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The Book of Enoch. Translated from Dillmann's Ethiopic
Text (emended and revised) with Introduction, Notes,
Appendices, and Indices. Svo, i6s.

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

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

THE BOOK OF
THE SECRETS OF ENOCH

HENRY FROWDE, M.A,
PUBLISHER TO THE UNIVERSITY OF OXFORD

LONDON, EDINBURGH, AND NEW YORK

THE BOOK

OF THE

SECRETS OF ENOCH

TRANSLATED FROM THE SLAVONIC

W. R, MORFILL, M,A,
READER IN' RUSSIAN AND THE OTHER SLAVONIC LANGl/AGES

EDITED, WITH INTRODUCTION, NOTES AND INDICES
BY
R, H, CHARLES, M,A,
TRINITY COLLEGE, DUBLIN, AND E.XETER COLLEGE, OXFORD

<Dx^ott>
AT THE CLARENDON PRESS
1896

O;(forb

PRINTED AT THE CLARENDON PRESS
BY HORACE HART, PRINTER TO THE UNIVERSITY

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PREFACE

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 subjects is very
slight, and all secondhand.
This book has had a peculiar history. For more than 1 200
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 infiuence 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.

\iii Preface.
That such a book had ever existed was not known in
Western Europe till 189a, when a writer in a German
re\dew stated that there was a Slavonic version of tho
Ethiopic Book of Enoch, By Mr, Morfill's help it soon
liecame 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 in 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. MorfiU
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 § 3,
R, H, C,

CONTENTS

PAGE
Iktrgduction , , . , , . . xi-xlvii
§ I, Short Account of the Book (p]3, xi, xii), § 2, The Slavonic
MS.S, (pp. xii-xiv). § 3. The Text followed in the Translation
(|jp. xiv-xvi). §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. Eeiation ofthe Boole to Jewish and Christian Literature.
Authors and Writings influenced directly or indirectly by this
Book: — Booh of Adam and Eve, Apoc. of Mose^:, the pseudo-
Cyprian De Montihus Sina et Sion, Apoc. of Paul, tit. Augustine,
Sihylline 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 1-50 A. D.
The author — an orthodox Hellenistic Jew of Alexandria (pp.
xxv, xxvi), § 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 — I. Sin tbe cause of death. ,:. The jVIillennium.
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 or the Secrets of Enoch. Translation and Notes . 1-S4
Appendi.x. Melchizedekian Fragment . , , , ^5^93
Additional Note on the Phoenixes , , , , , 94
Index I, Passages from the Scriptures and ancient writers . . 95-97
Ikdex II, Names and Subjects , . , . 98-100

INTRODUCTION

§ I. Short Account of the Book.
The 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 fact, 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 Enochic 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.
f. 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.
It 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 a, d,), the SibyHine
Oracles, the Ascension of Isaiah and the Epistle of Barnabas
(70-90 A, D,), It is quoted by name in the Apocalyptic
portions of the Testaments of Levi, Daniel, and Naphtali
(circ, I A, D,) 1. 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.
§ 2, The Slavonic 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
* 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

Introdiiction. xiii
of Mr. A, Khludov ; this is a South Russian recension. Tho
MS. belongs to the second half of the seventeenth century,
aud is found in a Sbornlk or volume of miscellanies containing
also lives of the Saints and other religious treatises. This
text was published by Mr. A. Popov in the Transact'wns of
the Historical and Archaeological Society of the University qf
Moscow, vol. iii, (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
suppl}' a sounder text from other MSS. It is marked by the
letter A in the critical notes to the present translation.
(J) 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 probablj' 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. II. There is also
a shortened and incomplete redaction ofthe text of which three
MSS, are known ; [a) that preserved in the Public Library of
Belgrade ; a Serbian redaction, which was printed by Nova-
kovic in the sixteenth volume of the literary magazine Starine
(Agram, 1884), Many of the readings of this MS. are
very interesting. It is of the sixteenth century, and is
cited as B. {h) That in the Vienna Public Library, which
is almost identical with the preceding ; (c) 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 Sok,

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
(naffiHTHHKH OTpeieHHofl pyccKofl aHTepaTypti), and Pypin's Me
morials of Old Russian Literature (IlajfflTHHKH ciapEHHoft pyccKoft
jmiepaiypBi), 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.
§ 3. The Text eollowed 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 resume 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 xl.
In A we find many interpolations. Thus in xx. 3 there is
a mention of the tenth heaven, and in xxi-xxii. 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 Entry of Enoch into
the first heaven. Entry of Enoch 'mto the second heaven, &c., &c,,
Eniry of Enoch Into the seventh heaven.
§ 4, The Language and Place of Writing.
I. The main part of this book was written for the first time
in Greek. This is shown by such statements, (i) 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, i. e. avaToX-q, Swts, &pKTos,
fxecrrj/j,/3pta. 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 6^. Josephus
also (Ant. i, 3, 3), it is true, adoj)ts the LXX chronology.
(3) In 1. 4 the writer reproduces the LXX text of Deut.
xxxii, 35 against the Hebrew, (4) The writer frequently uses
Ecclesiasticus, and often reproduces it almost word for word :
cf, xliii, 3, 3 — Ecclus. xxiii. 7 ; x. ao, 22, 24 : also xlvii, 5 —
Ecelus, i, a : also li. i, 3 — Ecclus, vii, 32 ; ii, 4 : also Ixi. a —
Ecclus, xxxix. 25 : also Ixv. 2 — Ecclus, xvii, 3, 5. (5) Ixv. 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 facts.
(i) 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 :
cf. Philo, de Justit. 7 ; souls were created before the foundation
of the world, xxiii. 5 : cf. Philo, de Somno, i, 22 ; de Glganti-
bus 3; Wisdom viii, 19, 20. Again, man had seven natures
or powers, xxx, 9 : cf. Philo, de Mundi Op. 40. Man could
originally see the angels in heaven, xxxi. 2 : cf. Philo,
Quaest. in Gen. xxxii. There is no resurrection of the body,
1. 2 ; Ixv. 6 : so the Book of Wisdom and Philo taught.
Finally swearing is reprobated by both, xlix. 1,3: cf. Philo,
de Spec. Leg. ii. i. (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, xii — 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 farther 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,
§ 5. Relation of the Book to Jewish and
Christian Literature.
The discoveries regarding the planets, &c., which Joel (circ.
1200 A,D.) in his Chronography assigns to Seth are, as we have
shown on p. o^j, most probably derived ultimately from this
Book of Enoch. In like manner the statements regarding
b

xviii The Book of the Secrets of Enoch.
the sabbath and the duration of the world, which according to
Cedrenus (circ, 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 Syncellus is very often wrong in
his references in the case of Apocalyptic literature (see xxxiii,
I, 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, cf. 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, I. viii : ' When we dwelt in the garden ... we saw
his angels that sang praises in heaven.' This comes from
xxxi. 2 : ' I made for him the heavens open that he should
perceive the angels singing the song of triumph.' See notes
on xxxi. a 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 Slav. 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).

^ 4 ^

Introduction. xix
In the anonymous writing Be montihus 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, ovtos eariv 6 irapabeuros, ivda . . . hivhpov
TTaixixeyedrj (sie) utpoiiov, ev <S iTtavcnaveTO to TTvevp-a to ayiov is
beyond the possibility of question a Christian adaptation of
the Slavonic Enoch viii. 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, ex t?}s
piCv^ O-VTOV e^rjp\iTO . . . vhutp, ixepi(6fj.evov eis Tecrcrapa opvy-
juara, and p. 52, Trorafxot reVo-ape? , , . piovrts fxe'Xi Kat yaka koI
ekaiov Kai dlvov, are almost verbal reproductions of our text,
viii. 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. ovk. fjv (Kel ip&s and 6 Trvpivdi
¦noToixos (pp. 57, 58), we may compare x. i of our text: 'And
there was no light there . . . and a fiery river goes forth.'
The peculiar speculation of St. Augustine in the Be Civ.
xxii. 30. 5 seems to be derived ultimately from xxxiii, 2 (see
notes). Compare with xxxiii, 2 especially the words: ' Haec
tamen septima erit sabbatum nostrum cuius finis non erit
vespera, sed dominicus dies velut octavus aeterniis.'
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 op^aviKoh xripais t €itl-
bevoiJ-evois re TrapAa-xov, and 88 cri]V X^V'^ TrevrjTevova-iv opi^ov
are too closely parallel to 1, 5 — H. i, '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 a

XX The Book of the Secrets of Enoch.
In Irenaeus contra Haer. v. 28. 3 we have the Jewish
speculation in our text, xxxiii. i, 2, reproduced to the efiect
that as the work of creation lasted six days so the world
would last 6,oco years, and that there would be 1,000 years
of rest corresponding to the first sabbath after creation.
See text, xxxiii. i, a (notes).
In Origen (according to Methodius ; see Lommatzsch edition,
xxi. p. 59) we find a reference to this speculation : x'^'")" yo,p
(T&v irepLopL^opi^vuiv els fiiav fijxipav ev 6<^6a\)J.o'is deov, a-nb tjjs
tov KoVjuoD yeveaecos p-exp<, KaraTraweo)? ytiexP'S rifxQiv, ws ot nepi
Tr]v a.pidp.T]TiKj)v (paaKOVcri beivoi, ^^ rjjxepai (rvp.'nepaiovvTai.
'EfaKicrxiXtoo-Toi' apa eros <{>a(TW airo 'ASayti eis bevpo avvTeiveiv'
TT] yap e/38opia5t rw e7rTaKio"xiXiooT(3 eVet Kpicriv a<pi^eo'daL
(pacriv. 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 Princip.
i. 3. a ' 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:
cf, xviii. (notes).
During the years 50-100 a.d. our text seems not to be
without witness in the literature of that period. Thus in the
Ascension of Isaiah, viii. 1 6, we read with regard to the angels
ofthe 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. 7 1 ] the words ' ut facies eorum luceant sicut
sol ' are found in i. 5 ' Their faces shone like the sun.'
With the Apocalypse of Baruch, iv. 3 'Ostendi eam (i,e,
Paradisum) Adamo priusquam peccaret,' compare xxxi. a.
In the Epistle of Barnabas xv, 4 ri Xe'yet to' " o-vveTeKiaev iv
e^ Tjfjiepais." tovto Xeyei ort (v e^aKtcr)(tXtGts erea-iv crvvTekiaei
Kvptos Tfli a-vvTTavra. j) yap ripi,epa Trap' avT(^ (jTjjixaiVet X'Ata errj,
we have an exposition of the rather confused words in our
text, xxxii, 2 — xxxiii. In xv. ^-y, 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, 8, how
ever, this writer shows his return to our text by his use of
the peculiar phrase 'the eighth day^: 011 ra vvv aa^jiara
[epot] Sexra, oKXa o ireTToCrfKa, ev (u KaTaTiavcras to. iravra apxj]v
Tjixepas oyborjs TTOiriaoo, 6 eariv aXXov koctjxov ap^'i- It may
not be amiss here to point out that in the next chapter, iu
verse 5, the Ethiopic Enoch (Ixxxix, ^6, 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 deti'iment of the latter. Again
in this Epistle, xviii. i, the words <58ot bvo elalv . . . rj re tov
(pcmros Kai rj tov ctkotovs are derived from our text, xxx. 15,
' I showed him the two ways, the light and the darkness.'
Though the Two Ways are often desciibed in early literature
(see note on xxx. 15), only in Bainabas 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 hi, 11, ' Blessed is he who establishes
peace.' With St. Matt. v. 34, ^S> 3% ' Swear not at all :
neither by the heaven . . . nor by the earth . . . nor by

xxu

The Book of the Secrets of Enoch.

Jerusalem, ... but let your speech be. Yea, yea : Nay, nay,'
compare xlix. i, '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 xiii, 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, i. 8 ;
XX. 2; xxi. 3, &c. With St. Matt, xxv, 34, 'Inherit the
kingdom prepared for you from the foundation of the world,'
compare ix. i. 'This place (i,e. Paradise) O Enoch, is pre
pared for the righteous ... as an eternal inheritance.' Next
with St. Luke vi, j,^ \x.r\b\v anek'nlCpvTes, 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, a, ' 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. i. 16, 'Dominions or principalities
or powers,' compare xx. I, ' Lordships and principalities and
powers ' : with Eph. iv. 25, ' Speak ye truth each one with
his neighbour,' compare xiii. i a, ' 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-xli.
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. a, ' 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. xli. With Rev.

Introduction. xxiii
i. i6, ' His countenance was as the sun shineth,' compare i. 5,
'Their faces shone like the sun': with ix, i, 'There was
given to him the key of the pit of the abyss,' compare xiii. i,
' Those who keep the keys and are the guai'dians 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. i, 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,' &c. : xxxiii, 3, ' Let there be ... a time when there
is no computation and no end ; neither years, nor months,' &c.
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 : ev aiT(2 etcrt iraira
ra Tivevp.aTa Tutv eiraymyZv eis eKbCKrjaiv tuiv avojxoov. 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 vii. i, 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, ot Tax&evres eis fnxepav KpCrreuis, TTOiijaai eKbUrjaiv
ev rois Tivevjj.aai ttjs irKdvijs. With these compare the angels
of punishment in the third heaven in x. 3. The statement
from Enoch in Test. Dan, 5 ''''i>v irvevixaroov rrjs Ttkavqs. 'Av-
eyvaov yap ev ^i/SAo) 'Eivoix rod SiKaiov, otl 6 apx^^v vp.5>v earlv 6
Sarai-'as is drawn from xviii. 3, 'These are the Grigori (i.e.
'EypTjyopoi) 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 : 'kveyvinv ev ypa(f)fi ayia
'¥iV(i>x, OTL Kai ye Kai vp.els diroo-rTjo-eo-fle ano KvpLov, Tiopevofxevot
Kara naa-av irovrjpCav edvUv, Kai Troirjo-ere Kara Traaav avo/xiav

xxiv The Book of the Secrets of Enoch.
^oboixoov. Kai eird^ei vp.lv KVpios alxpcLXaaiav . . . ecos hv dva-
Xtocrri KvpLos ir&vTas vp.as. This is a loose adaptation to later
times of xxxiv. a, 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 vttovo& Se koI irpa^ets ev vpuv ov KaXds ecrecrOai,
ano Xoycov 'Evlax rod biKaCoV TTopvevcreTe yap iropveiav ^obopuiv,
Kai d-na)Xr]cr6e eios (Bpaxv, may confidently be traced to it.
The words in Test. Juda l8 aveyviov ev yQi/3Xois 'Ez;a)x tov
biKaiov, oaa KaKO. ¦noirjaeTe en eo-)(arats r]jxepais. (ftoXd^acrde ovv,
TeKva fxov, dnb ttjs iropveias 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 ofthe 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 : xxxvii seems foreign to the entire text.
The text, further, has suffered from disarrangement. Thus
xxviii, 5 should be read after xxix, and, together with that
chapter, should be restored before xxviii.
§ 7, Date and 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
Ecclesiasticus is frequently drawn upon : see xliii, 3, 3 (notes) ;
xlvii. 5 (note) ; Iii, 8 (note) ; Ixi. 2, 4 (notes), &c. The Book of
Wisdom also seems to have been laid under contribution : see
Ixv, 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) ; xxxiii. 4
(note), 9, 10 (notes); xxxv. 3 (note), &c. ; at others he gives
the views of the former in a developed form : see viii, 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 Ethiopic 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
Ethiopic 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, c. and the Christian era.
We have now to determine the later limit. This must
be set down as earlier than 70 a.d. For, (i) the temple is
still standing ; see lix, a (notes), (a) 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 A. D. 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, xiii.
6 ; lix. 1,3; Ixvi. 2 ; but he is careful to enforce enlightened
views regarding them, xlv. 3, 4 ; Ixi. 4, 5 ; in the law, hi.
8, 9 ; and likewise in a blessed immortality, 1. a ; Ixv. 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), Egj^ptian (xxv. 3, note), and Zend
(Iviii. 4-6 notes) elements are adopted into his system. The
result is naturally syncretistic.
The date (1-50 a.d.) thus determined above makes our
author a contemporary of Philo. We have shown above
(p. xvii) 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. i (note). Philo undoubtedly
taught this. Be Exsecrat. 9.

