the fallen angels im- 
prisoned in the second heaven, or else the powers of Satan 
whose domain is the air. Though to some universalistic 
aspects of Paulinism the conversion of Satan is not im- 
possible, it is nevertheless unlikely to be his thought here. 
Hence we seem to be restricted to the other interpretation, 
and thus we have therein an indirect parallel to τ Pet. 11, 
19, ‘He went and preached to the spirits in prison.’ 
Another statement in Eph. ii. 10 belongs to the same 
plane of thought: ‘To the intent that now unto the prin- 
cipalities and the powers in the heavens (ἐν τοῖς ἐπουρανίοις) 
might be made known through the church the manifold 
wisdom of God.’ These ‘principalities and powers’ may also 
be taken as the fallen angels in the second heaven; but it is 
more likely that they are the rulers of the various lower 
heavens which are mentioned in iv. 10: ‘ He... that as- 
cended far above all the heavens.’ This thought of the seven 
heavens through which Christ passed or above which he was 
exalted twice recurs in Hebrews iv. 14: ‘Having then 
a great high priest, who hath passed through the heavens’ 
(διεληλυθότα τοὺς οὐρανούς) ; vil. 26: ‘ Made higher than the 
heavens’ (ὑψηλότερος τῶν οὐρανῶν γενόμενος). Before we pass 
on to the consideration of the Apocalypse, we should observe 


xlii The Book of the Secrets of Enoch. 


that Paul used οὐρανός 1 frequently (ef. Rom. 1. 18; x. 6; 1 Cor. 
vill. 5 ; xv- 47), though he believed in a plurality of the heavens. 

In the twelfth chapter of Revelation we have a record 
of the war in heaven between Michael and his angels against 
Satan and his angels, with the subsequent overthrow and 
expulsion of the latter. These events spiritually interpreted 
symbolize, it is true, the victory of good over evil, but when 
studied in reference to their origin, they mark a revolutioniz- 
ing of the old Semitic conception of heaven. Evil can no 
longer be conceived as possible in the abode of righteousness, 
nor can its place be any more found in heaven. And thus 
Satan and his angels are cast down to the earth. When 
once evil in all its forms is driven forth from heaven, the 
rationale of a sevenfold division of it disappears. There are 
then no longer conflicting elements which must be restricted 
to certain divisions and kept apart by concrete barriers. 
The old Semitic doctrine of the seven heavens really pre- 
supposes in some respects dualistic influences. Such a con- 
ception could not long hold its ground in a monistic faith. 
It was this dualistic tinge that made it so acceptable with 
the heretics. We must now follow the subsequent fortunes 
of this doctrine in the early centuries of Christianity. 

First we find in one of the Christian sections (chaps. vi—xi) 
of the Ascension of Isaiah an elaborate but sinewless account 
of the seven heavens. Evil has already been expelled, and 
the inhabitants of one heaven differ from those of another 
merely in possessing greater degrees of glory and knowledge. 
This account of the seven heavens is singularly wanting in 
variety and imaginative power: it is valuable, however, in an 
historical reference. 

1 The singular and plural of this word are used, according to Sir J. Ὁ. 
Hawkins, in the New Testament as follows :— 


Mat. Mark Luke John Acts Paul. Heb. James Pet. Rev. 
ovpavus 27 12 21 18 24 II 3 2 I 51 


7 
οὐρανοί 55 5 4 ο 2 Io 7 ο 5 ἘΞ 
ἜΧΗ, 12—a quotation from, or reference to Is. xliv. 23 and xlix. 13. 


Introduction. xiii 


Leaving the Ascension of Isaiah, we shall now give the 
evidence of Clement of Alexandria and Origen on the preva- 
lence of this doctrine. 

In the Stromata iv. 25 of Clement there is a reference to the 
seven heavens which are obviously regarded as a true concep- 
tion ; while in v. 11 we haye a quotation from ἃ lost Apocalypse 
of Zephaniah: Gp’ οὐχ ὅμοια ταῦτα τοῖς ὑπὸ Σοφονία λεχθεῖσι 
τοῦ προφήτου; καὶ ἀνέλαβέν με πνεῦμα καὶ ἀνήνεγκέν με ὡς 
οὐρανὸν πέμπτον καὶ ἐθεώρουν ἀγγέλους καλουμένους κυρίους... 
ὑμνοῦντας θεὸν ἄρρητον ὕψιστον. 

This passage seems to be ultimately derived from the 
Slavonic Enoch xviii. 

In the lost Book of Baruch the Prophet, there was some 
account of the seven heavens according to Origen, de Princip. 11. 
3, 6: ‘Denique etiam Baruch prophetae librum in assertionis 
huius testimonium vocant, quod ibi de septem mundis vel 
coelis evidentius indicatur.’ 

But to proceed to Origen’s own views we read in contra Ce/s. 
vi. 21 as follows: ἑπτὰ δὲ οὐρανούς, 7) ὅλως περιωρισμένον ἀριθμὸν 
αὐτῶν, αἱ φερόμεναι ἐν ταῖς ἐκκλησίαις τοῦ θεοῦ οὐκ ἀπαγγέλλουσι 
γραφαί ἀλλ᾽ οὐρανούς, εἴτε τὰς σφαίρας τῶν παρ᾽ “ἕλλησι 
λεγομένων πλανήτων, εἴτε καὶ ἄλλο τι ἀπορρητότερον ἐοίκασι 
διδάσκειν οἱ λόγοι. 

Though Origen says that there is no authoritative teaching 
as to there being seven heavens, it is clear that he really 
believes in there being this number ; for elsewhere he identifies 
these heavens with the planets of the Greeks, de Princip. il. 11. 
6: © Si quis sane mundus corde, et purior mente, et exercitatior 
sensu fuerit, velocius proficiens cito ad aeris locum adscendet, 
et ad coelorum regna perveniet per locorum singulorum, ut ita 
dixerim, mansiones, quas Graeci quidem sphaeras, id est globos, 
appellaverunt, scriptura vero divina coelos nominat: in quibus 
singulis primo quidem perspiciet ea, quae ibi geruntur, secundo 
vero etiam rationem quare gerantur agnoscet: et ita per 
ordinem digredietur singula, sequens eum, qui transgressus est 


xliv Lhe Book of the Secrets of Enoch. 


coelos, Iesum filium Dei, dicentem: “ Volo, ut ubisum ego, et 
1501 sint mecum.”’ 

We shall now cite the evidence of Christian Apocalyptic 
works as attesting the prevalence of this belief in the seven 
heavens. 

In the Apocalypse of Moses, p. 19 (Apocalypses Apocryphae, 
ed. Tischendorf, 1866), Eve is bidden to look up to the seven 
firmaments : ἀνάβλεψον τοῖς ὀφθαλμοῖς σου καὶ ἴδε τὰ ἑπτὰ στερεώ- 
ματα ἀνεῳγμένα. On p. 21 Michael is bidden: ἄπελθε εἰς τὸν 
παράδεισον ἐν τῷ τρίτῳ οὐρανῷ. Thus the writer of this Apoca- 
lypse, so far as he touches on the subject of the seven heavens, 
agrees with the teaching of the Slavonic Enoch. In the Apoe. 
Esdrae (pp. 29, 30 op. cit.) there is mention made of a plurality 
of the heavens, and of Paradise as lying in the east. In the 
Apoc. Johannis (p. 84 op. cif.) the seven regions of the heavens 
are spoken of: καὶ γενήσεται κρότος μέγας ἐν τοῖς ovparois, καὶ 
σαλευθήσονται τὰ ἑπτὰ (a. ΄. ἐννέα) πέταλα τοῦ οὐρανοῦ. 

In our account of the third heaven according to the Slavonic 
Enoch, we showed that hell was situated in the north of that 
heaven. Similarly in the Testament of Isaac (Testament of 
Abraham, ed. James, pp. 146-8) hell is understood to be in 
one of the heavens. ‘The same holds true of the Testament of 
Jacob (op. cit. p. 153), and of the Apoc. Esdrae, p. 29. 

Finally in the Acts of Callistratus (ed. Conybeare), pp. 311- 
12, the seven circles of the heavens are mentioned. 

Speculations about the seven heavens prevailed largely 
among the heretics. Thus according to Irenaeus, contra Haer. 
1. 5, 2, the Valentinians taught: ἑπτὰ γὰρ οὐρανοὺς κατεσκευα- 
κέναι, ὧν ἐπάνω τὸν δημιουργὸν εἶναι λέγουσι. Καὶ διὰ τοῦτο 
βδομάδα καλοῦσιν αὐτόν, τὴν δὲ μητέρα τὴν ᾿Αχαμὼθ ᾿Ογδοάδα 

. τοὺς δὲ ἑπτὰ οὐρανοὺς οὐκ (?) εἶναι νοητούς φασιν, ἀγγέλους 
δὲ αὐτοὺς ὑποτίθενται... ὡς καὶ τὸν παράδεισον ὑπὲρ τρίτον 
οὐρανὸν ὄντα, τέταρτον ἄγγελον λέγουσι δυνάμει ὑπάρχειν. 

In Tertullian, Adv. Valent. xx, practically the same account 
is given: ‘Tum ipsam caelorum septemplicem scenam solio 


Introduction. xlv 


desuper suo finit. Unde et Sabbatum dictus ab hebdomade 
sedis suae ... Caelos autem noeros deputant, et interdum angelos 
eos faciunt ... sicut et Paradisum Archangelum quartum, 
quoniam et hune supra caelum tertium pangunt.’ 

The heretic Mareus taught according to Hippolytus 
a similar doctrine of the heavens, but according to Irenaeus, 
adv. Haer. i. 17, 1, he reckoned eight heavens in addition to 
the sun and moon. 

Basilides’ view as to their being 365 heavens is well known 
(Augustine, de Haer. 1. 4). 

The Ophites (Irenaeus, adv. Haer. i. 30. 4, 5) believed 
in seven heavens ruled over by seven potentates, named 
Jaldabaoth, Jao, Sabaoth, Adoneus, Eloeus, Horeus, Asta- 
phaeus—a Hebdomad which with their mother Sophia formed 
a Ogdoad. A fuller account of this Hebdomad will be 
found in Origen, contra Celsum, vi. 31, and in Epiphanius 
Haer. xxvi. 10. 

In the mysteries of Mithras described by Origen, contra 
Celsum, vi. 22, there are certain speculations akin to the 
doctrine of the seven heavens. 

A fragment of Theodotus preserved by Clement is found 
regarding the creation of man: ὅθεν ἐν τῷ παραδείσῳ τῷ τετάρτῳ 
οὐρανῷ δημιουργεῖται 1. 

The doctrine of the seven heavens, therefore, being associated 
with so many grotesque and incongruous features even in the 
thoughts of the orthodox, became in due time an offensive 
conception to the sounder minds in the Church, and this 
offensiveness was naturally aggravated by the important role 
it played in heretical theology. Augustine, though he expounds 
a peculiar doctrine of his own which asserts the existence of 
three heavens (de Gen. ad Litt. xii. 67), feels himself beset 
with abundant difficulties on this question. On the subject 
in general he writes: ‘Si autem sic accipimus tertium coelum 
quo Apostolus raptus est, ut quartum etiam, et aliquot ultra 


1 The Valentinians also placed Paradise in the fourth heaven. 


xlvi Lhe Book of the Secrets of Enoch. 


superius coelos esse credamus, infra quos et hoe tertium 
coelum, sicut eos alii septem, alii octo, alii novem vel decem 
perhibent ...de quorum ratione sive opinione nune disserere 
longum est’ (de Gen. ad Litt. xii. 57). In the fourth cen- 
tury of the Christian era, Churchmen were required according 
to the clear tenor of Scripture to believe in the plurality of 
the heavens, but as to the number of these heavens they were 
αὖ liberty to decide for themselves without prejudicing their 
orthodoxy. Thus Philastrius, Bishop of Brescia, at the close 
of the fourth century holds it a heresy to doubt the plurality 
of the heavens, but a man may without offence believe in 
seven, three, or two. ‘ De caelorum diversitate est haeresis quae 
ambigat. Scriptura enim in primo die caelum et terram facta 
declarat duo haee elementa, secundo firmamentum aquae 
factum, et nihilominus ipsum firmamentum caelum appellatum 
fuisse testatur. David autem dicit de caelis ita: Laudate 
dominum caeli caelorum et aquae quae super caelos sunt. Sive 
ergo sex caelos, secundum David, et septimum hoc firmamentum 
accipere quis voluerit, non errat; nam Solomon tres caelos 
dicit, ita: Caelum et caelum caeli. Paulus aeque apostolus 
usque ad tertium caelum se raptum fatetur. Sive ergo septem 
quis acceperit, ut David, sive tres, sive duos, non errat, quia et 
Dominus ait: Pater qui in caelis est. (De Haeres. Liber 
XCiv.) 

But these and the like speculations had become so objec- 
tionable to the master mind of Chrysostom, that despite 2 Cor. 
xl. 2, 3 he declares the doctrine of a plurality of the heavens 
to be a mere device of man and contrary to holy scripture: τίς 
ἂν οὖν λοιπὸν μετὰ τὴν τοσαύτην διδασκαλίαν ἀνέχοιτο τῶν ἁπλῶς 
ἐξ οἰκείας διανοίας φθέγγεσθαι βουλομένων, καὶ ἀπεναντίως τῇ 
θείᾳ γραφῇ πολλοῖς οὐρανοῖς λέγειν ἐπιχειρούντων (Hom. in Gen. 
iv. 3). And again, in order to discredit the last traces of this 
view he maintains that the heaven neither revolves nor is 
spherical (Iu Epist. ad Hebraeos, Hom, xiv. 1). 

Our task is now nearly done. It only remains for us to 


Introduction. ΧΙν 


point out that this doctrine, on its rejection by the Christian 
Church, passed over with many similar ones into Mohamme- 
danism. In fact, Mohammedanism formed in many respects 
the cloaca maxima into which much of the refuse of Christianity 
discharged itself. 

‘And we have 


created over you seven heavens, and we are not negligent of 


Thus in the Koran xxiii it is written: 
what we have created. And again in xii: ‘ And he formed 
them into seven heavens in two days, and revealed unto every 
heaven its office.’ 

Into a detailed representation of these heavens by later 
Mohammedan writers it is not necessary for us to enter. 

So far as I am aware every detail is borrowed from Jewish 
Some form of the Slavonic 
Enoch seems to have been in Mohammed’s hands?. 


and Christian Apocalypses. 


1 The four streams of Paradise pense due to them, and then to re- 


(Slav. En. viii. 5) which pour honey 
and milk and oil and wine, reappear 
in the Koran xlvii. Again, irrational 
animals are to be restored to life at 
the resurrection, te receive the recom- 


turn to the dust, with the exception 
of Ezra’s ass and the dog of the 
seven sleepers (cf. Koran iii; xviii; 
Sale’s note on vi; Slav. Enoch lviii. 


4-6). 





ΤῊΣ, 


ἘΠΕ τους OF ΤΕ SECKEFS OF ENOCH 


THE SON OF ARED; A MAN WISE AND 
BELOVED OF GOD?. 


[* Concerning the Life and the Dream of Enoch.) 


THERE was a very ? wise man and a worker of great things: 
God loved him, and received him, so that he should see the 
heavenly abodes, the kingdoms of the wise, great, incon- 
eelvable and never-changing God, the Lord of all, the 
wonderful and glorious, and bright and all-beholding station 
of the servants of the Lord, and the unapproachable throne 
of the Lord, and the degrees and manifestations of the in- 
corporeal hosts, and should be an eye-witness of the unspeak- 
able ministrations of the multitude of creatures, and of the 
varying appearance, and indescribable singing of the host of 
Cherubim, and of the immeasurable world. 

I. τ. At that time he said: ‘Hardly had I accomplished 
*165 years, when I begat my son Methusal: after that I lived 
200 years and accomplished all the years of my life*, 365 





1 This general title appears in B as These are the secret books of God 
which were shown to Enoch. 


Introduction. THIS IS ENTIRELY WANTING IN B. ? Sok. om. I have 
retained the headings of the Sections which are given in A, as they are 


valuable for critical purposes; but as they do not belong to the original text 
i have enclosed them in brackets. 3 Sok. om. 


I. ὁ Bom.; Sok. supports text. 
B 


2 The Book of the Secrets of Enoch. 


years. 2. *On the first day of the first month?! I was alone 
in my house, *and I rested on my bed and slept. 3. And 
as I slept a great grief came upon my heart, and I wept with 
mine eyes? *in my dream, and I could not understand what 
this grief meant, or what would happen to me ®. 4. And 
there appeared to me two men very tall, such as I have never 
seen on earth. 5. And their faces * shone like the sun4, and 
their eyes * were like burning lamps°; and fire came forth 
from their lips. *Their dress had the appearance of feathers : 
their feet were purple °, *their wings were brighter than gold’; 
* their hands whiter than snow?. They stood at the head of 
my bed and called me by my name. 6. I awoke from my 
sleep and *saw clearly these men standing in front of me®. 
7. I *hastened and® made obeisance to them and * was terrified, 
and the appearance of my countenance was changed 10 from 
fear. 8. And these™ men said to me: “ Be of good cheer, 
Enoch, be not afraid; the everlasting * God hath sent us to 
thee, and lo! to-day thou shalt ascend with us into heaven. 





1 In the second month on an appointed day, B; Sok. is conflate. 
2 I had made myself melancholy weeping with my eyes, and I lay 
down on my bed to sleep, B. 3. Bom.; Sok. supports text. 4 Were 
like the shining sun, Sok. °* Burnt like lamps, A. ®SoSok. A reads 
there was a conspicuousness in their raiment and singing, in ap- 
pearance purple; B, their dress and singing were wonderful. 7 And 
on their shoulders as it were golden wings, B. 8 So Sok.; standing 
up quickly (?),B; Aom. ϑ ABom. 1) Veiled my face, B. Th PHS 
two, Sok. 12 Almighty, B. 





I. With verses 2, 3, cf. Eth. En. whiter than snow’: Apoc. Petri τὰ 
[bee Shige ys 5. 5. Faces shonelike μὲν γὰρ σώματα αὐτῶν ἦν λευκότερα 
the sun: cf. xix. 1; Rev. i. 16; πάσης χιόνος. 7. Countenance was 
4 Ezra [vi. 71]. Eyes were like changed: Dan. v. 6, 9, Io. 8. Be 
burning lamps, from Dan. x. 6 of good cheer: Matt. ix. 2 θάρσει; 
US sada Vay: ef. Ezek. i. 13; xiv. 27; Mark vi. 50; x. 29; Acts 
Rev. i. 14; xix. 12. ‘Fire eame ili. 11; xxvii. 92,425. In LXX 
forth from their lips: οἵ, for lan- Gen. xxxv. 17; Exod. xiv. 13, &c. 
guage Rev. ix. 17; xi. 5. Their θάρσει is a rendering of NYON 
dress... purple: the textiscorrupt. Be not afraid: οἵ, 2 Kings i. 15; 
Their hands whiter than snow; Ezek. ii. 6, &c.; Eth. En.xv.1. The 
ef. Eth. En. ον]. 2, 10 ‘his body was conjunction of Be of good cheer and 


Chapters I. 2—IT. 2. 3 


9. And tell thy sons and thy servants, all! *who work? *in 
thy house *, and let no one seek thee, till the Lord bring thee 
back to them.” 10, And I *hastened to obey * them, and 
went out *of my house®. And I called my sons Methusal, 
Regim [*and Gaidal 5], and told them what wonderful’ things 
*the two men ® had said to me.’ 


[The Instruction: how Enoch taught his Sons.] 


II. 1. ‘Hear me, my children, for I do not know whither 
Tam going, or what awaits me. 2. Now, my children, 
I say unto you: turn not aside from God: *walk before the 
face of the Lord and keep his judgements® *and do not worship 


vain gods !°, who did not make heaven and earth?! , for these 
oD 3 3 





1 That they are to do without thee on the earth A. 
om. 3 Sok. om. * Obeyed, B. 
doors as was ordered me. 
in loc. 7 Bom. ’ They, A; these men, Sok. 

II. A om. * Sok. adds do not defile the prayers (offered for) your 
salvation, that the Lord may not shorten the work of your hands, and 
ye may not be deprived of the gifts of the Lord, and the Lord may 
not deprive you of the attainment of His gifts in your treasuries. 
Bless the Lord with the firstlings of your flocks and the firstlings of 
your children, and blessings shall be upon you for ever; and do not 
depart from the Lord. 10 To vain creatures, A. 11 Sok. adds nor 
any other creature. 


* A and Sok. 
° B omits; A adds and shut the 
5 Bom.; Sok. supports text. See exegetical note 





Be not afraid is found in Matt. 
Rive de. 10. Sons: these are 
mentioned though not named in Eth. 
En. lxxxi. 5,6; xci.1. Regim: see 
lvii. 2. Gaidal: this name is de- 


II. 1. Know whither I am going, 
&e.: cf. vii. 5. 2. Turn not aside 
from God: 1 Sam. xii. 20. Walk 
before the face of the Lord: Ps. 
lvi. 13; exvi. 9. Keep his judge 


rived from LXX. Gen. iv. 18 ἐγεννήθη 
δὲ τῷ Ἐνὼχ Γαϊδάδ. For Γαϊδάδ Mass. 
gives Irad (TY) and Syriac Idar 
(iad), which more nearly approaches 
LXX. Observe that this Gaidal is the 
son of Enoch who is the grandson of 
Cain, and therefore wrongly appears 
here. As however B omits it both 
here and in lvii. 2, it is probably 
spurious. A confusion of Enoch, son 
of Lamech, and Enos, son of Seth, is 
to be found in the Clementine Recog- 
nitions iv. 12. 


ments : Lev. xviii. 5 ; Ezek. xxxvi. 27. 
Worship vain gods: Deut. viii. 19 ; 
cf. 1 Sam. (LXX, Syr., Vulg.) xii. 21. 
Vain gods who did not make 
heaven and earth, for these will 
perish, from Jer. x. 11; cf. Ps. xevi. 
5; 18.11.18; Acts xiv.15 ‘ Ye should 
turn from these vain things unto the 
living God, who made the heaven and 
the earth.’ Jub. xii. 2, 3, 4 ‘What 
help . . . have we from those idols 
which thou dost worship . . . worship 
them not. Worship the God of heaven.’ 


B 2 


4 The Book of the Secrets of Enoch. 


will perish, * and also those who worship them ἦ. 3. * But 
may God make confident your hearts in the fear of Him’. 
4. And now, my children, let no one seek me till the Lord 


brings me back to you.’ 


[Of the taking up of Enoch; how the Angels took him up 
into the first heaven. | 


III. τ. It came to pass when I? had spoken to my sons, 
* these men * * summoned me and® took me on their wings ® 
and placed me * on the clouds’. * And lo! the clouds moved 8. 
2. *And again (going) higher I saw the air and (going still) 
higher I saw the ether®, and they placed me in the first 
heaven. 3. * And they showed me a very great sea, greater 
than the earthly sea 1°. 


[Of the Angels who rule the Stars.| 


IV. τ. And they brought * before my face the elders, and 
the rulers of the orders of the stars'’, and they showed me the 





ΣΡ 0m: 2 But keep your hearts in the fear of God, B. For the 
fear of Him A reads His own paths. 

III. Instead of ‘Of the taking up of Enoch, &c.’ B reads ‘ The entry of 
Enoch into the first heaven.’ * Throughout this verse A speaks of Enoch in the 
third person. 4 The angels, A. 5 A om. © A B add and brought 
me (him A) to the first heaven, which should be read at end of verse 2. 
7 There B. 8 A Bom. 9 And there I gazed, and as I gazed higher 
I saw the air, A. 10 B trans. after the 200 angels, iv. 1. 

IV. τ Me before the face of the elder, the ruler of the orders of the 
stars; and showed me their goings and comings from year to year, B. 


3. Make confident your hearts in 
the fear of Him: Prov. xiv. 26. 
III. 1. Placed me on the clouds. 
And lo! the clouds moved: cf. Eth. 
En. xiv. 8 ‘ the clouds invited me... 
and the winds gave me wings and 
drove me.’ The air...and the 
ether. This corresponds to the firma- 
ment in Asc. Is. vii. 9 ‘ Ascendimus 
in firmamentum et ibi vidi Samma- 
elem ejusque potestates ... 13. et 
postea me ascendere fecit supra firma- 


mentum: hoc jam est (primum) 
coelum.’ 3. A very great sea: cf. 
Rey. iv. 6; xv. 2 ‘sea of glass.” In 
Test. xii. Patriarch. Levi 2 this sea 
lies between the first and second 
heavens, ὕδωρ κρεμάμενον ἀνάμεσον 
τούτου κἀκείνου. 

IV. 1. Rulers of the orders of the 
stars, &c. For a full but divergent 
account of these see Eth. En. lxxxii. 
9-18, 20. The 200 angels. In the 
Eth. En. Uriel is the sole ruler of the 


. 


Craps Be ΡΖ τ. 5 


two hundred angels * who rule the stars and their heavenly 


service ! ; 


2. * And they fly with their wings? * and go 


round all (the stars) as they float 1. 


[How the Angels guard the Habitations of the Snow.] 


V. 1. And *then I looked and saw® the treasuries of 
the snow * and ice * and the angels ® who guard their terrible ὃ 


store-places ; 


2. And the treasuries of the clouds from 


which they come forth and into which they enter. 


[Concerning the Dew and the Oil, and different Colours.] 

VI. And they showed me the treasuries of the dew, like 
* oil for anointing’, *and its form was in appearance like 
that of ὃ all earthly colours®: also many’? angels keeping their 
treasuries, * and they shut and open them 1". 


[* How Enoch was taken into the second Heaven] 


VII. τ. And the men took me and brought me to the 





1 Bom. 


V. ὁ They showed me, B. There I saw, Sok. 


angels, B. © Bom. 


VI. 7 The balm of the olive tree, Sok. 
as also of, A. And their robes are like, B. 


SB oni 


2 B reads immediately after earthly sea, iii. 3. Sok. om. 


*Aom. ὃ Terrible 


8. And the appearance of it 
9 May be rendered flowers. 


VII. 1 The Entry of Enoch into the second Heaven, B; Sok. om. 


stars: cf. lxxii. 1; Ixxx. 1. In Eth. 
En. vi. 5 this is the number of angels 
that apostatized. 

V.1. Treasuries of the snow and 
ice: Job xxxvili. 22; cf. Eth. En. 
lx. 17, 18. These treasuries are 
placed in the second heaven by the 
Test. xii. Patriarch. Levi 3 ὁ δεύτερος 
(οὐρανὸς) ἔχει πῦρ χιόνα κρύσταλλον. 
2. Treasuries of the clouds: cf. 
Eth. En. lx. 19. 

VI. 1. Treasuries of the dew: 
cf. Eth. En. lx. 20. In the Beresch. 
rabba c. 6, Bammidar rabba, ο. 17, 
and the Chagiga 12°, there is an 


enumeration of the seven heavens. 
The lowest of these which is called 
iby (Lat. velum) is empty. Accord- 
ing to some, it appears in the morning 
and disappears in the evening (see 
Weber, p. 197): according to Bera- 
choth 58” the Wilén is rolled up in 
order that the light of the second 
heaven, the Rakia, may be seen. 
This heaven seems also to be empty 
according to the Test. xii, Patr. Levi 
2 ὃ κατώτερος διὰ τοῦτο στυγνότερός 
ἐστιν ἐπειδὴ οὗτος ὁρᾷ πάσας ἀδικίας 


> , 
ἀνθρώπων. 


6 The Book of the Secrets of Enoch. 


second heaven, and showed me! *the darkness, and there 
I saw? the prisoners suspended 3, reserved for (and) awaiting ὃ 
the eternal* judgement. 2. * And these angels were gloomy 


* And 


they unceasingly wept every hour’, and I said to the men 


in appearance, more than the darkness of the earth ὅ, 


who were with me: ‘ Why are these men continually? tor- 
tured ?’ 3. * And the men® answered me: ‘These are 
they who apostatized from * the Lord’: who obeyed not the 
commandments of God, and took counsel of their own will 
* and transgressed together with their prince and have been 


already confined to the second heaven ὃ, 


great pity for them. 


4. And I felt 


* And lo! the angels 3 made obeisance 


to me, and said to me: “O man of God! * pray for us to the 


Lord 1°,” 


! Sok. adds and I saw. 
the darkness on earth. 
immeasurable, Sok. 
ing, B. 
For second A Sok. read fifth. 


said unto. 


5. And I answered" them: ‘ Who am I, a mortal 


2 B om. ; after darkness, A adds greater than 
3 Bom. 
5 And I saw those who were condemned weep- 
6 And they, A; The men, Sok. 


* Great and immeasurable, A ; 


7 God, A. 5 Bom. 


9. They, A; and these angels, Sok. 
1 Oh! that thou wouldst pray to God for us! B. 


U Sok. adds and 





VII. 1. The darkness and... 
the prisoners... reserved for . 
cf. 2 Pet. ii. 4 ‘Com- 
mitted them (the angels that sinned as 
here) to pits of darkness to be reserved 
unto judgement.’ These prisoners are 
the angels that ‘kept not their first 
estate’ and are ‘reserved... under 
darkness unto the judgement of the 
creat day,’ Jude 6. They appear 
to be referred to also in Test. xii. 
Patr. Levi 3 ἐν αὐτῷ (τῷ δευτέρῳ 


judgement : 


ovpayvw) εἰσὶ πάντα τὰ πνεύματα τῶν 
ἐπαγωγῶν εἰς ἐκδίκησιν τῶν ἀνόμων, 
Ob- 
serve that the angels who sinned with 
women are imprisoned under the 
earth in the Eth. En. x as also in 
On the other hand 
the angels who sinned through lust 


where ἐπαγωγῶν seems corrupt. 


our text xylil. 7. 


for empire are prisoners in the second 


heaven. 3. Took counsel of their 
own will, For phraseology ef. Eph. 
i. 11; Is. xlvi. 10. These angels 


wished to form a kingdom of their 
Cf. Weber, p. 244. Their 
prince Satanail: xviii. 3. Second 
heaven. This emendation is neces- 
sary. When the angels of the fifth 
heaven rebelled they were cast down 


own. 


to the second heaven and imprisoned 
there. 4. The angels ask Enoch to 
intercede for them, exactly as in 
Eth. En. xiii. 4. ‘They besought me 
to draw up a petition that they might 
Man of God: 
Deut. xxxiii. 1; 1 Tim. vi.11; 2 Tim. 
iii, 17. 5. Cf. Eth. En. xv. 2 ‘Say 
to the watchers of heaven ... you 
should intercede for men and not men 


find forgiveness.’ 


Chapters VII. 2—VIHHI. 5. 7 


man, that I should pray for angels? Who knows whither I go, 
or what awaits me: or who prays * for me!?”? 


[* Of the taking of Enoch to the third Heaven ".} 


VIII. 1. And these men took me from thence, and brought 
me to the third heaven, and placed me *in the midst of 
a garden °—* a place * such as has never been known for * the 
goodliness of its appearance °. 2. And *I saw ® all the 
trees of beautiful colours and’? their fruits ripe * and fragrant °, 
and all kinds of * food which they produced ®, springing up with 
3. And in the midst (there is) the 
tree of life, in that place, on which God rests, when He comes 
And this tree cannot be described for its 
4. And it is beautiful 
And on all sides in appearance 


delightful fragrance ὃ. 


into Paradise. 
* excellence and sweet odour 1°. 
more than any created thing. 
it is like gold and crimson and transparent as fire, and 


it covers everything"). 5. *From its root in the 





1 B om. 


VIII. 3 Entry into the third Heaven, B. *So Band Sok. A reads There, 
I looked below and Isaw gardens. *I looked below and saw that placs, 
Sok. ὅ Theirgoodliness, A andSok. * Bom. 7 AndI beheld, A. * Agree- 
able food,B. " Baddsand four rivers flowing with soft course and every 
kindof thing good that growsfor food. These words belong to verse 6. 1° The 
excellence of its sweet odour, B. ™ The whole garden, Sok. After this 
A adds and the gardens have all kinds of fruits ; Sok. adds and the garden 
has all kinds of trees planted and all fruits. [ OMITS VERSE 4. 





for you. Who knows whither I go, we find it denounced as a Mani- 


LOR ΟΥ ἄτι ἃ. 

VIII. 1. Agarden: asin 2Cor. xii. 
2, 4 Paradise is placed in the third 
heaven. 2. All the trees... frag- 
rant : cf. Gen. 11. 9; Eth. En. xxix. 2 ; 
Apoc. Mosis (p. 20) . . . All kinds 
of food which they produced: οἵ. 
Rey. xxii. 2 ‘ Bearing twelve manner 
of fruits.’ 8. In the midst the 
tree of life: Gen. ii. 9. This is a 
familiar feature in Jewish Apoca- 
lypses. Cp. Eth. En. xxv. 4,5; Rev. 
il. 7; Xxil. 2,14; 4 Ezra vil. 53; viii. 
52; Test. Levi 18. See also Iren. 
i. 5, 2. When we come to Epiphanius 


chaean doctrine, Haer. 66, p. 278. 
The tree of life ... on which 
God rests. This is reproduced in 
a modified form in the Apoc. Pauli 
(ed. Tischend. p. 64) δένδρον παμμεγέθη 
ὡραῖον, ἐν @ ἐπανεπαύετο τὸ πνεῦμα 
ἅγιον. There is a modification of this 
idea in Apoc. Mosis (ed. Tischend. 
p. 12) καὶ ὃ θρόνος τοῦ θεοῦ ὅπου ἦν τὸ 
ἐύλον τῆς ζωῆς ἐντρεπίζετος 5. From 
105 τοοῦ, ὅσ. This is the source of 
the words in ρου. Pauli (ed. Tischend. 
Ρ. 64) καὶ ἐκ τῆς ῥίζης αὐτοῦ ἐξήρ- 
χετο πᾶν εὐωδέστατον ὕδωρ, μερι- 


(opevoy εἰς τέσσαρα ὀρύγματα. The 


8 The Book of the Secrets of Enoch. 


garden! there go forth four? streams which pour honey and 
milk 5, oil and wine, and are separated in four directions, and go 
6. And they go down to the 
Paradise of Eden, between corruptibility and incorruptibility. 


about with a soft course. 


And thence* they go along the earth, and have a revolution 
7. * And there 
And there 
is no tree there without fruit, and every tree” is blessed ὃ, 


in their circle like also the other elements ὅ. 
is another tree, an olive tree always distilling oil ὅ, 


8. And there are * three hundred angels very glorious, who 
keep the garden®, and with never ceasing voices and _ blessed 
And I said1!: 
‘What a very 12 blessed place is this!’ And those men spake 


singing, they serve the Lord * every day’. 


unto me: 
[The showing to Enoch of the Righteous, and the Place 
of Prayers.| 
IX. ‘This place, O Enoch, is prepared for the righteous 
1 Emended with Apoc. Pauli from its root; B omits; A and Sok. add in‘ 


the going out towards earth Paradise is between corruptibility and 
incorruptibility. This is clearly a corrupt addition. See quotation from Apoc. 


Pauliin explanatory notes. 
of B. 


of the air. 6 A Sok. om. 
and every place is blessed. 
in appearance, B. 
1 A adds lo! 122 Bom. 


writer has tried to reduce to one 
organic conception the two originally 
different conceptions of the heavenly 
and the earthly Paradise. The latter 
seems to have been the older: Gen. 
ii. 8-17; Eth. En. xxxii. 3-6; Ixxvii. 
3. The heavenly Paradise is referred 
ἴσα th. ΠΝ ΙΧ δῖ; Iai. 12. ΙΧΣ 3! 
Four streams which pour honey 
and milk and oil and wine. Cf. 
Apoc. Pauli (ed. Tischend. p. 52) 
ποταμοὶ τέσσαρες ἐκύκλουν αὐτήν, 
ῥέοντες μέλι καὶ γάλα καὶ ἔλαιον καὶ 
These four streams are taken 
over into the Koran xlvii, save that 


οἶνον. 


2 Two, A and Sok. 

’ A adds and the streams pour. 

and are divided into forty (four ?) and; B omits verse 6. 

7 Place, A. 
9. Angels guarding them, very bright 

10 Every day and hour, A; the whole day, Sok. 


See note 9 on p. 7 for text 
* Sok. adds they go forth 
5 Sok. adds 
8 Sok. adds in its fruit 


instead of a river of oil there is a 
river of incorruptible water. The 
earthly Paradise is said to be be- 
tween corruptibility and incor- 
ruptibility, because existence in it 
was a probation and might issue 
either in corruptibility or incorrupti- 
bility : or because it lay on the con- 
fines of the regions of corruptibility 
and incorruptibility. 7. Another 
tree... distilling oil: Cf. xxi. 7. 
These are the arbor misericordiae 
and the olewm misericordiae of Evang, 
Nicodemi ii. 3: ef. ch, xxii. 8. 