Introduction. xxvii
§ 8. Some of the Author's views on Creation,
Anthropology, and Ethics.
God in the beginning created the world out of nothing,
xxiv. a ^. (For a detailed account of each day's creations see
xxv-xxx.) In this creation He made seven heavens, xxx,
a, 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 ai'e 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,
xxxii. a — xxxiii. a.
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. 3 ;
Iviii. 5 ; Ixi. 3. The world was made for man's sake, Ixv. 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 — dvoToXri, bv<ns, &pKTos, pea-riiJ.I3pCa
— xxx. 13. Man's soul was created originally good, while in
the garden he could see the angels in heaven, xxxi. 3, Free
will was bestowed lipon him, and the knowledge of good and
evil. . He was likewdse 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 ' This millennium seems to be iden-
of the universe, tical with a Messianic age, xxxv, 3
^ Hell was in the north of the (note),
third heaven. It is possible, how-

xxviii The 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, i6. Men and angels
will be judged and punished for every form of sin i, xL I3, 13 ;
xlvi, 3 ; Ixv, 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 tha» 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, :o. As for
sinners there is no place of repentance after death, xiii, 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,
liii. I.
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.
I 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, Iii. 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, xiii. 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,
' Observe that men will be specially punished for ill-treatment of animals,
Iviii, 4-6,

Introduction.

xxix

xlix. I ; neither should they avenge themselves, 1. 4, nor abuse
and calumniate their neighbour, Iii. 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, Ixiii. 4 ; and walk in long-suflrering,in humility,
in faith and truth, iu sickness, in abuse, in temptation, in
nakedness, in deprivation, loving one another till they depart
from this world of sickness, Ixvi, 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, xliii. 2, 3.
§ 9. The Value of this Book in elucidating conteji-
PORARY AND SUBSEQUENT ReLIGIOUS ThOUGHT.
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 bebefs which appear in our text, and which in
some instances are either partially or wholly elucidated, are
as follows :
I. Beath teas caused ly 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, 3, and the rationale of its origin is
clear from this passage «'hen taken together with statements on
the same subject in later writers (see notes in /(je.,and p, xxvii).
Its origin was as follows. The account in Genesis ofthe 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 ofthe 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 accompUshed in 6,000
years ; for i ,000 years are with God as one day (cf. Ps, x6, 4 ;
Jub, iv. 30 ; 3 Pet. iii. 8 ; Barnabas, Ep. xiv. 4 ; Iren. contra
Haer. v. 28, 3 ; Justin M., Bial. 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, i. e. the millennium.
3, On the creation of man with freeioiJl and the knowledge of
good and evil, see xxx. 15 (notes), i
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
bpaKovTes in Greek (Eth. En. xx. 7), and Seraphim (D''3"it}') in
Hebrew. How the peculiar name Chalkidri ( = X.aXKvbpai
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,
xii. I ; XV. I ; 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 liii, i (note).
6. The seven Heavens — an early Jew'ish 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.
' Variously spelt in the MSS. as Chalkadri, Chalkidri, Chalkedry,

Introduction. xxxi
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. W^e 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
exaggerations 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
com-se 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, 331-337; Jensen, Bie Kosmologie der
Babylonier, Strasburg, 1890, pp. 332-3^). Hence, we may
here observe, this view passed over into the Talmud (Feucht-
wang, Zeitschr.f. Assyr., iv. 4a, 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. 173), For the world was held to be divided
in this fashion according to the Giidia (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-name there is an account of the seven heavens
^ See also Jeremias, Die hahyl.- ^ Cf. Sayce, Baiylonian Religion,
assur. Vorstcllimgen vom Leben nach p. 82 note,
dem Tocle, 1887, pp, 34-45,

Introduction.

xxxiu

through which Sosiash made a progress in seven days. In
the first heaven are men who feel heat and cold simultaneouslj'.
(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-viraf-name. On the influence which
such ideas had on the Talmud see Kohut, Zeitschrift B M G,
xxi, 563,
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 Timaeus 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
' For further details see the English translation of Zeller's Pre-Socratio
Philosophy, 1, 444-5. C

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-
aflected 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
plm-ality of heavens. Such phrases as ' the heaven of heavens,'
Deut. X, 14 ; I Kings viii, 37 ; Ps, cxlviii. 4, cannot be
adequately interpreted unless in reference to such a belief.
In Job i, 6, 7 ; ii, i, 3, 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
I Kings xxii, 19-33 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. 36; Is. xiv, X2; 3 Kings xvii. 30;
Is. Ixv. TI ; xlvi, I. The Jews were acquainted also with the
signs of the Zodiac (Job xxxviii, 32), and offered them an
idolatrous worship (1 Kings xxiii, 5),
Since, therefore, we have seen that in the East astronomical
considerations, i. e, 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

Introductioti.

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 ofthe 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 (i, e, the fourth) are thrones, authorities, in which
hymns are ever offered to God,' In chapter ii 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
c a

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 is 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 of 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. Ixxxii. 9-18,
ao) 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 Rev. iv. 4, and on the other between it and the
Babylonian idea set forth in Diodorus Siculus, ii, 31 ^era be
TOV CinbiOKOv kvkXov etKoaiv koi TeTTapas a(f)opC^ovaiv dore'pas,
a>v Tovs /.lev ^/.tiVets ei* rots /3opeiots piepeai, tovs be r]jxicreis ev
Tois z^oTiois TeTOx^ai (f>aa-C, Kai tovtohv tovs pev 6putpi.evovs t&v
^(ivTcdv etvai Karapidfiovai, tovs b' d<pavels rots rereXeuTTj/coo-t
¦npoacopia-dai vo)xi^ovcn.v, ovs biKauTas t&v oXav irpoo-ayopevovaLV
(quoted by Gunkel, Sch'opfung und Chaos, p, 308, who establishes
a connexion between Rev. 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 mlsericordiae(v.'L. Evang. Nicodemi,
ii, 3). We should observe that the location of Paradise in
this heaven agrees with the Pauline account 2 Cor. xii, a, 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, witchcraft, 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.'

xxxviii The 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 (cf, 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 tbe
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. 13 (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 la*", but
Rabbi Simeon ben Lakish enumerated seven. This latter
view was the usual one. In the Beresh. raiba c. 6 and the
Chagiga la*", the seven heavens are as follows. The lowest
which is called vilun is empty. In the second, named rakia,
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, zehil, 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, aravoth, 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, Bie Lehren
des Talmud, pp. 197-8; Eisenmenger, Entdecktes Jiidenthum,
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, Bie Manddische Religion,
p. 183).
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 featm'e 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

xl 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 3 Cor. xii, a, 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 Enoch 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,j
Thus in the Slavonic Enoch Paradise is situated in the third
heaven as in 2 Cor. xii. 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. 1 2 we meet with the peculiar
statement ' Against the spiritual hosts of wickedness in the
heavens,' Trpos r'd nvevp-ariKa ttjs irov^pias ev roTs enovpaviois.
The phrase ev toIs e-novpaviois occurs only in Ej)hesians of the
Pauline Epistles. It is found five times i. 3, 30 ; ii. 6 ; iii.
10; and vi. 13, and always in a local sense. It is thus in
fact = ev rois ovpavols.
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 (cf.
Eph. ii. a). 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 shoidd 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 ev
rots eiTovpav[oi.s is probably right. In Col. i. ao, however, we
must, if we deal honestly with the context, suppose some
such a view of the heavens as that given in the Slavonic
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 I am 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 i^arallel to x Pet, iii.
19, ' He went and preached to the spirits in prison.'
Another statement in Eph. iii. 10 belongs to the same
plane of thought : ' To the intent that now unto the prin
cipalities and the powers in tho heavens (er rots enovpaviois)
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 '
(bieXriXvQoTa tovs ovpavovs) ; vii. 36 : ' Made higher than the
heavens ' (v^lrr^XoTepos t&v ovpav&v yevo/xevos). Before we pass
on to the consideration of the Apocalypse, we should observe

xiii The Book of the Secrets of Enoch.
that Paul used ovpavos ^ frequently (cf, Rom. i. i8 ; x, 6 ; i Cor,
viii. 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 & 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.
P'irst 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.
' The singular and plural of this word are used, according to Sir J. C,
Hawkins, in the New Testament as follows : — ¦
Mat, Mark Luke John Acts Paul, Heb, James Pet. Eev,
oipai/os 27 12 31 18 24 II 3 2 I 51
oipavoi 65 5 4 o 2 10 7 o 51*
'xii, 12— a quotation from, or reference to Is, xliv, 23 and xlix, 13,

Introduction. xliii
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, 35 of Clement there is a reference to the
seven heavens which are obviously regarded as a true concep
tion ; while in v. 1 1 we have a quotation from a lost Apocalypse
of Zephaniah : ap" ovx ojuoia Tavra rots vno locpovia XexQeltri
TOV 'npo(pi)Tov ; Kai aveXajSev jxe nveiip.a Kai dvrjveyKev jie iis
ovpavov neix-nrov Kai ededpovv ayyeXovs KaXovjxevovs Kvp'iovs . . .
vfMvovvras deov app-qTov v^jna-Tov.
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 Priticip. ii.
^, 6 : ' Denique etiam Baruch prophetae librum in assertionis
huius testimonium vocant, quod ibi de septem mundis vel
coeHs evidentius indicatur.'
But to proceed to Origen's own views we read in contra Cels.
VI. 31 as follows: enTo. be ovpavovs, i) oXcus nepioypiaixevov apidp-ov
avTwv, ot (pepopievai ev rats eKKXrja-Lais tov deov o^k airayyeXXovai
ypa<pai- dXX' ovpavovs, etre tos acpaipas t&v nap' "EXXrjo-i
Xeyopevatv nXavt'iT(ov, etre Kai aXXo ti cnroppr^TOTepov eoiKaa-i
bibacTKeiv ot Xoyot.
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 Frincip. ii. 11. ,
6 : ' Si quis sane mundus corde, et purior mente, et exercitatior
sensu fuerit, velocius profieiens cito ad aeris locum adscendet,
et ad coelorum regna perveniet per joeorum singulorum, ut ita
dixerim, mansiones, quas Graeci quidem sphaeras, id est globes,
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 The Book of the Secrets of Enoch.
coelos, lesum filium Dei, dicentem : " Volo, ut ubi sum ego, et
isti 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 : dvdfiXe^ov roTs 6(f)daXp,ois aov Kai tSe ra enTd o-repeco-
(jLOTa dve<fy\xeva. On p. 21 Michael is bidden : aneXde els tov
napdbeicrov ev ru rptVco ovpaviu. 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 Apoc.
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. cit.) the seven regions of the heavens
are spoken of: Kat •yey^o-erai Kporos peyas ev toIs ovpavois, koi
(TaXev6i'>crovTai ra enra (a. I. evvea) neraXa roC ovpavov.
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. 39.
Finally in the Acts of Callistratus (ed. Conybeare), pp. 311-
13, the seven circles ofthe heavens are mentioned.
Speculations about the seven heavens prevailed largely
among the heretics. Thus according to Irenaeus, contra Haer.
i. 5, 3, the Valentinians taught : eTira yap ovpavovs KareaKeva-
Kevai, S)V endvco tov bT]piovpyov elvai Xeyovai. Kat 8ta tovto
'E/38ojtid8a KaXovaiv avrov, Tr]v be pLrjTepa rrjv 'Axapiwd 'Oybodba
. . . Toiis be enra ovpavovs ovk (?) etvai votjtovs (pacriv, dyyeXovs
8e avTovs vnoTidevTai ... is Kai tov napdbeia-ov vnep Tpirov
ovpavov ovTa, TerapTov dyyeXov Xeyovcri bvvdjxei vndpxeiv.
In Tertullian, Adv. Valent. xx, practically the same account
is given : ' Tum ipsam caelorum septemplicem scenani 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 hunc supra caelum tertium pangunt,'
The heretic Marcus taught according to Hippolytus
a similar doctrine of the heavens, but according to Irenaeus,
adv. Haer. i, 17, i, he reckoned eight heavens in addition to
the sun and moon.
Basilides' view as to their being ojSe^ heavens is well known
(Augustine, de Haer. i. 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. 33, there are certain speculations akin to the
doctrine of the seven heavens.
A fragment of Theodotus preserved by Clement is found
I'egarding the creation of man : oQev ev ru napabeCaui ro) rerapToi
ovpaviS brjixiovpye'iTai ^.
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 Bltt. 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
' The Valentinians also placed Paradise in the fourth heaven.

xlvi The 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 nunc 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
at liberty to decide for themselves without prejudicing their
orthodoxy. Thus Philastrius, Bishop of Brescia, at the close
ofthe fourth centurj' holds it a heresy to doubt the plurality
of the heavens, but a man may without ofience believe in
seven, three, or two. ' De caelorum diversitate est haeresis quae
ambigat. Scriptura enim in primo die caelum et terram facta
declarat duo haec elementa, secundo firmamentum aquae
factum, et nihilominus ipsum firmamentum caelum appellatum
fnisse testatur. David autem dicit de caelis ita : Laudate
dom'inum caeli caelorum et aqnae 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 : Rater qui in caelis est.' (Be Haeres. Liber
xciv,) But these and the like speculations had become so objec
tionable to the master mind of Chrysostom, that despite 3 Cor.
xii. 3, 3 he declares the doctrine of a plurality of the heavens
to be a mere device of man and contrary to holy scripture : ris
av ovv XoiTTOv jLtera r^y TocravTr]v btbaa-KaXiav dvexono t&v anX&s
e^ oiKetas biavoias (jiOeyyerrOai (SovXap-evcav, Kat dnevavTicus rrj
deicL ypacpji noXXols ovpavols Xeyeiv emxeipovvToov (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 (In Epist. ad Hebraeos, Hom. xiv. i).
Our task is now nearly done. It only remains for us to

Introduction. xlvii
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.
Thus in the Koran xxiii it is written: 'And we have
created over you seven heavens, and we are not negligent of
what we have created,' And again in xli : ' 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
and Christian Apocalypses, Some form of the Slavonic
Enoch seems to have been in Mohammed's hands ^,
' The four streams of Paradise pense due to them, and then to re-
(Slav, En, viii. 5) which pour honey turn to the dust, with the exception
and milk and oil and wine, reappesir of Ezra's ass and the dog of the
in the Koran xlvii , Again, irrational seven sleepers (cf, Koran iii; xviii;
animals are to be restored to life at Sale's note on vi; Slav, Enoch Iviii,
the resurrection, to receive the recom- 4-6) ,

THE
BOOK OF THE SECRETS OF ENOCH
THE SON OF ARED; A MAN WISE AND
BELOVED OF GOD'.

[* Concernifig the Life and the Bream of Enoch^.l
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
ceivable 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, I , At that time he said : ' Hardly had I accomplished
*i65 years, when I begat my son Methusal : after that I lived
300 years and accomplished all the years of my life*, 365

^ This general title appears in B as These are the secret books of God
¦which were shown to Enoch.
Introduction. This is entikely wanting in B. ' Sok. om. I have
retained the headings of the Section.? 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. ' Suk. om.
I. * B om. ; Sok. supports text. B

2 The Book of the Secrets of Enoch.
years. 3. * 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 di-eam, 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 sun*, 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 goW;
* 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^.
7.1* hastened and ' made obeisance to them and * was terrified,
and the appearance of my countenance was changed i" 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.

' In the second month on an appointed day, B ; Sok, is conflate,
^ I had made myself melancholy weeping with my eyes, and I lay
down on my bed to sleep, B. ^ B om, ; Sok. supports text. * 'Were
like the shining sun, Sok. ° Burnt like lamps, A. * So Sok. A reads
there was a eonspicuousness in their raiment and singing, in ap
pearance purple ; B, their dress and singing were wonderful. ' And
on their shoulders as it were golden wings, B, ' So Sok, ; standing
up quickly (?). B.; A om, ' A B om. " Veiled my face, B. " The
two, Sok. '^ Almighty, B.

I. "With verses 2, 3, cf. Eth. En. whiter than snow ' : Apoc. Petri T(i
Ixxxiii. 3, 5, 5, Faces shone like \j.\v yap awfiara avrihv t^v Ksv/corepa
the sun: cf, xix, i; Rev, i. 16; vaajjs x'oi'os. 7. Countenance was
4 Ezra [vi. 71]. Eyes were like changed: Dan. v. 6, 9, 10. 8. Be
burning lamps, from Dan. x. 6 of good cheer : Matt. ix. 2 Sapaa ;
E'X ''T3^3 T'^V: cf. Ezek. i. 13; xiv. 27; Mark vi. 50; x. 29; Acts
Fvev. i. n; xix. 12. Fire came ^^"'- "! ^^™- 22, 25. In LXX
forth from their lips: cf. for Ian- Gen. xxxv, 17; Exod, xiv. 13, &o.
giiage Eev. ix. 17; xi. 5. Their Bapaei is a rendering of NyPl'PK
dress ... purple : the text is corrupt. Be not afraid: cf. 2 Kings i. 15;
Their hands whiter than snow; Ezek. ii, 6, &o. ; Eth.En, xv. i. The
cf. Eth. En. ovi. 2, 10 'his body was conjunction of Be of good cheer and

Chapters I. 2 — //, 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." lo. And I *hastened to obey* them, and
went out *of my house ^. And I called my sons Methusal,
Regim [*and Gaidal "], and told them what wonderfuP things
*the two men^ had said to me,'
\The Instruction: how Enoch taught his Sons.\
II, I, ' Hear me, my children, for I do not know whither
I am going, or what awaits me, 2, Now, my children,
I say unto you : turn not aside from God : * walk before the
face ofthe Lord and keep his judgements" *and do not worship
vain gods ^^, who did not make heaven and earth''^i , for these

' That they are to do without thee on the earth A. ° A .ind Sok.
om. ' Sok. om. * Obeyed, B. ^ B omif:; A adds and shut the
doors as was ordered me. * Bom.; Sok. supports text. See exegetical note
in loc. ' B om. ' 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. ^^ To vain creatures, A. " Sok. adds nor
any other creature.

Be not afraid is found in Matt. II. 1. Know whither I am going,
xiv. 27. 10. Sons: these are &c. : cf. vii. 5. 2. Turn not aside
mentioned though not named in Eth. from God : i Sam. xii. 20. "Walk
En. Ixxxi. 5, 6; xci. i. Eegim : see before the face of the Lord: Ps.
Ivii. 2. Gaidal: this name is de- Ivi. 13: cxvi. 9. Keep his judge
rived from LXX. Gen. iv. 18 i~f(vvT]9ri ments : Lev. xviii. 5 ; Ezek. xxxvi. 27.
hi tSi 'Ecwx rai'SdS. For Ta'iSaS Mass. Worship vain gods : Deut. viii. 19 ;
gives Lad ("'"J'l') ^"'^ Syriae Idar cf. i Sam. (LXX, Syr., Vulg.) xii. 21.
(»t».^), which morenearly approaches Vain gods who did not make
LXx" Observe that this Gaidal is the heaven and earth, for these will
son of Enoch who is the grandson of perish, from Jer. a. 1 1 ; cf Ps. xcvi.
Cain, and therefore wrongly appears 5 ; I^- ii- 18 ; Acts xiv. 15 ' Ye should
here. As however B omits it both turn from these vain things unto the
here and in Ivii. 2, it is probably livingGod, who made the heaven and
spurious. A confusion of Enoch, son the earth.' Jub. xii. 2, 3, 4 'AVIiat
of Lamech, and Enos, son of Seth, is help . . have we from those idols
to be found in the Clementine Eecog- which thou dost worship . . . worship
nitions iv. 12. them not. Worship the God of heaven,'
B 3

4 The Book of the Secrets of Enoch.
will perish, * and also those who worship them ^ 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.'
\0f the taking up of Enoch ; how the Angels took him up
into the first heaven^
III. I. 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 *.
3, *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 *".
[Q/" the Angels who rule the Stars.^
IV, I. And they brought * before my face the elders, and
the rulers of the orders of the stars 1^, and they showed me the

' B om, ^ 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. * The angels. A, ° A om, ' A B add and brought
me (him A) to the first heaven, which should be read at end of verse 2.
' There B. ' A B om. » And there I gazed, and as I gazed higher
I saw the air, A. '° B trans, after the 200 angels, iv. i.
IV. " 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 mentum : hoc jam est (primum)
the fear of Him : Prov. xiv. 26. coelum.' 3. A very great sea : cf.
III. 1. Placed me on the clouds. Eev. iv. 6 ; xv. 2 ' sea of glass.' In
And lo ! the clouds moved : of. Eth, Test, xii. Patriarch. Levi 2 this sea
En. xiv. 8 ' the clouds invited me . , . lies between the first and second
and the winds gave me wings and heavens, t/5»p KpepapLevov avapiaov
drove me.' The air . . . and the toiJtou Ka/ceivov.
ether. This corresponds to the firma- IV. 1. Eulers of the orders ofthe
ment in Aec. Is. vii. 9 'Ascendimus stars, &o. For a full but divergent
in firmamentum et ibi vidi Samma- account of these see Eth. En. Ixxxii.
elem ejusque potestates ... 13. et 9-18, 20. The 200 angels. Inthe
postea me asoendere fecit supra firma- Eth. En. Uriel is the sole ruler of the

Chapters II. 3 — VII. i, 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 ^.
\Hoiv the Angels guard the Habitations of the Snow.^
V. I. And * then I looked and saw ^ the treasuries of
the snow * and ice * and the angels ^ who guard their terrible ^
store-places ; 2. And the treasuries of the clouds from
which they come forth and into which they enter.
[C^ncerfiing the Bew 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 ^ all earthly colours ' : also many^" angels keeping their
treasuries, * and they shut and open them ^"-
\*Ho2e Enoch was taken into the second Heaven'^^?\
VII. I. And the men took me and brought me to the

' E om, ° B reads immediately after earthly sea, iii. 3, Sok. om,
V, ^ They showed me, B, There I saw, Sok. ' A om. ' Terrible
angels, B. ^ B om.
VI. ' The balm of the olive tree, Sok. ' And the appearance of it
as also of, A. And their robes are like, B. ' May be 1 endered/oJoe;s.
'" B om.
VII. " The Entry of Enoch into the second Heaven, B ; Sok. om.

stars: cf. Ixxii. i ; Ixxx. i. In Eth. enumeration of the seven heavens.
En. vi. 5 this is the number of angels The lowest of these which is called
that apostatized. \b^\ (Lat. velum) is empty. Accord-
V. 1. Treasuries of the snow and ;j,g to some, it appears in the morning
ice: Job xxxviii. 22; cf. Eth. En. and disappears in the evening (see
Ix. 17, 18. These treasuries are Weber, p. 197) : according to Bera-
placed in the second heaven by the choth 58 >= the VVlian is rolled up in
Test. xii. Patriarch. Levi 3 6 hivrtpoi order that the light of the second
{ovpaviii) ex*' '"^9 x^ova KpvaraWov. heaven, the Kakia, may be seen.
2. Treasuries of the clouds : cf. This heaven seems also to be empty
Eth. En. Ix. 19. according to the Test. xii. Patr. Levi
VI. I, Treasuries of the dew : j 3 KaraiTipos Sid toCto arvyvorfpos
cf, Eth. En, Ix. 20. In the Bercfck. iariv IttciS^ ovtos op!} Tracas dSiidas
rabba c. 6, Bammid'ar rahba, c. 17, drepunajv.
and the Chagiga iz\ there is an

6 The Book of the Secrets of Enoch.
second heaven, and showed me ^ * the darkness, and there
I saw ^ the prisoners suspended ^, reserved for (and) awaiting ^
the eternal * judgement. 2, * And these angels were gloomy
in appearance, more than the darkness ofthe earth ^. *And
they unceasingly wept every hour ^, and I said to the men
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 ^ 4, And I felt
great pity for them. * And lo ! the angels " made obeisance
to me, and said to me : " O man of God ! * pray for us to the
Lord ^'^r 5- ¦'^^d I answered ^'^ them : "Who am I, a mortal

' Sok, adds and I saw. '^ B om, ; after darkness, A adds greater than
the darkness on earth. ' B om. * Great and immeasurable, A ;
immeasurable, Sok. ° And I saw those who were condemned weep
ing, B. <^ And they, A ; The men, Sok. ' God, A. ' B om.
For second A Sok. read fifth. ' They, A ; and these angels, Sok.
'" Oh ! that thou w^ouldst pray to God for us ! B, " Sok, adds and
said unto.

VII. 1. The darkness and . . . for empire are prisoners in the second
the prisoners . , . reserved for . . . heaven. 3. Took counsel of their
judgement ; cf. 2 Pet. ii. 4 ' Com- own will. For phraseology of. Eph.
mittt d them (the angels that sinned as i. 11; Is. xlvi. lo. These angels
here) to pits of darkness to be reserved wished to form a kingdom of their
unto judgement.' These prisoners are own. Cf. Weber, p. 244. Their
the angels that ' kept not their first prince Satanail : xviii. 3. Second
estate ' and are ' reserved . . . under heaven. This emendation is neces-
darkness unto the judgement of tlie sary. When the angels of the fifth
great day,' Jude 6. They appear heaven rebelled they were cast down
to be referred to also in Test. xii. to the second heaven and imprisoned
Patr, Levi 3 Iv avrS, (tS> Sivripq! there. 4. The angels ask Enoch to
ovpavw) elal Tidyra rd Trv^vpara rojv intercede for thein, exactly aa in
k-nayoiywv et? ifcbttcrjaiy tuiv dv6}iav, Eth. En. xiii. 4. ' They besought me
where eTrajaiyav seems corrupt. Ob- to draw up a petition that they might
serve that the angels who sinned with find forgiveness,' Man of God:
women are imprisoned under the Deut, xxxiii. i ; i Tim. vi. 1 1 ; 2 Tim.
earth in the Eth, En. x as also in iii. 17, 5. Cf, Eth. En. xv, 2 'Say
our text xviii, 7, On the other hand to the watchers of heaven . , , you
the angels who sinned through lust should intercede for men aud not men

Chapters VII. ^-VIII. 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. I. 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
delightful fragrance', 3, And in the midst (there is) the
tree of life, in that place, on which God rests, when He comes
into Paradise. And this tree cannot be described for its
* excellence and sweet odour ^^ 4. And it is beautiful
more than any created thing. And on all sides in appearance
it is like gold and crimson and transparent as fire, and
it covers everything '¦', 5- * From its root in the

1 B om.
VIII. ^ Entry into the third Heaven, B. ^ So B and Sok. A reads There,
I looked below and I saw gardens. * I looked below and saw that place,
Sok. ^ Their goodliness, A and Sok. 'Bom. ' Andl beheld, A. 'Agree
able food, B, ' B adds and four rivers flowing with soft course and every
kindofthing good that growsfor food. These words belong to verse 6. " 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. B omits veksb 4.

for you. "Who knows whither I go, we find it denounced as a Mani-
&c. : cf. ii. 1. chaean doctrine, Haer. (>(>, p. 27.^.
VIII. 1. Agarden : asin2Cor.xii. The tree of life . , on which
2, 4 Paradise is placed in the third God rests. This is reproduced in
heaven, 2. AU the trees . . . frag- a modified form in the Apoc. Pauli
rant : cf. Gen. ii. 9 ; Eth, En. xxix, 2 ; (ed. Tischend. p. 64) SivSpovirappeyeSr}
Apoc. Mosis (p. 20) , , , All kinds uipaiov, iv S litavmavfro to Trvev/xa
of food which they produced : cf. dy^ov. There is a modification of this
Eev. xxii. 2 'Bearing twelve manner idea in Apoc. Mosis (ed. Tischend.
of fruits.' 3. In the midst the p. 12) Kai u Bpovos roii 6(oii onov ^i/ to
tree of life: Gen. ii. g. This is a ^vXov ttjs (aiTJ; hrpemCleTO. 5. From
familiar feature in Jewish Apoca- its root, &c. This is the source of
lypses. Cp. Eth. En. xxv. 4,5; Eev, the words in Apoc. Pauli (ed.Tiscliend.
ii. 7; xxii. 2, 14; 4Ezravii.53; viii, p, 64) Kat (K t^s pif'?^ avrov i^iip-
52 ; Test, Levi 18. See also Iren. x"" ''«" evajSiararov iiSaip, pipi-
i, 5, 2. When we come to Epiphanius ^onivov ds reaaapa dpvyp.ara. The

8 The Book of the Secrets of Enoch.
garden '^ there go forth four ^ streams which pour honey and
milk ^, oil and wine, and are separated in four directions, and go
about with a soft course. 6. And they go down to the
Paradise of Eden, between corruptibility and incorruptibility.
And thence* they go along the earth, and have a revolution
in their circle like also the other elements ^- 7. * And there
is another tree, an oli\'e tree always distilling oil ^. And there
is no tree there without fruit, and every tree'' is blessed^.
8. And there are * three hundred angels very glorious, who
keep the garden^, and with never ceasing voices and blessed
singing, they serve the Lord * every day ^°. And I said ^' :
' What a very ^^ blessed place is this ! ' And those men spake
unto me :
\The show'ing to Enoch of the Righteous, and the Place
of Prayers^
IX. ' This place, O Enoch, is prepared for the righteous

' 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.
Pauli in explanatory notes. * Two, A and Sok. See note g on p. 7 for text
of B. ^ A adds and the streams pour, ' Sok. adds they go forth
and are divided into forty (four ?) and ; B omits verse 6. * Sok. adds
of the air. ^ A Sok. om. ' Place, A. * Sok. adds in its fruit
and every place is blessed. ° Angels guarding them, very bright
in appearance, B. " Every day and hour, A ; the whole day, Sok.
" A adds lo ! ^^ B om.

writer has tried to reduce to one instead of a river of oil there is a
organic conception the two originally river of incorruptible water. The
diff'erent conceptions of the heavenly earthly Paradise is said to be be-
and the earthly Paradise, The latter tween corruptibility and incor-
seems to have been the older: Gen. ruptibility, because existence in it
ii. S-17 ; Eth. En. xxxii. 3-6 ; Ixxvii. was a probation and might issue
3. The heavenly Paradise is referred either in corruptibility or incorrupti-
to in Eth. En. Ix. 8 ; Ixi. 1 2 ; Ixx. 3. bility : or because it lay on the con-
Four streams which pour honey fines of the regions of corruptibility
aud milk and oil and wine. Cf. and incoiruptibility. 7. Another
Apoc. Pauli (ed. Tischend. p. 52) tree ... distilling oil: Cf. xxi, 7,
TToraixoi Tfoaapis IkvkXovv aur.'/p, These are the arbor misericordiae
piovTii iiiKi Kai ydXa Kat iXatov Kai andthe oleum misericordiae o{^Tia,ng_
otvov. These four streams are taken Nicodemi ii. 3 : cf. ch, xxii. 8.
over into the Koran xlvii, save that IX. 1. Preparedfortherighteous:

Chapters VIH. 6-X.