IX. 1. Preparedfortherighteous: 


Chapters ΤΠ 6—X. 2. 9 


who endure * every kind of attack! *in their lives? * from 
those who ® afflict their souls: who turn away their eyes from 
unrighteousness, and accomplish a rightcous judgement, and 
also give bread to the hungry, and clothe the naked, and 
raise the fallen, and assist the * orphans who are * oppressed, and 
who walk * without blame * before the face of the Lord, and 
serve him only. For them this place is prepared as an 
eternal inheritance.’ 


[Here they showed Enoch the terrible Places, and various 
ortures. | 

X. x. And the men then® led me to the Northern region δ, 

2. And there 

Savage ‘ darkness and 

impenetrable * gloom; and there is no light there’, * but 


and showed me there’ a very terrible place. 
are all sorts of tortures in that place. 


IX. ! Attacks, B. 2 A om. 
X. ° Removed me from thence and, B. 


5 Who, B. * Bom. 
ὃ Part of the heavens, B. 


7 Bom. 





ef. Matt. xxv. 34. See note on Eth. 


En. lx. 8. Turn away their eyes 
from unrighteousness: Ps. exix. 
37; cf. Is. xxxili, 15. Execute 


righteous judgement: Ezek. xviii. 8. 
Give bread to the hungry, and 
clothe the naked: Ezek. xviii. 7: 
cf. Tob. iv. 16; 4 Ezra ii. 20; Or. 
Sibyll. ii. 83 ; viii. 404-405. Assist 
the orphans who are oppressed: 
ef. Is. i. 17; Jer. xxii. 3,16. Walk 
without blame before ... the 
Lord : cf. Luke i. 6. Hternal in- 
heritance: cf. Heb. ix. 15. 

X. 1. Northern region, To the 
modern mind it may seem strange 
that a division of heaven should be 
assigned to the wicked, but this idea 
presented no difficulty to the Jews 
and early Christians. Thus in the 
Ο, T. Satan can present himself in 


heaven, Jobi.7, 8; whilein the N. T. 
evil may not only appear, but can 
also have a settled habitation there : 
Eph. vi. 12 ‘the spiritual hosts of 
wickedness in the heavens’ (ἐν τοῖς 
inwRev.) xin) 85:0 
this condition of things is represented 


> ιν 
ἐπουρανίοι:). 


as being at an end. Satan is cast out 
of heaven with his angels, and the 
sphere of his activity and residence is 
now limited to the earth, Rev. xii. 12. 
The old idea of wickedness being in 
heaven reappears in Test. Levi 3, 
where however it is limited to the 
second heaven (see also Test. Isaac 
146, 147; Test. Jacob 153); but it 
was subsequently banished from 
Christian and Jewish thought. See 
Introduction. 2. Darkness and... 
gloom: Apoc. Petri12 τόπῳ σκοτεινῷ: 
Apoc. Pauli, p.62, where one region of 


10 The Book of the Secrets of Enoch. 


a gloomy fire is always burning', *and a fiery river goes 


forth 7. 


sides 3 cold and ice, * thus it burns and freezes *. 


the prisoners are very savage *. 


* And all that place has fire on all sides, and on all 


g. *And 
And the angels terrible and 


without pity, carrying savage * weapons, and their torture was 


unmerciful. 


is this place 5!’ 


1 Neither fire nor flame anda gloom is over that place, B. 
8 In that place; on both sides fire and on both sides, Sok.; B om. 
Sok. A reads thirst and freezing, B; and murkiness. 


terrible place is this! A. 


4. And I said: ** Woe, woe”! How terrible 


And the men said to me: ‘This place, 


2 B. om. 
So 
> What a 





Hades is said σκότους καὶ ζόφους πεπλη- 
ρωμένον. There is no light there: 
quoted by Apoc. Pauli (p. 57) οὐκ 
ἣν ἐκεῖ φῶς. Fiery river. This 
idea appears first in Eth. En. xiv. 19 ; 
Dan. vii. 10, but not there as an 
instrument of punishment. It seems 
however to have been applied early 
to that purpose, as here, and in the 
form of a lake of fire in Rev. xix. 20; 
ἘΣ 10. Τῇ, 15 ἈΕῚ ὃ: τ᾽ olbylle 
ii. 196-200, 252-253, 286; iii. 84; 
vill. 411: cf. Apoc. Petri 8 λίμνη τις ἣν 
μεγάλη πεπληρωμένη βορβόρου φλεγο- 
μένου. Apoc. Pauli (ed. Tischend. 
Ρ. 57) ἔνθα ἐπέρρεεν ποταμὸς πύρινος. 
In Clem. Alex. Exc. Theod. 38 the 
two ideas are combined: ποταμὸς 
ἐκπορεύεται πυρὸς ὑποκάτω τοῦ θρόνου 
τοῦ τόπου, καὶ ῥεῖ εἰς τὸ κενὸν τοῦ 
ἐκτισμένου, 6 ἐστιν ἣ γέεννα (quoted 
by James, Test. Abraham, p. 160). 
Fire on all sides, and on all 
sides cold and ice. This seems 
to be drawn from Eth. En. xiv, 13, 
where God’s dwelling 
is said to be 
cold as ice.’ 


in heaven 
‘hot as fire and 
3. Angels terrible 
and without pity, carrying savage 
weapons. Angels of destruction are 


mentioned in the O. T. 2 Sam. xxiv. 
16; 2 Kings xix. 35; 1 Chron. xxi. 
15. A class of destroying angels may 
be referred to in Heclus. xxxix. 28 
πνεύματα, ἃ εἰς ἐκδίκησιν ἔκτισται. In 
Eth. En. liii.3,4; lvi.1; lxii.11 ; Lxiii, 
I, aclass of evil angels whose sole func- 
tion is to punish is mentioned and the 
conception is evidently a familiar one, 
though here found for the first time 
in Jewish literature. This idea 
appears in the N. T. Rev. ix. 11, 15; 
xvi. Of these the angel mentioned in 
In Matt. xiii. 49 
good angels cast the wicked into 
the furnace of fire. These angels of 
destruction or punishment are fre- 


ix. II is ᾿Απολλύων. 


quently referred to in Latin literature. 
Test. Levi 3 ai δυνάμεις... of ταχθέντες 
εἰς ἡμέραν κρίσεως, ποιῆσαι ἐκδίκησιν 
These 
angels of punishment are placed in 
the third heaven as in our text. Cf. 
Apoe. Petri 6 of κολάζοντες ἄγγελοι: 


ἐν τοῖς πνεύμασι τῆς πλανῆς. 


The words 
angels terrible and without pity, 
carrying savage weapons seem to 
have been before the 
Test. Abraham A, xii ἄγγελοι. .. 


8 ἄγγελοι βασανισταί. 


writer οἵ 


ἀνηλεεῖς τῇ γνώμῃ καὶ ἀπότομοι τῷ 


Chapters X, 5. ΧΙ αὶ II 


Enoch, is prepared for * those who do not honour God; who 
commit evil deeds on earth, vitium sodomiticum, witcheraft 1, 
enchantments, devilish 7? magic ; and who boast of their evil ? 
deeds, * stealing, lying, calumnies, envy, evil thoughts, forni- 
cation, and murder *. 5. Who steal® the souls of wretched ” 
men ἢ, oppressing’® * the poor and spoiling them of their posses- 
sions”, and themselves grow rich * by the taking of other men’s 
possessions®, * injuring them’. Who when they might feed 
the hungry, allow them to die of famine; who when they 
might clothe them, strip them naked. 6. Who do not 
know their Creator and have worshipped * gods without life ; 
who can neither see nor hear, being ὁ vain gods, * and have 
fashioned the forms of idols, and bow down to a contemptible 
thing, made with hands?; for all these this place is prepared 
for an eternal inheritance. 


[ἢ Here they took Enoch to the fourth Heaven, where is the 
Course of the Sun and Moon®.| 


XI. 1. And the men took me and conducted me to the 
fourth heaven, and showed me all * the comings ἃ πα ὃ goings 
forth and all the rays of the light of the sun and moon. 





1 The impure who have done godlessness on the earth, who practise, 
‘B: 2 Bom. ° B adds secretly. * B adds who bind them with 
a galling yoke. 5 Who see, A; Bom. δ And in order to 
acquire the goods of strangers, A. 7 Oppress them, A; Bom. 

XI. * Entry of Enoch into the fourth Heaven, B. ° A om. 





βλέμματι... ἀνηλέως τύπτοντες αὐτοὺς to the Rabbinic tradition Chagiga 12” 
ἐν πυρίναις xap(avais. 4. Prepared the fourth heaven was called 22] 
for those who do not honour God. and it was said to contain the heavenly 
Contrast Matt.xxv. 41. Vitiwmsodo- Jerusalem, the temple, the altar, and 
miticum. Cf. Apoc. Petri 17: Test. Michael who offered daily sacrifice. 


Isaac (James’ ed.), p. 148. 6. Cf. The following quotation (ἐκ τῶν Θεο- 
Ley. xix. 4; xxvi. 1; Or. Sibyll. δότου. . . Emropai) seems to agree 
Vv. 77-85; viii. 378-81; 395-98; with the Rabbinic view: ὅθεν ἐν τῷ 
Fragm.i. 20-22; iii. 21-45. παραδείσῳ τῷ τετάρτῳ οὐρανῷ δημιουρ- 


ΧΙ. 1. Fourth heaven. According γεῖται. Comings and goings. . 


12 The Book of the Secrets of Enoch. 


* And I measured! their goings, * and computed their light. 
2. And I saw that” the sun has a light * seven times? greater 
than the moon. *I beheld their circle, and their chariot 4 on 
which * each goes® like a wind * advancing with astonishing 
swiftness ἢ, and * they have’ no rest day or night coming or 
going. 3. There are four great stars; *each star has 
under it a thousand stars® at the right of the chariot of the 
sun ; and four at the left *, *each having under it a thousand 
stars, altogether eight thousand ©. 4. * Fifteen myriads 
of® angels go * out with the sun and attend him during the 
day, and by night one thousand*. * Each angel has six 
5. And 


wings. They go’? before the chariot of the sun 1’. 
a hundred angels * keep warm and heht up the sun 15. 


[Of the wonderful Creatures of the Sun.] 


XII. τ. * And I looked and saw other flying creatures, 
their names phoenixes and chalkadri wonderful and strange 





1 Their dimensions, B. 2? And I saw their goings, B. 8.Ἁ οἷς 
4 His circle and his chariot, A; and around them isachariot, B. ° They 
go always, A. "Bom: ’ He has, A. 5 B adds always going 
with the sun. 9 Fifteen, A; Bom. 10 Six winged creatures 
go with the angels, A; Bom. 1 A adds in a fiery flame. 12 Minister 


unto him fire, Sok.; B om. verse 5. 





of the sun and moon: οἵ. Eth. En. 
lxxii-Ixxvili. 2. The sun has alight 
seven times, &c.: Eth. En. 1xxii. 
37. Their chariot on which each 
goes like a wind: Eth. En. lxxii. 5 
‘the chariots on which he (the sun) 
ascends are driven by the wind’: so 
also of the moon in Eth. En. lxxili. 2 
and of both in lxxv. 3; Ixxxii. 8. 
Have no rest day or night: Eth. 
En. xli. 7 ‘(the sun and moon) rest 
not’: Ixxii. 37 ‘rests not ... day 
Sibyllines iii, 21 Ἠέλιόν 
7 ἀκάμαντα. 38, 4. There is nothing 
corresponding to these verses in Eth. 


En. 5. Cf. Eth. En. Ixxv. 4. 


and night.’ 


XII. 1. Phoenixes and chalka- 
dri. This seems to be the only 
reference to such creatures in litera- 
ture. The phoenix, which according 
to all ancient writers was solitary and 
unique (‘ unus in terris,’ Tac. An. vi. 
28; cf. Mart. v. 7; Ovid, Met. xv. 
392) in its kind, is here represented as 
one ofa class. The phoenix is men- 
tioned in Job xxix. 18 according to 
Jewish authorities, where for ‘I shall 
multiply my days as the sand’ they 
render ‘as the phoenix’ bina, There 
are many references to it among 
the Greeks and Romans: Herod. ii. 


73; Tac. Ann. vi. 28; Ovid, Met. xv. 


Chapiers 3..1..2.-Χ 77 πὶ 


19 


in appearance, with the feet and tails of lions, and the heads 


of crocodiles! ; * their appearance was of a purple colour, like 


SBI Nad the flying creatures are in form like two birds, one like 
a phoenix and the other like a chalkedry. And in their shape they 
resemble a lion in their feet and tail and in the head a crocodile, Sok.; 


Bom. 


392; Mart. Epigr. v. 7, 1; Stat. 
Sylundis 45 375 Plin. NV. HH. x. 2. The 
fable regarding it is recounted as sober 
fact by 1 Clem. ad Corinth. xxv; 
Tertullian, de Resurrect. Carn. xiii; 
Ambrose, Hexaem. v. 23; Epiphanius, 
Ancorat. |xxxiv; and the Apostolic 
Constitutions v. 7. Origen, contra 
Celsum ἵν. 98, doubtsit: so also Greg. 
Naz. Orat. xxxi. Io, and among the 
later Greeks Maximus and Photius, 
and among the Latins Augustine de 
Anima iv. 33. To those who believed 
the fable we should add Rufinus 
Comment. in Symb. Apost. xi. and the 
Pseudo-Lactantius, from whose poem 
De Phoenice we draw the following 
references, which seem to be derived 
either directly or indirectly from our 
text. The phoenix in that poem is an 
attendant of the sun, ‘satelles phoebi’ 
ver. 33, aSin xii. 2 are the phoenixes : 
when the sun appears it greets him 
with strains of sacred song (verses 
43-50) and claps its wings (verses 
51-54) exactly as the phoenixes in 
xv. 1. This poem _ belongs pro- 
bably to the fourth century. The 
voice of the phoenix was celebrated 
for its sweetness: cf. the Jewish poet 
Ezekiel v. 10 φωνὴν δὲ πάντων εἶχεν 
εὐπρεπεστάτην : Pseudo - Lactantius, 
de Phoenice 46 ‘miram vocem’ : 56 
‘innarrabilibus sonis.” Its colour 
was purple—purpureus (Pliny) ; «va- 
νεός ἐστιν ῥόδοις ἐμφερής (Achil. 
ΒΝ Ὁ ταν: 1 and. x. τὶ On 
the two different legends in the 
Talmud about the origin of the 
phoenix see Hamburger, R. E. 


Siir Talmud 908-9. On the ques- 
tion generally see Lightfoot, and 
Gebhardt and Harnack on 1 Clem. 
xxv. 1; Eckermann in Ersch und 
Grueber sect. iii. xxiv. 310-16 ; Creuzer, 
Symbol. und Mythol. ii. 163 (third 
ed.) ; Piper, Mythol. und Symbol. der 
Christl. Kunst i. 446, 471; Ebert, 
Geschichte der Litera- 
tur des Mittelalters i. 93-98; Seyf- 
farth, Ζ. D. M. G. 1849, 63-89; 
Gundert, Z. f. luth. Theol. 1854, 
451-34. Chalkadri. This may be 
a transliteration of Χαλκύδραι, brazen 
hydras, or serpents. They are classed 
with the Cherubim in Eth. En. xx. 7 
‘Gabriel . . 
and the Serpents (τῶν δρακόντων in 
the Greek) and the Cherubim.’ Hence 
they seem to have been a class of 
heavenly creatures, i.e. the Seraphim 
DDT. The idea of flying serpents 
was a familiar one from the O.T. Is. 
xiv. 29; xxx. 6 JEWO AY. It was 
not unfamiliar to the rest of the 
ancient world: cf. Herod. ii. 75; 
Lucan ix. 729-30; Ovid, Met. v. 
642-4; Fast. iv. 562; also Claudian, 
Valerius Flaccus, 
Aelian, Apollonius. 


Allgemeine 


. who is over Paradise 


Ammianus, 
In the O.T. 
these flying serpents are venomous in 
such passages as Num. xxi. 6; Deut. 
Vill. 15; Is. xiv. 29; xxx. 6. What 
relation these seraphim bear to those 
in Is. vi. 2, 6 it is hard to determine, 
That these latter were winged dragons 
we must assume according to Delitasch 
(Das Buch Jeswia, pp. 124, 5). The 
analogy of the animal-like forms of 
the Cherubim in Ezek. i. 5-11 is 


T4 The Book of the Secrets of Enoch. 


2. * Their 
wings were like those of angels, each with twelve, and they 


the rainbow; their size nine hundred measures 1. 


attend the chariot of the sun, and go with him’, bringing 
* So the 
sun makes his revolutions, and goes* *under the heavens, 


heat and dew *as they are ordered by God 3, 3. 


1B om. 2 So A and Sok., but that the former omits chariot of 
the. Twelve flying spirits and twelve wings to each angel who accom- 


panies the chariot, B. 
om.; A adds and proceeds. 


3. And as he is ordered by God, Sok. 


els) 





certainly in favour of this view. The 


serpent was anciently a symbol 
of wisdom and healing among the 
Greeks, the Egyptians (Brugsch, Tel. 
und Myth. pp. 103, 4), and the He- 
brews, Num. xxi. 8, 9; 2 Kings xviii. 
4; Matt. χ τό; John iii. 14. Heze- 
kiah’s destruction of the ‘brazen 
serpent’ as associated with idolatry 
may have caused the symbol to bear 
almost without exception an evil 
significance in later times, so that at 
last it became a designation of Satan : 
ef. Rev. xii. 9. We are therefore 
inclined to identify these Chalkadri 
with the Seraphim or heavenly crea- 
These Chalkadri, 


we should add, sing in xv. 1 as do 


tures of Isaiah vi. 


the Seraphim in Is. vi. 3, though 
their functions in the main 
different. The idea here appears in 
a developed form and is no doubt in- 


are 


debted for its enlargement to Egyptian 
mythology. The Seraphim first 
appear in conjunction with other 
orders of angels in Eth. En. Ixi. to. 
Here their original character seems 
already to have been forgotten almost 
as wholly as in modern days, and they 
are regarded merely as a special class 
of angels ; whereas in Eth. En. xx. 7 
their true nature is still borne in 
In the N. T. neither Cherubim 
nor Seraphim appear, but the character- 


mind. 


istics of both reappear, fused together 
in the ‘four living creatures’ of Rev. 
iv. 6-8. However, though the N. T. 
takes no notice of the Seraphim save 
the indirect one of Rev. iv. 6-8, the 
conception obtained in later times the 
recognition of the Church through 
Dionysius the Areopagite’s scheme of 
the nine heavenly orders. See Cheyne’s 
Prophecies of Isaiah, i. 36, 42; 
ii. 283-6. Feet and tails of lions. 
The feet of the Cherubim in Ezek. 
i. 7 are like calves’ feet. Their size 
nine hundred measures. In 
Bochart’s Hierozoicon iii. 225-227 
we find by citations from Strabo, 
Aelian, Valerius, Philostorgius, Dio- 
dorus, &c., that the ancients were 
ready to believe in monstrous dragons 
or serpents. Aelian, for instance, 
speaks of one 210 feet long, while an 
Arabian writer describes one of 8,000 
paces in length. In the Talmud 
there is frequent mention of angels 
and creatures of a like monstrous size. 
2. Each with twelve. As the 
ordinary angels in xi. 4 have six wings 
each, these creatures are assigned 
twelve each. It would seem more 
natural to read this verse immediately 
after xi. 5; xii. 1 however must in 
some form and in some place appear 
in the text, as we see from xv. I. 
Bringing heat and dew. Contrast 


Ghaplers Ad!) 8. XT7T, τς, 15 


and goes under! the earth with the light *of his beams 
unceasingly *. 


[The Angels tok Enoch, and placed him on the East at the 
Gates of the Sun.| 


XIII. τ. These men brought me to the East * and * showed 
me the gates* by which the sun * goes forth® at the appointed 
seasons, and according to the revolution of the months * of 
the whole year °, and * according to the number of the hours, 
day and night’. 2. And I saw the six great* gates * open, each 
gate having sixty-one stadia and a quarter of one stadium ° ; 
*and I truly measured them and understood their size to be 
so much, by which the sun goes forth; and he goes to the 
west *and makes his course correspond. And he proceeds 
through all the months ὅ. 3. * And by the first gates he 
goes out forty-two days; by the second gates thirty-five days ; 
by the fourth gates thirty-five; by the fifth gates thirty- 
4. * And so he 
returns ἢ * from the sixth gates in the course of time °: * and 
he enters by the fifth gates during thirty-five days, by the 
fourth gates thirty-five, by the third gates during thirty- 
5. *And so the 


five; by the sixth gates® forty-five '°. 


five days; by the second gates thirty-five 19, 


1 To descend upon, B; under the heaven and under, Sok. 2 The 
rays of the sun, B ; Of his beams, Sok. 

XIII. ὁ Baddsof the heavens. 1 Placed me at the gates of the sun, 
A. ° Enters, B. ° Bom. 7 At the shortening up to the lengthening 
of the days and nights, B. 8 A om. * And I measured their size, 
and I could not comprehend their size, B. τὸ A Bom. U Bom. 


A adds to rest. 





the conception in Eth. En. lx. 20. 
8. Goes under the earth. This 
is undoubtedly corrupt, as the sun 
does not go under the earth but 
through the fourth heaven when he 
sets in the west. See xiv. 2 (note). 
Unceasingly : cf. xi. 2 (note). 
XIII.1. The gates by which the 


sun goes forth. These are the six 
gates mentioned in the next verse. 
For an account of the sun’s six eastern 
gates and six western see Eth. En. 
Ixxii. 2-4. Six gates: Eth. En. 
lxxii. 3. The rest of the chapter is 
hopelessly corrupt. The account seems 
to be derived originally from Eth. En. 


τό The Book of the Secrets of Enoch. 


days of the whole year? are finished according to the alterna- 
tion of the four? seasons. 


[They took Enoch to the West.] 


XIV. 1. And * then these * men took me to the * West of 
the heavens* and showed me six great gates open, * cor- 
responding to the Eastern gates °, opposite * to which the sun 
goes out by the Eastern gates δ, according to the number of 
the days *three hundred and sixty-five, and the quarter of 
a day”. 2. *So he sets by the Western gates®§. When 
he goes out by the Western gates? * four hundred angels 


1 By his regular departure the years, B. And so the whole year, A. 
2 Bom. 


DV, Δ ‘The, B: * Western regions, A. ° Corresponding to the 
Eastern entrance, B. Opposite to the circuit of the Hastern gates, Sok. 


®° Where the sun retires, A. By which the sun passes, Sok. 


8 A om. 
glories of his luminary. 


lxxli. 2-37. 5. Four seasons: cf. 
xl. 6. The account of two of these 
seasons is found in Eth. En. 1xxxii. 
15-20: that of the remaining two is 
lost. 

XIV. 1. Three hundred and 
sixty-five, and the quarter of a 
day. I have shown in my edition 
of the Eth. En. pp. 190-91 that the 
writer of chs. Ixxii-Ixxxii. was 
familiar with the solar year of 3651 
days, but that owing to national 
prejudices he refused to acknowledge 
it. 2. According to the Eth. En. 
Ixxii. 5 the sun returns after sunset 
through the north in order to reach 
the east. In our text, however, the 
sun revolves through | the fourth 
heaven, xi; 3, and when he 
rises in the east goes under the 
heavens and appears to men. Dur- 
ing the night while he passes through 


xxx. 


7 Bom. 


° A adds he conceals his light under the earth and the 


the fourth heaven he is without light, 
or in the words of the text his crown 
is taken from him: when he is about 
to reappear in the east his crown, or 
in other words his light, is restored to 
him. The reason why the sun is 
obliged to surrender his crown in 
passing through the fourth heaven 
before God is presumably that which 
is given in the Apoc. Mosis (ed. Tis- 
chend. p.19): the sun cannot shine 
before the Light of the Universe 
(ἐνῴπιον τοῦ φωτὸς τῶν ὅλων). The 
passage in this Apocalypse appears 
undoubtedly to be founded on the 
present text. Eve is there represented 
as seeing the sun and moon praying 
for Adam before God but without 
their light. She thereupon asks: ποῦ 
ἐστὶν τὸ φῶς αὐτῶν, καὶ διὰ τί γεγό- 
νασιν μελανοειδεῖς ; καὶ λέγει αὐτῇ Σήθ. 


οὐ δύνανται φαίνειν ἐνώπιον τοῦ φωτὸς 


Chapters XIV. 1—XV. 4. 17 


take his crown and bring it to the Lord', 9. And the sun 
revolves? in his chariot *and goes without light? * for 
seven complete hours in the night *. * And when he comes 
near the East ὅ * at the eighth hour of the night δ, * the four 
hundred angels bring his crown and crown him’. 


[Lhe Creatures of the Sun; the Phoenixes and Chalkidri sang.] 


XV. τ. Then sang the creatures 8 called the Phoenixes and 
the Chalkidri. On this account every bird claps its wings, 
rejoicing at the giver of light, * and they sang a song at the 
command of the Lord ®. 2. The giver of light comes to 
give his brightness to * the whole world’. 9. * And they 
showed me the calculation of the going of the sun. And the 
gates by which he enters and goes out are great gates, which 
God made for the computation of the year. 4. * On this 
account the sun is great 13, 


1 So B and Sok., but that the former reads four instead of four hundred. 
A reads but the crown of his splendour is in heaven before the Lord: 
and there are four hundred angels attending Him. 2 Revolves, 
B Sok. Goes under the earth, A. 3 And rests, A. *Bom.; 
A Sok. support text, but that Sok. omits complete. After night A adds 
and reaches half his course under the earth. ° At the Eastern 
gates, B; Sok. om. 5 B om. 7 He brings forth his luminary 
and his shining crown, and the sun is lighted up more than fire, A. 
And places on it again the crown, B. 

XV. * A adds of the sun; B ΟΜΙΤΒ VERSES I, 2. ° Singing with their 
voices, Sok. 10 His creation, Sok.; A adds and there will be the 
guards of the morning, which are the rays of the sun and the earthly 
sun will go out and will receive his brightness to light up all the face 
of the earth. 1 So A and Sok. B reads this arrangement of the gates 
by which he enters and goes out the two angels showed me; these 
gates the Lord made for the computation and his yearly record of the 
sun. ™ B om.; A adds its revolutions extend to twenty-eight years, 
and so it was from the beginning. 


τῶν ὅλων, Kal τούτου χάριν ἐκρύβη τὸ XV. 1. See xii. 1 (note). Every 
φῶς adn’ αὐτῶν. 3. Sevencomplete bird. We should expect ‘all these 
hours in the night. This is corrupt. winged creatures,’ i.e. the Phoenixes 
The writer must have known that the and Chalkidri. Or are we to take it 
length of the night varied with thesea- that the early song of birds at sun- 
son. In the Eth. En.a chapter (Ixxii) rise is here referred to? but this is 
is devoted to the explanation of the unlikely. 

varying lengths of the day and night. 


σ 


18 The Book of the Secrets of Enoch. 


[Zhe Mea took Enoch and placed him at the East, at the 
Course of the Moon.| 


XVI. 1. * The other, the computation of the moon these 
* And 
they pointed out the gates to me *, twelve great* gates extend- 
ing * from the West to the East°, by which the moon enters 
*and goes out® at the customary times. 


men showed me!; *all the goings and revolutions *. 


2, She enters 
* the first gate when the sun is in the West thirty-one days 
exactly’; by the second gate thirty-one ® days exactly; by 
the third gate thirty days exactly; by the fourth gate thirty 
days exactly ; by the fifth gate thirty-one days exactly; by 
the sixth gate thirty-one days exactly ; by the seventh gate 
thirty days exactly; by the eighth gate thirty-one days 
exactly ; by the ninth gate thirty-one® days exactly; by the 
tenth gate thirty 1° exactly ; by the eleventh gate thirty-one 
days exactly; by the twelfth gate twenty-eight days" 
exactly. 3. And so by the Western gates in her revolu- 
tions, and corresponding to the number of the Eastern gates 
4. * And unto the 
sun there are three hundred and sixty-five days and a quarter 


she goes, and accomplishes the year 12, 





XVI. 1 They also showed me the other arrangement, that of the 
moon, B. * And all its course. And the men showed me all the 
movements of these two, B; A om. 3 A Sok. om. 1 Eternal, B. 
5 Towards the East, B. 6 Bom. 7 B OMITS ENTIRE VERSE. Sok. 
reads the first gates (western place of the sun) 31 days to the place of 
the sun exactly. For31 A reads 1. ® Emended from 35 A Sok. 9 35, 
A. 10 31, Sok. M22, Sok. 22 Sok. adds in the days. 





XVI. 1. Twelve great gates. 
These are the same as the gates of the 
2-3. It is obvious that 
the text is here corrupt, as this account 


sun in xiii. 


cannot possibly apply to the moon. 
In order to correct it we have only 
to read instead of ‘moon’ 
We have thus 


The 


‘sun’ 
wherever it occurs. 
a description of the Solar year. 


numbers when added together = 365. 
Hence in ver. 4 we are told that a 
Solar year = 365+ days. Then in ver. 
5 we proceed to consider the lunar 
year which amounts not to 365 but 
to 354 days, there being a difference 
of eleven days, or more exactly eleven 
and a quarter days. 


Chapter XVI, 1-7. 19 


of one day!. 5. But in the lunar year there are three 
hundred and fifty-four days, making twelve months of twenty- 
nine days; and * there remain eleven days over, which belong 
to the solar circle of the whole year *, and are * lunar epacts 
of the whole year*®. [Thus the great circle has five hundred 
6. The fourth part (of one day) is 


neglected during three years and the fourth year completes it 


and thirty-two years. | 
exactly. *On account of this they are omitted from the 
heavens during three years, and are not added to the number 
of the days*, on which account these change the seasons of 
the year *in two new months, to make the number complete 
and there are two others to diminish °. 7. And when she 
has gone through the Western gates, she returns and goes to 
the Eastern, with her light, *and so she goes day and night 
in the heavenly circles, below all the circles more quickly than 





1 So she sets by the western gates and finishes the year in 364 
days that are accomplished, B. This may be the original text, or 364 may 
be an error for 354. B OMITS VERSE 5. * Eleven days of the solar 
circle are wanting, Sok. 3. Epacts of the lunar year, A. + She 
goes through the year on this account and therefore the computation 
is made apart from the heavens, and in the years the days are not 
reckoned, B. Brome 





XVI.5. Twenty-nine days. This 
should be ‘twenty-nine and a half 
days.’ [Thus the great circle has 


it is consequently a period in which 
Easter and all the movable and un- 
movable feasts would occur on the 


532 years.| I have bracketed these 
words as they have no real connexion 
with the context. They arose obviously 
from a marginal gloss. The writer in 
this chapter does not get beyond 
the Metonic cycle, whereas the great 
eycle of 532 years is produced by 
multiplying together the Metonic 
cycle of nineteen years, and the Solar 
cycle of twenty-eight years. This 
great cycle is called the Dionysian or 
Great Paschal Period. As it includes 
all the variations in respect of the 
new moons and the dominical letters, 


ς 


same day of the week and month as 
in the corresponding year of the pre- 
ceding cycle. This cycle was frst 
proposed by Victorius of Aquitaine, 
circ. 457 A.D. It is obvious that any 
reference to such a cycle here is an 
intrusion. 6. The fourth part, 
&c. Explanation of leap year. On 
which account these change the 
seasons of the year, &c. Hope- 
lessly corrupt. 7. With her 
light. This seems to imply that her 
light is not borrowed from the sun 
as it is taught in the Eth. En. Ixxiii. 


2, 


20 The Book of the Secrets of Enoch. 


the winds of the heavens, and there are spirits and creatures, 
and angels flying 1, with six wings to each of the angels”. 
8. * And seven (months) are computed to the circle of the 
moon during a revolution of nineteen years *. 


[Of the singing of the Angels, which cannot be described] 


XVII. 1. In the middle of the heavens I saw an armed 
host serving the Lord with cymbals, and organs, and unceas- 


ing voice*. I was delighted at hearing it. 


[Of the taking up of Enoch into the fifth Heaven. | 


XVIII. 1. The men took *and brought® me up into the 
fifth heaven ®, and I saw there many hosts * not to be counted 


τ So Sok. but that it omits of the heavens and of the angels. B reads, 
So their circle goes as it were round the heavens and their chariot. 
The wind goes with it, urging its course and the flying spirits draw 
on the chariots. 2 B adds and such is the arrangement of the moon. 
5 So Sok. ; and its course is in seven different directions for nineteen 
years, A; Bom. 

XVII. * A adds and noble and continuous and varied singing, which 
it is not possible to describe. And so wonderful and strange is the 
singing of these angels that it amazes every mind. Sok. adds and with 
noble singing. 


XVIII. ° A Bom. Aue 


Spirits ...with six wings. The 
moon has its attendant six-winged 
spirits as the sun has its ¢welve-winged 
attendants (xii. 2). 8. This verse 
deals with the Metonic cycle. This 
cycle consists of a period of nineteen 
solar years, after which the new 
moons happen on the same days of the 
year. As nineteen solar years = 
6,939-1860 days=235 lunar months 
= nineteen lunar years and seven 
months, the solar and lunar years can 
be reconciled by intercalating seven 
lunar months at the close of the 3rd, 
5th, 8th, 11th, 13th, 16th, and 19th 
years of the cycle. 


XVII. An armed host. The 


adds and placed me there. 


purpose for which they are armed is 
given in Test. Levi 3, though in this 
Testament they are placed in the 
third heaven: ἐν τῷ τρίτῳ εἰσὶν αἱ 
δυνάμεις τῶν παρεμβολῶν, οἱ ταχθέντες 
εἰς ἡμέραν κρίσεως, ποιῆσαι ἐκδίκησιν 
ἐν τοῖς πνεύμασι τῆς πλάνης καὶ τοῦ 
Βελίαρ. Serving the Lord with 
cymbals ...and unceasing voice. 
This is exactly the conception which 
Test. Levi 3 gives of the functions of 
the inhabitants of the fourth heaven: 
ἐν δὲ τῷ μετ᾽ αὐτὸν εἰσὶ θρόνοι, ἐξου- 


, > ΜΝ 
ait, ἐν Ww 


a ΠΥ an na 
ὕμνοι ἀεὶ τῷ θεῷ προσ- 
φέρονται. 


XVIII. 1. Fifth heaven. Our 
text and Test. Levi 3 differ absolutely 


Chapters XVI. 8—XVITI. 3. 21 


called Grigory’; and their appearance was like men, and their 
2. And their 
countenances were withered, and their lips are always silent. 
And there was no service in * the fifth® heaven. And I said 
to the men who were with me: ‘ Why are these men very 


size was * ereater than that of the giants 2. 
8δὃ᾽ D> 


withered, and their faces melancholy, and their lips silent, and 
there is no service in this heaven ?’ 3. And they said to 


me: ‘ These are the Grigori, who, with their prince Satanail, 


Lom. 


huge limbed, A. B oM. REST OF CHAPTER. 


2 Greater than great wonders, B. Great and they were 


* This, Sok. 





as to the inhabitants of the fifth 
According to the latter the 
inhabitants are of ἄγγελοι of φέροντες 


heaven, 


τὰς ἀποκρίσεις τοῖς ἀγγέλοις τοῦ προσ- 
ὦπου kupiov. This view, however, 
seems limited to the Test. of Levi, 
whereas we find in Chag. 12” the 
same view expressed as here: i.e, 
in ΠΝ the fifth heaven are to be 
found ‘ hosts of angels praising God by 
night, but keeping silent by day that 
God may hear the praises of Israel.’ 
The latter clause is a late Rabbinic 
idea. Again, in Clem. Alex. Strom. 
v. 11. 77, we find a fragment of the 
Apocalypse of Zephaniah which sup- 
ports, and in all probability is based 
on, our text: ἄρ᾽ οὐχ ὅμοια ταῦτα τοῖς 
ὑπὸ Σοφονία λεχθεῖσι τοῦ προφήτου ; 
καὶ ἀνέλαβέν με πνεῦμα καὶ ἀνήνεγκέν 
με εἰς οὐρανὸν πέμπτον καὶ ἐθεώρουν 
ἀγγέλους καλουμένους κυρίους. 