2.

who endure * every kind of attack ^ * in their lives ^ * from
those who ^ aflliet their souls : who turn away their eyes from
unrighteousness, and accomplish a righttous 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
Tortures.\
X. I. And the men then^ led me to the Northern region "^
and showed me there "^ a very terrible place. 2, And there
are all sorts of tortures in that place. Savage ' darkness and
impenetrable ' gloom ; and there is no light there ^, * but

IX, 1 Attacks, B, ^ A om. = "Who, B, ' B om,
X, ^ Eemoved me from thence and, B. ° Part of the heavens, B,
B oni.

cf. Matt. xxv. 34. See note on Eth.
En. Ix. 8. Turn avray their eyes
from unrighteousness : Ps. cxix.
37; cf. Is. xxxiii. 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 :
cf. Is. i. 17 ; Jer. xxii. 3, 16. Walk
without blame before . . . the
Lord : cf. Luke i. 6. Eternal in
heritance : cf. Heb. ix. ! 5.
X, 1, Northern region. To the
modern mind it may seein 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
0. T, Satan can p-esent himself in

heaven, Job i. 7, 8 ; while in 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 ' {iv rots
iTTovpaviois) . In Eev. xii. 7, 8, 9
this condition of things is represented
as being at an end. Satan is cast out
of heaven witli his angels, and the
sphere of his activity and residence is
now limited to the earth, Eev. 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. Petri 1 2 Tojrijtj aKoreivai:
Apoc. Pauli, p. 62, where one region of

IO The Book of the Secrets of Enoch.
a gloomy fire is always burning^, *and a fiery river goes
forth ^. * And all that place has fire on all sides, and on all
sides ^ cold and ice, *thus it burns and freezes *. 3. *And
the prisoners are very savage ^ And the angels terrible and
without pity, carrying savage ^ weapons, and their torture was
unmerciful. 4. And I said : * ' Woe, woe ^ ! How terrible
is this place ^ ! ' And the men said to me : ' This place.

' Neither fire nor flame aud a gloom is over that place, B. ^ B. om.
' In that place ; on both sides fire and on both sides, Sok. ; B om. * So
Sok. A reads thirst and freezing, B ; and murkiness. = "What a
terrible place is this ! A.

Hades is said aKdrovs Kai ^6<povs TrejrXrj-
paip.(vov. There is no light there :
quoted by Apoc. Pauli (p. 57) ovk
ijv (Ku (pas. 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 Eev, xix. 20 ;
XX. 10, 14, 15 ; xxi, 8. Or. Sibyll,
ii, 196-200, 252-253, 286; iii. 84;
viii. 41 1 : cf. Apoc. Petri 8 Xipvrj rts -qv
fi^ydKrj TreTrXTjpojpiivr] Pop^opov </>Xe-yo-
fiivov. Apoc. Pauli (ed. Tischend.
p. 57) iv6a iiTippeev irorafids irvpivos.
In Clem. Alex. Exc. Theod. 38 the
two ideas are combined : Trorap.ds
iKrropiveraL ttu/jo? vnoKaTOj tov $p6vov
TOV TuTTOv, Kai pet ei? to k€vqv tov
eKTtafJtevov, o eartv rj yUvva (quoted
by James, Test. Abraham, p, 160).
Eire on all sides, and on all
sides cold and ice. This seems
to be drawn from Eth. En. xiv. 13,
where God's dwelling in heaven
is said to be ' hot as fire and
cold as ice.' 3. Angels terrible
and without pity, carrying savage
weapons. Angels of destruction are

mentioned in the 0. T. 2 Sam. xxiv.
16 ; 2 Kings xix. 35 ; i Chron, xxi.
15. A class of destroying angels may
be referred to in Ecclus. xxxix. 28
TTVivptara, d eis iK5iKT]fftv iKTtarai. In
Eth. En. liii. 3,4; Ivi.i; Ixii. 11 ; Ixiii.
I , a class 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
ix, II is 'ATToAXijaji/, In Matt, xiii, 49
good angels east the wicked into
the furnace of fire. These angels of
destruction or punishment are fre
quently referred to in Latin literature.
Test, Levi 3 at hvvdp.Hs... olraxOivTis
eis yptepav Kpiffeas, TTOiTJaat iKbtKT]CTtv
iv Tois Trviipaat t^s vXavrjS. These
angels of punishment are placed in
the third heaven as in our text. Cf,
Apoc, Petri 6 01 KoXd^ovres dyysXot :
8 dyyeXot 0aaavtarai. The words
angels terrible and without pity,
carrying savage weapons seem to
have been before the writer of
Test, Abraham A, xii dyyeXoi . . .
dvr]Xeets rfj yvwptrj Koi dTTOTOfiot rc£

Chapters X. 3 — XI. i. 11
Enoch, is prepared for * those who do not honour God ; who
commit evil deeds on earth, vitium sodomitieum, witchcraft ^,
enchantments, devilish ^ magic ; and who boast of their evil ^
deeds, * stealing, Ij'ing, calumnies, envy, evil thoughts, forni
cation, and murder ^. 5. Who steal ^ the souls of wretched "
men* 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 ^ vain gods, * and have
fashioned the forms of idols, and lx)w down to a contemptible
thing, made with hands ^ ; for all these this place is prepared
for an eternal inheritance.
\fHere they took Enoch to the fourth Heaven, ichere is the
Course nf the Sun and Moon^.'\
XI. I. And the men took me and conducted me to the
fourth heaven, and showed me all * the comings and ^ goings
forth and all the rays of the light of the sun and moon.

' The impure who have done godlessness on the earth, who practise,
B. '' B om. ' B adds secretly. * B adds who bind them with
a galling yoke. ^ "Who see, A ; B om. ' And in order to
acquire the goods of strangers, A. ' Oppress them, A ; B om,
XI. " Entry of Enoch into the fourth Heaven, B. ' A om.

PXeptpari . . . dvrjXiois Tvirrovrts avTovs to the Eabbinic tradition Chagiga\ 2 "
iv TTvptvats x°pC<"'°"- ^, Prepared the fourth heaven was called 7^2\
for those who do not honour God. and it was said to contain the heavenly
Contrast Matt. xxv. 41. Vitium sodo- 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 (e« twv 0eo-
Lev. xix. 4 ; xxvi. i ; Or. Sibyll. Sotov . . "EmTopai) seems to agree
V. 77-85; viii. 378-81; 395-98; with the Eabbinic view: 'deev iv rai
Fragvi. i. 20-22 ; iii. 21-45. irapaSdaco rS> TtrdpTiu ovpavw dyfuovp-
XI. 1. Fourth heaven. According 7erT0i. 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 * on
which ¦* each goes ' like a wind * advancing with astonishing
swiftness ^, 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
wings. They go^" before the chariot of the sun ^b 5. And
a hundred angels * keep warm and light up the sun ^^.
\0f the wonderfil Creatures of the Suti.'\
XII. I. "^And I looked and saw other flying creatures,
their names phoenixes and chalkadri wonderful and strange

' Their dimensions, B. ^ And I saw their goings, B. ''A om.
* His circle and his chariot, A ; and around them is a chariot, B. ^ They
go always, A. " B om, ' He has, A. * B adds always going
w^ith the sun. " Fifteen, A ; B om. '° Six winged creatures
go withtheangels, A ; Bom. '' A adds in a fiery flame. '^ Minister
unto him fire, Sok. ; B om. verse 5.

ofthe sun and moon : cf. Eth. En. XII. 1. Phoenixes and ehalka-
Ixxii-lxxviii. 2. The sun has alight dri. This seems to be the only
seven times, &c. . Eth. En. Ixxii. reference to such creatures in litera-
37. Their chariot on which each ture. The phoenix, which according
goes like a wind : Eth. En. Ixxii. 5 to all ancient writers was solitary and
'the chiiriots on wliich he (the sun) unique ('unus in terris,' Tac. ^h». vi.
ascends are driven by the wind': so 28; cf. Mart. v. 7; Ovid, Met. xv.
also of the moon in Eth. En. Ixxiii. 2 392) in its kind, is here represented as
and of both in Ixxv. 3; Ixxxii. 8. one of a class. The phoenix is men-
Have no rest day or night: Eth. tioned in Job xxix. 18 according to
En. xli. 7 ' (the sun and moon) rest Jewish authorities, where for ' I shall
not': Ixxii. 37 'rests not . . . day multiply my days as the sand' they
and night.' Sibyllines iii, 2 1 'HiXtov render ' as the phoenix ' PIHS. There
t" aKdixavTa. 3, 4. There is nothing are many references to it among
corresponding to these verses in Eth. the Greeks and Eomans : Herod, ii.
En. 5. Cf. Eth. En. Ixxv. 4, 73 ; Tac. Ann. vi. 28 ; Ovid, Met. xv.

Chapters XI. 2.— XII. i.

13

in appearance, with the feet and tails of lions, and the heads
of crocodiles ^ ; * their appearance was of a purple colour, like

XII. ' And the flying creatures are iu form like two birds, one like
» 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 orooodile, Sok. ;
B om.

392; Mart. JSpigr. v. 7, i ; Stat.
Sylv. ii. 4, 37 ; Plin. N. II. ^. 2. The
fable regarding it is recounted as sober
fact by I Clem, ad Corinth, xxv ;
Tertullian, de Resurrect. Cam. xiii ;
Ambrose, Sexaem. v. 23 ; Epiphanius,
Ancorat. Ixxxiv ; and the Apostolic
Constitutions v. 7. Origen, contra
Celsum iv, g8, doubts it : so also Greg.
Naz. Oral. xxxi. 10, 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 Eufinus
Comment, in Symh. Apost. xi. and the
Pseudo-Lactantlus, 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, as in 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. I. 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 tpcov^v Si iravToiv elx^v
evTrpnreaTdTrjV : Pseudo - Lactantius,
de Phoenice 46 'miram vocem' : 56
' innarrabilihus sonis,' Its colour
was purple — purpureus (Pliny) ; Kvd-
vios iariv pobots ipttpepqs (Achil,
Tat.), cf. XV. I and xii. 1. On
the two different legends in the
Talmud about the origin of the
phoenix see Hamburger, S. E.

filr Talmud goS-g. On the qufs-
tiiin generally see Lightfoot, and
Gebhardt and Harnack ou i Clem.
xxv. I ; Eckermann in Ersch und
Grweber sect. iii. xxiv. 310-16; Creuzer,
Symbol, und Mythol. ii. 163 (third
ed.) ; Piper, Mythol. und Symbol, der
Christi. Kunst i. 446, 471 ; Ebert,
Allgemeine Geschichte der Litera-
tar des Mittelalters i, 93-98 ; Seyf-
farth, Z. D. M. G. 1849, 63-89;
Gundert, Z. f. luth. Theol. 1854,
451-54. Chalkadri. Tliis may be
a transliteration of 'S.aXKvbpat, brazen
hydras, or serpents. They are classed
with the Cherubim in Eth. En. xx. 7
' Gabriel . . - who is over Paradise
and the Serpents {rwv BpaKovrojv in
the Greek) and the Cherubim.' Hence
they seem to have been a class of
heavenly creatures, i. e. the Seraphim
D'B'IE'. The idea of flying serpents
was a familiar one from the O.T. Is.
xiv. 29 ; xxx. 6 t^aiVD T>E'. 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, Ammianus,
Aelian, ApoUonius. In the 0. T.
these flying serpents are venomous in
such passages as Num. xxi. 6 ; Deut.
viii. 15 ; Is, xiv. 29 ; xxx. 6. What
relation these serapliim bear to those
in Is. vi. 2, 6 it is hard to determine.
That these latter were winged dragons
we must assume according to Delitzsch
{Das Buch Jcsaiu, pp. 124, 5). The
analogy of the animal-like forms of
the Cherubim in Ezek. i. 5-1 1 is

14 The Book of the Secrets of Enoch.
the rainbow ; their size nine hundred measures ^. a. * Their
wings were like those of angels, each with twelve, and they
attend the chariot of the sun, and go with him ^, bringing
heat and dew *as they are ordered by God^. 3. * So the
sun makes his revolutions, and goes* * under the heavens.

^ E om. ^ 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. ^ And as he is ordered by God, Sok. * B
oni. ; A adds and proceeds.

certainly in favour of this view. Tlie
serpent was anciently a symbol
of wisdom and healing among the
Greeks, the Egyptians (Brugsch, Hel.
nnd Myth. pp. 103, 4\ and the He
brews, Num. xxi. 8, 9 ; 2 Kings xviii.
4 ; Matt. X. 16 ; 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 beciime a designation of Satan :
cf. Eev. xii. 9. We are therefore
inclined to identify these Chalkadri
with the Seraphim or heavenly crea
tures of Isaiah vi. These Chalkadri,
we should add, sing in xv. i as do
the Seraphim in Is. vi. 3, though
their functions in the main are
different. The idea here appears in
a developed form and is no doubt in
debted for its enlargement to Egyptian
mythology. The Seraphim first
appear in conjunction with other
orders of angels in Eth. En. Ixi. 10.
Here their original character seems
already to have been forgotten almost
as wholly as in modern days, and they
are reg.irded merely as a special class
of angels ; whereas in Eth. En. xx. 7
their true nature is still borne in
mind. Inthe N. T. neither Cherubim
nor Seraphim appear, but the character

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
Eochart'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
tbei-e is frequent mention of angels
and creatures of a like monstrous size.
2. Each w^ith 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. I however must in
some form and in some place appear
in the text, as we see from xv. i.
Bringing heat and dew. Contrast

Chapters XII. 2^X111. 5. 15
and goes under ^ the earth with the hght * of his beams
unceasingly ^.
[The Angels t,^ ok Enoch, and placed him on the East at the
Gates of the Sun^
XIII. I. 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 j-ear ", 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 ". 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-
five ; by the sixth gates * forty-five ^°. 4. * And so he
returns ^^ * 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-
five days ; by the second gates thirty-five ^''. 5- *Andsothe

^ To descend upon, B ; under the heaven and under, Sok. ' The
rays of the sun, B ; Of his beams, Sok.
XIII. ^ B adds of the heavens. * Placed me at the gates of the sun,
A. ^ Enters, B. "Bom, ' At the shortening up to the lengthening
of the days and nights, B, * A om. " And I measured their size,
and I could not comprehend their size, B. '" A B om. " E om.
A adds to rest.

the conception in Eth. En. Ix, 20. sun goes forth. These are the six
3. Goes under the earth. This gates mentioned in the next verse.
is undoubtedly corrupt, as the sun For an account of the sun's six eastern
does not go under the earth but gates and six western see Eth. En.
through the fourth heaven when he Ixxii. 2-4. Six gates : Eth, En.
sets in the west. See xiv. 2 (note). Ixxii. 3. The rest of the chapter is
Unceasingly: cf. xi 2 (note). hopelessly corrupt. The account seems
XIII. 1, The gates by which the to be derived originally from Eth. En.

i6 The Book of the Secrets of Enoch.
days ofthe whole year^ are finished according to the alterna
tion of the four ' seasons.