ὑμνοῦντας θεὸν ἄρρητον ὕψιστον. This 
Apocalypse is extant in Thebaic in 
a fragmentary condition, but these 
fragments do not contain the passage 
just quoted. Grigori. These are 
the Watchers, the ᾿Εγρήγοροι, or De Vy, 
of whom we have so full accounts in 
the Eth. En. vi-xvi.; xix.; Ixxxvi. 
8. The Grigori. These are the 
angels whose brethren rebelled and 


were confined in the second heaven. 
See vi. 3 (note). These Watchers 
rebelled against God before the angels 
were tempted to sin with the daugh- 
ters of men. In other words, we 
have here the agents of the original 
revolt in heaven, the Satans; and 
their leader is naturally named Sata- 
nail. These existed as evil agencies 
before the fall of the angels; for in 
Eth. En. liv. 6 the guilt of the latter 
consisted in becoming subject toSatan. 
See Eth. En. xl. 7 (note). The myth 
here, however, varies somewhat from 
that in Eth. En. vi-xvi. The leaders 
in the Eth. En. vi—xvi. are not Satans, 
but ‘watchers,’ like their followers. 
In Eth. En. lxix, however, we have 
an account which harmonizes with 
our text. There we see that the 
superior angels had rebelled before 
the creation of Adam; that they had 
tempted Eve and brought about the 
fall of the angels in the days of Jared. 
Thus, in Eth. En. Ixix. and here, the 
leaders of the angels who fell in 
Jared’s days are Satans. This is 
practically the view of portions of the 
Talmud. See Weber, pp. 211, 243, 
244. Who with their prince 
Satanail. Quoted in Test. Dan. 5 


cal , fol , ’ i 
τῶν πνευμάτων τῆς πλάνης, ᾿Ανέγνων 


22 The Book of the Secrets of Enoch. 


rejected the holy! Lord *. 
things ὅ they are kept in great darkness in the second heaven ; 
*and of them there went three * to the earth from the throne 


of God to the place Ermon; and they entered into dealings 


4. And *in consequence of these 


on the side of Mount Iermon, and they saw the daughters 
of men, that they were fair, and took unto themselves wives. 
5. And they made the earth foul with their deeds®. And 
they acted lawlessly in all times of this age, and wrought 
confusion, and the giants were born, and the strangely tall 


men, and there was much wickedness. 
of this God judged them with a mighty judgement. 


6. And on account 
And 


they lament for their brethren, and they will be punished at 


the great day of the Lord. 


7. And I said to the Grigori : 


‘I have seen your brethren and their works, and their great! 





1 Sok. om. 


2 Sok. adds to the number of twenty millions. 
who followed them are the prisoners who, Sok. 


3’ Those 
* Who went, Sok. 


® Sok. adds And the wives of men continue to do evil. 





yap ἐν βίβλῳ ᾿Ενὼχ τοῦ δικαίου, ὅτι 
ὁ ἄρχων ὑμῶν ἐστὶν ὃ Σατανᾶς. ὑμῶν 
is here corrupt for αὐτῶν. The text 
cannot mean that all the watchers 
rebelled, but only that it was from 
the class of the watchers that the 
rebels proceeded. It is, of course, 
just possible that the writers’ scheme 
may differ from the conception we 
have given above, and be as follows. 
The rebellious watchers, with their 
prince Satanail, are confined to the 
fifth heaven. The subordinate angels 
who followed them are imprisoned 
in the second heaven, whereas the 
watchers who went down to earth and 
sinned with women are imprisoned 
under the earth. This view is very 
attractive, but is open to more diffi- 
culties of interpretation than the one 
we have followed. The MSS. reading 
Jifth in vii. 3 is indeed in its favour, 
but then for ‘prince and’ in the 


same verse we must read ‘ prince and 
The main objections 
to this interpretation, however, lie 
in ΧΙ. 8, 9, and in vii. 3, where the 
prisoners of the second heaven are 


leaders who,’ 


clearly identified with the watchers, 
In xxx. 1-3 Satanail with his angels 
is cast down from heaven. 4. 
Kept...in the second heaven: 
see vii. 3. Three. According to 
Eth. En. ix. 6 Azazel, or vi. 3, ix. 7 
Semjaza : according to Jalkut Schim., 
Beresch 44° Assael and 
Ermon: see Eth, En. vi. 2-6 (notes). 
Entered into dealings on .. 

Mount Iermon: Eth. En, vi. 5. 
δ: Whi. Bin. ox. 8.» ἐν], 26 6. Eth. 
En. x. 4-15. They will be punished: 


Semjaza. 


i. 6. the lustful watchers. 7. There 
is a confusion in this verse. In vii. 
Enoch has seen the rebellious 


watchers being tortured inthe second 
heaven ; whereas he says here that he 


Chapters XVIII. 4—XIX. 2. 23 


torments?. And I have prayed for them, but God has con- 
demned them (to be) under the earth, till the heaven and 
earth are ended for ever.’ 8. And I said: ‘ Why do ye 
* wait, brethren 3, and not serve before the face of the Lord ? 
and perform your duties * before the face of the Lord, and do 
not anger your Lord* to the end.’ 9. And they listened 
And they * stood in the four orders in this ® 
heaven, and lo! as I was standing with these men, four 


to my rebuke. 


trumpets resounded together with a loud voice, and the 
Grigori sang with one voice, and their voices went forth 
before the Lord ® with sadness and tenderness. 


[The taking up of Enoch into the siath Heaven.| 


XIX. 1. And these men took me thence and brought me 
to the sixth heaven, and I saw there seven bands of angels, 
very bright and glorious, and their faces shining more than 
*the rays of’ the sun. *They are resplendent’, and there 
is no difference *in their countenances, or their manner, or 
the style of their clothing 8, 2. *And these orders arrange 


and study *the revolutions of the stars, and the changes 





1 Sok. adds and their great entreaties. 2 Await your brethren, 


Sok. 5. Sok. adds and serve. * Sok. adds your God. 5 Spoke to 
the four orders in, A. ® Sok. adds God. 
xo. ' Brom: 8. Of form between them nor in the fashion of their 


raiment, Sok. 59. Some of these angels, B. 





has seen the lustful watchers who are 
punished under the earth. I have 


Chag. 12”, and with the colourless 
account in the Asc. Is. There is no 


prayed for them: cf. vii. 5 (note). 
8, 9. The watchers are silent out 
of sympathy with their brethren 
who are punished in the second 
heaven and under the earth, but at 
Enoch’s rebuke they resume the wer- 
ship they had left off. Even so their 
singing is still marked with sadness. 
XIX. 1. The account of the sixth 
heaven disagrees more or less with 
that of Test. Levi 3, with that. of 


difference in their countenances, 
&c.: Asc. Is. viii. 16 ‘Omnium una 
species et gloria aequalis,’ seews to be 
derived from our text, as it empha- 
sizes the differences in glory between 
the angelic orders in each of the first 
five heavens, and emphasizes no less 
the equality in glory of all the angels 
of the sixth heaven (cf. Asc. Is. viii. 
5-7). 2. The heavenly bodies are 
under Uriel in Eth. En, 1xxii-Ixxxii. 


24 The Book of the Secrets of Enoch. 


of the moon, and revolutions of the sun, and superintend the 
good or evil condition of the world’. 4. *And they * arrange 
teachings, and instructions, and sweet *speaking, and? 
singing, and all * kinds of glorious * praise. * These are the 
archangels who are appointed over the angels! They hold 
in subjection all living things both in heaven and earth ὅ, 
4. And there are the angels who are over seasons and years, 
and the angels who are over rivers and the sea, and those 
who are over the fruits * of the earth, and the angels over 
every herb, giving all kinds of nourishment to every living 


thing ©. 5. And the angels over all souls of men, who 
write down all their works and their lives? before the face 
of the Lord. 6. In the midst of them are seven phoenixes 


and seven cherubims, and seven six-winged creatures, * being 
as one voice and singing with one voice*; and it is not 
possible to deseribe their singing, and * they rejoice before 
the Lord ὃ at His footstool. 


[ Thence Enoch is taken into the seventh Heaven το 


ΧΧ, τ. And these men took me thence *and brought me™ 


1 The peaceful order of the world, and the revolutions of the sun,moon, 
and stars. * Other heavenly angels, B. 3 And clear, A; voiced, 
Sok. * Things concerned with, A. 5 So A Sok.; but that A reads 
measure for hold in subjection, B om. δ. So A Sok.; but that A reads 
all those who give nourishment for giving all kinds of nourishment; 
B reads and grass and all things that grow. 7 And the angels who 
write down all the souls of men and all their works and their lives, A ; 
Other angels arrange the things of all men and all living things, and 
write, B. 8. With one voice they sing in harmony, A; Each uttering 
words by himself, and singing by himself things in harmony, B. 
9. The Lord rejoices with them, B. 

XX. 1 Entry of Enoch into the seventh heaven, B. 1 A om. 





4. In Eth. En. Ix. it is subordinate phim, Ophannim, and Chajjoth, and 
spirits that are over these natural other angels of service in the seventh 
objects. Cf Eth. En. lxxxii.13; Rev. heaven. Test. Levi 3 in agreement 
ἴχ, Boe. G2 laa) 5 5. It is Raphael with this verse represents the in- 
in Eth. En. xx. 3. 6. Six-winged habitants of the sixth heaven as oi 
creatures: i.e. seraphim. Cf. xii. 1 ἀἄγγελοί εἶσι τοῦ προσώπου κυρίου, of 
(notes). Observe that both cherubim λειτουργοῦντες. 

and seraphim are also in the seventh XX. 1. With this description of 
heaven, Chag. 12” places the Sera- the heavenly hosts οἵ, Is, vi; Ezek. 


Chapters XIX. 3—XX. 3. 25 


to the seventh heaven, and I saw there a very | great light and 
*all the fiery hosts of great archangels, and incorporeal powers? 
*and lordships, and principalities, and powers; cherubim 
and seraphim, thrones! * and the watehfulness of many eyes. 
There were ten troops, a station of brightness *, and I was 
2. And those 
men *took hold of me and brought me into their midst ἢ 


afraid, and trembled * with a great terror 1. 


and said to me: ‘Be of good cheer, Enoch, be not afraid.’ 
3. And they showed me the Lord from afar sitting on His 
lofty ° throne ®. And all the heavenly hosts having approached 
stood! on the ten! steps, * according to their rank : and? made 





1 Bom. 2 A fiery host of great archangels of spiritual forms, A. 
All the fiery and bright host of the incorporeal archangels, B. * And 
the ten many-eyed bands of bright station, Sok.; Bom. After brightness 
A Sok. add the gloss like the followers of John. For nine (A) I have 
read ten with Sok. * Placed me in their midst, B. For unto their 
midst A reads after them. ° Very lofty, Sok., B om. 6 A adds for 
it is that upon which God rests. In the tenth heaven, in the tenth 
heaven is God. In the Hebrew language it is called Avarat. 





i; Eth. En. xiv. 9-17; Ixxi. 7-9; 
Rev. iv. For Chag. 12” see xix. 6 
(note). But this account can well 
compare for grandeur with any of the 
Lordships, and principali- 
.. thrones. So 


above. 
ties, and powers . 
exactly Col. i. 16 εἴτε θρόνοι εἴτε κυριό- 
τητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι. ΟἿ. 
Eph. i. 21 ἀρχῆς καὶ ἐξουσίας καὶ δυνά- 
pews καὶ κυριότητος : also Rom. viii. 
305 ἜΠΗ: 11: EO, 153 Ὁ Pet. i, 22: 
Eth. En. lxi. το. Watchfulness of 
many eyes seems to be derived from 


Ezek. x. 12. These are the Ophan- 
mim, th, Tin, Iki, τὸ “Den =. ᾿ς 
brightness. These are the ten orders 


of angels mentioned in ver. 3. Was 
afraid and trembled: Eth. En. xiy. 
14. 2. Be of good cheer, &c.: 
ef. i. 8. 5, fhe: Tord’. . son 
His lofty throne: Is. vi, 1; Eth. 
En. xiv, 20; Rev. xix. 4. All the 
heavenly hosts ... on the ten 
steps according to their rank, 


These hosts consist of the ten troops 
mentioned in ver. 1, arranged in the 
order of their rank. According to 
Maimonides in the Mishne Thora 
S. 1; Jesode Thora C. 2, they are: 
Chajjoth, Ophannim, Arellim, Chash- 
mallim, Seraphim, Mal’achim, Elohim, 
Bene Elohim, Kerubim, Ishim (We- 
ber, p. 163). In the Berith menucha 
the list is different: Arellim, Ishim, 
Bene Elohim, Mal’achim, Chashmal- 
lim, Tarshishim, Shina’nim, Kerubim, 
Ophannim, Seraphim (Hisenmenger, 
ii. 374). But the nearest parallel is 
to be found in the nine orders of Dio- 
nysius the Areopagite, i.e. Ξεραφίμ, 
Χερουβίμ, Θρόνοι, Κυριότητες, Δυνά- 
pes, ᾿Εξουσίαι, ᾿Αρχαί, ᾿Αρχάγγελοι, 
"Αγγελοι. These are reproduced in 
Dante, Par. c. 
slightly differing 
Gregory the Great (Hom. xxxiy. 7) 
is censured. 


xxviii, where the 
arrangement of 


26 The Book of the Secrets of Enoch. 


obeisance to the Lord. 4. And so they proceeded to their 
places in joy aud mirth, and in boundless light * singing 
songs with low and gentle voices!, * and gloriously serving 
Him ?. 


[How the Angels placed Enoch there at the limits of the 
seventh Heaven, and departed from him invisibly] 


XXI. τ. They leave not *nor depart day or night ὃ 
standing before the face of the Lord, working His will’, 
cherubim and seraphim, standing round His throne. * And 
the six-winged creatures® overshadow all ὃ His throne, singing 
* with a soft voice® before the face of the Lord: *‘ Holy, 
Holy, Holy: Lord God of Sabaoth! heaven and earth 
are full of Thy glory °!’ 2. When I had seen all these 
things, * these men said unto me: ‘ Enoch, up to this time 
we have been ordered to accompany thee.’ And® those men 
departed from me, and I saw them no more. And I remained 
alone at the extremity of the heaven‘, and was afraid, and 
fell on my face, * and said within myself: ‘ Woe is me! what 
has come upon me! ®.’ 3. And the Lord sent one of His 
glorious archangels®, Gabriel, and he said to me: ‘ Be of 
good cheer, Enoch, *be not afraid °, *stand up, come with me ἰδ, 
and stand up before the face of the Lord for ever. 4. And 
I answered him, *and said1!: ‘Oh! Lord, my spirit has 
departed from me with fear *and trembling δ! *call to me 
the men! who have brought me to this place: upon them 


2B) Ont, ? The glorious ones seeing Him, Souk. 

XXI.* Aom. * Baddsandthe whole host of. ° With six wings and 
manyeyes, A. ® Bom. 7 Seventhheaven,A. *Bom. 3 Fearnot thou 
these hosts, B. ' Come unto me, B. A transposes these words after for 
ever. ?! Bom.; A adds within myself. B adds Woe is me, O Lord! 
Ἰ2Ὶ called the men, A B. 





XXI. 1. Leave not nor depart depart.’ ‘Six-winged creatures... 
day or night. This is derived from Holy, holy, holy, &c.,’ Is. vi. 2, 3. 
Eth. En. xiv. 23 ‘The holy ones 3. Be of good cheer, be not afraid. 
of the holy—leave not by night nor See i, 8; xx. 2; xxi. 5; Eth. En. 


Chapters ΧΑ. 4—XXIT. 5. 27 


I have relied, and with them I would go before the face of 
the Lord.’ 5. And Gabriel hurried me away like a leaf 
carried off by the wind, * and he took me! and set me before 
the face of the Lord”. 

XXII. 4. I fell down? and worshipped the Lord. 5. And 
the Lord spake with His lips to me: ‘ Be of good cheer, 





1 Having taken me, Sok. A om. 2 A adds 6. And I saw the 
eighth heaven, which is called in the Hebrew language, Muzaloth, 
changing in its season in dryness and moisture, with the twelve signs 
of the zodiac, which are above the seventh heaven. And I saw the 
ninth heaven, which in the Hebrew is called Kukhavim, where are 
the heavenly homes of the twelve signs of the zodiac. 


Michael the Archangel led Enoch into the tenth heaven 
before the face of the Lord. 


XXII. 1. In the tenth heaven Aravoth, I saw the vision of the face 
of the Lord, like iron burnt in the fire, and brought forth and emitting 
sparks, and it burns. So I saw the face of the Lord; but the face of 
the Lord cannot betold. It is wonderful and awful, and very terrible. 
2. And who am I that I should tell of the unspeakable being of God, 
and His wonderful face? And it is not for me to tell of His wonderful 
knowledge and various utterances ; and the very great throne of the 
Lord not made with hands. And how many stand around Him, hosts 
of cherubim and seraphim. 3. And moreover their never-ceasing 
songs, and their unchanging beauty, and the unspeakable greatness of 
His beauty, who can tell ? 


In Sok. a duplicate, but somewhat different, version of XXII. 1-3 is given :— 


I also saw the Lord face to face. And His face was very glorious, 
marvellous and terrible, threatening, andstrange. 2. WhoamTto tell 
of the incomprehensible existence of the Lord, and His face wonderful, 
and not to be spoken of: and the choir with much instruction, and 
loud sound, and the throne of the Lord very great, and not made with 
hands: and the choir standing around Him of the hosts of cherubim 
and seraphim ! 


° B adds and could not see the Lord God. 


ΣΥ͂Σ 5. Cf. ver. 3. (6. This 
verse is clearly an interpolation. It 
is not found either in B or Sok. 


xiv. 17, where the path of the stars 
is above the throne of God, and as 
the throne of God according to this 


Furthermore, throughout the rest of 
the book only seven heavens are 
mentioned or implied. The term 
Muzaloth is the Hebrew name for the 
twelve signs of the Zodiac nibdyp, 
Kukhavim is merely a transliteration 
of D312. Some ground for this 
conception may be found in Eth. En. 


book is in the seventh heaven, the 
signs and stars might be regarded as 
in the eighth or ninth. | 

XXII. [1-3. Aravoth a translitera- 
tion of MID, which according to 
Chagig 12” was really the seventh 
heaven. The rest of ver. 1 and verses 
2, 3, may in some form have belonged 


28 The Book of the Secrets of Enoch. 


Enoch, be not afraid: rise up and stand before my face for 
ever.’ 6. And Michael, the chief captain, * lifted me up, 
and! brought me before the face of the Lord, and the Lord 
said to His servants making trial of them : ‘ Let Enoch come 
to stand before My face for ever!’ 7. And the glorious 
ones made obeisance *to the Lord, and said: ‘ Let Enoch 
proceed according to Thy word?!’ 8. And the Lord said 
to Michael: ‘* Go and take from Enoch his earthly robe, 
and anoint him with My holy ® oil, and clothe him with the 
raiment of My glory.’ g. And so Michael * did as the 
Lord spake unto him. He* anointed me® and clothed me, 
and the appearance of that oil was more than a great light, 
and its anointing was like exeellent dew ; and its fragrance 
like myrrh, shining like a ray of the sun. 10. * And 
I gazed upon myself, and I was like one of His glorious 
ones®, *And there was no difference, and fear and 
trembling departed from me‘. 11. And the Lord called 
one of His archangels, by name Vretil*, who * was more wise 
than the other archangels, and ® wrote down all the doings of 
the Lord. 12. And the Lord said to Vretil ὃ, ‘ Bring forth 


1 B om. and transposes verses 8-10 before 5. ? And told me to come 
forth, B. 3. Take Enoch and strip from him all earthly things and 
anoint him with fine, B. 4 Stripped me of my clothes and, B. 
5 With blessed oil, B. 5 Sok. om. 7 A Sok. om. 8 Pravuil, A; 
Vrevoil, Sok. 9 With wisdom, B. 


to the text. Ihave with some hesi- the blessed. Cf. Eth. En. Isxii. 15 ; 
tation rejected them]. 6. Michael.  cviii. 12; 2 Cor. v. 3,4; Rev. iii. 4, 
Ci) Eth. Hn ἰσσχι 152; ΤᾺ, where. 9h, 18.5 ἵν. ἦν» vis Τῖς vil. Ὁ, 1Ππ' Σὲ: 
Michael takes charge of Enoch. He 4 Ezra ii. 39, 45; Herm. Sim. viii. 
is likewise the chief of the archangels, 2; Asc. Is. ix. 9. 11. Vretil. I 
Eth. En. x]. 9. As being the angel cannot find this name anywhere else. 
set over Israel, Eth. En. xx. 5, he is 12. Give a reed to Enoch. These 
naturally the chief captain. 8. words are drawn upon in Liber Κ΄. 
This is τὸ ἔλαιον τοῦ ἐλέου of Apoc. Joannis Apocryphus (Thilo, Cod. 
Mosis ed. Tischend. p.6. Holy oil. Apocr. N. T. vol. i. p. 890) ‘ Ele- 
See viii. 7: Evang. Nicod. ii. 3. vavit Henoc super firmamentum... 
This oil is described in ver. 9, and its et praecepit ei dari calamum... 
effects in vér, 10. Raiment of my οὖ sedens scripsit sexaginta septem 
glory. These are the garments of _ libros, 


Chapters XXII. 6—XXIII. 4. 29 


the books from my store-places, * and give a reed to Enoch’, 
* and interpret to him the books”. * And Vretil made 
haste and brought me the books, fragrant with myrrh, and 
gave me a reed from his hand °. 


| Of the Writing of Enoch how he wrote about his wonderful Goings 
and the heavenly Visions, and he himself wrote 366 Books. | 


XXIII. 1. And he told me all the works of *the heaven 
and * the earth and the sea, * and their goings and comings °, 
-*the noise of the thunder; the sun and moon and the 
movement of the stars; their changings; the seasons and 
years; days and hours®; and’? goings of the winds; and 
the numbers of the angels; *the songs of the armed 
hosts ὃ. 2. And everything relating to man, and every 
language of their songs, and the lives of men, and the 
precepts ὃ and instructions, and sweet-voiced singings, and all 
which it is suitable to be instructed in. 3. * And Vretil 
instructed me thirty days and thirty nights, and his lips 
never ceased speaking; and I did not cease thirty days and 
thirty nights writing all the remarks1?°. 4. And Vretil 11 said 
to me: ** All the things which I have told thee, thou hast 
written down. Sit?? down and * write all about '? the souls 


1 And take a reed for speedy writing and give it to Enoch, A Sok. 
2 A om. 3 And show him the books wonderful and fragrant with 
myrrh from thy hand, A; Sok. agrees with text, save that he adds wonderful 
before books, and adds for speedy writing after reed. 

Sexe B om: 5 The movements of all the elements, B; A om. 
δ. The living things and the seasons of the year, and the course of his 
days and their changings, and the teaching of the commandments, B ; 
Sok. supports text, save that for movement of the stars he reads stars and 
their goings. After hours Sok. adds and the coming forth of the clouds. 
7 B omits from and goings to end of ver. 2. 8 The fashion of their 
songs, A. ° Narratives, A. 10 A om.; Sok. supports text, but that for 
remarks he reads marks of every creature. After creature Sok. adds and 
when I had finished the thirty days and nights. um Pravuil; A; 
Vrevoil, Sok. So a'so in previous verse. 12 Lo! what things I have 
instructed thee in and what thou hast written: and now sit, Sok. 
8 Write down all, Sok. 





XXIII. 1. This verse would not tial Physics in Eth. En, Ixxii-lxyxii. 
unsuitably describe the Book of Celes- Songs of the armed hosts: see xvii. 


30 The Book of the Secrets of Enoch. 


of men, those of them which are not born, and the places 
5. For every soul was created 


6. And 
I * wrote all out continuously? during thirty days and thirty 


prepared for them for ever. 
eternally! before the foundation of the world.’ 


nights, *and I copied all out accurately, and I wrote 


.366 books °. 





1 For eternity, Sok. 
written 360 books, B. 


3 Sat, Sok. 


35 And so I ceased and I had 





5. Every soul was created... 
before the foundation of the 
world. The Platonic doctrine of 
the pre-existence of the soul is here 
taught. We find that it had already 
made its way into Jewish thought 
in Egypt; cf. Wisdom of Solomon, 
Vili. 19, 20 παῖς δὲ ἤμην εὐφυής, ψυ- 
χῆς τε ἔλαχον ἀγαθῆς, μᾶλλον δὲ ἀγα- 
This 
doctrine was accepted and further de- 
veloped by Philo. According to him 
the whole atmosphere is filled with 


θὸς ὧν ἦλθον εἰς σῶμα ἀμίαντον. 


souls. Among these, those who are 
nearer the earth and are attracted by 
the body descend into mortal bodies 
(τούτων τῶν ψυχῶν αἱ μὲν κατίασιν 
ἐνδεθησόμεναι σώμασι θνητοῖς, ὅσαι 
προσγειότατοι καὶ φιλοσώματοι, De 
Somn. i, 22). When they have en- 
tered the body they are swept off by 
it as by a river and swallowed up in 
its eddies (ἐκεῖναι δὲ ὥσπερ εἰς ποταμὸν 
τὸ σῶμα καταβᾶσαι τοτὲ μὲν ὑπὸ συρ- 
μοῦ δίνης βιαιοτάτης ἁρπασθεῖσαι κατε- 
πόθησαν, De Gigant. 3). Only a few 
escape by obedience to a spiritual 
philosophy and come to share in the 
incorporeal and imperishable life that 
is with God (De Gigant. 3). But 
there were other souls, called demons 
in philosophy and angels in Scripture, 
who dwelling in the higher parts were 
never entangled by love of the earthly 
(μηδενὸς μὲν τῶν περιγείων ποτὲ ὀρεχ- 
θεῖσαι τὸ παράπαν, De Somn.i. 22}, 8 


who reported the commands of the 
Father to the children, and the needs 
of the children to the Father (τὰς τοῦ 
πατρὸς ἐπικελεύσεις τοῖς ἐκγόνοις Kal 
τὰς τῶν ἐκγόνων χρείας τῷ πατρὶ 
διαγγέλλουσι, De Somn. i. 22; cf. De 
Gigant. 4). This doctrine of the 
preexistence of the soul was according 
to Josephus, Bell. Jud. ii. 8. 11, held 
by the Essenes: καὶ γὰρ ἔρρωται παρ᾽ 
αὐτοῖς ἥδε ἡ δόξα, φθαρτὰ μὲν εἶναι τὰ 
σώματα καὶ τὴν ὕλην οὐ μόνιμον αὐτοῖς, 
τὰς δὲ ψυχὰς ἀθανάτους ἀεὶ διαμένειν, 
καὶ συμπλέκεσθαι μέν, ἐκ τοῦ λεπτοτά- 
του φοιτώσας αἰθέρος, ὥσπερ εἱρκταῖς 
τοῖς σώμασιν ἴυγγί τινι φυσικῇ κατα- 
σπωμένας, ἐπειδὰν δὲ ἀνεθῶσι τῶν κατὰ 
σάρκα δεσμῶν, οἷα δὴ μακρᾶς δουλείας 
ἀπηλλαγμένας, τότε χαίρειν καὶ μετεώ- 
ρους φέρεσθαι. It became a prevailing 
dogma in later Judaism. All souls 
which were to enter human bodies 
existed before the creation of the 
world in the Garden of Eden (TZan- 
chuma, Pikkude 3) or in the seventh 
heaven (Chagiy 12”) or in a certain 
chamber (ΝΜ) (Sifre 143”) whence 
God called them forth to enter human 
bodies. These souls were conceived 
of as actually living beings. Accord- 
ing to Bereshith rabba c. 8, God 
takes counsel with the souls of the 
righteous before He creates the earth 
(cf. Weber, pp. 204, 205, 217-220). 
See xxx. 16 (note). 


Chapters XXIII, 5—X XIV. 5. 31 


[ Of the great Secrets of God, which God revealed and told to 
Enoch, and spoke with him Face to Face.| 


XXIV. 1. And the Lord called me *and said to me: 
‘Enoch, sit thou on My? left hand with Gabriel. And 
I made obeisance to the Lord. 2. And the Lord spake 
to me: ‘ Enoch”, * the things which thou seest at rest and in 
I will tell thee * now, 
even* from the first, what things I created from the non- 
existent, and what visible things from the invisible®. 9. Not 
even to My angels have I told My secrets, nor have I in- 
formed them of * their origin, nor have they understood My 
infinite creation® which I tell thee of to-day. 4.. * For 
before anything which is visible existed’, * I alone held my 
course among the invisible things*, like the sun from the 
east to the west, *and from the west to the east. 5. But 
even the sun has rest in himself, but I did not find rest, 


motion were completed by me®. 


XXIV. '| And placed me on His, B. 2 Beloved Enoch, A. 
seest the things which are now completed, A. * All, Sok. 5. A adds 
Listen Enoch and pay attention to these words, for. δ᾽ Their origin 
nor of My infinite empire, nor have they understood the creation 
made by Me, A. My mysteries nor their explanations nor My 
boundless and inexplicable plans in creation, B. 7 Bom. 81 re- 
vealed the light: I went about in the light as one of the invisible. 





3 Thou 





XXIV. 2. From the non-exist- 
ent. Here creation ex nihilo seems 
to be taught. In Philo, on the other 
hand, the world was not created, but 
only formed from pre-existent chaotic 
elements. 


rendering of ἐκ τῶν μὴ ὄντων. This 
will harmonize with xxv. 1. Visible 
things from the invisible: cf. pas- 
sage just quoted from Philo; also Heb. 
xi. 3 ‘The worlds have been formed by 
the word of God, so that what is seen 
hath not been made out of things which 


In one passage, however, 
where the absolute creation of the 


world is taught, we have an actual 
and almost verbal agreement with 
our text—ds ἥλιος ἀνατείλας τὰ κε- 
κρυμμένα τῶν σωμάτων ἐπιδείκνυται, 
οὕτω καὶ ὃ Oeds τὰ πάντα γεννήσας οὐ 
μόνον εἰς τὸ ἐμφανὲς ἤγαγεν, ἀλλὰ καὶ 
ἃ πρότερον οὐκ ἣν ἐποίησεν, οὐ δημιουρ- 
ὸς μόνον, ἀλλὰ καὶ κτίστης αὐτὸς ὧν 
(De Somn. i. 13). Probably, how- 
ever, from the non-existent is a 


do appear.’ These words from Hebrews 
do not necessarily imply creation, but 
can naturally be interpreted after 
Philo’s conceptions. In Gen. i. 2 
LXX we find the idea of invisible 
elements introduced, as it gives ἡ δὲ 
γῆ ἦν ἀόρατος asa rendering of what 
we translate with ‘the earth was 
3. Not even to My 
angels: cf. xl. 3; 1 Pet. i. 12. 


waste.’ 


32 The Book of the Secrets of Enoch. 


because I was creating every thing ?. 


And I planned to lay 
the foundations and to make the visible creation. 


[God tells Enoch how out of the lowest Darkness, there comes 
Jorth the visible and the invisible.] 


XXV. 1. ‘* And I commanded in the depths that visible 
And out came Adoil 
very great”, *and I gazed upon him. And lo! his colour 
was*red, of great brightness *. 2. And I said unto him: 
“ Burst asunder, Adoil 4, and let that which comes from thee be 
3. And he burst asunder, and there came forth 
a great light®, and *I was in the midst of a great light, and 
as the light came forth from the light®, there came forth the 
great world, * revealing all the creation *, which I had pur- 
4. And I made 
for Myself a throne, and sat upon it, and I said to the light: 


things should come out of invisible. 


visible.” 


posed to make, and I saw that it was good. 





1 Bom. 
XXV. *?I summoned from the regions below the great Idoil to come 
3 Bom. + A om. 


forth who had in his belly a great stone, B. 


5 Stone, B. 
ing out of it, Sok.; Bom. 


XXV. 1. Here the formation of 
the world from pre-existing elements 
is taught, as in the Book of Wisdom 
xi. 17 ἐξ ἀμόρφου ὕλης. Cf. also Philo, 
De Justitia 7 Μηνύει δὲ ἡ τοῦ Κόσμου 
,. τὰ γὰρ μὴ ὄντα ἐκάλεσεν 

This is in the main the 
teaching of the Talmud. See Weber, 
193-196. Adoil. Is this from by age 
the hand of God? The word does not 
occur elsewhere that Iam aware of, In 


γένεσις .. 


> 4, ὦ 
εἰδ TO εἰναι, 


this and the two subsequent verses we 
have an adaptation of an Egyptian 
myth. 2. We have here a modifi- 
cation of the egg theory of the uni- 
verse. See Clem. Mecog. x. 17, 30. 
In Brugsch, Rel. wu. Myth. d. alten 
Aegypter, p. 101, we find a very close 
parallel. According to the monu- 
ments; ‘der ersteSchopfungsact began 


6 T was in the midst of light, and the light thus appear- 


mit der Bildung eines Eies aus dem 
Urgewiisser, aus dem das Tageslicht, 
die unmittelbare Ursache des Lebens 
in dem Bereiche der irdischen Welt 
herausbrach. 3. There came forth 
a great light. This exactly agrees 
with the ancient Egyptian myth as 
described in preceding note. Cf. also 
Brugsch, Rel. wu. Myth. pp. 160, 161 
on Die Geburt des Lichtes. There 
came forth the great world. This 
should refer to the world of the hea- 
vens, as the earth is dealt with in the 
next chapter. 4. I made for 
Myself a throne. This throne was 
created before the world according to 
Bereshith rabba ec. 1 as here. This 
idea may have found support in 
the LXX of Prov. viii. 27, where 
wisdom declares that she was with 


Chapters XXV. 1—XXVIT, τ. 33 


“ Go forth * on high? and be established above My throne ?, 
and be the foundation for things on high.’ 5. And there 
was nothing higher than the light, and as I reclined, I saw 
it from My throne. 
[God again calls from the Depths and there came forth 
Arkhas, Tazhis*, and one who is very red.| 


XXVI. τ. And I summoned a second time from the 
depths, *and said: ‘ Let the solid thing which is visible 
come forth from the invisible*.” And Arkhas * came forth® 
firm ® and heavy? and * very red*. 2. And I said: ‘Be 
thou divided, O Arkhas, and let * that be seen which is® pro- 
duced from thee.’ And when he was divided, the world came 
forth, very dark and great, * bringing the creation of all 
things below®. 3. And I saw that it?° was good. And I 
said to him: ‘* Go thou down?! and be thou established. * And 
be a foundation for things below’; and it wasso. Andit came 
forth and was established", and was a foundation for things 
below. *And there was nothing else below the darkness !, 


[How God established the Water, and surrounded it with 


Light, and established upon it Seven Islands.| 


XXVIT. 1. * And I ordered that there should be a separa- 
tion between the light and the darkness, and I said: ‘ Let 


1 Above My throne, Sok. 2 Sok. om. 

XXXVI. * Corrupt in A, from Tasecrn = heaviness (Old Slay.). * IT told 
him to come forth from the unseen into that which is fixed and visible, 
B ; and said : ‘let the strong Arkhas come forth, and he came forth 


strong from the invisible, A. SS AS ome 6 Very firm, B. 
7 Black, B. 8 The thing, A; B oMITS ENTIRE VERSE. 9. Bearer 
of the created things from all things below, A. ΤΌ ἈΠ ΒΒ. 1 Come 
forth from below, A Sok. 2 Bom. 





God at the creation when he estab- creation, of the earth. Arkhas may 

lished His throne upon the winds be from ΝῊ or even from ἀρχή. 

(ὅτε ἀφώριζεν τὸν ἑαυτοῦ θρόνον ἐπ᾽ XXVII. The title is very corrupt. 

ἀνέμων). 1. Separation between the light 
XXVI. 1. Formation, but not andthe darkness; Gen. i. 4. Ido 


34 The Book of the Secrets of Enoch. 


there be a thick substance, and it was sol. 2. * And 
I spread this out and there was water, and I spread it over 
the darkness *, below the light. 3. And thus I made firm 
the waters, that is, the depths, and I surrounded the waters 
with light, and I created seven circles and I fashioned them 
like crystal, moist and dry, that is to say, like glass and ice, 
and as for the waters, and also the other elements, I showed 
each of them their paths, (viz.) to the seven stars, each of them 
in their heaven, how they should go; and I saw that it was 
good. 4. And I separated between the light and the 
darkness ; that is to say, between the waters here and there. 
And I said to the light: ‘ Let it be day*’; and to the dark- 
ness, ‘Let it be night.’ And the evening and the morning 
were the first day +. 

XXVIII. 1. °And thus I * made firm the circles of the 
heavens, and caused the waters * below, which are under the 
heavens to be gathered into one place, and that the waves 
should be dried up, and it was so. 2. Out of the waves 
I made firm and great stones, and out of the stones I heaped 
together a dry substance, and I ealled the dry substance 
earth. 3. And in the midst of the earth I appointed 
a pit, that is to say an abyss. 4. I gathered the sea into 
one place, and I restrained it with a yoke. And I said to 


XXVII. ! And I ordered that they should take from the light and 
the darkness and I said: ‘ Let it be thick and covered with light,’ Sok. ; 
B om. 2 So A Sok., but that A adds with light after out. B reads And 
having clothed (spread out ?) certain things with light, I made broad 
and stretched out the path of the waters above the darkness. B 
OMITS THE REST OF THE CHAPTER. 3 Be thou day, Sok. * A adds 
as title of XX VIIT, Sunday. On it God showed to Enoch all His wisdom 
and power: during all the seven days how He created the powers of 
the heaven and earth and all moving things and at last man. 