XIV.

[They took Enoch to the IFe-it.]
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 ^ 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

' By his regular departure the years, B. And so the whole year, A.
» Bom. XIV. ^ The, B. ' "Western regions, A. ' Corresponding to the
Eastern entrance, B. Opposite to the circuit of the Eastern gates, Sok.
' "Where the sun retires, A. By which the sun passes, Sok. ' B om.
' A om. " A adds he conoeals his light under the earth and the
glories of his luminary.

Ixxii. 2-37. 5. Pour seasons : cf.
xl. 6. The account of two of these
seasons is found in Eth. En. Ixxxii.
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-gi that the
writer of chs. Ixxii -Ixxxii. was
familiar with the solar year of 365^
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 ; xxx. 3, and when he
rises iu the east goes under the
heavens .ind appears to men. Dur
ing the night while he passes through

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. ig) : the sun cannot shine
before the Light of the Universe
{ivtjjTTtov TOV (pwrds Tuv oXwv). 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 : nov
kartv rh (puis avrihv, Kat 5td ri 7C70-
vaatv pteXavoitbus ; Kat Xiy^i avT^ ^rj0.
oil SvvavTat (paiveiv ivtuniov rov (pojTos

Chapters XIV. i—XV. 4. 17
take his crown and bring it to the Lord ^. 3. And the sun
revolves 2 in his chariot "*and goes without light 3 *for
seven complete hours in the night *. * And when he comes
near the East ^ * at the eighth hour of the night ^ * the four
hundred angels bring his crown and crown him ''.
[The Creatures qf the Sun ; the Phoenixes and Chalkidri sang.]
XV. I. Then sang the creatures* 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 ^''. 3. "^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 '^-

' 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. ' Revolves,
B Sok. Goes under the earth, A. ^ And rests, A. * B om. ;
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. ° B oni. ' He brings forth his luminary
and liis 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 omits verses i, 2. ' Singing with their
voices, Sok. '" 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. " .So A and Sok. E reads this arrangement ofthe 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.

Twv oXaiv, Kai tovtov xap^v iKpv0rj rd XV. 1, See xii. i (note). Every
(pais an' avrutv. 3. Seven complete bird. We should expect ' all these
hours in the night. This is coiTupt. winged creatures,' i. e. the Phoenixes
The writer must have known that the and Clialkidri. Or are we to take it
length of the night v.iried with the sea- 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 tbe explanation of the unlikely.
varying lengths of the day and night.

i8 The Book of the Secrets of Enoch.
[The Men took Enoch and placed him at the East, at the
Course qf the Moon.]
XVI. I. *The other, the computation of the moon these
men showed me ^ ; ¦**¦ all the goings and revolutions ^- * 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. 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 i" 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
she goes, and accomplishes the year^^. 4. "^And unto the
sun there are three hundred and sixty-five days and a quarter

XVI. ' 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. ^ ^ go]j._ ^^^ i Eternal, B.
^ Towards the East, B. ' B om. ' B omits entike vekse. Sok.
reads the first gates (western place of the sun) 31 days to the place of
the sun exactly. For 31 A reads 1. " Emended from 35 A Sok. ' 35,
A. " 31, Sok. " 22, Sok. " Sok. adds in the days.

XVI. 1. Twelve great gates. numbers when added together =365.
These are the same as the gates of the Hence in ver. 4 we are told that a
sun in xiii. 2-3. It is obvious that Solar year = 365!- days. Then in ver.
thetextisherecorrupt,as this account 5 we proceed to consider the lunar
cannot possibly apply to the moon. year which amounts not to 365 but
In order to correct it we have only to 354 days, there being a difference
to read 'sun' instead of 'moon' of eleven days, or more exactly eleven
wherever it occurs. We have thus and a quarter days.
a description of the Solar year. The

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
and thirty-two years.] 6. The fourth part (of one day) is
neglected during three years and the fourth year completes it
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 quicldy than

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

XVI. 5. Twenty-nine days. This
should be * twenty-nine and a half
days.' [Thus the great circle has
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
cycle of 532 years is produced by
multiplying together the Metonic
cycle of nineteen year,», 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.

it is consequently a -period in which
Easter and all the movable and un-
movable feasts would occur on the
same day of the week and month as
in the corresponding year of the pre
ceding cycle. This cycle was first
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, &o. 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.

C 2

20 The Book of the Secrets of Enoch.
the winds of the heavens, and there are spirits and creatures,
and angels flying^, 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. I. 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. I . The men took * and brought ^ me up into the
fifth heaven *, and I saw there many hosts * not to be counted

' 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. '^ B adds and such is the arrangement of the moon.
^ So Sok. ; and its course is in seven different directions for nineteen
years, A ; B om.
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 B om. A ^ adds and placed me there.

Spirits . . . with six wings. The purpose for which they are armed is
moon has its attendant six-vnnged given in Test. Levi 3, though in this
spirits as the sun has its tioelve-ioinged Testament they are placed in the
attendants (xii. 2). 8. This verse third heaven: iv tw Tpirtp flalv at
deals with the Metonic cycle. This Svvdpets ruiv napeptfioXwv, oi TaxBivres
cycle consists of a period of nineteen e's ^ptipav Kpitrecos, notijaat iKS'tKrjatv
solar years, after which the new ^v rois nvtvpaat t§s vXdvrjs koi toC
moons happen on tlie same days of the 'BeX'tap. Serving the Lord with
year. As nineteen solar years = cymbals . . . and unceasing voice.
6,939-1860 days = 235 lunar months This is exactly the conception which
= nineteen lunar years and seven Test. Levi 3 gives of the functions of
months, the solar and lunar years can the inhabitants of the fourth heaven :
be reconciled by intercalating seven iv Si tu> far' avrdv tiul Bpuvot, c£ou-
lunar months at the close of the 3rd, aiai, iv w vpvot del rip Biw npoa-
5th, Sth, nth, 13th, i6th, and 19th (pipovrai.
years of the cycle. XVIII. 1. Fifth heaven. Our
XVII. An armed host. The text and Test. Levi 3 differ absolutely

Chapters XVI. Q— XVIII. 3.

21

called Grigori ^ ; and their appearance was like men, and their
size was * greater than that of the giants ^. 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
withered, and their faces melancholy, aud 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,

^ B oni. ^ Greater than great wonders, B. Great and they were
huge limbed, A. B OM. kest op chapter. ' This, Sok.

as to the inhabitants of the fifth
heaven. According to the latter the
inhabitants are o£ dyyeXot ot (p^povres
rds dTT0Kpi(j€ts Tots dyyiXots rov npoa-
anov Kvp'iov. 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 pJJlD 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 Eabbinic
idea. Again, iu Clem. Alex. Strom.
V. II. 77, we find a fragment of the
Apocalypse of Zephaniah which sup
ports, and in all probability is based
on, our text : dp' ovx optota Tavra rots
vTTo '%o(povia Xix^^^at tov ¦npo(priTOV ;
Kai dviXaPiv pte irvevpia Kai dvi]V€yK£v
pte ei? ovpavov Trepnrov Kat idewpovv
dyyiXovs KaXovpivovs Kvpiovs , . .
iip.vovvTas deov dpprjTov viptarov. 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 'Eyprjyopoi, or D"'T'J?
of whom we have so full accounts iu
the Eth. En. vi-xvi. ; xix.; Ixxxvi.
3. 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 to Satan.
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. Ixix, 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 iu
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 . .
t&v Tivevptdrwv 77? TrXdvrjs. ^Xviyvwv

22 The Book of the Secrets of Enoch.
rejected the holy^ Lord ^. 4. And *in consequence of these
things ^ 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
on the side of Mount lermon, 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. 6. And on account
of this God judged them with a mighty judgement. 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 ^

' Sok. om. ^ Sok. adds to the number of twenty millions. ' Those
who followed them are the prisoners who, Sok. * "Who went, Sok.
° Sok. adds And the wives of men continue to do evil.

ydp iv ISiPXcp 'El'wx tov StKaiov, art
d dpx<,JV vptwv iartv 6 Xaravas. vptwv
is here corrupt for avrSiv, 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 intei-pretation than the one
we have followed. The MSS. reading
fifth in vii. 3 is indeed in its favour,
but then for ' prince and ' iu the

same verse we must read ' prince and
leaders who.' The main objections
to this interpretation, however, lie
in xviii. 8, 9, and in vii. 3, where the
prisoners of the second heaven are
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 Semjaza.
Ermon : see Eth. En. vi. 2-6 (notes).
Entered into dealings on . . .
Mount lermou : Eth. En. vi. 5.
5. Eth. En. X. 8; vii. 2. 6. Eth.
En.x.4-15. They will be punished:
i. c. 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 ^, 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
to my rebuke. And they "* stood in the four orders in this ^
heaven, and lo ! as I was standing with these men, four
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 slMh Heaven.]
XIX. I. 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 ^- ^ 2. *And these orders " arrange
and study *the revolutions of the stars, and the changes

^ Sok. adds and their great entreaties. ^ Await your brethren,
Sok. "¦ Sok. adds and serve. * Sok. adds your God. ° Spoke to
the four orders in, A. " Sok. adds God.
XIX. ' B om. ' Of form between them nor in the fashion of their
raiment, Sok. ' Some of these angels, B.

has seen the lustful watchers who are Chag. \2^, and with the colourless
punished under the earth. I have account in the Asc. Is. There is no
prayed for them: cf. vii. 5 (note). difference in their countenances,
8, 9. The watchers are silent out &c. : Asc. Is. viii. 16 'Omnium una
of sympathy with their brethren species et gloria aequalis,' seems to be
who are punished in the second derived from our text, as it enipha-
heaven and under the e.irth, but at sizes the differences in glory between
Enoch's rebuke they resume the wor- the angelic orders in each of the first
ship they had left off. Even so their five heavens, and emphasizes no less
singing is still marked with sadness. the equality in glory of all the angels
XIX. 1. The account of the sixth of the sixth heaven (cf. Asc. Is. viii.
heaven disagrees more or less with 5-7). 2. The heavenly bodies are
that of Test. Levi 3, with that of under Uriel in Eth. En. Ixxii-lxxxii.

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 ^. 3. *And they^ arrange
teachings, and instructions, and sweet * speaking, and®
singing, and all * kind= 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 ^.
4, And there are the sngels 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- ^"tA 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 describe their singing, and * they rejoice before
the Lord ' at His footstool.
SfThence Enoch is taken into the seventh Heaven^'^^
XX. I. And these men took me thence *and brought me^^

' The peaceful order of the world, and the revolutions of the sun, moon,
and stars. ' Other heavenly angels, B. ^ And clear, A; voiced,
Sok. ' Things concerned with, A. ° So A Sok.; but that A reads
measure for hold in subjection, B om. ' So A Sok. ; but that A rends
all those who give nourishment for giving all kinds of nourishment ;
B reads and grass and all things that grow. ' 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 aud all living things, and
write, B. ° "With one voice they sing in harmony, A ; Each uttering
w^ords by himself, and singing by himself things in harmony, B.
' The Lord rejoices with them, B.
XX. '" Entry of Enoch into the seventh heaven, B. '^ 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. Ixxxii. 13 ; Eev. heaven. Test. Levi 3 in agreement
ix. 14 ; xvi. 5. 5. It is Eaphael 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. i dyytXoi flat toC wpoaunrov Kvpiov, ol
(notes). Observe that both cherubim XeiTovpyovvra.
and seraphim are also in the seventh XX. 1. With this description of
heaven. Chag. 12'' places the Sera- the heavenly hosts cf. Is. vi; Ezek.

Chapters XIX. 3— ZX. 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 watchfulness of many eyes.
There were ten troops, a station of brightness '', and I was
afraid, and trembled *with a great terror^. 2. And those
men * took hold of me and brought me into their midst *
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 ha-vdng approached
stood -^ on the ten-' steps, *according to their rank : and^ made

' E om. ' 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. Eor unto their
midst A reads after them. ^ Very lofty, Sok., B om. ° 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;
Eev. iv. For Chay. 12'' see xix. 6
(note). But this account can well
compare for grandeur with any of the
above. Lordships, and principali
ties, and powers . . . thrones. So
exactly Col. i. 16 efre 6p6voi fin Kvpto-
TrjTfs eiVe dpxal e'tVe i^ovaicu. Cf.
Eph. i. 2 1 dpx^s Kat i^ovatas Kai dvvd-
ptfctis Kai KvpidrTjTos : also Eom. viii.
38; Eph. iii. 10, 15; I Pet. iii. 22;
Eth. En. Ixi. 10. Watchfulness of
many eyes seems to be derived from
Ezek. X. 12. These are the Ophan
nim, Eth. En. 1x1. 10. Ten . . .
brightness. These are the ten orders
of angels mentioned in ver. 3. "Was
afraid and trembled : Eth. En. xiv.
14. 2. Be of good oheer, &o. ;
cf. i. 8. 3. The Lord ... on
His lofty throne : Is. vi. i ; Eth.
En. xiv. 20; Eev. xix. 4. All the
heavenly hosts . , . on the ten
steps according to their rank.

These hosts consist of the ten troops
mentioned iu ver. i, arranged in the
order of their rank. According to
Maimonides in the Mishne Thora
S. I ; Jesode Thora C. 2, they are :
Chajjoth, Ophannim, Arellim, Chash-
miillim, 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 (Eisenmenger,
ii. 374). But the nearest parallel is
to be found in the nine orders of Dio
nysius the Areopagite, i.e. 'Xfpa(pip.,
Xfpovpifi, Qpovoi, KvptdrrjTfs, Avvd-
ptfts, 'E^oucriat, 'Apxai, 'ApxdyyfXot,
''A77e\oi. The.'e are reproduced in
Dante, Par. c. xxviii, where the
slightly differing arrangement of
Gregory the Great {Horn, xxxiv. 7)
is censured.