XXVIII. © A and Sok. agree in this chapter. B is fragmentary and trans- 
posed, and reads: (2) And I made the great stones firm, (1) and ordered 


not pretend to understand what An exact rendering of Gen. i. το. 


follows. 3. Seven stars: see 3. This may be Sheol, or Tartarus 
SEK. 5. 4. Gen. i. 4, 5. (ef. xxix. 5), or it may be the abysses 
MV, 1. Gens a: Ὁ: 2. of the waters: cf. Gen. vii. 11; viii. 


I called the dry substance earth. 2; Eth. En. lxxxix. 7, 8; Jubilees ii. 


Chapters XXVIT. 2—XXIX. 3. 35 


the sea: ‘Lo! I give thee an eternal portion and thou shalt 
So I made fast the 
5. This I called 


the first day of the creation. Then it was evening, and again 


not move from thy established position.’ 
firmament and fixed it above the water. 


morning, and it was the second day |. 

XXIX.' 2. 
a nature like that of fire, and My eye gazed on the very firm 
And from the brightness of My eye the 
2. And fire is 
in the water and water in the fire, and neither is the one 


And for all the heavenly hosts I fashioned ? 


and hard stone. 
lightning received its wonderful nature. 
quenched, nor the other dried up. On this account lightning 
is brighter than the sun, and soft water is stronger than hard 
stone °. 3. And from the stone I cut the miglity fire. 
* And from the fire I made the ranks of the spiritual hosts, 


ten thcusand angels*, *and their weapons are fiery, and 





the waters of the abysses to dry up, (4) and having collected into rivers 
the overflowings of the abysses and the seas into one place, I bound 
them with a yoke. I made an everlasting separation between the 
earth and the sea, and the waters cannot burst forth. And I made 
fast the firmament, and fixed it above the waters. ? A adds as title 
of the next three verses: The day is Monday, the fiery creations. 

XXIX. 2 B adds the sun of a great light and placed it in the heavens 
that it might give light upon earth. * So A and Sok., but that Sok. 
adds keener and before brighter. B omits a nature... hard stone. 
* And from stones I created the hosts of spirits, B. A supports text, 
but that for ten thousand it read of the ten. B adds and all the starry 
hosts, and the Cherubim, and the Seraphim, and the Ophannim, I cut 
out of fire. 


2: 4. Cf. Job xxvi.10; Ps.civ.9; 
Prov. viii. 29; Jer. v. 22. Firma- 
ment: Gen. i. 7,8. 5. This verse 
should be read immediately after xxix, 


of the second day in xxviii. 1-4; that 
of the third in xxx. 1. xxviii. 5, as 
we have already seen, must have 


been differently placed originally. 


and together with that chapter should 
be restored before xxviii. This is clear 
from the analogy of xxx. 1, 2,7,8. It 
is impossible in its present position. 
XXIX. This chap. is clearly dis- 
located from its original position 
before xxviii. There is no mark of 
time attached to it. The work of the 
first day is given in xxv-xxvii; that 


Hence, if we recall the fact that in 
Jubilees ii, 2, and occasionally in 
patristic tradition, the creation of the 
angels is assigned to the first day— 
evidently on the ground of Job 
XXXVill. 7—we can restore the text to 
perfect harmony with itself and Jewish 
tradition by placing xxix, followed 
immediately by xxviii. 5, after xxvii. 


D2 


56 The Book of the Secrets of Enoch. 


their garment is a burning flame, and I ordered them to 
stand each in their ranks!. 


[Here Satanail was hurled from the Heights with his 
Angels. | 


4. *One of these in the ranks of the Archangels, having 
turned away with the rank below him, entertained an im- 
possible idea, that he should make his throne higher than 
the clouds over the earth, and should be equal in rank to My 


power. 
angels, 


abyss. 


5. And I hurled him from the heights with his 
And he was flying in the air continually, above the 


XXX. 1. * And so I created all the heavens, and it was the 





1 Bom. 





3. From the fire I made the... 
angels. So Pesikta 3%: see Weber 
L.d.J.161. 4. One of these... 
with the rank below him. This 
is clearly Satan. The rank below 
him is probably the watchers. But 
however we interpret the text we are 
beset with difficulties. There are 
conflicting elements in the text. See 
xii. and xviii. with notes: vii; xix; 
XXxi. 3-7 (notes). Make his throne 
higher than the clouds. Τῇ this is 
genuine we must take clouds in the 
sense of heavens. Satan was one of 
the highest angels before his fall: cf. 
xvii. 4. Satan and Sammael can 
not be distinguished in Rabbinic 
writings. On the attempt of Sam- 
mael to found a kingdom see Weber, 
244. The following passage from the 
Book of Adam and Eve, I. vi. is evi- 
dently derived from our text: ‘The 
wicked Satan...set me at naught 
and sought the Godhead, so that I 
hurled him down from heaven.’ ὅ. 
He was flying in the air continu- 


ally. This view seems to have been 
generally received amongst the Jews. 
Cf. Eph. ii. 2 ‘The prince of the 
power of the air’; vi.12; Test. Benj. 
3 τοῦ depiov πνεύματος Tod Βελίαρ: 
Ase. Is. iv. 2 ‘ Berial angelus magnus 
res huius mundi... descendet e fir- 
mamento suo’; vil. 9 ‘ Et ascendimus 
in firmamentum, ego et ille, et ibi 
vidi Sammaelem eiusque potestates’; 
x. 29 ‘descendit in firmamentum ubi 
princeps huius mundi habitat.’ Tuf. 
haarez, f. 9. 2 ‘Under the sphere of 
the moon, which is the last under all, 
is a firmament. ..and there the souls 
of the demons are.’ Cf. Eisenmenger, 
ii. 411. According to the Stoics, on 
the other hand, the abode of the blessed 
was underthe moon. Cf. Tertull. De 
An. 54; Lucan ix. 5 sq. For other 
authorities see Meyer on Eph. ii. 2 ; 
Hisenmenger, ti. 456. Itis hard to get 
a consistent view of the demonology 
of this book ; it seems to be as follows: 
Satan, one of the archangels (xviii. 4; 
xxix, 4), seduced the watchers of the 


Kapiers ΕΓ ΧΙ 4¢2NXX, ἃ 37 


third day. On the third day? I ordered the earth to produce 
* oreat trees, such as bear fruit, and mountains ?, and * every 
sort of herb and every* seed that is sown 4, *and I planted 
Paradise, and enclosed it, and placed fiery angels armed, and 
so I made a renewing. 2. Then it was evening, and it 
On the fourth day ° 
I ordered that there should be great lights in the cireles of 
the heavens. 3. In the first and highest circle I placed 


the star Kruno; and on the second? Aphrodite; on the third 


was morning, being the fourth day °. 





See Ὁ ΟΣ 
day. 


day as title of 2>-7. 


* All sorts of trees and high mountains, B. 
before I produced living things and prepared food for them. 
Sok. supports text, but adds of the earth after renewing. 
5 B OMITS VERSES 2-7", 


In verse rt A adds Tuesday as title before On the third 


3. Avome Ὁ -Biadds 
SS Blomers 
A adds Wednes- 


7 Sok. adds lower I placed. 





fifth heaven into revolt, in order to 
establish a counter kingdom to God, 
xxix. 4. Therefore Satan, or the 
Satans (for it is the name of a class) 
(Weber, 244), were cast down from 
heaven, xxix. 5; xxxi. 4, and given 
the air for their habitation, xxix. 5. As 
for his followers, the watchers of the 
fifth heaven, they were cast down to 
the second and there kept imprisoned 
and tortured, vii. 3; xviii. 4. Some, 
however, of the Satans or Watchers 
went down to earth and married the 
daughters of men, xviii. 4. From 
these were born giants, xviii. 5. 
Thereupon these watchers were im- 
prisoned under the earth, xviii. 6, 7, 
and the souls of the giants, their 
children, became subjects of Satan. 
To return to the Satans, however, 
when man was created, Satan envied 
him and wished to make another 
world, xxxi. 3. Out of envy he 
tempted Eve to her fall, xxxi. 6. 
XXX. 1. Cf.Gen. i. 10,11. Moun- 
tains. Thisis corrupt. Weshouldhave 
a reference here probably to non-fruit- 
bearing trees, as in Jub. ii. 7 τὰ ξύλα 


τὰ κάρπιμά τε καὶ ἄκαρπα. Every 
seed that is sown. ‘This phrase is 
found in Jubilees, ii. 7, as one of the 
third day creations. Paradise. Also 
in Jub. ii. 7, among the creations of 
the third day. 2. Circles of the 
heavens. In Philo, De Mundi Op. 
38, we find seven circles as here, 
though with a different meaniny: τὸν 
οὐρανόν φασιν ἑπτὰ διεζῶσθαι κύκλοις. 
8. Gen. i. 14-19. In the Chrono- 
graphy of Joel, circ. 1200 A.D., p. 34 
(ed. Bekker, 1836), the discovery of 
the signs of the Zodiac, the solstices 
and the seasons, and the naming of 
the planets, are assigned to Seth ; but 
as such discoveries were anciently 
assigned to Enoch, and were only in 
later tradition ascribed to Seth, we 
may not unreasonably regard the 
mention in Joel of the five planets, 
Kronos, Zeus, Ares, Aphrodite, Her- 
mes, as ultimately derived from the 
Enoch literature. The statement in 
Joel is, ὁ δὲ Σὴθ πρῶτος ἐξεῦρε... τὰ 
σημεῖα τοῦ οὐρανοῦ καὶ τὰς τροπὰς τῶν 
ἐνιαυτῶν... καὶ τοῖς ἄστροις ἐπέθηκεν 
ὀνόματα καὶ τοῖς πέντε πλανήταις εἰς τὸ 


38 The Book of the Secrets of Enoch. 


Ares; *on the fourth the Sun!; on the fifth Zeus; on the 
4. And * the 

5. And? 
I placed the sun to give light to the day, and the moon and 
the stars to give light to the night; the sun that he should 
eo * according to each sign of the Zodiac*; and the course 


sixth Hermes; on the seventh? the moon. 
lower air I adorned with the lesser stars. 


of *the moon through the twelve signs of the Zodiac’. 
6. And I fixed their names * and existence, the thunders, and 
the revolutions of the hours, how they take place °®. 7 
Then it was evening and the morning, the fifth day. *On 
the fifth day’ * I commanded the sea to produce’ fish, * and 





LAC om: 


5 The twelve months, A. 


births, and making of the hours as they go, Sok. 
day A adds Thursday, and after sixth day it adds Friday. 


and multiply. 


2 A adds the lesser. 
lesser stars, and on the lower, A. 
δ᾽ And their reverberations, and new 


5. And I adorned it with the 
* To every living thing, A. 
7 Bom. After fifth 

5 B adds 





γνωρίζεσθαι ὑπὸ τῶν ἀνθρώπων καὶ 
μώνον" καὶ τὸν μὲν πρῶτον πλανήτην 
ἐκάλεσε Κρόνον, τὸν δὲ δεύτερον Δία, τὸν 
τρίτον “Apea, τὸν τέταρτον ᾿Αφροδίτην 
καὶ τὸν πέμπτον Ἑρμῆν. In the mys- 
teries of Mithras, described in Origen, 
Contra Celsum vi. 22, the five planets 
and the sun and moon are said to be 
connected by a heavenly ladder. 
From the first words of the preceding 
ch. we see that these heavenly bodies 
had some connexion with the seven 
heavens, as in our text. The order in 
which the planets and the sun and 
moon are mentioned in Contra Celsum 
differs from that given above, and is 
as follows: Kronos, Aphrodite, Zeus, 
Hermes, Ares, Selene, Helios. The 
five planets are first referred to by 
Philolaus, a Pythagorean, and later 
by Plato in his Zimaeus, but not by 
their individual 
σελήνη καὶ πέντε ἄλλα ἄστρα ἐπίκλην 
These names, 
which are not found till we come 


names (ἥλιος καὶ 


ἔχοντα πλανήται). 


down to the Hpinomis, the work of 
a disciple of Plato, are enumerated 
as follows, each with an appellation 
derived from a god: τὸν τοῦ Κρόνου, 
τὸν τοῦ Διός, τὸν TOU ΓΑρεος, THY τῆς 
᾿Αφροδίτης, τὸν τοῦ Ἑρμοῦ. Accord- 
ing to Archimedes (Macrob. in Somn. 
Scip.i.19. 2) the order of the planets 
Saturn, Jupiter, 
Mars, the Sun, Venus, Mercury, the 


was as follows: 
Moon, and this order was generally 
adopted by Cicero (de Div. ii. 43), 
Manilius (i. 803, 6), Pliny, H. Ν. ii. 
6. The five planets were known to 
Israel in Ὁ. T. times: Kronos as 1° 
Amos ν. 26; Aphrodite as P| Is. 
xiv. 12; Ares as bap 2 Kings xvii. 
30; Zeus as Ἵ) Is. lxv. 11; Hermes 
as? iad) Iss xlwis 1. 5. The Sun 

. according to each sign of the 


Zodiae. See ch. xiii-xiv. and Eth. 
En, Ixxii. The moon, &c. See lvi. 
and Eth. En. lxxiii-lxxiv. TAGE. 


Gen. i. 20-26. Observe that most of 
the creations of the sixth day, Gen. 


Chapter XXX. 4-8. 29 


oS 


winged fowls of all kinds}, and all things that creep upon 
the earth, and four-footed things that go about the earth, and 
the things that fly in the air, * male and female, and every 
living thing breathing with life. 8. And it was evening 
and morning the sixth day'. * On the sixth day! *I ordered 
My Wisdom to make man® of seven substances. (1) His 
flesh from the earth; (2) his blood * from the dew; (3) his 
eyes from the sun*; (4) his bones from the stones; (5) his 
thoughts from the swiftness of the angels, and the clouds ; 
(6) his veins * and hair from the grass of the earth °; (7) his 


1B om. 
to make man, B. 


3 And when I had finished all I ordered My Wisdom 
B oMITS THE REST OF THE CHAPTER. 


3. From 


the dew and the sun (3) his eyes form the abysses of the seas, 


Sok. 


—a manifest dittography. 


i. 24-26, are here assigned to the 
fifth. 8. Ordered my Wis- 
dom. Wisdom is here hypostatized 
as in Proy. viii. 30 ‘Then I was 
by him as a master workman.’ In 
the Book of Wisdom, Wisdom is the 
assessor on God’s throne, ix. 43; was 
with Him when He made the world, 
ix. 9; was the instrument by which 
all things were created, viii. 5; is the 
ruler and renewer of all things, viii. 
να: Ζῇ. 
conception of Wisdom with that of the 
Logos of Philo, which was the instru- 
ment by which God created the world. 
Cf. Leg. All. iii, 31 σκιὰ θεοῦ δὲ ὁ 


λό > a 3 te θά 3 , 
oyos αὐτου εστιν, @w@ κα απερ ὀργάνῳ 


Compare further this 


προσχρησάμενος ἐκοσμοποίει : De 
’ . ς ’ Ἀ ᾿, Ν 
Cherubim 35 εὑρήσεις γὰρ αἴτιον μὲν 
> “ ἈΝ , ε ᾽ 4 , .“ 
αὐτοῦ τὸν θεόν, ὑφ᾽ οὗ γέγονεν, ὕλην 
δὲ τέσσαρα στοιχεῖα, ἐξ ὧν συνεκράθη, 
ὄργανον δὲ λόγον θεοῦ, δι’ οὗ κατε- 
Of seven substances. 
The list of these substances is corrupt. 
See Critical Notes. 


some connexion with the speculations 


/ 
σκευάσθη. 


It seems to have 


* For veins we should probably read nails. 
Philo in the Commentary on this verse. 


See quotation from 
® A Sok. add and from the wind 


ofthe Stoics (G.Sext. Math.ix. 81) and 
of Philo. Thus, as in our text, man’s 
body is derived (1) from the earth, 
De Mundi Op. 51. Again, whilst in 
(4) his bones are derived from stones, 
in Philo, Leg. All. ii. 7, he is said at 
the lowest stage to have a nature in 
common with the stones and trees (7 
μὲν ἕξις κοινὴ καὶ τῶν ἀψύχων ἐστὶ 
λίθων καὶ ξύλων, ἧς μετέχει καὶ τὰ ἐν 
ἡμῖν ἐοικότα λίθοις ὀστέα) : again 
whilst in our text (6) his veins (?) 
and hair are from the grass of the 
earth, in Philo, Leg. All. ii. 7, he is 
said in the next higher stage to be 
allied to plant-nature, such as the 
nails and hair (ἡ δὲ φύσις διατείνει καὶ 
ἐπὶ τὰ φυτά" καὶ ἐν ἡ μῖν δέ εἰσιν ἐοικότα 
φυτοῖς, ὄνυχές τε καὶ τρίχες) : finally, 
(7) agrees with Philo’s doctrine: 
cf. De Mundi Op. 46. If we could 
restore the text as it stood originally 
the resemblance would probably be 
closer. Philo’s view of man’s nature 
is well summed up in De Mundi Op. 
51 πᾶς ἄνθρωπος κατὰ μὲν τὴν διάνοιαν 


40 The Book of the Secrets of Enoch. 


spirit from My spirit and from the wind. g. And I gave 
him seven natures: hearing to his body, sight to his eyes, 
smell to the perception, touch to the veins, taste to the blood, 
the bones for endurance, sweetness for thought. το. * I pur- 
posed a subtle thing?!: from the invisible and visible nature 
I made man. From both are his death and life, *and his 
form”; *and the word was like a deed? * both small in a 
11. And I placed 
him upon the earth; like a second angel, in an honour- 
12. And I made him a 


ruler *to rule upon the earth, and to have My wisdom ὅ. 


great thing‘, and great in a small thing. 


able, great, and glorious way. 


1 Lo! I purposed to say a subtle word, Sok. 2 Sok. om. 
is ὃ message aS it were something created, Sok. 
things and in little things, A. 


3’ A word 
* Both in great 
° Upon the earth having rule by 


My wisdom, Sok. 





ῳκείωται θείῳ λόγῳ, τῆς μακαρίας φύ- 
σεως... ἀπαύγασμα yeyouus, κατὰ δὲ 
τὴν τοῦ σώματος κατασκευὴν ἅπαντι τῷ 
κόσμῳ" συγκέκριται γὰρ ἐκ τῶν αὐτῶν, 
γῆς καὶ ὕδατος καὶ ἀέρος καὶ πυρύς, 
ἑκάστου τῶν στοιχείων εἰσενεγκόντος 
τὸ ἐπιβάλλον μέρος πρὸς ἐκπλήρωσιν 
αὐταρκεστάτης ὕλης, ἣν ἔδει λαβεῖν 
τὸν δημιουργόν, ἵνα τεχνιτεύσηται τὴν 
For the later 
Talmudic views cf. Weber, 202-204; 
Malan’s Book of Adam and Eve, pp. 
209-15. Inthe Anglo-Saxon Ritual 
(cire. 950), to which Dr. Murray has 
called my attention, man is said to be 
made out of eight substances: ‘ Octo 
pondera de quibus factus est Adam. 
Pondus limi, inde factus est caro; 


ὁρατὴν ταύτην εἰκόνα. 


pondus ignis, inde rubeus est sanguis 
et calidus; pondus salis, inde sunt 
salsae lacrimae; pondus roris, inde 
factus est sudor; pondus floris, inde 
est varietas oculorum; pondus nubis, 
inde est instabilitas mentium ; pondus 
venti, inde est anhela frigida ; pondus 
gratiae, inde est sensus hominis.’ 9. 
Seven natures. Here again the text 
is very untrustworthy and the follow- 


ing words seem corrupt: body, veins, 
blood, whilst the clauses the bones 
... thought are quite irrelevant. 
Here we should possibly follow Philo, 
De Mundi Op. 40 τῆς ἡμετέρας ψυχῆς 
τὸ δίχα τοῦ ἡγεμονικοῦ μέρος ἑπταχῆ 
σχίζεται, πρὸς πέντε αἰσθήσεις καὶ τὸ 
φωνητήριον ὄργανον καὶ ἐπὶ πᾶσι τὸ 
γόνιμον, and thus for the corrupt 
clauses read the vocal organ and 
the generative power. Cp. Test. 
Napht. 2. Philo’s division of man’s 
nature is derived from the Stoics: ef. 
Plut. Plac. iv. 4 of Στωικοὶ ἐξ ὀκτὼ 
μερῶν φασὶ συνιστάναι (τὴν ψυχήν), 
πέντε μὲν τῶν αἰσθητικῶν, δρατικοῦ, 
ἀκουστικοῦ, ὀσφρητικοῦ, γευστικοῦ, ἀπ- 
τικοῦ, ἕκτου δὲ φωνητικοῦ, ἑβδόμου 
σπερματικοῦ, ὀγδόου αὐτοῦ τοῦ ἡἣγε- 
Cf. also Plut. Plac. iv. 21. 
10. Man’s spiritual and material 
nature. 11. Like a second angel. 
According to the Beresh. Rab. fol. 
17, Adam, when first created, reached 
from the earth to the firmament. In 
the Book of Adam and Eve, i. 10, 
Adam is called a ‘bright angel.’ 12. 
Gen. i. 26, 28. 18. This verse may 


μονικοῦ. 


Chapter XXX. 9-15. 41 


And there was no one like him upon the earth of all My 


creations. 
substances: the 


South}. 


and I gave him the name Adam. 


13. And I gave him a name from the four 
East, the West, *the North, and the 
14. And I appointed for him four special stars, 


15. * And I gave him 


his will, and I showed him the two ways, the hight and the 





1 A transposes. 


2 A om. 





either be the source of or may be derived 
from the Sibylline Oracles, iii. 24-26 
Αὐτὸς δὴ θεός ἐσθ᾽ 6 πλάσας τετρα- 
γράμματον ᾿Αδάμ, 
Τὸν πρώτον πλασθέντα, καὶ οὔνομα 
πληρώσαντα 
᾿Αντολίην τε δύσιν τε μεσημβρίην τε 
καὶ ἄρκτον. 
The third line is used frequently, 
though with a different application, in 
the Oracles, i.e. ii. 195; vili. 321 ; 
xi. 3. It will be observed that this 
arrangement gives the inilials Adma 
in the wrong order. This etymology 
is next found in the anonymous 
writing De Montibus Sina et Sion, 4, 
formerly ascribed to Cyprian: ‘Nomen 
accepit a Deo. Hebreicum Adam in 
Latino interpretat ‘‘terra caro facta,” 
eo quod ex quattuor cardinibus orbis 
terrarum pugno conprehendit, sicut 
scriptum est: “palmo mensus sum 
caelum et pugno conprehendi terram 
et confinxi hominem ex omni limo 
terrae ; ad imaginem Dei feci illum.” 
Oportuit illum ex his quattuor cardi- 
nibus orbis terrae nomen in se portare 
Adam ; invenimus in Scripturis, per 
singulos cardines orbis terrae esse 
a conditore mundi quattuor stellas 
constitutas in singulis cardinibus. 
Prima stella orientalis dicitur anatole, 
secunda occidentalis dysis, tertia stella 
aquilonis arctus, quarta stella meri- 
diana dicitur mesembrion. Ex nomi- 
nibus stellarum numero quattuor de 
singulis stellarum nominibus tolle 
singulas litteras principales, de stella 


anatole a, de stella dysis 6, de stella 
arctos a, de stella mesembrion μ; in his 
quattuor litteris cardinalibus habes 
nomen adap.’ This etymology is given 
with approval by Bede, In Genesim 
Evpositio iv. ‘Hae quattuor literae 
nominis Adam propria habent nomina 
in partium nominibus, id est anatole, 
disis, arctus, mesembria; id est oriens 
occidens, septentrio, meridies. Et 
haec proprietas significat dominatu- 
rum Adam in quattuor supradictis 
partibus mundi,’ It is found also in 
the Chronikon of Glycas (circ. 1150), 
Pp. 143: κατὰ τοῦτο δὲ TH Tov ᾿Αδὰμ 
ὀνόματι προσηγόρευσεν avToyv ... καὶ 
ὅρα τὰ τοῦ τοιούτου ὀνόματος γράμματα" 
τὰ τέσσαρα γὰρ ὑπεμφαίνουσι κλίματα" 
ἄλφα ἀνατολή, δέλτα δύσις, ἄλφα ἄρκτος, 
pu μεσημβρία. See Jubilees iii. 28 
(notes) ; Targ.-Jon. on Gen. ii. 7. 

14. Four special stars. These 
stars are named from the four quar- 
ters of the earth, and Adam’s name 
is formed from their initial letters. 
See citation from De Montibus Sina 
et Sion, which seems to be derived 
from our text. Stars may here mean 
According to the Jalk. 
Rub. fol. 13; Jalk. Shim, fol. 4 (see 
Book of Adam and Eve, p. 215) certain 
ministering angels were appointed to 
wait on Adam. 15. I gave him 
his will: cf. Tanchuma Pikkude 3 
(quoted by Weber, p. 208), ‘ God does 
not determine beforehand whether a 


‘angels.’ 


man shall be rightecus or wicked, but 
puts this in the hands of the man 


42 


darkness. 


The Book of the Secrets of Enoch. 


And I said unto him: ‘This is good and this 15 


evil’; that I should know whether he has love for Me or 


hate: that he should appear in his race as loving Me. 
I knew his nature, he did not know his nature. 


16. 
Therefore 


his ignorance is *a woe to him that he should sin, and 





In the text free-will is con- 
ceded to man, but this is prejudici- 
ally affected by his ignorance (ver. 
16): ef. Ecclus. xv. 14, 15 αὐτὸς ἐξ 


only.’ 


ἀρχῆς ἐποίησεν ἄνθρωπον καὶ ἀφῆκεν 
αὐτὸν ἐν χειρὶ διαβουλίου αὐτοῦ. ἐὰν 
θέλῃς συντηρήσεις ἐντολὰς καὶ πίστιν 
On the question 
generally see Joseph. B. J. ii. 8. 14; 
Anté. xiii. 5.9; xviii. 1.3; Psalms 
of Solomon, ed. by Ryle and James, 
pp. 95, οὔ. 15. The two ways, 
the light and the darkness. This 
popular figure of the Two Ways was 
suggested by Jer. xxi. 8 ‘Thus saith 
the Lerd: Behold, I set before you 
the way of life and the way of death’ ; 
by Deut. xxx. 15 ‘I have set before 
thee this day life and good and death 
and evil’; Ecclus. xv. 17 ἔναντι ἀν- 


, 3 , 
ποίησαι εὐδοκίας. 


θρώπων ἡ ζωὴ καὶ ὃ θάνατος, καὶ ὃ ἐὰν 
εὐδοκήσῃ δοθήσεται αὐτῷ : xvii. 6 καὶ 
For 
parallel N. T. expressions cf. Mt. vii. 
13, 14; 2 Pet. ii. 2. Of the twe 
great post-apostolic descriptions of 
the Two Ways, in the Didaché and 
in the Ep. of Barnabas, that of the 
latter presents the nearest parallel to 
our text: chap. xviii. τ ὁδοὶ δύο εἰσὶν 


> \ s AY ς La > “ 
ἀγαθὰ καὶ κακὰ ὑπέδειξεν αὐτοῖς. 


διδαχῆς καὶ ἐξουσίας, ἥ τε τοῦ φωτὸς 
In the Didaché 


i. I we have ὁδοὶ δύο εἰσί, pia τῆς 


καὶ ἡ τοῦ σκότους. 


ζωῆς καὶ μία τοῦ θανάτου: cf. Test. 
Asher I 


en 3 , 
υἱοῖς ἀνθρώπων .. 


δύο ὁδοὺς ἔδωκεν ὃ θεὸς τοῖς 
. ὁδοὶ δύο, καλοῦ καὶ 
κακοῦ: Sibyll. Or. viii. 399, 400 αὐτὸς 
ὁδοὶς προέθηκα δύο, ζωῆς θανάτου τε 
Καὶ γνώμην προέθηκ᾽ ἀγαθὴν ζωὴν 
προελέσθαι: οἵ, also Pastor Hermae 


Mand. vi. 1, 2; Clem. Alex. Strom. 
v. 5; Apost. Church Order, iv; 
Apost. Constitutions, vii. 1; Clem. 
Homilies v. 7. I said unto him: 
‘ This is good and this is evil,’ ἄς. 
This does not harmonize with the 
account in Gen., where the knowledge 
of good and evil follows on eating the 
forbidden fruit. That I should 
know whether he has love for Me 
or hate. Deut. xiii. 3 ‘ Your God 
proveth you to know whether ye love 
the Lord your God.’ 16. Igno- 
rance is a woe to him that he 
should sin. This ignorance, as we 
see from the preceding verse, is not 
first and directly an ignorance of 
moral distinctions, but of his nature 
with its good and evil impulses 
(31H WS) and YA ἜΝ. 
rance is thus regarded here as an evil 
in itself. This is probably the result 
of Platonic thought, which had gained 
great influence over Hellenistic Juda- 


Igno- 


ism, and the idea of the text seems 
related, however distantly, to that 
ethical system which may be summed 
up in the words πᾶς δ᾽ ἄδικος οὐχ ἑκὼν 
ἄδικος (Plato, Legg. 731 Cc): οὐδένα 
ἀνθρώπων ἑκόντα ἐξαμαρτάνειν (Prot. 
345D): κακὸς μὲν γὰρ ἑκὼν οὐδείς 
(Tim. 86D). See also Legg. 7348; 
Rep. ix. 589c¢; Hipp. Maj. 296 ¢. 
Herein it is taught that no man wil- 
fully chooses evil in preference to 
good; but in every act of moral 
judgement the determining motive is 
to be found in the real or seeming 
preponderance of good in the course 
adopted: and that, should this course 


Chapter XXX. 16, 17. 


I appointed death on account of his βίη. 
I caused him to sleep, and he slumbered. 





43 


17. And? 
And I took from 


1 Worse than sinning, and for sin there is nothing else but death, 


Sok. 


be the worse one, the error of judge- 
ment is due either to physical inca- 
pacities or faulty education, or to 
a combination of both. This view of 
sin as an involuntary affection of the 
soul follows logically from another 
Platonic principle already enunci- 
ated by our author (see xxiii. 5, note). 
This principle is the pre-existence of 
the soul. The soul, as such, accord- 
ing to Platonic teaching, is wholly 
good. Evil, therefore, cannot arise 
from its voluntary preferences, but 
from its limitations, i.e. from its 
physical 
from its relation to the body and 
from wrong education. In the Book 
of Wisdom this view is widely di- 
verged from. There the body is not 
held to be irredeemably evil, but souls 


and moral environment, 


are already good and bad on their 
entrance into this life (viii. 19, 20). 
In Philo, on the other hand, there is 
in the main a return to the Platonic 
and Stoic doctrine. The body is 
irredeemably evil; it is in fact the 
tomb of the soul (σῶμα -- σῆμα) ; and 
only the sensuously-inclined souls are 
incorporated with bodies (see above, 
xxiii. 5, note). The views adopted 
by our author on these and kindred 
points stand in some degree in a closer 
relation to the Platonic principles 
than do those of Philo or the author 
of the Book of Wisdom. Thus he 
held: (1) That the soul was created 
originally good. (2) That it was not 
predetermined either to good or ill 
by God, but left to mould its own 
destiny (see xxx. 15). (3) That its 
incorporation in a body, however, 
with its necessary limitations served 


2 Sok. adds I cast upon him a shadow and. 


to bias its preferences in the direction 
of evil. (4) That faithful souls will 
hereafter live as blessed incorporeal 
spirits, or at all events clothed only 
in God’s glory (xxii. 7); for there is 
no resurrection of the body. Death 
on account of his sin. So Ecclus. 
XXV. 24 ἀπὸ γυναικὸς ἀρχὴ ἁμαρτίας, 
καὶ δ αὐτὴν ἀποθνήσκομεν πάντες; 
for ‘man was created exactly 
like the angels,’ Eth. En. Ixix. 11, 
righteous and immortal, but death 
came through sin, Book of Wisdom, 
ii. 23, 24; Eth. En. xcviti. 4. The 
same teaching is found in the Talmud : 
see Weber, 208, 214, 239. This doc- 
trine of man’s conditional immor- 
tality and of death entering the world 
through sin does not belong to O.T. 
literature ; for Gen. ii. 17, 
studied in its context, implies nothing 


when 


more than a premature death; for 
the law of man’s being is enunciated 
in Gen. iii. 19 ‘Dust thou art, and 
unto dust shalt thou return,’ and his 
expulsion from Eden was due first 
and principally to the need of guard- 
ing against his eating of the tree of 
life and living for ever. Further- 
more, even in Eecclus., where the idea 
of death as brought about by sin is 
first enunciated, the doctrine appears 
in complete isolation and in open 
contradiction to the main statements 
and tendencies of the book; for it 
elsewhere teaches that man’s mor- 
tality is the law from everlasting (ἡ 
γὰρ διαθήκη ἀπ᾽ αἰῶνος Ecclus. xiv. 17) : 
and that being formed from earth 
unto earth must he return, xvii. 1, 2 ; 
xl.11. Nor again is this doctrine 
a controlling principle in the system 


44 The Book of the Secrets of Enoch. 


him a rib}, and I.made him a wife. 18. And by his 
wife death came, and I received his last word. And I called 
her by a name, the mother; that is Eve. 


[God gives Paradise to Adam, and gives him Knowledge, so 
as to see the Heavens open, and that he should see the 
Angels singing a Song of Trinmph.| 


XXXI. 1. Adam had a life on earth?, ... and I made 
a garden in Eden in the East. and (I ordained) that he should 
observe the law and keep * the instruction *. 2. I made 
for him the heavens open that he should perceive the angels 
singing the song of triumph. And there was light * without 
any * darkness continually in Paradise. 3. And the devil 
took thought, as if wishing to make another world, because 
things were subservient to Adam on earth, to rule it and 
have lordship over it. 4. The devil is to be the evil spirit 
of the lowest places®; *he became Satan, after he left the 
heavens. His name was formerly Satanail®. 5. And 
then, * though he became different from the angels in nature, 
he did not change his understanding of just and sinful 





1 Sok. adds as he slept. 


XXXII. ? There is evidently a lacuna here. 3 It, Sok. B omits 
ENTIRE CHAPTER. * That never knew, Sok. ° A adds as he wrought 
devilish things. ® As flying from the heavens he became Satan, 


since his name was Satanail, Sok. 





of the writers of the Book of Wisdom. ve I. viii. ‘When we dwelt in the 
When, however, we come down to garden ... we saw the angels that 
N.T. times we find it the current sang praises in heaven.’ According 
view in the Pauline Epistles: cf. to S. Ephrem, i. 139, Adam and Eve 
Rom. v. 12; 1 Cor. xv. 21; 2 Cor. lost the angelic vision on their fall 
xi. 3. On various views on sin and (Malan). Philo, Quaest. xxxii. in 
death and their causes see Eth. En. Gen., believes ‘oculis illos praeditos 
vi-vili; x. 8; xxxii. 6; Ixix. 6,11; esse quibus potuerunt etiam eas quae 


xevili. 4, with notes. 18. By his in coelo sunt.’ For the continual light 
wife death came: cf. Ecclus. xxv. in Paradise see Book of Adam and Eve, 
23; 1 Tim.ii.14. Seeprecedingnote. 1. xii; xiii; xiv. 3. On the envy 


I received his last word. Corrupt. οἵ Satan see Wisdom, ii. 24; Joseph. 
XXXI. 2. This verse is almost Antt.i. 1.4; Weber, 211,244. 4. 
quoted in the Book of Adam and See notes on xviii, 3 and xxix. 4. 


τ 


Chapters XXX. 183—XXXITI. τ.ὔ 45 


thoughts'. He understood the judgement upon him, and 
the former sin which he had sinned. 6. And on account 
of this, he conceived designs against Adam ; in such a manner 
he entered? and deceived Eve. But he did not touch Adam. 
7. * But I cursed him for (his) ignorance *: but those I pre- 
viously blessed, them I did not curse‘, 8. nor man did 
I curse, nor the earth, nor any other things created, but 
the evil fruit of man, and then his works. 


[ On account of the Sin of Adam, God sends him to the Earth, 
‘From which I took thee, but He does not wish to destroy 
him in the Life to come.| 


XXXII. 1. I said to him: ‘ Earth thou art, and to earth 
also from whence I took thee shalt thou return. I will not 
destroy thee, but will send thee whence I took thee. Then 
I can also take thee in My second coming’; and I have 
blessed all My creation, visible and invisible ὅ. 2. And 
I blessed the seventh day, * which is the Sabbath ®, for in it 
I rested from all My labours. 


[God shows Enoch the Duration of this World, 7000 Years, and 
the eighth Thousand is the End. (There will be) no Years, 
no Months, no Weeks, no Days.| 


XXXIII. 1. Then also I established the eighth day. Let 





1 Though he was changed from the angels, he did not change his 


nature, but he had thought, as is the mind of just men and sinners, Sok. 