26 The Book of the Secrets of Enoch.
obeisance to the Lord. 4. And so they proceeded to their
places in joy and mirth, and in boundless light * singing
songs with low and gentle voices \ * and gloriously serving
Him 2.
[lioxo the Angels placed Enoch there at the limits ofthe
seventh Heaven, and departed from him invisibly.]
XXI. I. They leave not *nor depart day or night ^
standing before the face of the Lord, working His will*,
cherubim and seraphim, standing round His throne. "^And
the six- winged creatures^ overshadow all ^ 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 ^"j
and stand up before the face of the Lord for ever. 4. And
I answered him, * and said ^^ : ' Oh ! Lord, my spirit has
departed from me with fear * and trembling ^ ! * call to me
the men '^ who have brought me to this place : upon them

^ B om. ^ The glorious ones seeing Him, Suk.
XXI. ^ A 0111. ' B adds and the whole host of. ' "With six wings and
many eyes, A. " B oin. ¦ ' Seventh heaven, A. " B om. ^ Fear not thou
these hosts, B. '" Come unto me, B. A transposes these words after for
ever. ^' B om. ; A adds within myself. B adds "Woe is me, O Lord !
'^ I 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 oheer, be not afraid.
of the holy — leave not by night nor See i. 8 ; xx. 2 ; xxi. 5 ; Eth. En.

Chapters XX. ^—XXII. 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,

' Having taken me, Sok , A om. * 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. Aud I saw the
ninth heaven, which iu 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. I. 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 be told. It is wonderful and awful, and very terrible.
2. Aud 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 ; aud 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, w^ho 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, and strange. 2. "Who am I to tell
ofthe 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.

XV. I. 5. Cf. ver. 3. [6. This xiv. 17, where the path of the stars
verse is clearly an interpolation. It is above the throne of God, and as
ia not found either in B or Sok. the throne of God according to this
Furthermore, throughout the rest of book is in the seventh heaven, the
the book only seven heavens are signs and stars might be regarded as
^mentioned or implied. The term in the eighth or ninth.]
Muzaloth is the Hebrew name for the XXII. [1-3. Aravoth a translitera-
twelve signs of the Zodiac flvip. tion of fllilj?, which according to
Kukhavim is merely a transliteration Chagig 12' was really the seventh
of D^D3i3. Some ground for this heaven. The rest of ver. i and verses
conception may be found in Eth. En. 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 : ' Lrt 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.' 9. 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 excellent 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 difierence, 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. 1 2. And the Lord said to Vretil *, ' Bring forth

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

to the text. I have with some hesi- the blessed. Cf. Eth. En. Ixii. 15 ;
tation rejected them]. 6. Michael. cviii. 12 ; 2 Cor. ,f. 3,4; Eev. iii. 4,
Cf. Eth. En. Ixxi. 13, 14, where 5, 18; iv. 4; vi. 11; vii. 9, 13, 14;
Michael takes charge of Enoch. He 4 Ezra ii. 39, 45 ; Herin. Sim. viii.
is likewise the chief of the archangels, 2 ; Asc. Is. ix. 9. 11. Vretil. I
Eth. En. xl. 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 S.
This is rb fXatov tov iXeov of Apoc. Joannis Apocryphus (Thilo, Codjt
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 ver. i o. Baiment of my et sedens scripsit sexaginta septein
glory. These are the garments of libros.

Chapters XXII. e^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 ^.
[Ofthe Writing of Enoch how he tvrote about his wonderful Goings
and the heavenly Visions, and he himself wrote 366 Books.]
XXIII. I. 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 ^. 2. And everything relating to man, and every
language of their songs, and the lives of men, and the
precepts ^ 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 daj-s and
thirty nights writing all the remarks ¦"'. 4. And Vretil " said
to me: *'A11 the things which I have told thee, thou hast
written down. Sit ^^ down and * write all about ^^ the souls

' And take a reed for speedy writing and give it to Enoch, A Sok.
' A om. ^ And show him the books wonderful and fragrant with
myrrh from thy hand, A ; Sok. agrees w ith text, save that he adds wonderful
before books, and adds for speedy writing after reed.
XXIII. '' B om. ' The movements of all the elements, B ; A om.
* 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 ofthe stars he reads stars and
their goings. After hours Sok. adds and the coming forth ofthe clouds.
' B OMITS from and goings to end of ver. 2. ^ The fashion of their
songs, A. ' narratives, A. '° 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. " Pravuil, A;
Vrevoil, Sok. So a'so in previous verse. " Lo ! what things I have
instructed thee in and what thou hast written : and now sit, Sok.
" "Write down all, Sok.
XXIII. 1. This verse would not t'al Fhyi-ics in Eth. En. lxxii-lx.\xii.
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
prepared for them for ever. 5- ¦P'oi" every soul was created
eternally^ before the foundation of the world.' 6. And
I * wrote all out continuously^ during thirty days and thirty
nights, * and I copied all out accurately, and I wrote
'>,66 books ^.

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

= Sat, Sok.

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,
viii. 19, 20 rrais di ijp^v fv^pvrjs, ^u-
XV^ Tf fXaxov dyaO^s, ptdXXov Si dya-
6ds wv TjX&ov fU aupta dpiavTOV. This
doctrine was accepted and further de
veloped by Philo. According to him
the whole atmosphere is filled with
souls. Among these, those who are
nearer the earth and are attracted by
the body descend into mortal bodies
(rovTojv Tu,v tpvxtitv al pifv Kariaatv
fv5f67jff6/j.fvat aojpaat dvTjrois, boat
irpoayftoTarot Kat (ptXaaajptaToi , De
So7nn. 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 {iKftvat hi tiianfp fls norapbv
TO aSjpa KaTa^dcat Tori piv virii avp-
ptov divTjs pLatoTaTT^s dpTraaSftaat Karf-
noBrjaav, 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
{prjdfvos piv Twv TTfptyfioiv nori dpfx-
^fiaat TO napdnav, De Somn. i. 22), and

who reported the commands of the
Father to the children, and the needs
of the children to the Father (tos tov
TTarpbs intKfXfvafis rots iKyuvots Kai
rds tcvv iKydvtov xp^'^as toj narpl
SiayyiXKovat, De SoTnn. i. 22 ; cf. De
Gigant. 4). This doctrine of the
preexistence of the soul was according
to Josephus, Bell. Jud. ii. 8. 1 1, held
by the Essenes : Kai ydp eppwrat Trap'
avTots ^5e ^ 56^a, (pSaprd piv ftvat rd
aajpara Kat ttjv vXtjv ou p6vtpov ai/Tots,
rds S^ ipvxds ddavdrovs dfl Stapivetv,
Kai avpnXfKfadat ptfv, l/c tov XfirTord-
Tov (potrdijaas alQipos, watrfp fipKrais
Tots adjpaatv ivyyi Ttvt (pvatK^ Kara-
OTTQipivas, iirftSdv 5e dvfduat tojv Kard
ffdpKa 5f(Tpu/v, oja bi) paKpds SovXfias
dnrjXXaypfvas, Tore xa^P^tv Kai ptfTfw-
povs (pfpfoBat. 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 {Tan-
chuma, Pikkude 3) or in the seventh
heaven (^Chagig 12'') or in a certain
chamber (l^ix) {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. ^—XXIV. 5. 31
[Ofthe great Secrets of God, ivhich God revealed and told to
Enoch, and spoke with him Face to Face.]
XXIV. I. 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
motion were completed by me ^ I will tell thee * now,
even* from the first, what things I created from the non
existent, and what visible things from the invisible ^. 3. 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,

XXIV. ' And placed me on His, B. ^ Beloved Enoch, A. ' Thou
seest the things which are now completed, A. * All, Sok. ° A adds
Listen Enoch and pay attention to these words, for. * 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. ^ B ora. ^ I re
vealed the light : I went about in the light as one of the invisible.

XXIV. 2. From the non-exist- rendering of !« rSiv pit] mrav. This
ent. Here creation ex nihilo seems will harmonize with xxv. i. Visible
to be taught. In Philo, on the other things from the invisible : cf. pas-
hand, the world was not created, but sage just quoted from Philo; also Heb.
only formed from pre-existent chaotic xi. 3 ' The worlds have been formed by
elements. In one passage, however, the word of God, so that what is seen
where the absolute creation of the hath not been made out of things which
world is taught, we have an actual do appear.' These words from Hebrews
and almost verbal agieement with do not necessarily imply creation, but
our text — lis fjXtos dvareiXas rd Kf- can naturally be interpreted after
Kpvpfifva TUiv aoiptaTCDV iirtdfiKwrai, Philo's conceptions. In Gen. i. 2
ovTW Kat 6 Ofds rd iravra yfvvrjaas ov LXX we find the idea of invisible
pdvov fls TO ipi(pavfs fjyayfv, dXXd Kai elements introduced, as it gives ^ Si
d npoTfpov ovK^v iiToirjafv, ov Srjptovp- yrj ^v doparos as a rendering of what
70s jjtdvov, dXXd Kai KTtarTjs avTds a/v we translate with 'the earth was
(De Somn. i. 13). Probably, how- waste.' 3. Wot even to My
ever, from the non-existent is a angels : cf. xl. 3 ; i Pet. i. 12.

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 ofthe lowest Barkness, there comes
forth the visible and the invisible.]
XXV. I. '*And I commanded in the depths that visible
things should come out of invisible. And out came Adoil
very great ^, * and I gazed upon him. And lo ! his colour
was red, of great brightness ^. 3. And I said unto him :
" Burst asunder, Adoil *, and let that which comes from thee be
visible." 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
posed to make, and I saw that it was good. 4. And I made
for Myself a throne, and sat upon it, and I said to the light:

1 Bom.
xxv. ^ I summoned from the regions below the great Idoil to come
forth who had iu his belly a great stone, B. ^ B om. ' A om.
° Stone, B . 'I was in the midst of light, and the light thus appear
ing out of it, Sok. ; B om.

XXV. 1. Here the formation of mit der Bildung eines Eies aus dem
the world from pre-existing elements XJrgewasser, aus dem das Tageslicht,
is taught, as in the Book of Wisdom die unmittelbare Ursache des Lebens
xi. 1 7 If dpuptpov vXrjs. Cf. also Philo, in dem Bereiche der irdischen Welt
De Justitia 7 Mrjvvft Si 17 tov Koapov herausbrach.' 3. There came forth
yivfots . . rd ydp prj ovra iKaXfOfv a great light. This exactly agrees
et? TO fivat. This is in the main the with the ancient Egyptian myth as
teaching of the Talmud. See AVeber, described in preceding note. Cf. also
193-196. Adoil. Is this from PK Ti^ Brugsch, Sel. u. Myth. pp. 160, 161
the hand of God ? The word does not on Die Qehurt des Lichtes. There
occur elsewhere that I am aware of. In came forth the great world. This
this and the two subsequent verses we should refer to the world of the hea-
have an adaptation of an Egyptian vens, as the earth is dealt with in the
myth. 2. We have here a modifi- next chapter. 4. I made for
cation of the egg theory of the uni- Myself a throne. This throne was
verse. See Clem. Recog. x. 17, 30. created before the world according to
In Brugsch, Sel. ™. Myth. d. nlten Bereshith rabba c i as here. This
Aegypter, p. 101, we find a very close idea may have found support in
parallel. According to the monu- the LXX of Prov. viii. 27, where
ments: 'der ersteSchopfungsact began wisdom declares that she was with

Chapters XXV. i-XXVII. i.

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 hght, and as I reclined, I saw
it from My throne.
[God again calls from the Bepths and there came forth
Arkhas, Tazhis'^, and one loho is very red.]
XXVI. I. 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 *veiy red''. 3. And I said: 'Be
thbu 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 was so. Audit 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 tvith
Bight, and estabUshed upon it Seven Islands.]
XXVII. I. *And I ordered that there should be a separa
tion between the light and the darkness, and I said : ' Let

' Above My throne, Sok. ^ Sok. om.
XXVI. '" Corrupt in A, from TAHteCTI. = heaviness (Old Slav.). * I told
him to oome 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. = A om. " Very firm, B.
' Black, B. * The thing, A ; B omits entire verse. ' Bearer
of the created things from all things below, A. " All, B. "Come
forth from below, A Sok. ^^ B om.

God at the creation when he estab- creation, of the earth. Arkhas may
lished His throne upon the winds be from y*!?"! or even from apx-q.
(ore dcpiipt^fv tov iavrov Bpovov in XXVII. The title is very corrupt.
dvipaiv). 1. Separation between the light
XXVI. 1. Formation, but not and the darkness : Gen. i. 4. I do

34 The Book of the Secrets of Enoch.
there be a thick substance,' and it was so ^. 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. I . ^ 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. a. Out of the waves
I made firm and great stones, and out of the stones I heaped
together a dry substance, and I called 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 BEST OF THE CHAPTER. ^ Be thou day, Sok. * A adds
as title of XXVIII, 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, (i) and ordered

not pretend to understand what An exact rendering of Gen. i. 10.
follows. 3. Seven stars : see 3. This may be Sheol, or Tartarus
xxx. 5. 4. Gen. i. 4, 5. (cf. xxix. 5), or it may be the abysses
XXVIII. 1. Gen. i. 9. 2. of the waters: cf. Gen. vii. 11 ; viii.
I called the dry substance earth. 2 ; Eth. En. Ixxxix. 7, 8 ; Jubilees ii.

Chapters XXVII. ^~XXIX. 3.

35

the sea : ' Lo ! I give thee an eternal portion and thou shalt
not move from thy established position.' So I made fast the
firmament and fixed it above the water. 5. This I called
the first day of the creation. Then it w^as evening, and again
morning, and it was the second day ^.
XXIX. I. And for all the heavenly hosts I fashioned^
a nature like that of fire, and My eye gazed on the very firm
and hard stone. And from the brightness of My eye the
lightning received its wonderful nature. 3. And fire is
in the water and water in the fire, and neither is the one
quenched, nor the other dried up. On this account lightning
is brighter than the sun, and soft water is stronger than hard
stoned 3. And from the stone I cut the mighty fire.
*And from the fire I made the ranks of the spiritual hosts,
ten thousand angels *, * and their weapons are fiery, and

the waters ofthe 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. ^ 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 out
out of fire.

2. 4. Cf. Job xxvi. 10 ; Ps. civ. 9 ; of the second day in xxviii. 1-4 ; that
Prov. viii. 29 ; Jer. v. 22. Pirma- of the third in xxx. i. xxviii. 5, as
ment : Gen. i. 7, 8. 5. This verse we have already seen, must have
should be read immediately after xxix, been differently placed originally.
and together with that chapter should Hence, if we recall the fact that in
be restored before xxviii. This is clear Jubilees ii. 2, and occasionally in
from the analogy of xxx. i, 2, 7, 8. It patristic tradition, the creation of the
is impossible in its present position. angels is assigned to the first day —
XXIX. This chap, ia clearly dis- evidently on the ground of Job
located from its original position xxxviii. 7 — we can restore the text to
before xxviii. There is no mark of perfectharmony with itself and Jewish
time attached to it. The work of the tradition by placing xxix, followed
first day is given in xxv-xxvii ; that immediately by xxviii. 5, after xxvii.
D 3

36 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 hirled 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. 5. And I hurled him from the heights with his
angels. And he was flying in the air continually, above the
abyss ^.
XXX. I. * And so I created all the heavens, and it was the

1 Bom.

3. Prom 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. If this is
genuine we must take clouds in the
sense of heavens. Satan was one of
the highest angels before his fall : cf.
xviii. 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.' 5.
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. 1 2 ; Test. Benj.
3 Toi; dfpiov nvfvpaTos tov BfXiap :
Asc. Is. iv. 2 ' Berial angelus magnus
res huius mundi . . . descendet e fir
mamento suo '; vii. 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 ofthe blessed
was under the moon. Cf. TertuU. De
An. 54; Lucan ix. 5 sq. For other
authorities see Meyer on Eph. ii. 2 ;
Eisenmenger, ii. 456. It is 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

Chapters XXIX. ^~XXX. 3.