2 Sok. adds into Paradise. 3 Sok. om. 4 Sok. adds and those whom 
before I had not blessed, them also I did not curse. 

XXXII. ° A adds (against B Sok.) And Adam was five and a half hours 
in Paradise. B oMITS ENTIRE CHAPTER. ® Sok. om. 





6. See xxx.18, note; Weber, 211,244. and ἡμέρα διαγνώσεως in the Book 
7. Cursed him for (his)ignorance. of Wisdom, iii. 7,18. It is referred 
This ought to refer to the Serpent or to again in xlii. 5 of our text. God’s 
to Satan. first coming to the earth was for the 
XXXII. 1. My second coming. sake of Adam and to bless all that He 
God’s coming to judge the earth, to had made, Iviii. 1. 
bless His people, and to punish their X XXIII. 1, 2. From the fact that 
enemies. Thisiscalled καιρὸς ἐπισκοπῆς Adam did not live to be 1000 years 
— 


ΓΝ 


' 
\ 


46 The Book of the Secrets of Enoch. 


the eighth be the first * after My work ?, and let * the days? 
2. * Let there be 
at the beginning of the eighth thousand a time when there 


be after the fashion of seven thousand. 


is no computation, and no end; neither years, nor months, 


nor weeks, nor days, nor hours ὅς 3. And now Enoch, what 





XX XIII. ! Of my rest, Sok. BoMITS VERSES I, 2. 7Aom. *And 
let the eighth day be for a beginning in the likeness of eight thousand. 
So concerning the first day of My rest, and also the eighth day of My 
rest, let them return continually, Sok. Margin of Sok.’s MS. reads: the 
beginning of unrighteousness, the time without end, neither years, nor 


months, nor weeks, nor days, nor hours. 





old, the author of the Book of Jubilees, 
iv. 30, concludes that the words of 
Gen. ii. 17 ‘In the day thou eatest 
thereof thou shalt swely die’ were 
actually fulfilled. It is hence obvious 
that already before the Christian era 
1000 years had come to be regarded 
as one world-day. To arrive at the 
conception of a world-week of 7000 
years—6000 years from the creation 
to the judgement, followed by 1000 
years, or a millennium of blessedness 
and rest—it was necessary to proceed 
but one step further, and this step 
we find was taken by the author of 
our text. In Irenaeus, 
Contra Haer. y. 28. 3 this reasoning is 
ὅσαις. . . ἡμέραις 
ἐγένετο ὃ κόσμος, τοσαύταις χιλιοντάσι 


moreover, 
given explicitly: 


συντελεῖται. Kal διὰ τοῦτό φησιν ἡ 


, 
γραφη. 
ς , , Ν Υ > rer at. , \ 
ἡμέρᾳ 4΄ τὰ ἔργα αὐτοῦ ἃ ἐποίησε, καὶ 


Καὶ συνετέλεσεν 6 θεὸς τῇ 


κατέπαυσεν ἐν τῇ ἡμέρᾳ τῇ (΄ ἀπὸ 
πάντων τῶν ἔργων αὐτοῦ. τοῦτο δ᾽ ἐστὶ 
τῶν προγεγονότων διήγησις καὶ τῶν ἐσο- 
μένων προφητεία: ἡ γὰρ ἡμέρα κυρίου ὡς 
(ern. ἐν ἐξ οὖν ἡμέραις συντετέλεσται τὰ 
γεγονότα. φανερὸν οὖν ὅτι ἡ συντέλεια 
αὐτῶν τὸ FD ἔτος ἐστί. Clemens Alex. 
Strom.iv. 25 refersto this conception— 
possibly to our text. It is not impro- 
bable that the statements of Cedrenus 
on this head are drawn from our text. 
Thus on p. 9 he writes: τούτου χάριν 


ηὐλογήθη καὶ αὕτη (ἡ ἡμέρα) ὑπὸ τοῦ 
θεοῦ καὶ ἡγιάσθη καὶ σάββατον ὡς κατα- 
παύσιμος προσηγορεύθη, καὶ ὡς τύπος 
τῆς ἑβδόμης χιλιοετηρίδος καὶ τῶν 
ἁμαρτωλῶν συντελείας, ὡς ἸΙώσηππος 
μαρτυρεῖ καὶ ἡ λεπτὴ Γένεσις ἣν καὶ 
Μωσέως εἶναί φασί τινες ἀποκάλυψιν. 
It is, we repeat, not improbable that 
our text is the original source of 
Cedrenus’ statements, inasmuch as 
nothing of the kind is found either in 
Josephus or the Book of Jubilees, 
from which he professes to derive 
them. 
is largely dependent, is frequently 
wrong in his references in the case of 
A most in- 
teresting expansion and an adapta- 


Syncellus, on whom Cedrenus 


Apocalyptic literature. 


tion of the text to Christian concep- 
tions are to be found in Augustin, 
De Cw. xxii. 30. 5 ‘Ipse etiam 
numerus aetatum, veluti dierum, si 
secundum eos articulos temporis com- 
putetur qui in Scripturis videntur 
expressi, iste Sabbatismus evidentius 
apparebit, quoniam septimus inveni- 
tur: ut prima aetas tanquam dies 
primus sit ab Adam usque ad dilu- 
vium, secunda inde usque ad Abra- 
ham. ..ab Abraham usque ad David 
una, altera inde usque ad transmi- 
grationem in Babyloniam, tertia inde 
usque ad Christi carnalem nativitatem. 
Fiunt itaque omnes quinque. Sexta 


Chapter XX XIII. 2-6. 47 


things I have told thee, * and what thou hast understood, and 
what heavenly things thou hast seen’, and what thou hast 
seen upon the earth, and what *thou hast? written in books, 
by My wisdom all these things I devised *so as to create 
them *, and I made them from the highest foundation to the 
lowest, *and to the end}. 4. And there is no counsellor * 
*nor inheritor of My works!. I am the eternal One, and the 
One not made with hands: * My thought is without change, 
My wisdom is My counsellor? and My word is reality ; and 
My eyes see all things, *if I look to all things * they * stand 
fast®. If I turn away My face, all are in need of Me. 5. 
And now pay attention, Enoch, and know thou who is 
speaking to thee, and do thou take the books which thou 
thyself hast written. 6. And I give thee *Samuil and 
Raguil* who brought thee *to Me*. And go * with them ὃ 
upon the earth, and tell thy sons what things I have said to 





1 Bom. 2 IT have, A. 3 A om. * Lamp, B. 5 My thought 
is a lamp, B. ® Stand and tremble with fear, A Sok. 7 Semil and 
Rasuil, B; B adds and him. 5. B Sok. om. 





nune agitur... post hance tanquam Οὐκ ἔαρ, οὐ χειμών, οὐτ᾽ ap θέρος, οὐ 
in die septimo requiescet Deus, cum μετόπωρον, 

- =| 3 / 3 , [2 x ‘ 
eundem septimum diem, quod nos Ov δύσις ἀντολίη: ποιήσω γὰρ μακρὸν 
erimus, in se ipso Deo faciet requies- ἦμαρ. 
cere. ... Haec tamen septima erit 8.1 made them from the highest 


Sabbatum nostrum, cuius finis non foundation to the lowest: οἵ. 
erit vespera, sed dominicus dies velut Ecclus. xviii. 1 6 ζῶν εἰς τὸν αἰῶνα 
octavus aeternus. ... Ecce quod erit ἔκτισε τὰ πάντα κοινῇ, where κοινῇ is 
in fine sine fine.” For other specula- a rendering of }IM°, 4. My 
tions in reference to the world-week thought is without change. Num. 
see Evang. Nicodemi, ii. 12; Book xxiii. 19; 1 Sam. xv. 29; Ezek. xxiv. 
of Adam and Eve, I. iii. A time 14. My wisdom is My coun- 
when there is nocomputation... sellor. See xxx. 8 (note). Cf. 
neither years nor months, &c. Ecclus. xlii. 22 καὶ οὐ προσεδεήθη 
Sibyll. Or. viii. 424-427 may have οὐδενὸς συμβούλου. My word is 
been influenced by our text where it reality. So Eth. En. xiv. 22 (Gk.) 
speaks of the eternity of blessed- πᾶς λόγος αὐτοῦ ἔργον. Cf. Ps. xxxiii. 


ness : 9; Ecclus. xlii. 15 ἐν λόγοις κυρίου τὰ 
Οὐκ ἔτι λοιπὸν ἐρεῖς λυπούμενος ““αὔ- ἐἔργααὐτοῦ. My eyes see all things: 
ριον ἔσται,᾽" ef. Ecclus. xxxix. 19. If I turn 


Οὐκ “ ἐχθὲς γέγονεν" οὐκ ἤματα moA- away My face, &c. Ps. civ. 29 
Ad μερίμνης, ‘Thou hidest Thy face, they are 


48 The Book of the Secrets of Enoch. 


thee, and what thou hast seen from the lowest heaven up to 
My throne. 7. For I have created all the hosts, and all the 
powers, and there is none that opposes Me, or is disobedient 
to Me. 
My rule alone. 8. Give! them the works written out by 
thee, *and they shall read them, and know Me to be the 
Creator of all; and shall understand that there is no other 
God beside Me?. g. * They shall distribute the books of 
thy writing to their children’s children?, and from generation 
to. * And I will 


give thee, Enoch, My messenger, the great captain Michael, 


For all are obedient to My sole power, and labour for 


to generation, and from nation to nation. 


for thy writings and for the writings of thy fathers, Adam, 
Seth, Enos, Kainan, Malaleel, and Jared, thy father ¢. ΤῊ: 
* And I shall not require them till the last age, for I have 
instructed My two angels, Ariukh and Pariukh, whom I have 
12, And I have ordered 
them in time to guard them that the account of what I shall 


put upon the earth as their guardians. 


do in thy family"may not be lost in the deluge to come ὅ. 





1 IT will give, A. 2 Bom. 3 Let the children give them to 
the children, B. * As being the messenger Hnoch of my captain 
Michael. Because that thy writings and the writings of thy fathers, 
Adam and Sit, B. 5. (Because these) will not be required till 
the last age, I have ordered my angels, Oriokh and Mariokh, to give 
orders to guard in season the writings which I have placed upon 
the earth, and that they should guard the writings of thy fathers, so 
that what I have wrought in thy family may not be lost, B; A om. In 
the text I have followed Sok., but that for to punish them I have read to 
guard them with B. 


troubled.’ 6. Cf Eth. En. lxxxi. 
5,6. Samuil. This is either from 
DN prow = heard of God, 1 Sam. i. 


committed to the keeping of men, 
they are under the guardianship of 
special angels until the time ‘for their 


20, or from OY and 2S = name of 
God. Raguil is a transliteration of 
say = friend of God. 9. Cf. 
xlvii. 2, 3; xlviii. 7-9; liv; Ixv. 5; 
Eth. En. Ixxxii. 1, 2, where, exactly 
as here, the books are to be trans- 
mitted straightway to the generations 
of the world, whereas in i. 2; xciii. 
10; civ. 12 the method and times 
of the disclosure of the books are 
different. Though the writings are 


complete disclosure and understand- 
ing has come. See verses II, 12. 
10. Michael was the guardian angel 
ofisrael: WWantex. YS) 5. sais are 
See Hthy Bink ix. tex. Υ xs 
(mote); xl. 4, &ce.; Weber, 165. 11. 
Till the last age. At last the time 
for the due comprehension of these 
books will arrive: see ver. 9, note; 
XXXV. 2,3; (liv); Eth. Hn. xen 
Io; civ. 12. Ariukh. This proper 


ον ΡΥ ΧΣ 4ὁ 
God accuses the Idolators ; the Workers of Iniquity, such as 
aes 
Sodom, and on this account He brings the Deluge upon them.]| 


XXXIV. τ. * For I know the wickedness of men that 
they will not bear the yoke which I have put upon them, 
nor sow the seeds which I have given them, but will cast 
off My yoke and accept another, and sow vain seeds and bow 
to vain gods, and deny Me the only God!. 2. And they 
will fill all the world with * wickedness and iniquity, and foul 
impurities with one another, sodomy and all other impure 
practices, which it is foul to speak about ”. 3. And on this 
account I will bring a deluge upon the earth * and I will destroy 


all *, and* the earth shall be destroyed in great corruption. 
[ God leaves one Just Man from the Family of Enoch, with all his 
House, which pleased God according to His Will.) 


XXXV. 1. And I will leave a righteous man *of thy race ®, 
with all his house who shall act according to My will. From 





XXXIV. ! Sok. supports text but that it omits nor sow ... given them. 
A reads: They turned from My law and My yoke and raised up 
worthless races such as feared not God nor worshipped Me, but began 
to bow before vain gods, and denied Me, the only God. 2 Unjust 
deeds and harlotries and services of idols, B; Sok. adds and evil ser- 
vice. 3. B Sok. omit. * A adds all. 

XXXV. > A Bom. 





differently applied : ἀνέγνων ἐν γραφῇ 
ayia Ἐνώχ, ὅτι καίγε καὶ ὑμεῖς ἀπο- 


name is found in Gen. xiv. I, 9; 
Dan. ii. 14. The derivation is doubt- 


ful, being éri-aku = servant of the 
moon-god (Delitzsch), or a compound 
from ‘NS; hence a lionlike man 
(Gesenius). 

XXXIV. 1. Cast off My yoke: 
ef, for phrase xlviii. 9; Ecclus. xxviii. 
19, 20; Matt. xi. 29. Sow vain 
seeds. This is obscure. The words 
seem to be metaphorical and not to 
refer to Deut. xxii. 9. Deny, &c.: 
ef. Josh. xxiv. 27. 2. It is this 
verse that is referred to in Test. 
Napht. 4, though it is there somewhat 


στήσεσθε ἀπὸ κυρίου, πορευόμενοι κατὰ 
πᾶσαν πονηρίαν ἐθνῶν, καὶ ποιήσετε 
κατὰ πᾶσαν ἀνομίαν Σοδόμων. 3. 
The words immediately subsequent 
to those just quoted from Test. Napht. 
seem to be in part derived from this 
verse: καὶ ἐπάξει ὑμῖν κύριος aixpa- 
λωσίαν. .. ἕως ἂν ἀναλώσῃ κύριος 
πάντας ὑμᾶς is simply an adaptation 
of I will bring a deluge upon 
the earth, and I will destroy 
all. 

XXXV.1. Righteous man, i.e. 


50 The Book of the Secrets of Enoch. 


their seed * after some time! will be raised up a numerous ” 
generation, but * of these, many will be’ very insatiable. 
2. Then on the extinction of that family, I will show them the 
books of thy writings, and of thy fathers, and the guardians of 
them on earth will show them to the men who are true, * and 
3. And 


generation, and these * having 


please Me, who do not take My name in vain!. 
they shall tell to another? 


read them !, shall be glorified at last more than before. 


[God ordered Enoch to live on the Earth thirty Days, so as to 
teach his Sons, and his Sons’ Sons. After thirty Days he 


was thus taken up into Heaven. | 
XXXVI. τ. And now, Enoch, I give thee a period* of 
And tell thou thy sons®, 
* and all thy household before Me; that they may listen to 


thirty days to work in thy house. 


what is spoken to them by thee®; that they read and under- 
stand, how there is no other God beside Me; * and let them 
always keep My commandments, and begin to read and 
2. And after 
thirty days, I will send My angels’ for thee, and they 8 shall 


understand the books written out by thee ® 


take thee from the earth, and from thy sons, * according to 


My will®. 
[Here God summons an Ange’.] 
[XXXVII. τ. And God ealled one of His greatest angels, 





1 Bom. 2 Another, Sok. 8. ἢ 5}, B: 
XXXVI. * Sok. adds of preparation. 
guardest in thy heart. SSE οἵη. 
A Sok. 9 To Me, A Sok. 


° B adds all that thou 
7 Angel, A Sok. 8. Efe: 





Noah. 2. On the extinction of 
that family. ‘This seems to refer to 


period of the sword and the disclosure 
of Enoch’s books introduces the Mes- 


the destruc‘ion of the wicked during 
the period of the sword. About the 
same time the books of Enoch were to 
be given to the righteous. See for 
the same connexion of ideas Eth. En. 
xcili.g, 10; xci.12. The guardians. 


See xxxili. 9, 11 (motes). 3. The 


sianic age. 

XXXVI. 1. In ‘Eth. En. lxxxi. 
6 the period is one year. Read 
and understand, &c.: cf. Eth. En. 
Ixxxii. 1-3. 2. Cf. Eth. En. lxxxi. 
6. : 

XXXVII. This chapter, which 


εὐ ΔΝ δ ΥΧΧΥΝ τ ay 


* terrible and ἀν [Ὁ] 1, and placed him by me, *and the 
appearance of that angel was like* snow, and his hands 
were like ice; *he had a very cold appearance 5, and my 
face was chilled because I could not endure * the fear of the 
Lord*; *just as it is not possible to ° endure the mighty fire 
and heat of the sun, and the frost of the air. 2. And the 
Lord said to me, ‘ Enoch, if thy face is not chill here. no man 
can look upon thy face °.’] 


[Mathusal had Hope, and awaited his Father Enoch by his 
Bed, Day and Night.) 


XXXVIIT. 17. And the Lord said to those men who first 
took me: ‘Take Enoch with you to the earth, and wait for 
him till the appointed day.’ 2. And at night they placed 
me upon my bed, and Mathusal, expecting my coming by 
day and by night, was a guard at my bed. 3. And he 
was terrified when he heard my coming, and I gave him 
directions that all my household should come, that I might 
tell them everything. 


[The mournful Admonition of Enoch to his Sons, with Weeping 
and great Sorrow, speaking to them ®.| 


XXXIX. 1. * Listen, my children, what things are ac- 
cording to the will of the Lord. I am sent to-day to you 
to tell you from the lips of the Lord, what was and what 
is happening now, and what will be before the day of 


XXXVITI. : In a voice like thunder, B. * In appearance he was 
white as, A. * In appearance having great cold,Sok.; Bom. “Ὁ The 
great terror and awe, B. ° For I could not, A; B omits just as... 
frost of the air. δ᾽ Bom. 

XXXVIII. 7 B omits ENTIRE CHAPTER. 

XXXIX. ὃ The Instructions given by Enoch to his Sons, B. 


is found in all the MSS.,is read in its [Ὁ seems irrelevant to the entire text. 
present position in A Sok., but after XXXVIII. 1. Cf. xxxvi. 2. 
xxxix in B. Ihave bracketed it as Cf. i. 2-4. 3. Cf. Eth. En. xci. 1. 


E 2 


52 The Book of the Secrets of Enoch. 


judgement. 2. Hear, my children, for I do not speak 
to you to-day from my lips, but from the lips of the Lord 
who has sent me to you. For you hear! *the words of my 
lips, a mortal man like yourselves ἃ 3. *I have seen the 
face of the Lord as it were iron that is heated in the fire, and 
when brought out sends forth sparks and burns. 4. Look 
at the eyes of me*, *a man laden with a sign for you*. 
ἜΤ have seen the eyes of the Lord shining like a ray of the 
sun and striking with terror human eyes. 5. You, my 
children, see the right hand of a man® * made like yourselves? 
* assisting you. I have seen the right hand of the Lord 
assisting me, and filling the heavens. 6. You see the 
* compass of my actions, like to your own ὃ. I have seen the 
measureless and harmonious’ form of the Lord. To Him 
there is no end. 7. You therefore hear the words of my 
lips, but I have heard the words of the Lord, like great 
thunder, with continual agitation of the clouds. 8. And 
now, * my children *, listen to the ὃ discourses * of your earthly 
father*. It is terrible and awful to stand before the face 
of an earthly princee—* terrible and very awful? because 
the will of the prince is death and the will of the prince 
is life®; how much more is it terrible and awful to stand 
before the face of the * Lord of lords, and of the earthly 15 and 
the heavenly hosts. Who can endure this never-ending 
terror ? 





1 1. Hear, my children, my beloved ones, the admonition of your 
father: how according to the will of God, I am sent to you now. 
What exists and what was, and what is happening now, and what will 
be before the day of judgement, I do not now tell you from my own lips, 
but from the lips of the Lord; for the Lord sent metoyou. 2. And 
do you therefore hear, A. I was sent of late to tell you from the lips 
of the Lord what things are, and what shall be before the day of judge- 
ment. And now, my children, I do not speak to you from my own lips, 
but from the lips of the Lord, B. 7? Bom.; Sok. adds Ihave heard from 
the fiery lips of the Lord: for the lips of the Lord are like a fiery 
furnace, and his angels {winds' are a flame of fire going forth. You, 
my children, as that of a man made like yourselves, but. * * B om. 
* A man in his marks just like you, Sok. ; B om. > A Bom. ® So 
A Sok., but that for actions Sok. reads body; Bom. * Incomparable, B. 
B transposes 6° after 7. 8 My, B. ° A om.; B adds or great terrors, 
and omits the rest of the verse. 1 Heavenly Ruler, the Lord of the 
living and the dead, A. 


Chapters XX XIX. 2—XL. 6. 53 


[Enoch instructs faithfully his Children about all Things from 
the Mouth of the Lord ; how he saw, and heard and wrote 
them down. | 


XL. 1. And now, my children, I know all things! from the 
lips of the Lord; for? my eyes have seen from the beginning to 
the end*®. 2. I know all things and have written all things 
in the books, both the heavens and the end of them, and their 
fulness, and all the hosts, and I have measured their goings, 
and written down the stars and their innumerable quantity, 
3. What man has seen their alternations and their goings? 
Not even the angels know their number; I have written down 
the names of all. 4. And I have measured the circle of the 
sun, and I have measured his rays; *and his coming in and 
going out, through all the months, and all his courses, and 
their names I have written down. 5. I have measured the 
circle of the moon, and its waning which occurs during every 
day, and the secret places in which it hides every day and 
6. I have laid down the 
four seasons, and from the seasons I made four circles. and in the 


ascends according: to all the hours. 
circles I placed the years; I placed the months, and from the 


XL. ' A Sok. add One thing Ihave learned. Throughout this chapter 
B is transposed in every way imaginable. B oOMITS VERSES 2-7. 2 And 
another, A Sok. * Sok. adds and from the end to the return. 


XL. 1. I know all things... my 
eyes have seen, &c. This seems to 
be the passage to which Clem. Alex. 
Eclog. Proph. (Dind. iii. 456) refers : 
ὁ Δανιὴλ λέγει ὁμοδοξῶν τῷ Ἐνὼχ τῷ 
εἰρηκότι ‘kal εἶδυν τὰς ὕλας πάσας᾽: and 
Origen (de Princ. iv. 35) ‘scriptum 
namque est in eodem libello dicente 
Enoch universas materias perspexi.’ 
Cf. Sibyll. Or. viii. 375, where, in 
a passage recalling several phrases of 
this chapter, ἀρχὴν καὶ τέλος οἶδα, ὃς 
οὐρανὸν ἔκτισα καὶ γῆν. 2. Stars 
and their innumerable quantity. 


Cf. Eth. En. xliii. 1,2; xciii.14. 3. Not 
even the Angels, &c. Cf. xxiv. 3. 
4. See xiii, xiv (notes). 5. See xvi 
(notes). Its waning which, &c. 
There is not a single reference to this 
phenomenon in the Slay. Enoch, but 
there is a complete account of its 
waxing and waning in Eth. En. lxxiv. 
Secret places in which it hides, 
&e. Corrupt. 6. I have laid 
down the four seasons. In xiii. 5 
we have a reference to the four 
seasons, but in Eth. En. lxxxii. 11-20 
there is an account which, though 


54 The Book of the Secrets of Enoch. 


months I caleulated the days, and from the days! I have 
* caleulated? the hours ὅ. 7. Moreover, I have written 
down all things *moving* upon the earth®. *I have 
written down all things that are nourished ὅ, all seed sown 
and unsown, which grows on the earth, and all things 
belonging to the garden, and every herb and every flower, 
and their fragrance and their names. 8. And the dwellings 
of the clouds, *and their conformations and their wings’, 
how they bring rain and * the rain-drops, I investigated all. 
g. And I wrote down the course of the’ thunder *and 
lightning *, and they* showed me the keys, *and their 
cuardians* and their path!® by which they go. They are 
brought forth in bonds, in measured degree, * and are let go 
in bonds}, lest by their * heavy course and vehemence ™ they 
should overload the clouds of wrath and destroy everything 
on earth. 10. I have written down the treasuries of the 
snow, and the store-houses of the hail, and the cool breezes. 
* And I observed the holder of the keys of them during the 
season: and how he fills the clouds with them’, and yet 
does not exhaust their treasuries. τι. 1 * wrote down? 
the abodes of the winds, *and I observed and saw? how those 
who hold * their keys ᾿ξ bear balances and measures, and in 
the first place they put them on a balance. in the second they ” 
let them go in measure * moderately, with care’ over the 
whole earth, so that with their heavy breathing they should 





ΤΑ οἵη. ? Measured and calculated, Sok. 3 Sok. adds and written 
them down. * That were arranged, Sok. 5. Sok. adds making 
inquiries into them. ® Sok. om. 7 Bom. * The angels, B. 
3 Which guarded them, B. 40 Coming in and going out, Sok. 
li Grievous vehemence, B. Heavy opening (?) and vehemence, Sok. 
© I saw at that time how the clouds are restrained by them as a key 
does prisoners, B. I watched their seasons: how those that hold the 
keys of them fill the clouds with them, Suk. 'S Saw, B. 1t Keys 
of their prisons, B. 1° B adds measure and. 





now defective, was clearly complete This is to be found in Eth. En. lix; 
originally. 8. Cf. Eth. En. Jx. tg—- lx. 13-15. 10. ΟΕ vi. 1, 2; Eth. 
22 for an account of these phenomena. En. lx. 17, 18. 11. See Eth. En. 
9. Course of the thunder, &c. xii. 4. 


Chapter XL. 7-13. 55 


not shake the whole! earth. 12. * For I have measured the 
whole earth, its mountains and all hills, fields, trees, stones, 
rivers; all things that exist I have written down, the height 
from earth to the seventh heaven. and down to the lowest 
hell’, * the place of judgement and the mighty hell? laid open, 
and * full of lamentation. 
suffer, awaiting the immeasurable judgement. 


And I saw how? the prisoners 
13. * And 
I wrote out all of those who are being judged by the judge, and 
all the judgement they receive, and all their deeds’. 





1 Bom. 3 From thence I was taken to the place of judgement, 
and I saw hell, B. I append here chapter XL in tull,as it appears in B. 
This chapter in B is manifestly fragmentary and disarranged, and serves to 
justify the originality of the fuller form as preserved in A Sok. 1. My 
children, I know all from the lips of the Lord. For mine eyes saw 
from the beginning to the end, 8. and the dwelling places of the 
clouds, 9. with those which bring storms and thunder. And the 
angels showed me the keys which guarded them. 10. I saw the 
treasure of snow and ice, 9. and the path by which they go: they 
are brought forth in bonds in measure, and let go in bonds, so that 
with grievous vehemence they should not oppress the clouds and 
destroy in the earth, 10. both the air and the cold. I saw at that time 
how the clouds are restrained by them as a key does prisoners, and 
they are not allowed to exhaust their treasuries. 11. I saw the abodes 
of the winds, how those who hold the keys of their prisons bear with 
them the balances and the measures: in the first place they lay on the 
balances; in the second they measure, and in measure do they let 
them go over the whole earth: so that by their powerful breath they 
should not shake the earth. 12. From thence I was taken to the place 
of judgement and I saw hell open and the prisoners and the eternal 
judgement. 





12. Down to the lowest hell. 
We coms here upon a conception irre- 
concilable with the general scheme 
of the author. Hell, according to 
this scheme, is really located in 
the third heaven. See x, where 
the place, its horrors, and the classes 
it is prepared for, are described at 
length. But the old Jewish beliefs 
of an underworld of punishment are 
too strong to be wholly excluded, and 
so consistency is here sacrificed to 
For an analogous 
comparison cf. xviii. 7. It is possible, 
further, that the author may have 
had some idea of a series of seven 
hells, as he speaks here of ‘the lowest 


completeness. 


hell,’ and as this idea is afterwards 
found in Rabbinic tradition; see 
Eisenmenger, ii. 302, 328-330. If, 
however, we observe how close this 
hell is to the Garden of Eden, in xlii. 
3, we shall be inclined to identify it 
with the place of punishment de- 
scribed in x. The interpretation, 
however, of xlii. 3 is dificult. Await- 
ing the immeasurable judgement. 
These words, which are found also in 
vii. I, in reference to the fallen 
watchers, would seem to imply an 
intermediate place of punishment, in 
fact, Sheol or Hades. 13. This was 
an ancient belief of the Jews: cf. lii, 
2; Ixiv. 5; Jubilees iv. 23; x. 17. 


56 The Book of the Secrets of Enoch. 


[How Fnoch wept for the Sins of Adam.| 
ΧΙ. τ. And I saw *all our forefathers from the begin- 
ning with Adam and νοὶ, and I sighed and wept, *and 
spake of the ruin (caused by) their wickedness” : * Woe is me 
2. And 
* T meditated in my heart and said?: ‘Blessed is the man 


for my infirmity and that of my forefathers?. 


who was not born, or, having been born, has never sinned 
before the face of the Lord, so that he should not come into 
this place, to bear the yoke of this place!’ ~~ 
[How Enoch saw those who keep the Keys, and the Guardians 
of the Gates of Hades standing by.| 
XLII. τ. I saw * those who keep the keys, and are the 
guardians of the gates of hell, standing *, like great serpents, 





XLI.!' Bom. 
heart, B. 

XLII. ὁ The guardians of hell holding the keys, standing oppo- 
site to the gates, B. B blends xli and xiii. 1-2 together in this order, 


xlii. 1; xli; xli. 2. It will be seen that it omits reference to Adam and Eve, 


* The destruction of the unholy, B. * I said in my 





From being the scribe of God’s works, 
as he is universally in the Eth. and 
the Slav. Enoch, the transition was 
easy to the conception of Enoch as 
a scribe of the deeds of men. Cf. for 
later tradition Test. Abraham (ed. 
James), p. 115 καὶ εἶπεν ᾿Αβραὰμ 
πρὸς Μιχαήλ: Kupie, . .. τίς ἐστιν ὃ 
ἄλλος ὁ ἐλέγχων τὰς ἁμαρτίας ; καὶ 
λέγει Μιχαὴλ πρὸς ᾿Αβραάμ.... ὃ ἀπο- 
δεικνύμενος οὗτός ἐστιν 6 διδάσκαλυς 
τοῦ οὐρανοῦ καὶ τῆς γῆς καὶ γραμματεὺς 
τῆς δικαιοσύνης Evwx: ἀπέστειλεν γὰρ 
κύριος αὐτοὺς ἐνταῦθα, ἵνα ἀπογρά- 
φωσιν τὰς ἁμαρτίας καὶ τὰς δικαιοσύνας 
ἑκάστου. 

XLI. 1. It seems to be implied 
here that the forefathers of Enoch, 
including Adam and Eve, are in the 
place of punishment, and that they 
are to remain there till God comes to 
judge the world (xlii. 5, note). That 


Adam and the patriarchs were in 
Hades was a prevalent early Christian 
belief. Cf. Descensus ad Inferos, 
vili-ix, 2. Cf. 4 Ezra iv. 12 ‘ Melius 
erat nos non adesse quam advenientes 
... pati.” Eth. En. xxxviii. 2; Apoc. 
Bar. x. 6. 

XLII. 1. Who keep the keys. 
In Sibyll. Or. viii. 121-2 we have a 
strange application of this idea : 

αἰὼν κοινὸς ἅπασιν 

κλειδοφύλαξ εἱρκτῆς μεγάλης ἐπὶ 

βῆμα θεοῖο. 

Keys. Cf. Rev. ix. 1; xx.1. Guar- 
dians of the gates of hell. Ac- 
cording to Emek hammelech, fol. 144, 
col. 2, each division of hell is under 
the control of a certain angel (Hisen- 
menger, ii. 332). The Greek word 
here may have been τημελοῦχοι. In 
the singular number it has become 
a proper name in ρος. Pauli. Like 


Chapters XLI, 1—XLII. 6. 57 


and their faces were like quenched lamps, and their eyes 
* And they were 
2. And 1 said * before their faces +, 
‘Would that I had not seen you, * nor heard of your doings ὅ, 
* Now 
they have only sinned a little in this life, and always suffer 
3. * I went out to the East, to the 
paradise of Eden, where rest has been prepared for the just, 


were fiery 1, and their teeth were sharp”. 
stripped to the waist *, 


* and that those of my race had never come to you δ! 
in the eternal life 7.’ 


and it is open to the third heaven,and shut from this world ὃ. 
4. * And guards are placed at the very great gates of the 
east of the sun, i.e. fiery angels, singing triumphant songs, 
that never cease rejoicing in the presence of the just. 
5. At the last coming they will lead forth Adam with 
our forefathers, and conduct them there, that they may 
rejoice, as a man calls those whom he loves to feast with 
him ; and they having come with joy hold converse, before 
the dwelling of that man’, * with joy awaiting his feast, 
the enjoyment and the immeasurable wealth, and joy and 


merriment in the heht, and eternal life’. 6. * Then 





1 Like a darkened flame, B. 2 B Sok. om. 3 A om. * To the 
persons (there), B. 5. Bom. A OMITS VERSES 2-14". ® Nor brought 
my family to you, Sok. ’ Bion: 5 B seems to recall this verse in the 
words: And I saw there a blessed place and every created thing blessed. 
B introduces this section with the words : Entry of Enoch unto the Paradise 
of the Just. 5. And all living there in joy and in boundless happiness 
and eternal life, B. 


quenched lamps. Contrast the faces xli. 1 (mote). The idea that the 


and eyes of the heavenly angels, i. 5. 
2.Cf.xli.2. 3. The expression ‘open 
to the third heaven’ is strange; it 
would seem to imply that this is not 
the heavenly Paradise in the third 
heaven, but the original Garden of 
Eden. On the other hand, as this 
Paradise is prepared for. the right- 
eous, we are obliged to identify it 
with the Paradise of this third heaven 
5. The last 
coming. See xxxii. 1 (note) ; lviii. 1. 
Adam with our forefathers. See 


described in viii—ix. 


patriarchs were in hell or hades is at 
variance with is stated or 
‘.uplied in some parts of the Eth. En. 
Cf Ix..85 22 > Ixt. 12 5. lxx. 354, where 


what 


we find Paradise already peopled with 
the righteous; but it is not incom- 
patible with Ixxxix. 52; xciii. 8, 
where apparently Enoch and Elijah 
are its only inhabitants. According 
to xxii the patriarchs were to remain 
in hades till the final judgement. 
This would, in some degree, harmon- 


ize with our text. 6-14. Nine 


>. 


58 The Book of the Secrets of Enoch. 


I said}, ‘I tell you, my children: blessed is he who fears 
* the name of the Lord, and serves continually before His 
face, and brings his gifts with fear continually in this hfe’, 
7. Blessed is he 


who executes a just judgement, * not for the sake of recom- 


* and lives all his life justly, and dies ὅ, 


pense, but for the sake of righteousness, expecting nothing 
in return: a sincere judgement shall afterwards come to 
him 3, 8. * Blessed is he who clothes the naked with 
a garment, and gives his bread to the hungry. g. Blessed 
is he who gives a just judgement for the orphan and 
the 
10. Blessed is he who turns from the * unstable path of this 


widow, and assists every one who is wronged *. 


vain world®, and walks by the righteous path * which leads 


to eternal life *. 11. Blessed is he who sows just seed, 





1 Sok. om. ? And serves the Lord; and do you, my children, 
learn to bring gifts to the Lord that you may have life, B. > Bom. 
* Blessed is he who has given a just judgement, and assists the orphan 
and the widow, and every one who is oppressed: clothes the naked, 


and gives bread to the hungry, B. 


° Path of deceit, B. 





beatitudes. 
less. 


These are very colour- 
7. Executes a just judge- 
Cf. ix; Ezek. xviii. 8. This 
verse recalls in some measure the 
words of Antigonus of Socho: ‘Be 
not like servants who 


ment. 


serve their 
master for the sake of reward, but be 
like those who do service without 
respect to recompense, and live al- 
ways inthe fear ofGod. Expecting 
Cf. Luke vi. 
With the 
entire verse we have a good parallel 
in Orae. Sibyll. ii. 61, 63 


f. μ᾿ la 3 > ” 
πάντα δίκαια νέμειν, μηδ᾽ εἰς ἄδικον 


nothing in return. 


35. Sincere. Corrupt. 


κρίσιν ἐλθῇς. 
ἣν σὺ κακῶς δικάσῃς, σὲ θεὸς μετέ- 
πειτα δικάσσει. 
8. These words are found in ix, 
OF Chix ; ἘΠῚ πο τδ asa Ὺ ΤΣ lens 
Χ ΣΙ. 3, 16; Zech. vil. 9) 10. 10. 