37

third day. On the third day ^ I ordered the earth to produce
* great trees, such as bear fruit, and mountains 2, and * every
sort of herb and every ^ seed that is sown *, * and I planted
Paradise, and enclosed it, and placed fiery angels armed, and
so I made a renewing. 3. Then it was evening, and it
was morning, being the fourth day'*- On the fourth day"
I ordered that there should be great lights in the circles of
the heavens. 3. In the first and highest circle I placed
the star Kruno ; and on the second ' Aphrodite ; on the third

xxx. ' B om. In verse i A adds Tuesday as title before On the third
day. ''¦ All sorts of trees and high mountains, B. ^ A om. * B adds
before I produced living things and prepared food for them. ¦• Bom. ;
Sok. supports text, but adds of the earth after renewing. A adds Wednes
day as title of 2''-7. " B omits veeses 2-7". ' 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 bom 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, 1 1. Moun
tains. This is corrupt. Weshouldhave
a. reference here probably to non-fruit-
bearing trees, as in Jub. ii. 7 ra ^iXa

ra Kdpntpd re Kai aKapna. 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 meanin j : tov
ovpaviv (paatv inrd Stf^ajtrOat kvkXois.
3. Gen. i. 14-19. In the Chrono
graphy of Joel, circ. 1 200 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, 6 Si 'S.^9 npaJTos i^fvpf . . . rd
OTjpfta Toii ovpavov Kat rds rponds rufv
fviavTojv . . . Kai Tois darpots iniOr^Kfv
ovopara Kai tois nfVTf nXavrfrats fls rd

38 The Book of the Secrets of Enoch.

Ares ; * on the fourth the Sun ^ ; on the fifth Zeus ; on the
sixth Hermes ; on the seventh ^ the moon. 4. And * the
lower air I adorned with the lesser stars. 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
go * according to each sign of the Zodiac * ; and the course
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

' A om. ^ A adds the lesser. ^ And I adorned it with the
lesser stars, and on the lower, A. * To every living thing, A.
¦' The twelve months, A. ° And their reverberations, and new
births, and making of the hours as they go, Sok. ' B om. After fifth
day A adds Thursday, and after sixth day it adds Friday. ' £ adds
and multiply.

yvojpi^fa6at vnd TOJv dvBptvnwv Kai
puvuV Kai rdv piv npwTov nXavrjTrjv
fKdXfafKpovoVjTov Si SfvTfpov Aia,T(Jv
TpiTov "'Apea, rdv TfTaprov 'AtppoSirrjv
Kai TOV nfpnrov 'Epp^v. 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
coimected by a heavenly ladder.
From the first words of the preceding
ch. we see that these heavenly bodies
had some coimexion 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 referjed to by
Philolaus, a Pythagorean, and later
by Plato in his Timaeus, but not by
their individual names {riXtos Kai
afXTjVTj Kai nfVTf dXXa darpa intKXrjV
fXovra nXavrjrai'). These n;imes,
which are not found till we come

down to the Epinomis, the work of
a disciple of Plato, are enumerated
as follows, each with an appellation
derived from a god : tov tov Kpovov,
TOV TOV AlOS, TOV TOV "ApfOS, TTjV Tjjs
^AippoStTTjs, TOV TOV 'Eppov. Accord
ing to Archimedes (Macrob. in Somn.
Scip. i. 1 9. 2) the order of the planets
was as follows : Saturn, Jupiter,
Mars, the Sun, Venus, Mercury, the
Moon, and this order was generally
adopted by Cicero {de Die. ii. 43),
Manilius (i. 803, 6), Pliny, S. N. ii.
6. The five planets were known to
Israel in 0. T. times : Kronos as IT'S
Amos V. 26 ; Aphrodite as PPTI Is.
xiv. 1 2 ; Ares as 7513 2 Kings xvii.
30 ; Zeus as 13 Is. Ixv. 1 1 ; Hermes
as Ui Is. xlvi. I. 5. The Sun
. . according to each sign of the
Zodiac. See ch. xiii-xiv. and Eth.
En. Ixxii. The moon, &o. See Ivi.
and Eth. En. Ixxiii-lxxiv. 7. Cf.
Gen. i. 20-26. Observe that most of
the creations of the sixth day, Gen.

Chapter XXX. 4-8. 39
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 1 *I ordered
My Wisdom to make man^ of seven substances, (i) His
flesh from the earth; (3) 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

' B om . 2 And when I had finished all I ordered My Wisdom
to make man, B. B omits the kest of the Chapter. ^ Prom
the dew aud the sun (3) his eyes form the abysses of the seas,
bok. ^ * For veins we sliould probably read nails. See quotation from
Philo in the Commentai-y on this verse. = A Sok. add and from the wind
— a manifest dittography.

i. 24-26, are here assigned to the
fifth. 8. Ordered my Wis
dom. Wisdom is here hypostatized
as in Prov. 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. 4 ; 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.
I ; vii. 27. Compare further this
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 OKtd 6fov Si 6
Xoyos avrov iartv, di Kaddnfp opydvtp
npoaxPl^apfvos fKoaponoift : De
Cherubim 35 fi/prjaets ydp atrtov piv
avrov TOV Ofov, V(f ov yiyovfv, ijXrjv
Si Tfaaapa arotxfta, i^ Sjv avvfKpddrj,
opyavov Si Xdyov 6fod, St' ov Karf-
oKfvaaOr]. Of seven substances.
The list of these substances is corrupt.
See Critical Notes. It seems to have
some connexion with the speculations

ofthe Stoics (G.Sext. ilath.ix. 81) and
of Philo. Thus, as in our text, man's
body ia derived (l) 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 (r)
pit, f^ts KoiVT) Kat TWV dtpvxaiv iari
XiOojv Kai ^vXtxjv, ^s pfrix^t Kai rd iv
yptv ioiKora XiOois daria) : again
whilst in our text (6) his veins {?)
and hair are from the grass of the
earth, in Philo, Leg. All. ii. 7, he ia
said in the next higher stage to be
allied to plant-nature, such as the
nails and hair (7 5^ (pvats Starfivft Kai
ini rd (pvrd' Kai iv rjptv 6e' flatv iotKora
(pvTois, ovvxfs re Kai rpixfs) : finally,
(7) agrees wi th 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 nds dvSpoinos Kard piv t^i* Sidvotav

40 The Book of the Secrets of Enoch.

spirit from My spirit and from the wind. 9. 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. 10. * 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
great thing*, and great in a small thing. 11. And I placed
him upon the earth ; like a second angel, in an honour
able, great, and glorious way. 13. And I made him a
ruler * to rule upon the earth, and to have My wisdom '.

' Lo ! I purposed to say a subtle word, Sok. ^ Sok. om. ' A word
is a message as it were something created, Sok. * Both in great
things and in little things, A. ^ TTpon the earth having rule by
My wisdom, Sok.

(vKfiwrat Bficp Xdyqi, t^s pafcapias (pv-
(Tfcvs . . . dnavyaapa yfyovdis, Kard Si
TTjv tov adiptaTOS KaraaKfv^v dnavrt rat
Koaptp' (XvyKfKptrat ydp iK TWV avTOjv,
yrjs Kai vSaros Kai dipos Kai nvpus,
fKaffTOv raiv (TTotxfioJv fttXfVfyKovTos
TO int^dXXov pipos npds iKnXTjpojotv
avTapKfffrdrris vKijs, ^v fSft XapfTv
TOJ' Srjpiovpyov, Xva rfxrtTfvoTjTat t^v
dpaTTjv TavTTjv flicdva. For the later
Talmudic views cf. Weber, 202-204 ;
Malan's Book of Adam and Eve, pp.
209-15. In the Anglo-Saxon Eitual
(circ. 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 ;
potidus ignis, inde rubeus est sanguis
et calidus ; pondus sails, 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 fiigida; 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 ttjs fipfrlpas Jpvxvs
TO Sixa tov ^yfpovtKov pipos inTaxrj
axtifrat, npbs nivre alaOijafts Kai rb
(pajvTjTrjptov opyavov Kai ini nd<Tt rb
ydvtpov, and thus for the corrupt
clauses read the vocal organ and
the generative power. Cp. Test.
Napht. -.i. Philo's division of man's
nature is derived from the Stoics : cf.
Pint. Plae. iv. 4 oJ Stwikoi If ok™
pfpSjv (paal avvtCTavai {r^v ^pvxrjv),
nevrf piv TWV aladrjTtKwv, opartKov,
aKOVOTtKOV, oatppTJTtKOV, yfVffTlKOV, dir-
TtKOV, fKTOV Si (pWVIJTtKOV, ffSSttpOV
anfppartKov, dySoov avrov tov ^7e-
poviKov. Cf. also Pint. Plac. iv. 21.
10. Man's spiritual and material
nature. 11. Like a second angel.
According to the Beresh. Bab. fol.
1 7, Adam, when first created, reached
from the earth to the firmament. In
the Booh of Adam and Eve, i. 10,
Adam is called a ' bright angel.' 12.
Gen. i. 26, 28. 13. This verse may

Chapter XXX. 9-15.

41

And there was no one like him upon the earth of all My
creations. 13. And I gave him a name from the four
substances: the East, the West, *the North, and the
South'. 14. And I appointed for him four special stars,
and I gave him the name Adam. 15. *And I gave him
his will 2, and I showed him the two ways, the light and the

A transposes.

A om.

either be the source of or may be derived
from the Sibylline Oracles, iii. 24-26
hvTos Si) Bfds ia6' d nXdaas Tfrpa-
ypapparov 'ASdp,
Ibv TipwTov nXaaSfVTa, Kai ovvopa
nXrjpwaavTa
AvToXiTjv re Svcriv re peffTjpPpirjv rf
Kai dpKTOV^
The third line is used frequently,
though with a different application, in
the Oracles, i. e. ii. 195 ; viii. 321 ;
xi. 3. It will be observed that this
arrangement gives the initials 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 imaginein Dei feci ilium.''
Oportuit ilium 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
conatitutas in singulis cardinibus.
Prima Stella orientalis dicitur anatole,
secunda occidentalls dysis, tertia stella
aquilonis arctus, quarta stella meri-
diana dicitur mesembiion. Ex nomi
nibus stellarum numero quattuor de
singulis stellarum nominibus tolle
singulas litteras principales, de stella

anatole a, de stella dysis 5, de stella
arctos a,.de stella mesembrion /i; in his
quattuor litteris cardinalibus habes
nomen aSap.' This etymology i.s given
with approval by Bede, In Genesim
E.rposilio iv. ' Hae quattuor literae
nominis Adam propria habent nomina
ill partium nominibus, id est anatole,
disiSj 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 Glycaa (circ. 1150),
p. 143 : Kara tovto Se to) tov 'ASdp
dvdpart npoaTjyvpfvafv avrbv . . . Kai
opa rd tov TotovTov dvoparos ypdppara'
rd TfOaapa ydp vnfpxpaivovfft KXipara'
dX(pa dvaroXi], SiXra Svais, dX(pa dpKTOs,
pv pfOTjpPpla. See Jubilees iii. 28
(notes) ; Targ.-Jou. on Gen. ii. 7.
14. Pour 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
' angels.' According to the Jalk.
Rub. fol. 13; Jalk. Shim. fol. 4 (see
Book of Adam and Ere, p. 2 1 5) 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
man shall be rightecus or wicked, but
puts this in the hands of the man

42 The Book of the Secrets of Enoch.

darkness. And I said unto him: 'This is good and this is
evil ' ; that I should know whether he has love for Me or
hate : that he should appear in his race as loving Me. i6.
I knew his nature, he did not know his nature. Therefore
his ignorance is * a woe to him that he should sin, and

only.' In the text free-will is con
ceded to man, but this \a prejudici
ally affected by his ignorance (ver.
l6) : cf. Ecclus. xv. 14, 15 o.hro'i \^
O.pXTl'i kTrOlTjaV avdpWTTOV KOL a.(f)7JlC€V
avrbv kv X^'P^ 5ta^ov\iov avTOv. edv
0e^r}S (TvvTTjpTjaeis evroKas fcal iriffTiv
iroLTjaaL cuSo/fta?. On the question
generally see Joseph. B. J, ii. 8. 14;
Antt, xiii. 5, 9 ; xviii. 1.3; Psalms
of Solomon, ed. by Ryle and James,
pp. 95, 96. 15. The two ways,
tlie light and the darkness. This
popular figure of the Two Ways was
suggested by Jer. xxi. 8 'Thus saith
the Lord : Behold, I set before you
the way of life and the way of death ' ;
by Deut. xxx. 15*! have set before
thee this day life and good and death
and evil'; Ecclus. xv. 17 tvavri av-
dptiJTTojv T} ^oj^ Koi 6 OavaroSf fcal S kav
euSo/ciytrp SoOljaeraL avrai : xvii. 6 fcal
dyaOa koi KaKo, vTr4b€t^(u avrots. For
parallel N. T. expressions cf. Mt. vii.
13, 14; 2 Pet. ii. 2. Of the two
great post-apostolic descriptions of
the Two Ways, in the Didachh and
in the ^p. of Barnabas, that of the
latter presents the nearest parallel to
our text : chap, xviii. 1 65ot 5uo ilalv
5t5ax^? f<iOA. k^ovffias, t] re rod (pojTo^
KOI 7} rov a/coTovs. In the DidacM
i. I we have 65ol 5vo elai, fxia rrjs
^o.-^s teal fita rod Bavarov : cf. Test.
Asher l hvo 65ous tdojKfV 6 Beos rots
vluTs avdpujiTOJv . . . uSol Suo, icaXov Kai
KaKuv: Sibyll. Or. viii. 399, 400 avrbs
oSois irpol&rjKa bvo, ^cdtjs Bavarov re
Kat '^vwpi-qv irpoiBrjK a'^aBriv ^curji^
irpofiXkaBai : cf. also Pastor Hermae

Mand. vi. i, 2 ; Clem. Alex. Strom.
V. 5 ; Apost. Chicrch Order, iv ;
Apost. Const ituiion.-i, vii. i ; Clem.
Homilies V. 7. I said unto him :
' This is good and this is evU,' &c.
This does not liarmonij^e 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
(niOn nV and Vin "l>f''). Igno--'
ranee 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
ism, and the idea of the text seems
related, however distantly, to that
ethical system which maybe summed
up in the words iras 5* ddiicos ovx ^f^^v
dbtKos (Plato, Legg. 731 c) : ovhkva
dvBpwTTOJv ktcuvra e^afxaprdveiv (^Frot.
345 d) : Ka/cos fi^v yoip tKcbv oi;5eis
{Tim. 86 d). See also Legg. 734 B ;
Rep. ix. 589 c ; Hipp. Maj. 296 C.
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
ado[tted : and that, should this course

Chapter XXX. i6, 17.

43

I appointed death on account of his sin^. 17. And^
1 caused him to sleep, and he slumbered. And I took from

' AATorse than sinning, and for sin there is nothing else but death,
Sok. ' Sok. adds I oast upon him a shadow and.