Walks by the righteous path. Cf. 
Prov. iv. 11 ; Or Sibyll. 111. g—1o 
τίπτε. . . οὐκ εὐθεῖαν ἀταρπὸν 
βαίνετε ἀθανάτου κτιστοῦ μεμνημένοι 
αἰεί: 
11. Is the 
blessing for those who sow seed that 


also Fragm. i. 23 86: 


is justly their own? In Orac. Sibyll. 
ii. 71-72, ‘he who steals seed is 
aceursed for ever’: 
σπέρματα μὴ κλέπτειν" ἐπαράσιμος 
ὕς τις ἕληται 
ἐς γενεὰς γενεῶν, ἐς σκορπισμὸν 
βιότοιο. 
On the other hand, the reference may 
be metaphorical and the sense as fol- 
lows: ‘From your righteous deeds ye 
will reap sevenfold. This is probably 
an adaptation of Ecclus. vii. 3 μὴ σπεῖρε 
ἐπ᾽ αὔλακας ἀδικίας, καὶ ov μὴ θερίσῃς 


Ci Jobrive δὲ 


> ΕΥ̓ ε ,ὔ 
αὐτὰς ἐπταπλασίως. 


Chapiers: MALT.  ΞΞΧΎ ΤΗ͂Ι. 2. 59 


he shall reap sevenfold. 12. Blessed is he in whom is the 
truth, that he may speak the truth to *his neighbour!. 
13. Blessed is he * who has love upon his lips, and tenderness 
in his heart”. 14. Blessed is he who understands every 
work of the Lord, * and glorifies the Lord God*; *for the 
works of the Lord are just, and of the works of man some 
are good, and others evil, and by their works those who have 
wrought them are known +. 

[| Enoch shows his Children how he measured and wrote out 

the Judgements of God.| 

XLII. τ. * Lo! my children, the things which I have 
gained on the earth and meditated upon from the Lord God 
I have 
compiled the account of all, and concerning the years I have 


1 have written down both winter and summer. 


calculated each hour; I have measured the hours and 
written out the lists of them and I have ascertained all their 
2. As one year is more honourable than 


This 


differences °. 
another °, so is one man more honourable than another. 





* The man who is sincere, Sok. ? Upon whose lips are tender- 
ness and mercy, B. 3. Accomplished by the Lord and glorifies 
him, Sok. * Bom. A reads And I saw all the works of the Lord 
how righteous they are, and of the works of men some (are righteous) 
but others wicked. And the impure are known by their deeds. 

XLITI. ° I, my children, have measured and written out every deed 
and every measure, and every just judgement (weight, Sok.), A Sok. 
Sok. adds: And have written them out as the Lord ordered me, and 
in all these I have found diversity. ° Badds and one day more than 
another and one hour more than another. 





rove x2dl. 0); ELos, x. 12. 12. Cf. fact no one is greater than he who fears 


Lev. xix. 


11; Eph. iv. 25; Orac. 
Sibyll. 11. 58 ψεύδεα μὴ βάζειν : 64 
μαρτυρίην ψευδῇ φεύγειν, τὰ δίκαι᾽ 
ἀγορεύειν. 13. Cf. Prov. xxxi. 26. 
14, By their works...are known. 
Cf. Mt. vii. 16, 20. 

XLIII. 2, 3. As one year, &c. 
We should expect rather as one day, 
&e, Cf. Ecclus. xxiii. 7 διὰ τί ἡμέρα 
ἡμέρας ὑπερέχει ; The main thought of 
these verses is derived from Ecclus. 
X, 20, 22, 24 (cf. Jer. ix. 23, 24): in 


God is a direct quotation from x. 24. 
This passage runs: 20 ἐν μέσῳ ἀδελφῶν 
ες ΄ Bese ὟΝ wets ΄ 
ὁ ἡγούμενος αὐτῶν ἔντιμος, καὶ οἱ φοβού- 
μένοι κύριον ἐν ὀφθαλμοῖς αὐτοῦ. 22. 

/ ‘\ 4 \ f ‘ 
mAovawos καὶ ἔνδοξος καὶ πτωχός, τὸ 
καύχημα αὐτῶν φόβος κυρίου. 24. 
μεγιστὰν καὶ κριτὴς καὶ δυνάστης δοξα- 
σθήσεται, καὶ οὐκ ἔστιν αὐτῶν τις μεί- 
(av τοῦ φοβουμένυυ τὸν κύριον. . .. 
30. πτωχὸς δοξάζεται δι ἐπιστήμην 
αὐτοῦ, καὶ πλούσιος δοξάζεται διὰ τὸν 


πλοῦτον αὐτοῦ. Cf. Orac. Sibyll.ii. 125. 


60 The Book of the Secrets of Enoch. 


man on account of many possessions, that man on account 
of the wisdom! of the heart; this man on account of under- 
standing, another on account of cunning; this man for the 
silence of the lips*; * this man on account of purity, that on 
account of strength; this man on account of comeliness, 
another on account of youth; this man on account of sharp- 
ness of mind, another on account of quicksightedness of body, 
and another for the perception of many things. 3. Let it 
be heard everywhere*; there is no one greater than he who 
fears God. He shall be the most glorious for ever. 


[ Enoch instructs his Sons that they should not revile the Persons 
of Men, whether they are great or small.| 


XLIV. 1. God* made man with His own hands, in the 
likeness of His countenance, both small and great the Lord 
created him. He who reviles the countenance of * man, 
reviles the countenance of the Lord ὅ. 2. * He who shows 
wrath against another without injury, the great wrath of the 
Lord shall consume him. 3. If a man spits at the face of 
another ὃ * insultingly, he shall be consumed‘ *in the great 
judgement of the Lord‘. 4. Blessed is the man who * does 
not direct his heart with malice against any? man, and who 
assists the man who 15 * injnred, and 15 under judgement, and 
raises up the oppressed, * and accomplishes the prayer of him 
who asks"?! 5. For in the day of the great judgement, 





1 Benevolence, B. ? Tongue and lips, B. > Bom. 

XLIV. * B adds fashioned and. 5. The prince, and loathes the 
countenance of the Lord; despises the countenance of the Lord, A. 
Man reviles the countenance of the prince and loathes the counte- 


ance of the Lord, Sok. ®° There is the anger of the Lord, and a great 
judgement for whoever spits in the face ofaman,B. ‘* His insolence 
will consume him, Sok.; B om. 5 Bom. 3. Puts confidence in, B. 


w A, Sek.om. ™ Performs a kindness to him who wants it, Sok. ; Bom. 


XLIV. 1. He who reviles the Matt. v. 22. 4. This beatitude 
countenance, &c. We may reason- seems out of place here. It would 
ably compare James Iii. 9. 2. Cf. come in fittingly at the close of xlii. 


ἔπ ΧΕΙ 3° XPV. ἃ 61 


every measure and standard and weight, * which is for traffic, 
namely, that which is hung on a balance and stands for 
traffic!, knows its own measure, and *shall receive its 
reward by measure ”. 


[God shows that He does not wish Sacrifices from Man, nor 
Burnt-Offerings, but pure and contrite Hearts.| 


XLV. τ. * He who hastens and brings his offering before 
the face of the Lord, then the Lord will hasten the aceomplish- 
ment of his work, and will execute a just judgement for him®. 
2. He who increases his lamp before the face of the Lord, the 
Lord increases greatly his treasure *in the heavenly kingdom ἢ. 
3. God does not require bread, nor a light, * nor an animal, 
4. * But 
God requires a pure heart *, and by means of all this, He tries 


nor any other sacrifice ὅ, * for it is as nothing ®. 


the heart of man. 





1 Hang as on a balance, that is on the scale and which stands for 
traffic, Sok. ΒΒ oMITS ENTIRE VERSE. * Its measure shall receive its 
reward, Sok. 

XLV. ὁ Ifa man hastens to work folly before the Lord, the Lord 
furthers him in the carrying out of his work, and makes his judgement 
faulty. So A through a corruption of IpHHOCh into mpacHo and insertion of 
He before COTBOpuTb; B om. * B om. > Nor food of any kind nor 
meat, B. Wor an animal, nor an ox, nor any other victim, Sok. ὃ. That 
is not so, Sok.; B om. 





XLV. 3. Cf. Ps. xl. 6; li. 16; Ecclus. xxxii. 1-5 side by side with 


Is. i. τι; Mic. vi. 6-8; Eccl. xxxii. 
1-3; Orac. Sibyll. viii. 390, 391 
ov χρήζω θυσίης ἢ σπονδῆς ὑμετέ- 
ρηφιν 
οὐ κνίσσης μιαρῆς, οὐχ αἵματος ἐχθί- 
στοιο: 
also ii. 82; Athenag. Supplic. pro 
Christo, 13. This is not Essenism: 
see lix. We find the same 
spiritual appreciation of sacrifices in 


I-3. 


injunctions to offer them: 6 συντη- 
ρῶν νόμον πλεονάζει προσφοράς, θυσιά- 
(av σωτηρίου ὃ προσέχων ἐντολαῖς ἀντα- 
ποδιδοὺς χάριν προσφέρων σεμίδαλιν, 

\ c φ΄- 9 Ul 4 39 
καὶ ὃ ποιῶν ἐλεημοσύναν θυσιάζων αἷ- 

’ Ἀ > ἣν 9 ΄- > 4 
νέσεως καὶ ἐξιλασμὸς ἀποστῆναι ἀπὸ 


πονηρίας. 4. A pure heart. Ps. 
li. 10. Tries the heart of man. 
Deut. viii. 2; 2 Chron. xxxil. 31; 
Ps. xxvi. 2. 


62 The Book of the Secrets of Enoch. 


[Low an earthly Prince will not receive Gifts from Man which 
are contemptible and impure. How much more does God 
loath impure Gifts, and rejects them with Wrath, and will 
not receive the Gifts of such a Man.) Ξ 


XLVI. 1. * Hear, my people, and pay attention to the 
words of my lips?. If any one brings gifts to an earthly 
prince, but having unfaithfulness in his heart: if the prince 
knows it, will he not be angry with * him on account of that, 
and he will not take? his gifts, and will hand him over to 
condemnation ? 2, Or if a man flatters another *in his 
language, but (plans) evil against him in his heart, will not 
the other understand the craft of his heart, and he himself 
will be condemned, so that his unrighteousness will be evi- 
dent to all?? 4. But when God shall send a great light, by 
means Οἵ that there will be judgement* to the just and 
unjust, dnd nothing will be concealed. 


[Enoch instructs his Sons from the Lips of God, and gives 
them the Manuscripts of this Book.] 


XLVII. 1. Now, my children, put my thoughts in your 
hearts ; pay attention to the words of your father, which 
* have come to°® you from the mouth of the Lord. 2. Take 
these books of the writings of your father, and read them, 
*and in them ye shall learn all the works of the Lord. 
There have been many books from the beginning of creation, 
and shall be to the end of the world, but none shall make 





XLVI. 1: Sok. om. B omMITs ENTIRE CHAPTER. 2 Sok. om. 5 With 
falsehood and is good in his tongue but evil in his heart, will not his 
heart perceive this and he will judge by himself so that he is proved not 
to beright, Sok. * Just judgement that is no respecter of persons, Sok. 

XLVII. 51 tell, Sok. B omits ENTIRE CHAPTER. 


XLVI. 2. Cf. Orae. Sibyll. ii. 120 light means is not clear. 
μηδ᾽ ἕτερον κεύθοις κραδίῃ νόον ἄλλ᾽ τς ΤΕ. 1 Οἱ ΣΣΣΙ͂Σ 2: 2. 
ἀγορεύων. 3. What the great None shall make things known 


Chapters XLVI, 1—XLVIII. x. 63 


things known to you like my: writings ἢ. 3. But if you 
shall preserve? my writings, you will not sin against God. 
For there is no other besides the Lord, neither in heaven nor 
on earth, nor the depths below, nor the solitary foundations. 
4. God established the foundations upon things that are 
unknown, and stretched out the *visible and invisible 
heavens*, and made firm the earth upon the _ waters, 
and established the waters on things that are not fixed *, 
Who has ereated all the innumerable works of creation ? 
5. * Who has numbered the dust of the earth®, and the sand 
of the sea, and the drops of rain, and the dew of the morning, 
* and the breath of the wind®? Who has * bound earth and 
sea with bonds” that cannot be broken up: * and has cut * the 
stars out of fire, * and beautified® the heavens?°, and placed 
* the sun!! in the midst of them * so that 11, 
[Of the course of the Sun throughout the seven Circles.] 


XLVIII. τ. The sun® goes in the seven circles of the 





1 For the books are many and in them we shall learn all the words 
of the Lord. Suchas they are from the beginning of creation, so shall 
they be to the end of the world, A. 7” Keep strictly,Sok. “ Heavens 
over the visible things, Sok. * A reads And He considered what 
is the water and the foundation of things that are not stedfast and, 
and transposes these words to end of verse. ὃ Sok.om. ‘7 Has filled earth 
and sea and the winter, A. ὃ Emended from And I cut, A; and (who) 
sowed, Sok. * And I beautified, A. 1 Sok. adds and placed. ™ Aom. 

XLVIII. 15. He, Sok. 





Out, c&e, Psveiye2 sels xl22 xa 
Made firm the earth upon the 
5. Who has 


to you like my writings. Cf. Eth. 
En. xciii. Io. 3) But... not sin 5. 


against God. Cf. xxxiii. 9; xlvili. 
7-9. This claim is analogous to that 
made in the Eth. En. xxxvii. 4; xcii.1; 
xcill. 10; 6.6; civ. 12,13. With this 
we may contrast Ecclus. xviii. 3 οὐθενὶ 
ἐξεποίησεν ἐξαγγεῖλαι τὰ ἔργα αὐτοῦ. 
There is noother besides the Lord. 
Cf. Is. xlv. 5; 14, 18, 22. This is a 
favourite sentiment in the Sibylline 
Oracles. Cf. iii. 69 

αὐτὸς γὰρ μόνος ἐστὶ θεὸς Kove 

ἔστιν ἔτ᾽ ἄλλος: 

also iil. 760; viii. 377; Fragm. i. 7, 
ΤΡ ἘΠῚ 7: νὸ τς 4. Stretched 


waters, 2 Pet. ili. 5. 
numbered ... the sand of the sea, 
and the drops of rain. This is 
drawn word for word from Ecclus. 
i. 2 ἄμμον θαλασσῶν καὶ σταγόνας 
ὑετοῦ. . . τίς ἐξαριθμήσει; Cf. Is. 
xl. 12, and the oracle in Herod. i. 47 
οἶδα δ᾽ ἐγὼ ψάμμου τ᾽ ἀριθμὸν καὶ 
μέτρα θαλάσσης. and likewise recalls 
LXX Job xxxvi. 27 ἀριθμηταὶ δὲ 
αὐτῷ σταγόνες ὑετοῦ. Beautified 
the heavens. Cf. Ecclus. xvi. 27 
ἐκόσμησεν εἰς αἰῶνα τὰ ἔργα αὐτοῦ. 
XLVIII. 1. The text is corrupt 


64 The Book of the Secrets of Enoch. 


heavens, *and I gave him! 182 thrones when he goes 
on a short day, and also 182 thrones when he goes on a long 
day. 2. And he has two great thrones on which he rests, 
returning hither and thither above the monthly thrones. 
From the month Tsivan 2 after 5 seventeen days he descends 
to the month Thevan*, and from the seventeenth day of 
Thevad* he ascends. 


all the courses of the heaven *; when he goes near the earth, 


3. And so the sun goes through 


then the earth rejoices and produces its fruit; when he 
departs, then the earth is sad, and the trees and all the fruits 
have no development. 4. *All this by measure and minute 
arrangement of time He has arranged by His wisdom ὅ, both 
5. He has 
made all things visible out of invisible, Himself being 
6. Thus I tell you, my children, distribute the 


books to your children, in all your families, and among the 


in the ease of things visible and invisible. 
invisible. 


nations. 7. Those who are wise let them fear God, and 


let them receive them *and let them love them more than 





1 Which are the support of the, A. B oMITS ENTIRE CHAPTER. 
2 Pamorus, Sok. 5 At jom: * Thibith, Sok. ὃ Hereby he gives 
a complete measure and with good arrangement of the times and has 
fixed a measure, A. 





and unintelligible. According to xi. year, i.e. 3654: contrast xiv. 1. This 


I; xxx. 3 the sun is in the fourth 
circle of the heavens and does not 
revolve through the seven circles. 
Again the twice-mentioned 182 thrones 
are really when added the 364 world- 
stations of which we have some 
account in the Eth. En. Ixxv. 2, i.e. 
‘the harmony of the course of the 
world is brought about through its 
separate 364 world-stations.’ These 
world-stations or thrones as in our 
text are the 364 different positions 
occupied by the sun on the 364 days 
of the year. Just as in the Eth. En. 
Ixxii-lIxxxii and Jubilees 
attempt is made here to get the 
complete number of days in the solar 


iv no 


passage therefore either belongs to or 
is built upon the oldest literature of 
Enoch. This reckoning of the year 
at 364 days may be due partly to 
opposition to heathen systems and 
partly to the fact that 364 is divisible 
by 7, and amounts to 52 weeks 
exactly. See Eth. En. 190-91. 2. 
. Thevad. The text is 

As apparently the two 


Psivan τς 
here corrupt. 
solstices are meant, we should read 
... Kislev or Tamuz 
5. Cf. xxiv. 2 (note); 
Has made here was 
no doubt ἔπλασε, not ἐποίησε. 6.See 
XXxili. 9 (note). 7. Let them love 
them more than any kind of food. 


either Sivan 
... Tebet. 
xlvii. 2 (note). 


Chapters XLVI, 2—XLIX. x. 65 


any kind of food!, and read them’. 8. * But those who are 
senseless and have no thought of the Lord and do not fear 
God * will not receive them but turn away, and * keep them- 
selves from them *, * the terrible judgement shall await them ὅ, 
g. Blessed is the man who bears their yoke, and puts it on, 
for he shall be set free in the day of the great judgement. 


[ Euoch instructs his Sons not to swear either by the Heaven or 
the Earth ; and shows the Promise of God to a Man even in 
the Womb of his Mother.] 


XLIX. 1. For® I swear to you my children ὅ, but I will not 
swear by a single oath, neither by heaven, nor by earth, nor 


by any other creature which God made. God" said: ‘There 


Ὁ And the books will be more profitable to them than all good food 
on earth, Sok. A adds or earthly advantage. * Sok. adds And let them 
cling to them. 3. And it shall result to them if they have no 
thought of God nor fear him, andif they, A. * Do not receive the 
books, A. 5. Sok. om. 


XLIX. © B om. rest of verse. ’ For the Lord, Sok. 


So Eth. En. lIxxxii. 3 ‘this wisdom 


will please those that eat (thereof) 
better than good food. Cf. xlvii. 2 
(note). 8. Those who... will 
not receive them ... the terrible 
judgement shall await them. The 
punishment denounced against those 
who refuse the disclosures of this 
book is more severe than anything 
to be found in the Eth. En. For 
a perfect parallel we must go to Rey. 
XK) 18. Τὸ. 9. The appeal for 
reception is far wider in this book 
than in the Eth. En. There only 
‘the elect of righteousness, ‘the 
righteous and the wise,’ ‘those who 
understand,’ receive the revelations 
of Enoch: cf. Ixxxii. 3; xciii. 10; 
civ. 12. Bears their yoke, cf. 
χχεῖν 1. 

XLIX. 1. Swear... neither by 
heaven, &c. From this passage and 


from Philo it is clear that Mt. v. 34- 
35 was a Jewish commonplace. For 
in Philo de Special. Leg. ii. we find: 
6 γὰρ τοῦ σπουδαίου, φησί, Ad-yos ὅρκος 
ἔστω βέβαιος, ἀκλινής, ἀψευδέστατος, 
3 ' > , » We Ἂν, 
ἐρηρεισμένος ἀληθείᾳ... εἰώθασι γὰρ 
2 7 a , Cre 
ἀναφθεγξέαάμενοι τοσοῦτον μόνον ‘vn 
Fen 9 Rg ῊΝ fa, y , 
Tov, ἢ " μὰ Tov,’ μηδὲν παραλαβύντες, 
ἐμφάσει τῆς ἀποκοπῆς, τρανοῦν ὅρκον 
οὐ γενόμενον. ᾿Αλλὰ καὶ παραλαβέτω 
τις, εἰ βούλοιτο, μὴ μὴν τὸ ἀνωτάτω 
καὶ πρεσβύτατον εὐθὺς αἴτιον, ἀλλὰ 
γῆν, ἥλιον, 
σύμπαντα κύσμον : De decem Orac. 
17 Κάλλιστον δὴ καὶ βιωφελέστατον 


ἀστέρας, οὐρανόν, τὸν 


ἣν « / = , \ > , 
καὶ ἁρμόττον λογικῃ φύσει τὸ ἀνώμο- 


τον, οὕτως ἀληθεύειν ἐφ᾽ ἑκάστου 
δεδιξαγμένῃ, ὡς τοὺς λόγους ὕρκους 
εἶναι νομίζεσθαι. Cp. also Leg. All. 
ili. 72; De Sac. Abelis et Caini, 28; 
De Plant. Noe 19; Quod Omnis Pro- 


bus Liber, 12. It was Mr. Conybeare 


66 The Book of the Secrets of Enoch. 


is no swearing in me, nor injustice, but truth. If there is 
no truth in men, let them swear by a word, yea, yea, or nay, 
nay. 2. * But I swear to you, yea, yea’, that * there has 
not been even a man in his mother’s womb, for whom a place 
has not been prepared for every soul?; * and a measure is fixed 
*O! my 
children, be not deceived! * there is a place prepared there 


how long a man shall be tried in this world °. 


for every soul of man *. 


[How Nobody born upon the Earth can hide himself, nor are his 
Deeds concealed. (God) commands that he should be on the 
Earth a short time, endure Temptation, and Annoyance, and 


not injure the Widow and Orphan.| 


L. 1. I have laid down in the writings the actions of every 
man, *and no one born on the earth can hide himself, nor can 
his deeds be concealed ; I see all®. 2. Now, therefore, my 
children, in patience and meekness accomplish the number 


of your days, and ye shall inherit the endless life which is to 


come. 3. * Every wound, and every afiliction, and every 
1B om: 2 So A Sok. but that for every A reads the rest of 
that. Breads Even before man was created a place of judgement was 


prepared for him. 3 And a measure and a standard how long a man 
shall live in this world, and shall be tried in it, Sok. ; And it was mea- 
sured out and fixed, and there man will be tried, B. * So A Sok. but 
that Sok. adds previously after place. Breads As before it was appointed 
for him. 

L. ° Bom.; Sok. adds as in a looking-glass. 





that first called my attention to 
these passages in Philo. On the 
forms of swearing usual 
among the Jews and censured in 
Mt. v. 33-36 and indirectly in the 
text, see Lightfoot in loc.; Eisen- 
menger, ii. 490 sqq. 

XLIX. 2. A place... prepared 
for every soul. So Tractut Chagiga, 
fol. 15, col. 1; Torath Adam, fol. 101, 
col. 3; Avudath haklodesh, fol. 19, 
col. 1, where it is said that a place 


various 


is prepared for every man either in 
Paradise or Hell (Eisenmenger, 1]. 
315)- 

IL. 1. Nor can his deeds be con- 
cealed. Eth. En. ix. 5. 2. In 
patience, &c. Cp. Luke xxi. 19 
‘Tn your patience ye shall win your 
souls,’ A blessed immortality for the 
righteous is taught in this book, but 
apparently no resurrection of the 
body. 8. Cp. Ecclus. ii. 4; 2 Tim. 
iV. Εν “Heb, X39 i) Bess τς ees 


Chapters XLIX. 2—LlI. 2. 


evil word, and attack! endure for the sake of the Lord. 
4. And when you might have vengeance ? do not repay, either 
*your neighbour or your enemy ὃ. 


67 


For God * will repay as 
your avenger in the * day of the great judgement ὅ. * Let it 


not be for you to take vengeance ὅ. 5. Whoever of you 


shall spend gold or silver for the sake of a brother, shall receive 
abundant treasure in * the day of judgement? *and stretch 
out your hands to ὃ the orphan, the widow, and the stranger ®. 


| Enoch instructs his Sons, not to hide their Treasures upon 
Earth, but bids them give Alms to the Needy.| 


LI. τ. * Stretch out your hands to the poor man? according 


to your powers. 2. * Do not hide your silver in the earth": 


1 Whatever wound or disease or affliction or evil end shall light 
upon you, B. Put away from you every wound and every injury and 
every evil word. If an attack and an injury be inflicted upon you for 
the sake of the Lord, Sok. 2 Sok. adds an hundredfold. 3 Your 
neighbour, B; one who is near you or afar off, Sok. * Living 
God, B; Lord, Sok. > Great day of, A. ® Therefore be not 
avenged here from men but then from the Lord, Sok. B om. 7 That 
world, A Sok. * Do not oppress, A. ° B om.; A adds lest the 
wrath of God should come upon you. 

LI. ” And assist the poor man, B; Sok. om. 
treasures after come upon you, B om. 


11 Sok. reads in your 


am 1-12. 
XxXvili. I 6 


with that implied by the LXX,. 5. 
Whoever, &c. Cp. Prov. xix. 17: 
Ecclus. xxix. 10. See LI. 2 (note). 
Stretch out your hands to the 


See li. 3. 


ἐκδικῶν 


4. Cp. Ecclus. 
Ἀ , 
παρὰ Kuptov 
© Ul > , A ἈΝ c , 
εὑρήσει ἐκδίκησιν, καὶ Tas ἁμαρτίας 
αὐτοῦ διαστηριῶν διαστηρίσει. 2. ἄφες 


orphan, &c. 


ἀδίκημα τῷ πλησίον σου, καὶ τότε 
δεηθέντος σου αἱ ἁμαρτίαι σου λυθήσον- 
ται. See also verses 3-6. God will 
repay ...in the day of the great 
judgement. These words follow the 
LXX of Deut. xxxii. 35 ἐν ἡμέρᾳ 
ἐκδικήσεως ἀνταποδώσω. The LXX 
thus read Dow dps ows instead of 
the Mass. nowy op Ὁ. The 
Samaritan likewise reads DY‘), Cp. 
also Prov. xx. 22; xxiv. 29. In 
Rom. xii. 19; Heb. x. 30, the writers 
follow a text of Deut. xxxii. 35 agree- 
ing partly with the Mass. and partly 


Orac. Sibyll. ii. 75 
ὀρφανικοῖς χήραις τ᾽ ἐπιδευομένοις τε 
παράσχου. Cf. ix. 

LI, 1. Stretch out your hands 
to the poor, &c. This is drawn 
from Ecclus. vii. 32 πτωχῷ ἔκτεινον 
τὴν χεῖρά σου, which in turn seems 
drawn from Proy. xxxi. 20. Cf. Job 
vii.g: Orac. Sibyll. ii. 88. Ac- 
cording to your powers. Cf. 
Ecelus. xiv. 13; xxix. 20. 2. Do 
not hide your silver in the earth. 
Cf. Ecclus. xxix. 10 ἀπόλεσον ἀργύριον 
δι᾿ ἀδελφὸν καὶ φίλον καὶ μὴ ἰωθήτω ὑπὸ 


E 2 


68 The Book of the Secrets of Enoch. 


* assist the honest man in his affliction, and affliction 
shall not come upon you, in the time of your labour. 
3. And whatever violent and grievous yoke shall be put 
upon you, endure all for the Lord’s sake!, and so you will 
receive your reward in the day of judgement. 4. Morning, 
afternoon, and evening, it is good to go into the house 
of the Lord to glorify *the Creator of all?. 5. Where- 
fore ὅ let every thing that hath breath glorify Him, and let 
every creature visible and invisible give forth praise.) 


| God instructs His faithful Servants how they are to praise 
Ilis Name.| 


111. 1. Blessed is the man who opens * his lips to praise 
the God of Sabaoth, and praises the Lord with his heart. 
2. Cursed is every man who opens his *lips to abuse and 
to calumniate his neighbour ὅ. 3. Blessed ® is he who 
opens his lips to the blessing and praise of God! 4. Cursed 
is he who opens his lips to swearing and blasphemy before 
the face of the Lord all his days. 5. Blessed is he who 


1 Bom. 3 Your Creator, A. 3 For, Sok. ; Sok. also puts the verbs 
in the indicative; B OMITS VEKSE. 

LII. ὁ Heart and lips to the praise of the Lord, B. 5 Heart to 
abuse, abusing the poor and calumniating his neighbour, Sok.; B sup- 
ports text but that it omits and to calumniate. Afterneighbour A adds for 
him shall God rebuke. S B oMITS VERSES 3, 4. 





τὸν λίθον. Assist...in his affliction. for Judaism asa whole, and is giving 
Cf. Ecclus. iv. 4 ἱκέτην θλιβόμενον μὴ herein the ideal conduct of an in- 
ἀπαναίνου. 3. Ecclus. ii. 4 πᾶν ὃ ἐν  habitant of Jerusalem. In LIX. 2, 
ἐπαχθῇ σοι. . . μακροθύμησον. Cf. 3, he prescribes the right method of 
I Pet. ii. 19; 11. 14. Cf. L.3. 4. sacrifice, and sacrifices could only be 
Ps. lv. 17: Cf. Dan. vi. 10. These  offeredin Jerusalem. 5. Every thing 
three Jewish hours of prayer—the that, &c. Ps. cl. 6. 

third (that of morning sacrifice), the LII. With these beatitudes com- 
sizth (noon), the ninth (that ofeven- pare xlii. 6-14. Like the latter these 
ing sacrifice)—are observed in Acts are wanting in vigour. They seem to 
ii. 15; iii,1; x.9. See Lightfoot in be in the main derived from Eccle- 
lec. for his Talmudic references.  siasticus. 2. Cf. Wisdom i. 11 ἀπὸ 
House of the Lord. This means καταλαλιᾶς φείσασθε γλώσσης. 4 
the temple; for though the authoris Swearing and blasphemy. Cf. 
a Jew living in Egypt, he is writing Ecclus. xxiii. g-12. δ. Cf. Ecclus. 


Chapiense LI. .9- LATE: a, 69 


6. Cursed is he who 
7. Blessed is he 
8. Cursed 


is he who looks to? make use of another man’s labour. 


blesses all the works of the Lord. 
speaks ill of! the works of the Lord. 
who * looks to raise his own hand for labour 2, 


9. Blessed is he who preserves the foundations of his 
10. Cursed is he who 
11. Blessed is he 


12. Cursed is he who 


fathers * from the beginning *. 
breaks the enactments’® of his fathers. 
who * establishes peace and love δ, 

troubles those who * are at peace ’. 13. Blessed is he who 
* does not speak peace with his tongue, but in his heart there 
is peace to 4118! 14. Cursed is he who speaks peace with 
his tongue, but in his heart there is no peace’, 15. For 
all these things in measures and in books will be revealed 


in the day of the great judgement 10, 


[Let us not say that our Father is with God, and will plead 
Jor us at the Day of Judgement, For I know that a Father 


cannot help.his Son, nor a Son a Father.) 
LIII. τ. And now, my children, do not say ; Our father 


1 Sok. adds all. 
to raise up the fallen, A. 
> B adds and ordinances. 
peace, B. 
peace abides with him, B. 
heart to all, A. 


2 Looks to the work of his own hands, B. Looks 

° A adds and is eager to. 
δ᾽ Goes to seek peace and leads others to 
7 Love their neighbours, A. 


£ Bom. 


8. Speaks peace, for 


Speaks with a humble tongue and 
2 A adds a sword. 


B OMITS ENTIRE VERSE. 


1” B adds Therefore, my brethren, preserve your hearts from every- 
thing unjust that you may inherit an habitation of light for ever. 


χχχῖχ. I4 εὐλογήσατε κύριον ἐπὶ πᾶσι 
7. Cf. Eph. iv. 28. 
8. Seems to be derived from Ecclus. 
Xxxi. 26 φονεύων τὸν πλησίον ὃ ἀφαι- 


τοῖς ἔργοις αὐτοῦ. 


ρούμενος συμβίωσιν, καὶ ἐκχέων αἷμα ὁ 
ἀποστερῶν μίσθον μισθίου. Cf. Orac. 
Sibyll. ii. 56-57 : 
μὴ πλουτεῖν ἀδίκως, ἀλλ᾽ ef ὁσίων 
βιοτεύειν. 
ἀρκεῖσθαι παρεοῦσι καὶ ἀλλοτρίων 
ἀπέχεσθαι. 
10. Cf. Eth. En. xcix. 2,14; Ecclus. 
xvii. τὶ. 11, Cf. Mt.v.9. 12. This 


is derived from Ecclus. xxviii. 9 ἀνὴρ 


ἁμαρτωλὸς ταράξει φίλους καὶ ἀνὰ μέσον 
εἰρηνευόντων ἐκβάλλει διαβολήν. CE. 
also Ecclus. xxviii. 13. 14. Cf. Ps. 
XMVIils 3.3) ἵν! 21... {πῚ|: 457 Orac: 
Sibyll. ii. 120, 122. 

LITII. 1. This idea that departed 
saints interceded on behalf of the 
living has been attributed by some 
scholars to Is. lxiii. 16 (see Ewald, 
History of Israel, i. 296; Cheyne, 
Prophecies of Isaiah, ii. 107-108; 299- 
300). If, however, the doctrine of 
a blessed immortality or of the re- 
surrection was a late development 


jo The Book of the Secrets of Enoch. 
stands before God, and prays * for us (to be released) from 


sin’; * for there is no person there to help any man who has 
sinned 2. 2. You see how I have written down all the 
works of every man * before his creation, * which 15 5. * done 
in the case of all men for ever”. 3. And no man *can 
say or unsay* what I have written with my hand. For 
God sees all things, *even the thoughts of wicked men?, 


* which lie in the storeplaces of the heart ®. 


LI. ? Concerning our sins, A. 
what things are, Sok.; B om. 


4. And now, 


2 Bom. 3 And I shall write 
* Destroy, B; contradict, Sok. 


> The thoughts of man that they are vain, A; B om. 


among the Jews, this idea must neces- 
sarily have been later still, and 
accordingly unless we are prepared 
to bring down considerably the date 
of Is. Ixiii, we shall have some diffi- 
culty in justifying such an interpreta- 
tion. It seems indeed that this idea 
among the Jews was comparatively 
late in origin. The first indubitable 
evidence in its favour is to be found 
in the Eth. En. xxii. 12; xevii. 3, 
5; xcix. 16; and thus we find that 
it was an accepted Pharisaic be- 


lief early in the second century B.C. 


The next mention of this belief is to 
be met with in 2 Mace. xv. 14 where 
Jeremiah, who appears in a vision to 
Judas Maccabaeus, is described as 
follows: ὁ φιλάδελφος οὗτός ἐστιν 6 
πολλὰ προσευχόμενος περὶ τοῦ λαοῦ καὶ 
τῆς ἁγίας πόλεως Ἱερεμίας ὃ τοῦ θεοῦ 
προφήτης. This was also the teaching 
of Philo, de Exsecrat.g: τρισὶ χρησό- 
μενοι παρακλήτοις τῶν πρὸς τὸν πατέρα 
καταλλαγῶν .. . δευτέρῳ δὲ τῇ τῶν 
ἀρχηγετῶν τοῦ ἔθνους ὁσιότητι. ὅτι ταῖς 
ἀφειμέναις σωμάταν ψυχαῖς ἄπλαστον 
καὶ γυμνὴν ἐπιδεικνυμέναις πρὸς τὸν 
ἄρχοντα θεραπείαν τὰς ὑπὲρ υἱῶν καὶ 
θυγατέρων ἱκετείας οὐκ ἀτελεῖς εἰώθασι 
ποιεῖσθαι, γέρας αὐτοῖς παρέχοντος τοῦ 
πατρὸς τὸ ἐπήκοον ἐν εὔχαϊς. The 


same view was obviously held by 
Joseph. Anfé. i. 13. 3, where he 
describes Abraham as saying to Isaac 
when on the point of sacrificing him: 
μετ᾽ εὐχῶν δὲ καὶ ἱερουργίας ἐκείνον τὴν 
ψυχὴν τὴν σὴν προσδεξομένου καὶ rap 
αὑτῷ καθέξοντος ἔσῃ poi εἰς κηδεμόνα 
καὶ γηροκόμον. And also in Orac. 
Sibyll. ii. 330-333: 
Tots Kai 6 παντοκράτωρ θεὸς ἄφθιτος 
ἄλλο παρέξει 
εὐσεβέεσσ᾽, ὑπότ᾽ ἂν θεὸν ἄφθιτον 
αἰτήσωνται" 
ἐκ μαλεροῖο πυρός τε καὶ ἀκαμάτων 
ἀπὸ βρυγμῶν 
ἀνθρώπους σῶσαι δώσει. καὶ τοῦτο 
ποιήσει. 
Finally this doctrine is recognized and 
apparently accepted in certain parts of 
the N.T.: Matt. xxvii. 47, 49; Luke 
xvi. 24-31; Jobn viii. 56 (2); Heb. 
xii. 1 ἢ; Rev. vi.g—11. For the pre- 
valence of this belief in later Judaism, 
see Eisenmencer, ii. 357-9; 361. The 
idea of intercession may be derived 
from ancestor-worship, and not from 
the doctrine of a future life as I 
have implied above; cf. Cheyne’s 
Introd. to the Book of Isaiah, 352, 3. 
2. Enoch is the universal scribe. 
3. Cf. Ps. xciv. 11; Ecclas. xvii. 
15. 20. 


Chaprers iil. 3s TVT.. κα 71 


my children, pay attention to all the words * of your father 
which I say to you’: *that ye may not grieve afterwards 
and say: Our father for some cause or other, never told them 
to us, in the time of this folly 7. 


[ Knoch admonishes his Sons that they should give the Books 
to Others. | 
LIV. * Let these books which I have given you be the 
inheritance of your peace*: *do not conceal them * but tell ὅ 
them to all desiring them * and admonish them ἡ that * they 
may know the works of the Lord which are very wonderful’. 


[Here Enoch makes a Declaration to his Sons: and speaks to 
them with Tears: ‘ My children, my Hour draws near, that 
I should go to Heaven, Lo! Angels stand before me!”| 


LV. 1. My children, the appointed day and time ὃ have drawn 
near *and constrain me to depart®, The angels * will come 
and? stand before me *on the earth awaiting what has 
been ordered them 15. 2. In the morning I shall go to the 
highest '* heavens 15. to my eternal habitation. 3. Therefore 
I tell you to do all that is good before the face of the Lord, 


| Methosalem asks a Blessing of his Father ; that he may 
give him Bread to eat.| 
LVI. 1. Methosalem having answered his father Enoch 
said’; ‘If it is good in thine eyes, * my father!,* let me 


1 Of the lips of your father, B. 2 Brom. 
LIV. ὁ That you may have an inheritance of peace and the books 
which I have given you from God, B. *Aom. ὃ Give, A. δ Sok. 





om. * Words cannot make known the works of God, B. 

LV. ὃ. B adds appointed by God. ®’ A reads after stand before 
me. 10 Who wish to go with me, A Sok. 1 So A Sok. but that 
before on the earth, A adds they now stand; B om. 12 Upper, B; 
A om. 13 A adds to the highest Jerusalem. 

LVI. * Bom. 15 Bnoch, Sok. 

LIV. See xxxiii. 9 (note). Works iV. 1. See xxxvi. 2. Highest 


... wonderful. Jobxxxvii.14,16; heavens. Cf. Ixvii. 2. 
Ps, lxxi. 17, &e. 


72 The Book of the Secrets of Enoch. 


put food? before thy face and then, having blessed our 
houses and thy sons, *and all thy family ?, let thy people 
be glorified by thee; and then afterwards thou wilt depart, 
* as God hath said 3, 2. Enoch answered his son * Metho- 
salem and said *: ‘Hear my child, since God has anointed 
me with the oil of his glory, there has been no? food in me, 
*and my soul remembers nothing of earthly pleasure® nor 
do I desire * anything earthly ©. 


| Enoch orders his Son Methosalem to call all his Brothers. | 


LVII. τ. But? call all ® thy brothers, and all your® families, 
and the elders of the people, that I may speak to them 
and depart * as is appointed for τη ὃ. 2. And Methosalem 
hastened, and called his brethren, Regim, Riman?°, Ukhan?!, 
Khermion, | Gaidal 5]. and‘ the elders of 3 the people, * and 
brought them all’* before the face of his father Enoch 15. 
And having blessed them, he spake to them 15. 


| The Instruction of Enoch to his Sons.] 


LVIII. τ. ‘Listen to me, my sons. *In those days when 
the Lord came upon the earth for the sake of Adam, and 
visited 7 all his creation, which He Himself had made?%. 
2. The Lord *° called all the cattle of the earth 31, and all 


1 Let me do, A: let us put food, Sok. 2? A om. > As God wishes, 
Sok.; B om. * And said, Sok.; B om. > Bom. ‘* Earthly food, B. 

LVI. * My son Methosalem, A. 35. Bom. 9 Gur, B. 10 Rim, 
B. it Azukhan, B. 2 A adds 311. 13 Sok. adds all. . “* And 
ealled them, Sok.; A om. 5 Sok. adds and they bowed before his face, 
and Enoch saw them. 16 Sok. adds saying. 

LVIIl. * So A and Sok., but that Sok. adds your father after Adam; B 
reads in the days of our father Adam the Lord came to visit him and. 
*S A adds and after all these created Adam: Sok. adds in brackets in the 
previous thousand years and after all these created Adam. 13 And 
the, A B Sok. *° Lord God, B. = B adds and all the wild beasts 
and all the fourfooted things. 


ΤΙΝῚ. 2. CL xxii. 7, 8. Khermion are not mentioned ini.to. 
LVII. 1. Cf. xxxvi. 1; Eth. En. On Gaidal, see i. 10 (note). 
xci. I. 2. Riman, Ukhan, and LVIII. 1. When the Lord came 


Chapters LVI. 2—LVIII. ς. 73 


creeping things, and all the fowls that fly *in the air}, 
and brought them all! before the face of our father 
Adam’, and he gave names to all living things on the 
earth. 3. And the Lord made him lord over all, and 
put all things under his hands ὅ, and * subdued (them) to 
So the Lord 
4. The 
Lord will not judge any soul of beast on account of man, 


submission and to all obedience* * to man ὅ, 
created ® man as master over all His possessions. 


* but he will judge the soul of man on account of the souls 
of beasts in the world to come’. 5. * For as there is 
a special place for mankind for all the souls of men according 


to their number, so there is also of beasts. And not one 





1 Bom. 3 Sok. adds that he should give names to all fourfooted 
things. 3. Made subject to Adam all the newly created things, B. 
* Secondly he placed all things under the rule of and made them 
obedient, B. Made them dumb and made them deaf to obey, A. 
° As unto every man, Sok. 6 A adds every. 7 But the soul 
of man shall judge the animals in this world, A; B gives the sense of the 
verse; but there shall not be a judgement of every living soul but only 
of that of man, and (?) in the great life to come. 


upon the earth ...and visited. 
See xxxii. I (note). 5. Special 
place ... for all the souls of men. 
See xlix. 2 (note). So also of 
beasts. As the Jews believed at 
the beginning of the Christian era 
that all animals had spoken one lan- 
guage before the fall, and therefore 
in some degree possessed rationality 
(Jubilees iii. 28; Joseph. A ntt.i.1.4), 
it was only natural that they should 
proceed to infer a future existence of 
the animal world. The O.T. indeed 
does not show a single trace of this 
belief, though it always displays a 
most tender solicitude for their well- 
being ; nor do we find it in any pre- 
Christian Jewish writing, with the 
exception of the present text. Even 
here the future life is of a limited 
nature. Itisethically motived. This 


further term of existence is not con- 
ceded for the bruie’s own sake, but 
wholly with a view to the punish- 
ment of man. The brute creation is 
to live just long enough to bring an 
indictment for ill-treatment against 
man at the final judgement. Though 
this idea of any future life in con- 
nexion with the brute creation may 
move the wonder of the modern mind» 
it is justified by perfectly analogous 
ideas in the ancient world. Not to 
speak of the doctrine of metempsy- 
chosis in Greece and the deification of 
animals in Egypt, such conceptions 
as those in the text would not 
unnaturally flow from the powers 
and qualities frequently assigned to 
animals by Greek thinkers. Thus, 
according to Plut. Plac. v. 20, 4, the 
souls of brutes were rational though 


74 The Book of the Secrets of Enoch. 


soul shall perish which God has made till the great judge- 


ment. 6. And every soul of beast shall bring a charge 


against man if he feeds them badly’. 


1 T have followed Sok. in verses 5,6. Β partly preserves the sense there 
is one place and one fold for the souls of beasts. For every living 
soul which God has made was not reserved for the great judgement. 
And every soul of beasts, &c., as in text. A is transposed and corrupt; 
There is a special place for mankind; as there is every soul of man 
according to his number, so the beast also shall not perish. And every 
soul of beast which God has made shall bring a charge against man at 


(or until) the great judgement if, &., as in text. 





incapable of acting rationally on ac- 
count of their bodies; according to 
Xenocrates they possessed a conscious- 
ness of God, καθόλου γοῦν τὴν περὶ τοῦ 
θείου ἔννοιαν Ξενοκράτης. . . οὐκ ἀπελ- 
πίζει καὶ ἐν τοῖς ἀλόγοις ζῴοις (Clem. 
Strom. v. 590). Chrysippus ascribed 
reason to brutes (Chalkid in Tim. 
Ρ- 148b); while Sextus Medicus 
(ix. 127) maintained that the souls of 
Hence 
it was generally believed that the 
souls of men could pass into brutes, 


brutes and of men were alike. 


πρῶτον piv ἀθάνατον εἶναί φησι τὴν 
ψυχήν, εἶτα μεταβάλλουσαν εἰς ἄλλα 
γένη ζῴων (Porph. V. P. 19): while 
Plato indeed went further and derived 
the souls of all brutes ultimately from 
those of men, through a process of 
deterioration, ὡς yap ποτε ἐξ ἀνδρῶν 
γυναῖκες καὶ τᾶλλα θηρία γενήσοιντο, 
ἠπίσταντο οἱ ξυνιστάντες ἡμᾶς (Tim. 
76D). With regard to individual 
animals, some thinkers believed that 
bees contained a divine element (Virg. 
Georg. iv. 219-221), while Democri- 
tus and Pliny placed religion among 
the moral virtues of elephants (H. N. 
viii. 1). But the closest parallels are 
to be found in Zoroastrianism, to 
which indeed we should probably 
trace in some measure the ideas of 
the text. Thus in the Zend-Avesta 


Vendidad Fargard 13 (Darmesteter) 
we find an entire chapter dealing with 
the sacredness of the life of the domes- 
ticated dog and the crime of attempt- 
ing its life—its murderer was to lose 
his soul to the ninth generation (1-4) : 
with the food that was to be given to 
it and the penalties entailed by feed- 
ing it badly (20-28), which were to 
range from fifty to two hundred blows 
with the horse-goad. Nay more, the 
land, its pastures and crops were to 
suffer for the unatoned death of the 
dog, and these plagues were not to be 
removed till the man who had slain 
it was slain in turn or had offered 
sacrifices three days and three nights 
to the pious soul of the departed dog 
(54,55). Finally, the soul of the dog 
went after death to the source of the 
waters (51). Inthe Midrash Koheleth, 
fol. 329, col. 1, we find the following 
quaint and slightly analogous thought: 
‘Rabbi Chama, the son of Gorion, 
said that wolves and unfruitful trees 
must give account: just as man must 
give account, so also must unfruitful 
trees.’ Eisenmenger, i. 468. It is 
noteworthy that the ideas of the text 
have passed over into the creed of the 
Mohammedans. Thus, according to 
Sale’s note on the sixth chapter of 
the Koran, irrational animals will be 


Chapters LVIITI, 6—LIX. 4. 75 


[Enoch teaches all his Sons why they must not touch the 
Flesh of Cattle, because of what comes from it. | 


LIX. 1. He, who acts lawlessly with regard to the souls 
of beasts, acts lawlessly with regard to his own soul. 
2. For a man offers clean animals * and makes his sacrifice 
that he may preserve his soul?. And if he offer as a sacrifice 
from clean * beasts and? birds*, he preserves his soul. 
3. Everything that* is given you for food, bind by the 
four feet: that is an atonement: he acts righteously (therein) 
and preserves his soul. 4. But he who kills a_ beast 
without a wound kills his own soul and sins against his 


LIX. + And then he preserves his soul, B. 


is a salvation for man. 


restored to life at the resurrection that 
they may be brought to judgement 
and have vengeance taken on them 
for the injuries they had inflicted on 
each other in this life. Then after 
they have duly retaliated their several 
wrongs, God will turn them again to 
dust (Sale’s Koran, Prelim. Discourse, 
Sect. iv), with the exception of Ezra’s 
ass and the dog of the seven sleepers 
which will enjoy eternal life in Para- 
dise (Koran iii; xviii). Are we to 
interpret in this manner Orac. Sibyll. 
Vili. 415-418 ?— 

καὶ ὕστερον és κρίσιν ἥξω 
κρίνων εὐσεβέων καὶ δυσσεβέων βίον 

ἀνδρῶν" 
καὶ κριὸν κριῷ καὶ ποιμένι ποιμένα θήσω 
καὶ μόσχον μόσχῳ πέλας ἀλλήλων ἐς 
ἔλεγχον. 

Even in Christian times animals were 
credited with intelligence, conscience, 
responsibility, as well as with the 
passions, vices and virtues of man- 
kind (see Bestie delinquenti, D’Addo- 
sio, 1892, from which the following 


2 Bom. 3 A adds it 


* A om.; B OMITS VERSES 3, 4, 5. 


facts are taken), They were accord- 
ingly solemnly tried, and advocates 
were assigned at the public expense 
to them to plead their cause. Thus 
moles (824 A. D.), a sow (1324), a cock 
(1474), snails (1487) were duly tried 
and condemned. They were also 
occasionally subjected to torture, and 
their cries were regarded as a con- 
fession of guilt (l.c. p. 46). Even as 
late as 1531 a book was written by 
Chassauée to discuss the lawfulness of 
trying animals judicially, and the 
legitimate methods 
(ie p75): 

LIX. 1. He who acts lawlessly, 
ὅσ. At first sight this would seem to 
refer to the sin of bestiality, and such 
was the view of the scribe of A: see 
title, but the context is against this, 
as verses 2-4 clearly show. Hence 
some illegitimate method of sacrificing 
or slaughtering animals seems to be 
referred to here. 2, 3. These verses 
point toa date prior to the destruc- 
tion ofthe temple, 7oA.D. 4. Against 


of procedure 


76 The Book of the Secrets of Enoch. 


own flesh. 5. And if any one does an injury to an animal 


secretly, it is an evil custom and he sins against his soul. 


| How we ought not to kill a Man, neither with Weapon nor 
with Tongue 1. 


LX. 1. If he does an injury to the soul of man, he does 
an injury to his own soul; and there is no salvation for his 
2. He who kills the 
soul of a man, kills his own soul, and destroys his own body, 
3. He who 
prepares a net for another man * will fall into it himself 


flesh, * nor forgiveness? for ever *. 
and there is no salvation for him for ever. 
and there is no salvation for him for ever ἢ 4. He, who 
prepares a weapon against a man, shall not escape punish- 
ment in the great judgement for ever. 5. If a man acts 
crookedly or speaks evil against any soul, he shall have no 
righteousness for himself for ever. 


[Enoch admonishes his Sons to preserve themselves from Un- 
righteousness, and to stretch out their hands frequently to 
the Poor, and to give them something from their Labours.| 


LXI. 1. Now therefore, my children, preserve your hearts 
As 
a man asks his soul from God, so let him do to every living 
2. * For in the world to come”, * I know all things 


from every unrighteousness which the Lord hates. 
soul °. 


LX. } A inserts this title after verse 1. 2 Bom. 3’ B adds but when 
a man is in Paradise he is liable to judgemeng no more. * Shall not 
lose the punishment for it in the day of judgement for ever, Sok. 
B OMITS VERSES 2-5. 

LXI. ° B adds Even if it be not for eternal life. 


strangling beasts. 
be here referred to. 
LX. 1. The sin referred to in 
Febhess ive ὁ. 3. CE Psa: ix. 16: 
xxxv. 8; lvii. 6. In this verse and 
the next two there is an utter 
want of proportion between the sin 


5. Bestiality may 


and its punishment. δι. (Cf abs: 
eis 

LXI. 1. Unrighteousness which 
the Lord hates. Cf. Jud. v. 17; 
Ecclus. xv. 11,13. 2. In the world 
to come ... many mansions. Cf. 


Eth. En. xxxix. 4, 7, 8; xli, 2; John 


Chapters LIX. 5—LXII. 1. 7 


how that! there are many mansions prepared for men; 
* oood for the good; evil for the evil; many and without 
3. Blessed are those who shall go to the 
mansions of the blessed*; for in the evil ones there is no 


number ”. 


rest nor any means of return from them. 
children, both small and great: 


4. Listen, my 
When a man * conceives 
a good thought in his heart and brings* gifts before the 
Lord of his labours—if his hands have not wrought them ὅ 
then the Lord turns away His face from the labour of his 
hands, and *he cannot gain advantage from® the work 


of his hand. 


5. But if his hands have wrought, but his 


heart murmurs *and he does not make an offering of his 


heart, but murmurs’ continually, he has no success. 


[Llow it is proper to bring one’s Gifts with Faith, and how 
there is no Repentance after Death.] 


LXII. τ. Blessed is the man who in patience shall bring 





1 T know that, Sok.; B om. 
and the evil, B. 
it in his heart to bring, Sok. 
ble for him to find, Sok. 
and making a murmur, Sok. 


3B OMITS THE REST OF THE CHAPTER. 
5. The labour, Sok. 
7 The sickness of his heart will not cease 


Numberless abodes for the good 
* Sets 
® It is impossi- 





xiv. 2. Good for the good, evil 
for the evil. This is adapted from 
Ecclus, xxxix. 25 ἀγαθὰ τοῖς ἀγαθοῖς 
ἔκτισται aT ἀρχῆς, οὕτως τοῖς ἅμαρτω- 


Cf. Or. Sibyll. Fragm. 
iii. 18-19 τοῖς ἀγαθοῖς ἀγαθὸν mpo- 


Aois κακά. 
φέρων πολὺ πλείονα μισθόν, τοῖς δὲ 
κακοῖς ἀδίκοις τε χόλον. 4. .The text 
seems corrupt. The idea is: it is a 
good thing to offer gifts to God; but 
if a man sacrifice to God that which 
is another man’s or is gotten wrong- 
fully, God turns away His face from 
him. Cf. lxvi.2. The author appears 
to have had before him Ecclus. xxxi. 
21 θυσιάζων ἐξ προσφορὰ 
μεμωκημένη, 22 καὶ ov« εἰς εὐδοκίαν 


ἀδίκου, 


“2 > , > > A 
μωκήματα ἀνόμων. 23 οὐκ εὐδοκεῖ 


ὁ ὕψιστος ἐν προσφοραῖς ἀσεβῶν. 


Further in ver. 24 6 προσάγων θυσίαν 
ἐκ χρημάτων πενήτων is condemned. 
Finally with he cannot gain advan- 
tage from, &c., compare ver. 28 τί 
ἀφέλησαν πλεῖυν ἢ κόπου; If his 
hands have not wrought them. 
Cf. Or. Sibyll. vili. 403, 406: 
τούτῳ μὲν καθαρὴν θὲς ἀναίμακτόν 
τε τράπεζαν 
ἐς μόχθων ἰδίων πορίσας ἁγναῖς 
παλάμῃσιν. 
5. Men must offer willingly: only 
those are blessed. Cf. Exod. xxv. 2; 
xxxv. 5; Prov. xi. 25. But his heart 
murmurs. Cp. Ixiil. 2 ; Deut. xv. 10 
‘thine heart shall not be grieved when 
thou givest unto him.’ Ecclus. xxxii.10, 
11 ἐν ἀγαθῷ ὀφθαλμῷ δόξασον τὸν κύριον 
... καὶ ἐν εὐφροσύνῃ ἁγίασον δεκάτην. 


78 The Book of the Secrets of Enoch. 


his gifts! before the face of the Lord, for he shall avert 
the recompense of his sin. 2. *If he speaks words out 
of season? * there is no repentance for him: if he lets the 
appointed time? pass and does not * perform the work, he 
is not blessed; for? there is no repentance after death. 


δ 


3. For every deed which a man does * unseasonably 15 an 


offence before men, and a sin before God. 


[How one must not despise the Humble, but give to them truly, 
so that thou mayest not be accursed before God.] 


LXIII. τ. When a man clothes the naked and feeds the 
hungry, he gets a recompense from God. 2. If his heart 
murmurs, *he works for himself a double evil: he works 
destruction to that which he gives and there shall be no 
reward for it®: 42. * And the poor man, when his heart 
is satisfied or his flesh is clothed’ and he acts contemptuously, 
he destroys the effect of * all his endurance of poverty § and 
* shall not gain the blessing of a recompense’. 4. For 
the Lord hates every contemptuous * and proud-speaking 1° 
man: *and likewise every lying word: and that which is 
covered with unrighteousness. And it is eut with the 
sharpness of a deadly sword, and thrown into the fire, and 
burns for ever 14) 





LXII. ! A adds with faith. 2 If he remembers the appointed time 
to utter his prayer, B. If before the time he recalls his word, Sok. 
3. Ἐ omits, AND ALSO THE REST OF THE CHAPTER. * Act righteously, A. 
5 Before the time and after the time is altogether, Sok. 

LXIII. ° He works for himself a double destruction and when he 
gives anything to a man there shall be no reward for that which he has 
given, A. B reads He renders his deeds of mercy profitless. 7 Nay 
more if food fill his heart to the full or his fleshis clothed, A. If he be- 
comes overfed. B. δ᾽ His good works, B. 39 Does not return with 
gratitude the benefits he has received, A. Gains nothing, B. 10 B om. 
1 And every lying word is sharpened with unrighteousness, and is cut 
with the sharpness of a deadly sword, and that cutting has no healing 
for ever, Sok. Bom. 





LXII. 1. Forgiveness is not the LXIII. 1. See ix (notes). 2. 
message of this book. For most sins See Ixi. 5 (note). 4. The Lord 
there is no pardon. 2. Words out hates, &c. Pss. xviii. 27; cl. 5; 
of season. The text is hopeless here. Prov. vi. 16, 17. 


Οὐ ΡΥ ΒΟ 7... 235 LXV, 2. 79 


[How the Lord calls Enoch: the People take Counsel to go 
to kiss him in the Place called Achuzan.] 


LXIV. 1. When Enoch said these words to his sons, * and 
the princes of the people?, all the people * far and near? 
heard how the Lord ealled Enoch. And® they took counsel, 
*and they all said*: ‘Let us go and kiss Enoch!’ 2. And 
the men assembled to the number of 2000°, and came to the 
place Achuzan °, where Enoch was, and his sons. 2: And! 
the elders of the people® *came together and made obeisance 
and® kissed Enoch, and said to him: ‘* Enoch, our father? ; 
be thou blessed of the Lord, the eternal King!’ 4. And 
now bless thy *sons, and all the’ people, that we may be 
glorified * before thee to-day. 5. For thou art glorified? 
before the face of the Lord *for ever!; since God has 
chosen thee * above all men upon the earth, and has ap- 
pointed thee? as *the scribe of His creation of visible and 
invisible things, and γι avenger!” of the sins of men, * and 
a succour to thy family?!’ And Enoch answered all his 
people saying ® : 


[Of the Exhortation of Enoch to his Sons.] 


LXV. 1. ‘ Listen, my children : before that anything existed 
* and all creatures were made, the Lord made ™ all things both 
visible and invisible. 2. * When the times of these things 





LXIV. ! A om. ? And all his neighbours, B. For how the Lord, 
B reads how the Lord God. 5. Bron 4 Saying, B; A om. 
> 4000, B. 6 Asukhan, B. 7 A adds all the host of. 5 Sok. adds 
and all the host. 5 Bom. 10 One who removes, A B. 

XLV. 11 The Lord made the world and then created, B. The Lord 
made, A. 





LXIV. 5. Scribe of His creation. in note on XL. 13. The reading, 
See xl. 13 (note); lili. 2. Avenger, however, of A B one who removes 
&e. This may refer to Enoch’s office may be right. Enoch may be con- 
at the final judgement when he re-_ ceived as a mediator. Cf. Philo’s 
counts all the deeds of men. See conception of the Logos i. 501. 
quotution from Test. Abraham given LXV. 1. Made. This must mean 


80 The Book of the Secrets of Enoch. 


had come and were passed, understand how? after all these 
things He made man in His own image *after His? like- 
ness, and placed in him eyes to see; and ears to hear; and 
a heart to understand, and reason” to take counsel. 3. And 
the Lord *contemplated the world for the sake of man °, 
and made all the creation* for his sake*, and divided * it into 
times. And from the times He made years, and from the 
years He made months, and from the months He made days, 
and of the days He made seven. 4. And in these He 
made the hours? *and divided them into small portions}, 
that a man should understand *the seasons, and compute 
years and months, and hours; their alternations and begin- 
nings and ends: and® that he should compute *his life 
from the beginning till death’, * and should meditate upon 
his sin, and should write down his evil and good deeds. 
5. For nothing done is concealed before the Lord. Let each 
man know his deeds, and not transgress the commandments 
and let him keep My writings securely from generation 
to generation?. 6. When *all the creation of visible 
and invisible things* comes to an end which the Lord has 
made; then every man shall come to the great judgement 
of the Lord’. 7. Then?® the times shall perish, * and 


1 Bom. ? With his mind, A. 3. Saw all the works of man, 
A. Bom. * A om. B transposes it into next sentence. > Time 
for the sake of man, and determined the times and the years, and the 
months and the hours, B. ® The changes of the times and the end 
and the beginning of the years, and the end and the days and hours, 
B. 7 The death of his life, B. ®° The world, B. ° A om. 
10 And then all, A. 


‘ devised,’ if it is original, 2. Made blance to Wisdom vii. 17-18 αὐτὸς γὰρ 
man in his ownimage...under- ἔδωκε... εἰδέναι... ἀρχὴν καὶ τέλος Kal 
stand. This agrees tov closely to be μεσότητα χρόνων, τροπῶν ἀλλαγὰς καὶ 
accidental with Ecclus. xvii. 3 κατ᾽ μεταβολὰς καιρῶν. 5. See xxxiii. 9 
εἰκόνα αὐτοῦ ἐποίησεν αὐτούς. 5.... (note). 6. The judgement closes the 
ὀφθαλμούς, ὦτα καὶ καρδίαν ἔδωκε existence of man on earth. At this 
διανοεῖσθαι αὐτοῖς. 4. Understand judgement all men must appear, but 
the seasons... beginnings and there is nothing to suggest that there 
ends. We have here a close resem- is a resurrection of the body. 7. See 


ΟΡ ἘΣ ΕΘ ee ΘΙ ΧΨΕΤΑ τὰ 81 


there shall be no year, nor month, nor day, and there shall 
be no hours nor shall they be reckoned}. 8. There shall 
be one eternity, and all the just * who shall escape the great 
judgement of the Lord ? shall be gathered together in eternal 
life *and for ever and ever the just shall be gathered 
together and they shall be eternal °. g. Moreover there 
shall be no labour, nor sickness, nor sorrow, *nor anxiety, 
nor need*, nor night, nor darkness, but a great° light. 
το. * And there shall be to them a great wall that cannot 
be broken down?; and bright ® * and incorruptible 2 paradise 
* shall be. their protection, and their eternal habitation ἴ. 
* For all corruptible things shall vanish*, * and there shall 
be eternal life ὃ, 


[ Enoch instructs his Sons, and all the Elders of the People: how 
with Fear and Trembling they ought to walk before the 
Lord, and serve Him alone, and not to worship Idols ; for 
God made Heaven and Earth and every Creature aud its 


Form.] 


LXVI. 1. And now, my children, preserve your souls from 
all unrighteousness, which the Lord hates®. Walk before 
His face with fear *and trembling 10, and serve Him alone. 


1 And the years moreover shall perish and the months and days 
and hours shall be dispersed and moreover shall not be counted, Sok. 
For hours... counted A reads there shall be no hours nor shall there be 
any addition to them or calculation. * Bom. *° And there shall be one 
everlasting time for the just and they shall live for ever, A. And 
there shall be everlasting life for the just, being eternal, Sok. After 


eternal B adds and incorruptible. * A adds nor violence; Sok. reads 
nor necessary anxiety nor constraint. > B adds unending and never 
disturbed. ὃ Great, B Sok. 7 Bom. Sok. reads and there shall 


be the roof of the eternal habitation, and transposes to end of Chapter. 
8 And incorruptible things shall come, Sok. 
LXVI. 9 B oMITS THE REST OF THE CHAPTER. 10 Sok. om. 


xxxlii. 2. 8-9. A blessed immor- LXVI. 1. Unrighteousness 
tality. 10. Wall. This may be the which the Lord hates. Cf. Deut. 
wall that divides Paralise (see ix) xii. 31; Wisdom xiv. 9. Walk 
from the place of punishment (see x). before His face with fear and 
11. Cp. Ecclus. xiv. 19 πᾶν ἔργον trembling. Cf. Phil. ii. 12 ‘work 
σηπόμενον ἐκλείπει. out your own salvation with fear and 


82 The Book of the Secrets of Enoch. 


* Worship the true God, and not dumb idols. 2. But 
pay attention to His command!, and bring every just offer- 
ing before the face of the Lord. But the Lord hates that 
which is unrighteous. 3. For the Lord sees every thing ; 
whatever man meditates in his heart, *and what counsel 
he plans?, and every thought is continually before the Lord. 
4. *If ye look at the heavens there is the Lord, as the Lord 
made the heavens. If ye look at the earth then the Lord 
is there since the Lord made firm the earth and established 
every creature in it®. If ye scrutinize the depths of the sea, 
and every thing under the earth there also is the Lord. 
For the Lord created all things. 5. Do not bow down 
to the work of men, * nor to the work of the Lord ὁ, leaving 
*the Lord of all creation® ; for no deed is concealed before 
the face of the Lord. 6. Walk, my children, in long 
suffering, in humility ὃ, in spite of calumny, and insult; in 
faith, and truth: in the promises, and sickness, in abuse, 
in wounds, in temptation, *in nakedness, in deprivation’, 
loving one another, till ye depart from this world of sickness. 
Then ye shall be heirs of eternity. 7. Blessed are the 
just, who shall escape the great judgement*! And they 
shall be seven times brighter than the sun, for in this age 
altogether the seventh part is separated. 8. (Now con- 
cerning) the light, the darkness, the food, the sweetnesses, 


1 Sok. om. * Then his reason counsels, Sok. * So Sok. transposed 
and defective in A. Who made firm the earth, and established every 
creature init. If ye look at the heavens there is the Lord. * A om. 
5 The works of the Lord, A. ® A adds honour. 7 Deprivation and 
nakedness, Sok. 8 Sok. adds of the Lord. 





? 


tremLEng.’ Forfearand trembling 8-12. The author hasrightly omitted 


ef. also 2 Cor. vii. 15; Eph. vi. 5. 
2. Bring every just offering. Sée 
lxi. 4 (note). 3. Sees every thing 
whatever man meditates, &c. Cf. 
1 Chron, xxvili. 9; 2 Chron. vi. 30; 
Bs. σῶν. 11: Erove oxy ily ean, ie 
30. 4. Founded partly on Ps. exxxix, 


all reference to Sheol as this is already 
included in his conception of the 
heavens. 5. No deed is concealed, 
&e. Cf. Jer. xvi. 17; Ecclus. xvii. 15. 
6. Cf. Rom. viii. 35; 2 Cor. xi. 27; 
2 Pet. 1.4. 7. Cf.lxv.8. 8. Sweet- 
nesses, &c. Eth. En. lxix. 8. 


Chapters LXVI. 2—LXVIII. δ 


the bitternesses, the paradise, the tortures, * the fires, the 
frosts and other things!; *I have put? all this down in 
writing, that ye may read and understand. 


[The Lord sent a Darkness upon the Earth, and covered the 
People and Enoch; and he was taken up on high; and 
there was Light in the Heavens. | 


LXVII. τ. When Enoch had discoursed with the people, the 
Lord sent a darkness upon the earth, and there was a gloom, 
and it hid those men standing? with Enoch. 2. And 
*the angels hasted and took Enoch and carried him* to 
the highest heaven where the Lord® received him, and set 
him before * His face®, and the darkness departed from the 
earth, and there was light. 3. And the people saw and 
did not understand, how Enoch was taken, and they glorified 
God. And they * who had seen such things‘ departed ® to 
their houses ὃ, « 


LXVIII. 1. Enoch was born on the sixth day of the month 
Tsivan 1°! he lived 365 years. He was taken up into heaven 
on the first day of the month Tsivan 11, and he was in heaven 
sixty days. 2. He wrote down the descriptions of all the 
creation which the Lord had made, and he wrote 366 books, 
and gave them to his sons. 3. And he was on earth 


1 Sok. om. a5P ut, Ac 

LXVII. * A adds and talking. * They took him, A. 5 A adds is 
and they. ® The face of the Lord, A. 7 Sok. om. A reads Found 
the roll in which was the instruction concerning the invisible God and 
they. 8 A adds all. 9. B adds and concludes with to our God be 
glory for ever, Amen. 

LXVIII. *° Pamorus, Sok. ll Nisan, Sok. 


LXVII. 2. Highest heaven. LV.2. In Asc, 18. ix. 7 the seventh 
This is an exceptional privilege; for heaven is represented as the future 
Paradise in the third heaven is the habitation of the righteous. 
eternal abode of the righteous. See 


G 2 


84 The Book of the Secrets of Enoch. 


thirty days‘, and thus he was taken to heaven in the same? 
month Tsivan? on the *same day the? sixth day; the day 
on which he was born, and the same hour. 4. As each 
man has * but a dark existence? in this life, so also is his 
beginning *and birth®, and departure from this life, In 
what hour he began; in that he was born, and in that he 
departs. 5. And Methusalem hasted, and all? his brethren ®, 
the sons of Enoch, and built an altar in the place called 
Achuzan, * whence and when Enoch‘ was taken up *to 
heaven ὅ. 6. And they took® cattle, and invited all the 
people and saerifieed victims® before the face of the Lord. 
7. * All the people came and the elders of the people; all 
the host of them to the festivity, and brought their gifts 
to the sons of Enoch, and made a great festivity, rejoicing 
and being merry for three days; praising God who had 
given such a sign by means of Enoch, who had found favour 
with Him. And that they should hand it down to their 
sof’s sons, from generation to generation, for ever. Amen ὅ, 





' Sok. adds having spoken with them. 2 A om. 5 Pamorus, Sok. 
* An equal nature, Sok. *Sok.om. ὃ Sok.addsandall. * Where, Sok. 
* Sok. adds animals and. 3 Victim, Sok, 


APPENDIX. 


THE following fragment of the Melchizedekian literature was 
found by Professor Sokolov in the chief MS. on which he has 
based his text. In this MS. it is given as an organic factor of the 
Slavonic Enoch. This is done by omitting all the words in A 
Ixvili. 7, after ‘merry for three days,’ and then as we see below 
immediately proceeding ‘And on the third day,’ ἄς. No hint of 
this large addition is found in A or B, but Sokolov writes that 
it appears in several MSS. to which he had access. The reader 
will observe that in many passages it implies the Slavonic Enoch. 
The text is obviously corrupt in many places. 

We have in this fragment a new form of the Melchizedek myth. 
For the other forms it took see Bible Dictionaries in loc. This 
fragment seems to be the work of an early Christian heretic as we 
may infer from 111. 34; iv. 8. 


I. x, And on the third day at the time of the evening the elders 
of the people spake to Methusalam saying : ‘ Stand before the face of 
the Lord, and before the face of all the people, and before the face of 
the altar of the Lord, and thou shalt be glorified among the people.’ 
2. And Methusalam answered his people: ‘Wait, O men, until 
the Lord God of my father Enoch—shall himself raise up to himself, 
a priest over his people.’ 3. And the people waited yet a night 
to no purpose on the place Akhuzan. 4. And Methusalam was 
near the altar, and prayed to the Lord and said, ‘Oh! only Lord 
of all the world, who hast taken my father Enoch, do thou raise up 
a priest for thy people, and teach their hearts to fear thy glory, 
and to do all according to thy will. 5. And Methusalam slept, 
and the Lord appeared to him in a nightly vision, and said to him 
‘Listen, Methusalam, I am the Lord God of thy father Enoch, hear 
the voice of this people, and stand before My altar and I will glorify 
thee before the face of all the people, and thou shalt be glorified all 
the days of thy life.’ 6. And Methusalam arose from his sleep, 


86 The Book of the Secrets of Enoch, 


and blessed the Lord who had appeared to him. 7. And the 
elders of the people hastened to Methusalam and the Lord God 
inclined the heart of Methusalam to hear the voice of the people, 
and he said: ‘The Lord God gives His blessing upon all these 
people before my eyes to-day. (May the Lord your God) do what 
is a good thing in His eyes to this people.’ 8. And Sarsan and 
Kharmis, and Zazus, the elders of the people hastened and clothed 
Methusalam in beautiful garments and placed a bright crown on 
his head. g. And the people hastened, and brought sheep 
and cattle and of birds all that was known (to be proper for) 
Methusalam to sacrifice before the face of the Lord, and in the 
name (before the face) of the people. to. And Methusalam 
went out to the altar of the Lord, and his face shone like the sun, 
as it is rising in the day, and all the people were following after 
him. tr. And Methusalam stood before the altar of the Lord. 
and all the people stood round the altar. 12. And the elders of 
the people took sheep, and oxen, and bound their four feet, and 
laid them on the top of the altar, and said to Methusalam ; 159. 
‘Lift the knife and kill them according to the proper way before 
the face of the Lord.’ 14. And Methusalam stretched out his 
hands to the heavens and called to the Lord, saying thus: ‘ Woe is 
me, O Lord! who am I to stand at the head of Thy altar and at 
the head of these people. 15. Now, Lord, look down on Thy 
servant and on all these people. Now let all the things sought for 
happen and give a blessing to Thy servant before the face of ail the 
people, that they may understand that thou hast appointed a priest 
over Thy people. 16. And it came to pass that when Methu- 
salam had prayed, the altar shook, and a knife rose from the altar, 
and leaped into the hand of Methusalam before the face of all the 
people. And the people trembled, and glorified the Lord. Ey: 
And Methusalam was honoured before the face of the Lord, and 
before the face of all the people from that day. 18. And Methu- 
salam took the knife, and killed every thing that was brought by 
the people. And they rejoiced, and were merry before the face of 
the Lord and before the face of Methusalam on that day. 19. And 
afterwards the people departed each to his own house. 


11. τ. Methusalam began to stand at the altar before the face of 
the Lord and all the people from that day for ten years, trusting in 
an eternal inheritance, and having taught well the whole land and 
all his people; and no man was found to turn from the Lord in 
vanity during all the days in which Methusalam lived. 2. And 


A ppenarx. 87 


the Lord blessed Methusalam and was pleased with his sacrifices, 
and his gifts and all his services which he served before the face of 
the Lord. 3. And when the time of the days of the departure of 
Methusalam took place, and the Lord appeared to him in a nightly 
vision, and said to him: ‘ Listen, Methusalam! I am the Lord 
God of thy father Enoch, I order thee to see, how the days of thy 
life are finished, and the day of thy rest has drawn near. 4. Call 
Nir, the son of thy son Lamech, the second, born after Noah, and 
clothe him in the robes of thy consecration, and place him by my 
altar, and tell him all that shall be in his days, because the time of 
the destruction of the whole earth draws near, and of every man and 
every living thing upon the earth. 5. For in his days there shall 
be a very great confusion upon the earth, because a man has been 
envious of his neighbour, and people have become inflamed against 
pecple and nation stirs up war against nation, and all the earth is 
filled with foulness and blood, and every kind of evil. 6. And 
moreover in addition they deserted their Maker, and have bowed 
down to vain gods, and to the firmament of heaven, and the course 
of the earth and the waves of the sea. And the adversary is 
multiplied and rejoices in his deeds to My great vexation. 7. And 
all the earth changes its form, and every tree and every fruit 
changes its seeds, expecting the time of destruction. And all 
peoples are changing upon the earth to My grief. 8. Then 
I shall command the abysses to pour themselves upon the earth, 
and the great treasuries of the waters of heaven shall come upon 
the earth in their nature and according to their first nature. 
g. And all the stability of the earth shall perish and all the earth 
shall tremble and shall be deprived of its strength from that day. 
to. Then I will preserve the son of thy son Lamech, his first son 
Noe and from his seed I will raise up another world, and his seed 
shall exist for ever till the second destruction when also men shall 
sin before my face. 11. Methusalam leaped up from his sleep 
and his dream troubled him greatly. And he called all the elders 
of the people and told them all that the Lord had said to him, and 
all the vision that had appeared to him from the Lord. 12. And 
the people were grieved at his vision, and answered him : ‘ Let the 
Lord God do according to his will! And now, Methusalam, accom- 
plish thou all things which the Lord enjoined thee.’ 13. And 
Methusalam called Nir, the son of Lamech, the younger brother of 
Noe, and clothed him in the robes of the priesthood before the 
face of all the people, and placed him at the head of the altar, and 
taught him all that he was to do among the people. 14. And 


88 The Book of the Secrets of Enoch. 


Methusalam called to the people : ‘Lo! Nir will be before your face 
from to-day as a prince anda leader. 15. And the people said to 
Methusalam, ‘ Let it be unto us according to thy word, and let the 
voice of the Lord be as He spoke to thee.’ 16. And when 
Methusalam had spoken to the people before the altar, his spirit 
was confused, and he bent his knees, and stretched out his hands 
to the heavens, and prayed to God. And as he prayed his 
spirit went forth to the Lord. 17. And Nir and all the people 
made haste and made a grave for Methusalam in the place Aruzan. 
18. And Nir came in glorious attire in all his priestly robes, with 
lights, with much pomp, and the people lifted up the body of 
Methusalam, and having glorified it, laid it in the grave, which 
they had made for him, and buried him, and said: ‘ Blessed was 
Methusalam before the face of the Lord, and before the face of all 
people.’ 19. When they were about to depart to their own 
households, Nir said to the people: ‘Go quickly now, and bring 
sheep and heifers, and turtle-doves, and pigeons, and let us offer 
them before the face of the Lord, and then go to your houses.’ 
20. And the people listened to Nir the priest, and hastened and 
brought the victims, and bound them to the head of the altar. 
21. And Nir took the sacrificial knife, and slew all the [victims] 
that were brought, and offered them before the face of the Lord. 
22. And all the people rejoiced before the face of the Lord, and 
glorified on that day the Lord of Nir, the ruler of heaven and 
earth. From that day there was peace and order over the whole 
earth in the days of Nir, during 202 years. 23. And then the 
people turned from God and began to be jealous one of another, 
and people rebelled against people, and tongue arose against tongue, 
in reviling. 24. And if lips were the same, hearts chose different 
things. 25. And then the devil began to reign for the third 
time, the first time before paradise, the second time in paradise, 
the third time outside of paradise, he continued (doing so) till the 
deluge. 26. And there arose a great dispute and confusion. And 
Nir the priest heard it, and was greatly grieved, and said in his 
heart, ‘ In truth I have understood that the time has drawn near, 
and the end which the Lord spake to Methusalam, the father of 
my father Lamech. 


TI. τ. And the wife of Nir, named Sopanima, being barren, 
brought forth no child to Nir. 2. And Sopanima was in the 
time of her old age, and on the day of her death she conceived in 
her womb, and Nir the priest did not sleep with her, nor knew 


Appendix. 89 


her from the day that the Lord appointed him to serve before the 
face of the people. 3. When Sopanima knew of her conception 
she was ashamed, and felt humbled, and concealed herself all the 
days, till she brought forth, and no one of the people knew. 4. 
And when 282 days were accomplished and the day of birth 
began to draw near, Nir remembered about his wife, and called 
her to himself in his house, that he might talk to her. 5. And 
Sopanima came to Nir, her husband, being with child, and the 
appointed day of the birth was drawing near. 6. And Nir saw 
her and was very much ashamed, and said to her: ‘ What hast thou 
done, wife, and hast shamed me before the face of these people. 
And now depart from me, and go where thou didst commence the 
shame of thy womb, so that I defile not my hand upon thee, and 
sin before the face of the Lord!’ 7. And Sopanima spake unto 
Nir, her husband, saying: ‘ My lord, lo! the time of my old age, 
and the day of my death has come (and there was no youth in me) 
and I do not know when the period of my years is past, and the 
unfruitfulness of my womb begin.’ 8. And Nir did not believe 
his wife, and said to her a second time: ‘ Depart from me lest I do 
thee an injury, and sin before the face of the Lord !’ g. And 
it came to pass, when Nir had spoken to his wife, Sopanima fell at 
the feet of Nir, and died. το. And Nir was very much grieved, 
and said in his heart: ‘Was this from my voice, since a man 
by his voice and thought sins before the face of the Lord. 
11. Now the Lord is merciful to me ; I know in truth in my heart, 
that my hand was not upon her. And soI say: ‘Glory to thee, 
oh! Lord, since no one on earth knows this deed, which the Lord 
has wrought !”’ 12. And Nir hastened and shut the doors of 
the house, and went to Noe, his brother, and told him all, that had 
happened concerning his wife. 13. And Noe hastened, and came 
with Nir, his brother, into the house of Nir, on account of the death 
of Sopanima, and they talked to themselves (and saw) how her 
womb was at the time of the birth. 14. And Noe said to Nir: 
‘Let it not be a subject of sorrow to thee, Nir, my brother, 
that the Lord has to-day concealed our shame because no one 
of the people knows this. 15. Now let us go quickly, and bring 
her secretly, and may the Lord hide the ignominy of our shame. 
16, And they laid Sopanima on the bed, and they wrapped her 
with black robes, and shut her in the house ready for burial, and 
dug a grave in secret. 17. And then came an infant from the 
dead Sopanima, and sat on the bed at her right hand. And Noe, 
and Nir entered, and saw the infant sitting by the dead Sopanima 


go The Book of the Secrets of Enoch. 


and wiping its clothes. 18. And Noe, and Nir were tempted 
with a great fear, for the child was complete in its body, like one 
of three years old; and spake with its lips, and blessed the Lord. 
tg. And Noe, and Nir gazed upon it; and lo! the seal of the 
priesthood was on its breast, and it was glorious in countenance. 
20. And Noe, and Nir said ‘ See the Lord renews the consecration 
according to our blood, as he desires (this is from the Lord, my 
brother, and the Lord renews the blood of consecration in us).’ 
21. And Noe and Nir hastened, and washed the child, and clothed 
it in priestly raiment, and gave it the blessed bread. And it 
ate. And they called its name Melchizedek. 22. And Noe 
and Nir took the body of Sopanima, and stripped from her the 
black robes, and clothed her in very bright robes, and built a 
church for her (another house—a beautified grave). 2a ad 
Noe, and Nir, and Melchizedek came and buried her publicly. And 
Noe said to his brother Nir: ‘ Watch this child in secret till the 
time, because deceitful people shall arise over all the earth and shall 
begin to reject God, and having perceived nothing shall put him 
to death. And then Noe went out to his own place. 24. And 
great lawlessness began to multiply over the whole earth, in the 
days of Nir. 25. And Nir began to be very anxious, especially 
about the child, saying: ‘ Woe is me, eternal Lord. In my days 
have begun to multiply all kinds of lawlessness upon the earth, and 
I understand, how that the eud is near unto us more (than ever), and 
upon all the earth for the lawlessness of the people. 26. And now, 
Lord, what is the vision, and what is the solution of it, and what 
shall I do for (the child) ?—Will it also go with us to destruction ?’ 
27. And the Lord heard Nir, and appeared to him in a nightly 
vision, and said to him: ‘ Nir, I do not endure the great lawless- 
ness that has been on the earth in many things, and lo! I wish 
now to send a great destruction upon the earth, and every earthly 
creature shall perish. 28. But do not trouble thyself about the 
child, Nir, for in a short time I will send my chief captain Michael, 
and he shall take the child and place him in the paradise of Eden, 
in the garden where Adam was formerly during a period of seven 
years, having the heaven always open until the time of his sin, 
29. And this child shall not perish with those who perish in this 
generation, as I have shown, but shall be a holy priest in all things, 
Melchizedek, and I will appoint him that he may be the chief of 
the priests who were before (alia lectio—that he may be a priest 
of priests for ever, and I will consecrate him, and will appoint 
him over the people being made greatly holy). 30. And 


Appendix. gI 


Nir rose from his sleep, and blessed the Lord, who had appeared 
unto him, saying: ‘Blessed is the Lord God of my fathers, who 
has spoken unto me, (some MZS\S. add—who will not allow the depre- 
ciation of my priesthood in the priesthood of my fathers, as thy 
word), who made a great priest in my days in the womb of my wife 
Sopanima. (Some ISS. add—31. Because I had no family and this 
child shall be to me in the place of my family, and shall be as a son 
to me, and thou shalt honour him with Thy servants the priests, 
with Seth, and Enoch, and Tharasidam, Maleleil, and Enos, and thy 
servant, and thus Melchizedek shall be a priest in another genera- 
tion. 42. For I knowthat this generation shall end in confusion, 
and all shall perish. And Noe, my brother, shall be preserved in 
that day. 33. And from my race shall rise up many people, 
and Melchizedek shall be the chief of the priests among the people, 
ruling alone, serving thee O Lord!) 34. Because I had not 
another child in this family, who might be a great priest, but 
this son of mine, and thy servant; and do thou great Lord, on this 
account honour him with thy servants, and great priests—with 
Seth, and Enos, and Rusii, and Almilam, and Prasidam, and 
Maleleil, and Seroch, and Arusan, and Aleem, and Enoch, and 
Methusalam, and me, thy servant Nir, and Melchizedek shall be the 
head over twelve priests who lived before, and at last shall be the 
head over all, (being) the great high priest, the Word of God, and 
the power to work great and glorious marvels above all that have 
been. 35. He, Melchizedek, shall be a priest and king in the 
place Akhuzan, that is to say, in the middle of the earth where 
Adam was created: there shall at last be his grave. 36. And 
concerning that chief priest it has been written that he also shall 
be buried there, where there is the middle of the earth, as Adam 
buried his son Abel there whom his brother Cain killed, wherefore 
he lay three years unburied, till he saw a bird called a jackdaw, 
burying its fledgling. 37. I know that a great confusion has 
come and this generation shall end in confusion, and all shall 
perish except that Noe my brother shall be preserved, and a{ter- 
wards there shall be a planting from his family, and there 
shall be other people, and another Melchizedek shall be the 
head of the priests among the people, ruling, and serving the 


Lord.’ 


ITV. 1. And when the child had been forty days under the roof 
of Nir, the Lord said to Michael: ‘Go down upon the earth to 
Nir, the priest, and take My child Melchizedek, who is with him, 


92 The Book of the Secrets of Enoch. 


and place him in the paradise of Eden for preservation, because 
the time draws nigh, and I will discharge all the water upon the 
earth, and all that is upon the earth shall perish. 2. (And I 
will establish another race, and Melchizedek shall be the chief of 
the priests, in that family, just as Seth is to me in this family '’) 
3. And Michael hastened, and came by night, and Nir was sleeping 
in his bed. And Michael appeared to him, and said to him: ‘ The 
Lord says unto thee, Nir: “Send the child to me; [entrusted him 
to thee.”’ 4. And Nir did not know that the chief captain 
Michael was speaking to him, and his heart was confused, and he 
said: ‘If the people know about the child, and take him, they will 
slay him, For the heart of this people is crafty before the face of 
the Lord. And Nir said to him who spoke to him ‘ The child is 
not with me, and I do not know who thou art, who art speaking 
to me.’ 5. And he who was speaking to me answered: ‘Be not 
afraid, Nir, I am the chief captain of the Lord. The Lord hath 
sent me, and lo! 1 will take thy child to-day, and will go with 
him, and will place him in the paradise of Eden, and there shall 
he be for ever. 6. And when the twelfth generation shall be, and 
a thousand and seventy years shall be, in that generation a just 
man shall be born, and the Lord shall tell him to come out upon 
that mountain where the ark of thy brother Noe shall stand, and 
he shall find there another Melchizedek who has lived there seven 
years, concealing himself from the people who worship idols, so that 
they should not slay him, and he shall lead him forth and he shall 
be priest, and the first king in the town of Salem after the fashion 
of this Melchizedek, the commencement of the priests. And 
3432 years shall be fulfilled till that time from the beginning and 
creation of Adam, 7. And from that Melchizedek there shall 
be twelve priests in number till the great Igumen, that is to say 
leader, who shall bring forth all things visible and invisible. 
8. And Nir understood his first dream, and believed it, and having 
answered Michael, he said: ‘ Blessed is the Lord, who has glorified 
thee to-day to me, and now bless thy servant Nir, as we are draw- 
ing near our departure from this world, and take the child, and do 
unto him as the Lord hath spoken unto thee. 9. And Michael 
took the child on that night on which he came, and took him on 
his wings, and placed him in the paradise of Eden. to. And 
Nir having risen on the following day, went to his house, and did 
not find the child, and there was instead of joy very great sorrow, 
because he had no other son except this (alia lectio—because he 


Clearly a variant of iii. 37. 


A ppend 7Χ. 93 


looked upon this child in the place of a son). 11. So died Nir, 
and after him there was no priest among the people. And fiom 
that time a great confusion arose on the earth. 


VY. 1. And God called Noe on the mountain of Ararat, between 
Assyria, and Armenia, in the land of Arabia, by the sea, and said 
to him: ‘ Make there an ark of 300 ells in length, and in breadth 
50 ells, and in height 30, and two stories in the midst, and the 
doors about an ell. 2. And of those 300 ells, and of ours 
15,000, and so of those 50, and of ours 2000 and 500. and so of 
those 30, and of ours goo, and of those one ell, and of ours 50.’ 
3. According to this number the Jews keep this measure of the 
ark of Noe, as the Lord said to him, and (so) they make each 
measure, and each rule even up tothe present time. 4. The Lord 
God opened the doors of the heavens, and rain came on the earth 
150 days, and all flesh died. 5. Noe was in the 5o0oth year 
and begat three sons: Shem, Ham, and Japhet. 6. τοῦ years 
after the birth of his three sons, he went into the ark in the month 
according to the Hebrew Itsars, according to the Egyptian Famenoth 
in eighteen days. 7. And the ark floated forty days. And alto- 
gether they were in the ark 120 days. 8. And he went into 
the ark, being 600 years (old), and in the sixth hundred and first 
year of his life he went out of the ark in the month Farmut accord- 
ing to the Egyptians, and according to the Hebrews Nisan about 
twenty-eight days. 9. Then he lived 250 years, and died ; he lived 
altogether 950 years according {to the will of] the Lord our God, to 
him be glory from the beginning, and now, and to the end of the 
world. Amen. το. Enoch was altogether 365 years old. 

11. In another way it is written here concerning Noah’s ark. 
Of their 300 ells, and of ours 15,000, of theirs 100, and of ours 
5000: of theirs 20, and of ours 1000; of theirs 10, and of ours 500: 
of theirs 5, and of ours 250: of theirs 1, and of ours 50! This is 
the truth spoken. 


ADDITIONAL NOTE ON THE PHOENTIXES. 


WHEN I wrote the note on the Phoenixes in XII. 1 I was not aware that 
mention of a class of these birds was to be found elsewhere. I have, however, 
since found in Dr. Kohler’s article on ‘ The pre-Talmudic Haggada’ (Jewish 
Quarterly, 1893, pp. 399-419) a quotation from an old Essene Mishna— 
Massecheth Derech Eretz—in which it is said that ‘the generation of the bird 
cmn’ went alive into Paradise. This bird Dr. Kohler identifies with the 
Phoenix. The question is discussed in the Alphabetum Siracidis edited by 
Steinschneider, 1858, p. 28>. 


ii Be 2, ae 


PASSAGES FROM THE SCRIPTURES AND ANCIENT WRITERS 
CONNECTED OR CLOSELY PARALLEL WITH THE TEXT. 


GENESIS :— SLavonic Enocnu :— DANIEL :— SLAVONIC ENnocH :— 
IPE APeO ENT ici ene) eh ΧΈΨΙ ΤΑ. ν- νι το, τς τ 1 
το wees : XXVIII, 2. Xa Ow youve i. 5. 
LEvITICUS — , St. MATTHEW :— 
Sith ahaa 1 2: Ve a 6 6 6 6 Uae 


PPE mb eo doe 2h 2: 

3... 5.5.) 3 6 τς edhbe it 
ὙΠ τ 26. τὸν: ΧΗ ΤῊ: 
RIVE AT sp i se) My Siemens 
ROW 4U oy het ee el ΣΎ ΧΟΥ͂Σ 


DEUTERONOMY :-— 
WT Dea ceass Theres, XLV. 2: 
OVE od ae ee ey ee 
STNG ees, Ἰχυ] de 
Xxxil. 35 (Ixx ἀν le 2 
St. LUKE -- 


1 SAMUEL :— Vis She = Se se Raenys 


MOO! τ: “Ts. 2. 
St. JoHN :— 


Ee TELRS τε sive Ὡς Gu Almas 


mew. Oss «levi. 3. 





JOB :— Acts :— x 
ΣΥΝ 25: . ᾿. 01: MLV oT) τ ς ὦ τ ας 
PSALMS :-— EPHESIANS :— 
igi τὴς sling: 20.0. - 6. XT. 
| aie ie ne oer Hi τὸῦ - - οὐ pees 
εἰν 20. - - - - ὙΣΣΙΙ 0. iv.I0 . . . . p. xii 
REWER) - Say -... (UAB v.25. - . . xiii. 12. 
Gu SUP OL a ch δι ἫΣ: Wiehe locus Δ oe Deeele 
exxxix. 8-12 . . Ixvi. 4. 
ane COLOSSTANS :— 
CIMOr iy cee. os 5. Η 
πταθιτν ηξε. ὦ keel 
PROVERBS :— AGG io) oe g pbedit 
LS |) erm 0) LAB” Bs : 
Sy ase ee 4. 115. EE ‘ 
G1 eee A Goo Weck its 
IsaIaH :— 
ie i a τσὶ ἃ. HEBREWS :— : 
Aue ao Bewtee pe jess th 
JEREMIAH :— VANS 20, “5h ig ew bedi 
Re Wine Veter sae 2. Στ ΠΡ ©. oF Sh 8 
σαν, Ἰς 
EZEKIEL :— 
2a DEVE de, a eS. een 1 PETER :— 


AVI. FyBieiaet- we ἧς, ὙΠ TQ: gs) Si 3? pong 


96 


2 PETER :— 
Miya coe mye A Sa Pers 
TG ee ours 


REVELATION :— 
δον εξυ κι. tne ere 
BVO Πρ πος 
τὸ ταν ΡΥ ere 
1 Meee Coat γ1:- 
SHAG) 20 ἐμ 


PME tot ss) 
IR 26, πε al 


APOCALYPSE OF 
BaRuch :— 
INGEN. gic a, ἐξ σὲ 


APOCALYPSE OF 
EzRa :— 
Ρ- 29 (ed. Tisch.) . 


APOCALYPSE OF 
PavL :— 
p- 52 (ed. Tisch.) . 
Ρ. 57 25 : 


Ρ. 64 " ὃ 


APOCALYPSE OF 
MosEs :— 
p- 12 (ed. Tisch.) . 
p- 19 35 ὲ 


APOCALYPSE OF 
ZEPHANIAH :— 

Fragment in 

Clem. Alex. 
Strom. v.11. 77 - 


ASCENSION OF 
ISAIAH :— 
Sat fel ae ee 


Book oF ADAM AND 
EVE :— 

eee la oe 

WeaWHT ss *)c ser ats 


EccLESIASTICUS :— 
ἀνιαρὰ 
ἀρ τ εξ ἢ 
vere ΤΟΣ πος 


Be Dod tx te wis 
x 26, 25, 24 . ς 
ah ΤῸ ς΄ τς ae 


ἘΨΠ 1.5. = ἃ 
REVO ede Σ 
Xxxi. 21-24, 28 . 
ΘΈΤΟ rae 

po 9.10. τῷ ς τ... 
7 A ΝΣ 


Index I. 


SLavonic ENocH :— 


vii. I. 
xlvii. 4. 


1. 5. 
p. xxiii; xxxiil. 
23 lxv. 7. 
en eys 
ee 


Ps Σσι; REE 2. 
p. xliv. 


Vili. 5. 
x2: 
Wills 2. δ΄: 


Vili. 3. 
xiv. 2-4. 


XVill. I. 


xiii. 2, 3. 
Ixv. 11. 
3.00. Ἐδ- 
lxv. 2. 
lii. 12. 
lxi. 4. 

lii. 8. 

11]. 5. 

inde 7. 


EPISTLE OF 


Stavonic EnocH :— 


BARNABAS :— 


Ἐν; 4.0.8 - 


αν Ὁ τ 


. 


ς ΒΡΞΞΕ 
ἐν Xxx. 15. 


Eraiopic ExocH :— 


VME Er Pisin 
oe he eee ΤῈ 
Papo ar A aie 
Sey. A Pa Pe 
xiv. 8 et 
ἘΞ ΑΣΣ 
19 ἔτος 
20. FAs 
22 (Greek) 
2s 
ἘΝ GT eee ora ene 
FO ee 
2.2. OF 4, 5 ὄ . 
ΣΧ 2 MG 
ον phe eRe 


Jix; lx. 13-15 


τε ako 
10. : 
19-22 
20h 
Ixi, 10) 5s 
Tei. θ᾿: 
Ixxli. 2-37 
nee 
“37 
[Exit 20. 
lxxiv. 
ἔπε τ 
Ixxxil. I, 2 
ae 


11-14 


Ixxxill. 3, 5 
xcili. 10. 
οὐ 2 : 
4 ἘΖΒΑ :- 
fs ee 


ἔνι} 7s]: . 


GOSPEL OF 


. 


XVili. 4. 
. ΠΕΣ: Ἐς 


1 τὶ 
ΤῊ ΣΙ Ὡς 
τι ΠΕ ἢ 
ΑΝ ἜΣ 
Jee 
ES sxcuire 
ΤΕΥ ΤΉ: 
ἐν ΣΧ ΧΙΥΙ Gy 
EE. 
C8: 
= ove, ὅς 
viii. 3. 
2 Vee 
ἀνε Ἴ ei oy te 
oe px ὩΣ 
. xg. 
=.= X EEO 
owes 
« JAS: 
a  ν ἘΣ 
ΕΣ ΣΧ: ἜΣ 


«| EVI 
xiii. 2-4. 


See oto 
. (xa 
a xP 2. 

xl. 5. 
See bees 


= ΧΣΧΗ ὃ: 
xlviii. 7. 


ΠΧ 

a eer 
wo xbvine 25 
“eas 

. xia 

Bo ashe 


NICODEMUS :— 


πὸ νοὺ 


JUBILEES :— 
Thai ee ἐς 


SIBYLLINE ORACLES :— 


oe 
iii. 24-26 


viii. 390, 391 . 
403, 406 . 


cls ies 

Soe US, 
= lye 3 
. Axi 5- 


Index I. 97 


TESTAMENT OF SLAvoniIc EnocH :— | CLEMENT OF SLAVONIC ENocH :— 
Isaac :— ALEXANDRIA :— 
pp.146-148 (ed. Eclog. Prophet. 
ames) . .- ps xiv. (ed. Dind. iii. 


6 Soe xe. τὶ 
TESTAMENT OF 456) Ss 


J ACOB :— ITRENAEUS :— 
ps 152 (ed: Adv. Haer. v. 
James) - ες p. xiiv. ΑΘ. τ 8s se 9) So 2--- 
ΧΙ ΤΙ: 2. 
TESTAMENTS OF THE XIT 
PATRIARCHS :— PHILO :— 
Levi 2 (see pp. De ΟΠ i. τῷ - Σχῖν: 2. 
ἘΚ sSehp - - MEE 1 22. CRA δ᾽ 
Fol Go: oe oe selec De Justitia, 7. 0 S<ve τ: 
3) cd eee eee De Mundi Op. 
os Ὅς GBA 720; ΘΠ Υ eG 888610). 
Danwrea, τς Xvill. 3. AO; BIS 6s 6 ORS 
Waphthy2 2. - Xxx.0: eg ΑἸ ttn ἢ ESR: 
A § 4 αχσῖν. 2. ey De Spec. Leg. 
ἘΠ]: ΟἹ -ἴ- ο ς » 8. στῖν. TSE. Se yea, ἡ pbb, tie 
ἀρ. ἢ τ PsEUDO-CYPRIAN :— 
WIsbDoM :— De Montibus et 
ὙΠ ΤΠ, 15 - os LEV 45 ΒΊΟΝ ve “pS ΣΧΧ 15. 
AUGUSTINE :— ORIGEN :— 
De Civ. xxii. De Princip. i. 
ΠΟ so o o 6 τ: χῖχ : socete Bolg Glo 8 ν ἢ ἘΝ soa 
2—XXXili. 2. Xxx; ΧΙ 
CLEMENT OF 34: 
ALEXANDRIA :— Was oo g@ 6 wo Blk a 
Strom.v.11.77 . Xviii. 


LN Das er 


NAMES AND SUBJECTS. 


— eS 


(When thick type is used in this Index, it is to indicate that the subject in 
question is specially dealt with under the reference so given.) 


Abyss, the, xxviii. 3. 
Achuzan, Ixiv. 2; Ixviii. 5. 
Adam, creation of, xxx. Io-I2. 

»» named from the four quarters of the world, xxx, 13. 
Adam and Eve, the Book, pp. xviii; 36, 40, 41, 44, 47. 
Adoil, xxv. 2. 

Angels created from fire on the first day, xxix. 1, 3. 

», Of punishment, x. 3. 

», ten orders of, xx. 1, 3. 

Aphrodite, the planet, xxx. 3. 
Ares, the planet, xxx. 3. 
Ariukh, xxxiii. 11. 

Arkhas, xxvi. 2. 

Augustine, pp. xix; xlv; 46, 47. 


Barnabas, Epistle of, pp. xxi; 42. 
Baruch, the Apocalypse of, p. xxi. 
Bede, 41. 

Bochart, 14. 

Brandt, p. xxxix. 

Brugsch, 14, 32. 


Callistratus, the Acts of, p. xliv. 
Cedrenus, p. xviii; 46. 

Chalkadri, xii. 1; xv. 1. 

Cherubim, xix. 6; xx. I. 

Cheyne, p. 14, 69, 70. 

Chrysostom, p. xlvi. 

Clement of Alexandria, pp..xx; xliii* xlv; 10, 21, 74. 
Clementine Recognitions, p. 3, 32. 
Conybeare, 65. 

Creation of the world, the, xxv—xxx. 
Cycle, the Metonic, xvi. 8. 


D’Addosio, p. 75. 

Death came through Eve, xxx. 18. 
» caused by sin, xxx, 16. 

Dionysian cycle, p. 19. 


Ecclesiasticus, pp. xxv; 42, 43, 47, 58, 59, 61, 63, 66, 67, 68, 69, 76, 77, 80, 81, 82. 
Egg-theory of the universe, the, xxv, xxvi. 
Eisenmenger quoted, pp. xxxix; 25, 36, 66, 70, 74. 
Elders, the rulers of the stars, the, Pp. XXXvi; iv. I. 
Enoch, the scribe of God’s works, xxiii. 1-3. 
of men’s deeds, xl. 13; lili. 2; Ixiv. 5. 

Enoch, the Slavonic: its relation to the Ethiopic Enoch, pp. vii, viii; xi. 

- 5 its MSS., pp. xii-xiv. 

P 33 written in Greek at Alexandria, pp. xvi, xvii. 


Index I. 99 


Enoch, the Slavonic: based in part on Hebrew originals, p. xxiv. 

written circ. I-50 A.D. by an Egyptian Jew, pp. xxv, Xxvi. 

its teaching on creation, anthropology, and ethics, pp. 
Xxvii-xxix. 

its relation to Jewish and Christian literature, pp. xvii-xxiv. 

Ezra, fourth, PP. SEL 5) EK VEU.) 7,0; δῦ: 

the Apocaly pse of, p. xliv. 


” 2) 


3) 


Feuchtwang, p. xxxii. 
Freewill, man’s, xxx. 15. 


Gaidal, i, 10; lvii. 2. 

Garden of Eden, the, viii. 6; xxxi. I, 2 
Glycas, 41. 

God’s first coming to the earth, lviii. 1. 

»» second coming to the earth, xxxii. 1; xlii. 5. 
Grigori, the (i.e. of ᾿Εγρήγοροι), the Watchers, xviii. 1, 3. 
Guardians of the gates of hell, the, xlii. 1. 

Gunkel, pp. xxxvi; xxxviii. 


Hawkins, p. xlii. 
ae the old Semitic conception of, pp. xxxiv—xxxix; x. 1. 
+ accepted partially in New Testament, pp. 
"cxxix-xlii. 
Heaven, the first, ili—vi. 
» the second, p. xxxv; Vii. 
the third, pp. xxxvi; xxxix; xl; xliv; viii-x. 
», the fourth, pp. xxxvil; xlv; xi-xvii, 
» the fifth, pp. XXXVil ; xlii ; Xvili. 
» the sixth, p. xxxvii; xix. 
the seventh, Ῥ: ΣΧ: Ἀπ, χει. 
Heavens, the seven, pp. ene : ἦν ασὶ. 
Hell or Hades, xl. 12; xli. 1; xlii. 1. 
Hermes, the planet, EXX, 3. 


Intercession of departed saints for the living denied, 111]. 1. 
Irenaeus, pp. xxx; xliv; xlv; 7. 
Isaiah, the Ascension of, p. xx; 4, 23, 28, 36, 83. 


Jensen, p. Xxxii. 

Joannis, Liber Apocryphus, quoted, 28. 
Joel the Chronographer, p. xvli; 37. 
Josephus, 30, 44, 70, 73. 

Jubilees, the Book of, pp. 3, 35, 37, 41, 55- 


Khermion, lvii. 2. 

Kohler, p. 94. 

Koran, the, pp. xlvi; xlvii; δ, 75. 
Kruno, the planet, xxx. 3. 


Man created from seven substances, xxx. 8. 
», with seven natures, xxx. 9. 
» with freewill and knowledge of good and evil, xxx. 15, 16. 
», to be judged for his treatment of animals, lviii. 5, 6. 
Man’s works ordained before his creation, lii. 2. 
», time in this world pre-ordained, xlix, 2. 
»» final abode prepared, xlix. 2, 3; 1011], 5. 
Methuselah, i. ro. 
Michael, xxii. 6, 9 ; xxxiii. Io. 
Millennium, the, pp: XXvli; xxix; xxx; xxxli. 2—xxxiii. 2. 
Moon, the course of the, xvi. 5-7. 
Moses, the Apocalypse of, pp. xviii; xliv; 7, 16, 17, 28. 


100 Index 1]. 


Noah, xxxv. I. 


Oil of mercy or of glory, the, xxii, 8, 9; lvi. 2. 
Orders of angels, the ten, xx. 1, 3. 
Origen, pp. xx; xliii; xlv; 13, 38. 


Paradise, the earthly, viii. 6. 

5 the heavenly, viii. 1-4; xlii. 3, 4. 
Pariukh, xxxiii. 11. 
Paul, the Apocalypse of, pp. xix; 7, 8, 9, Io. 
Peter, the Apocalypse of, pp. 2, 9, 10, TI. 
Philastrius, p. xlvi. 
Philo, pp. Xvii; XxXvi; 30, 31, 32, 37, 30) 49, 43, 44, 65, 70, 70. 
Phoenixes, the, xii. 1; xv. I. 
Planets, the, xxvii. 3; xxx. 3. 
Plato, pp. 38, 42, 74. 
Prayer, the hours of, 11. 4. 
Pseudo-Lactantius, p. 13. 


Regim, i. 10; lvii. 2. 

Resurrection, the, xxii. 8; 1.2; Ixv. 6. 
Riman, lvii. 2. 

River, the river of, x. 2. 


Sacrifices, directions as to, xlv. 3; lix. 2, 3; lxi. 4, 5; Ixvi. 2. 

Satan, xxix. 4, 5; xxxl. 4-7. 

Satanail, xviii. 3; xxix. 4, 5; xxxi. 4. 

Sayce, p. xxxii. 

Seraphim, the, p. xxx; xii. 1; xix. 6. 

Sibylline Oracles, the, p. xix; 9, 10, 11, 12, 41, 42, 47, 53, 56, 58, 59, 61, 62, 63, 
67, 69, 70, 75» 77: 

Souls created before the foundation of the world, xxiii. 5. 

Strangling of animals forbidden, lix. 4. 

Sun, the course of the, xiii; xiv; xvi. 

Swearing condemned, xlix. 1, 2. 


Talmud, the, pp. xxxvili; 5, 21, 22, 24, 25, 32, 40, 66. 
Tertullian, pp. xliv; 36. 
Testament of Abraham quoted, pp. Io, 56. 
Ἢ Isaac quoted, p. 11. 
Jacob quoted, p. 9. 5 

Testaments of the XII Patriarchs, pp. xXXxili; xxxiv; xxxv; 4, 5, 6, 7, 10, 20, 

21, 24, 36, 40, 49. 
Theodotus, pp. xlv; 11 
Thevan or Thevad, xlviii. 2. 
Tree of life, the, viii. 3. 
Tree of mercy, the, viii. 7; xxi. 7. 
Tsivan, xlviii. 2; Ixviii. 1, 3. 


Ukhan, Ivii. 2. 
Vretil, xxii. 11, 12; xxiii. 3, 4. 


Ways, the two, xxx. 15. 


Weber, pp. Xxxix; 5, 6, 21, 25, 30, 32, 36, 37, 40, 41, 43» 44 5, 48. 
Wisdom, the Book of, pp. XXV; 30, 32, 39, 43, 45, 68, 80, 

Wisdom hypostatized, xxx. 8; xxxiii. 3. 

Works of man ordained before the foundation of the world, the, liii. 3. 


Zend-Avesta, 74. 
Zodiac, the, xxx. 5. 


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Rites, translated by A. J. Maclean, Ritual of the Celtic Church. By F. E. 

D.D. 8vo. 218. net. | Warren, B.D. 8vo. 14s. 
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