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 and moral environment,
from its relation to the body and
from wrong education. In the Boole
of Wisdom this view is widely di
verged from. There the body is not
held to be irredeemably evil, but souls
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 {awpa = af^pd) ; 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 iu a closer
relation to the Platonic principles
than do those of Philo or the author
of the Book of Wisdom. Thus he
held : ( i ) 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

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
ou account of his sin. So Ecclus.
xxv. 24 dnb yvvatKos dpx^ dpaprtas,
Kai Si avT^v dnoOvTjtTKopfV ndvTfs ;
for ' man was created exactly
like the angels,' Eth. En. Ixix. II,
righteous and immortal, but death
came through sin. Book of Wisdom,
ii. 23, 24; Eth. En. xcviii. 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, when
studied in its context, implies nothing
more than a premature death ; for
the law of man's being is enunciated
in Gen. iii. 19 ' Dust thou art, and
unto dust slialt thou return,' and his
expulsiou 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 Eeclus., where the idea
of death as brought about by sin is
iirst enunciated, the doctrine appears
iu complete isolation and in open
contradiction to the main statements
aud tendencies of the book ; for it
elsewhere teaches that man's mor
tality is the law from everlasting (?;
ydp StaBfiKti (itt' aiaii'os Ecclus. xiv. 17) ;
and that being formed from earth
unto earth must he return, xvii. 7,2;
xl. II. 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. i8. 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 Parad'ise to Adam, and gives him Knowledge, so
as to see the Heavens open, and that he should see the
Angels singing a Song of Triumph^
XXXI. I. 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 ^. a. 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

' Sok. adds as he slept.
XXXI. ^ There is evidently a lacuna here. ^ It, Sok. B oill'rs
BNTIEE Chaptee. * 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. Ere I. viii. 'When we dwelt in the
When, however, we come down to garden . . . we saw tbe 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 ; i 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-viii ; x. 8; xxxii. 6; Ixix. 6, ii ; esse quibus potuerunt etiam eas quae
xcviii. 4, with notes. 18. By his in coelo sunt.' For the continual light
wife death came; cf. Ecclus. xxv. vaV^tr^Ai^eBeeBoolcofAdamandEve,
23; iTim. ii. 14. See preceding note. I. xii ; xiii; xiv. 3. Ou the envy
I received his last word. Corrupt. of Satan see Wisdom, ii. 24; Joseph.
XXXI. 2. This verse is almost Antt. i. i. 4; Weber, 211,244. 4.
quoted in the BooJc of Adam and See notes on xviii. 3 aud xxix. 4.

Chapters XXX. iQ~XXXIII. i. 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 fhee^ hut He does not wish to destroy
Mm in the Life to come.]
XXXII. I. 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^. 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 w'lll he) no Tears,
no Months, no JFeeis, no Hai/s.]
XXXIII. I. Then also I established the eighth day. Let

' Though he was changed from the angels, he did not change his
nature, but he had thought, as is the mind of just men aud sinners, Sok.
^ Sok. adds into Paradise. ^ Sok. om. * 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 entike Chapter. '= Sok. om.

6. See xxx. 18, note; Weber, 211, 244. and f/pipa Siayrwafws 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 xiii. 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. [.
bless His people, and to punish their XXXIII. 1, 2. From the fact that
enemies. ThisiscalledKai/)oj|m<r«ojr^s Adam did not live to be 1000 years

46 The Book of the Secrets of Enoch.

the eighth be the first * after My work ^, and let *the days''
be after the fashion of seven thousand. a. * Let there be
at the beginning of the eighth thousand a time when there
is no computation, and no end ; neither years, nor months,
nor weeks, nor days, nor hours ^. 3. And now Enoch,- what

XXXIII. ' Of my rest, Sok. B omits veeses i, 2. = A om. ' Apd
let the eighth day be for a beginning in the likeness of eight thousaud.
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 suiely 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, moreover.
Contra Haer.y. 28. 3 this reasoning is
given explicitly : daats . . f/pipais
iyfvfTo 6 Koapos, roaavTats x^^'-ovrdat
ovvTfXfirat. Kai Sid rovrd (prjatv tj
ypatpT}. Kai ovvfTfXfOfV 6 Ofbs T^
7jpip(i T' Tct fpya avTOv d inotTjof, Kai
Karinavafv iv rrj ypipt}, tt? ^' dnb
ndvTwv Toil' fpyojv avrov. tovto S' iart
TWV npoyfyovoTwv StTjyTjtris Kai rwv Icro-
pfvwv npo(prjTfia- 77 ydp iipipa Kvpiov ws
a irrj. iv %^ oyjv ^pfpatsavvTfTfXfOTat rd
yfyovdra. (pavfpbv oZv oTt 77 avvTfXfta
aiiTuiv TO fi iros iari. Clemens Alex.
Strom, iv. 2 5 refers to this conception —
possibly to our text. It is not impro-
b.ible that the statements of Cedrenus
on this head are drawn from our text.
Thus on p. 9 he writes : tovtov x^P'"

TjvXoy^Qdrj Kai avrj] (17 fjpipct) vnd tov
6fov Kai yytdaOr] Kat ad$0aTOV ws Kara-
navatpos npoayyopfvOrj, koI ofs Tvnos
TTJs i^Sdprjs x^^^^^TTjpiSos Kat tjjv
apapTwXwv (TvvTfXfias, ws 'Iwarjnnos
papTvpft Kai ^ XfnTTj TfVfOts ,fjv Kai
Mwaiws fJvai (paxri rtvfs dnoKaXvxpiv.
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. Synd^liis, on whom Cedrenus
is largely 'dependent, is frequently
wrong in his references in the case of
Apocalyptic literature. A most in
teresting expansion and an adapta
tion of the text to Christian concep
tions are to be found in Augustin,
De Civ. xxii. 30. 5 'Ipse etiam
numerus aetatum, veluti dierum, si
secundum eos articulos temporis com-
putetur qui in Scripturis videntur
express!, iste Sabbatismus evidentius
apparebit, quoniam Septimus inveni-
tur : ut, prima aetas tanquam dies
primus ^it ab Adam usque ad dilu
vium, secunda inde usque ad Abra
ham . . . ab Abraham usque ad David
una, altera inde usque ad transmi-
grationeiii in Babyloniam, tertia inde
usque ad Christi carnalem nati vitatem.
Fiunt itaque omnes quinque. Sexta

Chapter XXXIII. 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- I am the eternal One, and the
One not made with hands : * Mj^ thought is without change,
My wisdom is ]\Iy 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 ^
upon the earth, and tell thy sons what things I have said to
' B om. ' I have, A. ^ A om. * Lamp, B. = My thought
is a lamp, B. ° Stand and tremble with fear, A Sok. ' Semil aud
Rasuil, B ; B adds and him. ° B Sok. om.

nunc agitur . . . post hanc tanquam
in die septimo requiescet Deus, cum
eundem septimum diem, quod nos
erimus, in se ipso Deo faciet requies-
cere. . . . Haec tamen septima erit
Sabbatum nostrum, cuius finis non
erit vespera, sed dominicus dies vtlut
octavus aeternus. . . . Ecce quod erit
in fine sine fine.' For other specula
tions in reference to the world-week
see Erang. Nicodemi, ii. 12 ; Book
of Adam and Eve, I. iii. A time
when there is no computation . . .
neither years nor months, &o.
Sibyll. Or. viii. 424-427 may have
been influenced by our text where it
speaks of the eternity of blessed
ness :
Ovk en Koinbv ipfts Xvnovpfvos "aii-
piov ftjTat,^'
Ovk *' «X^^^ ykyovfV " ovk TJpara noX~
Xd pepipvrjs,

Ovk fap, ov ^(ei^toi', ovt dp Ofpos, ov
pfTonwpov ,
Ov SvaiS dvToXiTj' noiTjaoj ydp uajcpbv
^pap.
3. I made them from the highest
foundation to the lowest : cf.
Ecclus. xviii. I o ^wv ds tov aldjva
fKTtfff rd ndvra Koivfi, where Kotvfi is
a rendering of Vin^ . 4. My
thought is without change. Num.
xxiii. 19 ; i Sam. xv. 29 ; Ezek. xxiv.
14. My wisdom is My coun
sellor. See xxx. 8 (note). Cf.
Ecclus. xiii. 22 Kai ov npoafSfTjSrj
ov5(vus avp0ovXov. My word is
reality. So Eth. En. xiv. 22 (Gk.)
nds Xdyos avrov fpyov. Cf. Ps. xxxiii.
9 ; Ecclus. xlil. 15 iv Xoyots Kvpiov rd
ipyaaiiTov. My eyes see all things :
cf. Ecclus. xxxix. 19. If I turn
away My face, &o. Ps. civ. 29
' Thou hide.st 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. P'or all are obedient to My sole power, and labour for
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 ^. 9. * They shall distribute the books of
thy writing to their children's children^, and from generation
to generation, and from nation to nation. 10. * And I will
give thee, Enoch, My messenger, the great captain Michael,
for thy writings and for the writings of thy fathers, Adam,
Seth, Enos, Kainan, Malaleel, and Jared, thy father*. 11.
* And I shall not require them till the last age, for I have
instructed My two angels, Ariukh and Pariukh, whom I have
put upon the earth as their guardians. 1 3. And I have ordered
them in time to guard them that the account of what I shall
do in thy family may not be lost in the deluge to come ^-
' I will give, A. ' B om. ^ Let the children give them to
the children, 13. * As being the messenger Enoch of my captain
Michael. Because that thy writings and the writings of thy fathers,
Adam and Sit, B. ' (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 w^ritings of thy fathers, so
that what I have wrought in thy family may not be lost, B ; A oni. 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. Ixxxi. committed to the keeping of men,
5, 6. Samuil. This is either froui they are under the guardianship of
^N yiDB' = heard of God, [ Sam. i. special angels until the time for their
20, or from ^DK' and 7&^ = name of complete disclosure and understand-
God. Kaguil is a transliteration of ing has come. See verses 11, 12.
PNW^ = friend of God. 9. Cf. 10. Michael was the guardian angel
xlvii. 2, 3; xlviii. 7-9; liv; Ixv. 5; of Israel: Dan. x. 13, 21; xii. i.
Eth. En. Ixxxii. i, 2, where, exactly See Eth. En. ix. i ; x. it ; xx. 5
as here, the books are to be trans- (note) ; xl. 4, &c. ; Weber, 165. 11.
mitted straightway to the generations Till the last age. At last the time
of the world, whereas in i. 2 ; xciii. for the due comprehension of these
10; civ. 12 the method aud times books will arrive: see ver. 9, note;
of the disclosure of the books are xxxv. 2, 3; (liv); Eth. En. xciii.
different. Though the writings are 10; civ. 12. Ariukh. This proper

Chapters XXXIII. t—XXXF. i.

49

[God accuses the IdolatoiS ; the Workers of Iniquili/, such as
Sodom, and on this account He brings the Deluge upon them.]
XXXIV. I. *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 east
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 8, and * the earth shall be destro\'ed in great corruption.
[God leares one -Just Man from the Fam'ily of Enoch, with all his
House, lohich pleased God according to His Will.]
XXXV. I. 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. ^ Unjust
deeds and harlotries and services of idols, B; Sok. adds and evil ser
vice. ' B Sok. omit. * A adds all.
XXXV. 5 A B om.

name is found in Gen. xiv. I, 9 ; differently applied : dviyvwv iv ypa(pfj
Dan. ii. 14. The derivation is doubt- dyia '"Evijjx, drt Kaiyf Kai vpfis dno-
fnl, being eri-aku = servant of the OTrjofodf dnb Kvpiov, nopfvdpfvoi Kara
moon-god (Delitzsch), or a compound ndaav novrjpiav iSvwv, Kai notrjOfTf
from ''"IX ; hence a lionlike man Kard ndaav dvoplav ^oSSpwv. 3.
(Gesenius). The words immediately subsequent
XXXIV. 1. Cast off My yoke: to those just quoted from Test. Napht.
cf. for [ihrase xlviii. 9; Ecclus. xxviii. seem to be in part derived from this
19, 20 ; Matt. xi. 29. Sow vain verse : /cat ind^et vpiv Kvpios atxpa-
seeds. This is obscure. The words Xwaiav . . . f(,)s av dvaXwarj Kvpios
seem to be metaphorical and not to ndvras vpds is simply an adaptation
refer to Deut. xxii. 9. Deny, &c.: of I will bring a deluge upon
cf. Josh. xxiv. 27. 2. It is this the earth, and I will destroy
verse that is referred to in Test. all.
Napht. 4, though it is there somewhat 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
please Me, who do not take My name in vain i. 3. And
they shall tell to another ^ generation, and these * having
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. I. And now, Enoch, I give thee a period* of
thirty days to work in thy house. And tell thou thy sons ^,
* and all thy household before Me ; that they may listen to
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
understand the books written out by thee ^- 2. And after
thirty days, I will send My angels "^ for thee, and they * shall
take thee from the earth, and from thy sons, * according to
My will ^ [Here God summons an Angel.]
[XXXVII. I. And God called one of His greatest angels,

1 B ora. ' Another, Sok. = That, B.
XXXVI. ' Sok. adds of preparation. ' B adds all that thou
guardest in thy heart. ° B om. ' Angel, A Sok. ° He,
A Sok. « To Me, A Sok.

Noah. 2. On the extinction of period of the sword and the disclosure
that family. This seems to refer to of Enoch's hooks introduces the Mes-
tbe destruc'ion of the wicked during sianic age.
the period of the sword. About the XXXVI. 1. In Eth. En. Ixxxi.
same time the books of Enoch were to 6 the period is one year. Read
be given to the righteous. See for and understand, &c. : cf. Eth. En.
the same connexion of ideas Eth. En. Ixxxii. 1-3. 2. Cf. Eth. En. Ixxxi.
xciii. 9, 10; xci. 1 2. The guardians. 6.
See xxxiii. 9, it (notes). 3. The XXXVII. This chapter, which

Chapters XXXV. ^— XXXIX. i. 51
* terrible and awful ^, 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 ^, 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, ' E noch, if thy face is not chill here, no man
can look upon thy face ^.']
[3-rathusal had Hope, and awaited his Father Enoch hy his
Bed, Day and Night.]
XXXVIII. 1 ''. And the Lord said to those men who first
took me : ' Take Enoch with j^ou 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 Admonitiofi qf Enoch to his Sons, tcith JFeepiiig
and great Sorrow), speak'itig to them ^.]
XXXIX. 1 . * Listen, my children, what things are ac
cording to the wiU of the Lord. I am sent to-day to }ou
to tell you from the lips of the Lord, what was and what
is happening now, and what will be before the day of

XXXVII. ' In a voice like thunder, B. '' In appearance he was
white as, A. ^ In appearance having great cold, Sok. ; Bom. * The
great terror and awe, B. ^ For I could not, A ; B omits just as . . .
frost of the air. • B om.
XXXVIII. ' B OMITS ENTIRE CHAPTER.
XXXIX. * The Instructions given by Enoch to his Sons, B.

is found in all the MSS., is lead in its it seems irrelevant to the entire text.
present position in A Sok., but after XXXVIII. 1. Cf. xxxvi. 2.
xxxix in B. I have bracketed it as Cf. i. 2-4. 3. Cf. Eth. En. xci. i.
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 ^. 3- * I liave 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 *.
* I 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 ^. 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 ^ discourses * of your earthly
father^. It is terrible and awful to stand before the face
of an earthly prince — * 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 ofthe earthly^" and
the heavenly hosts. Who can endure this never-ending
terror ? 
' 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 me to you. 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,
butfrom the lips of the Lord, B. ^Bom. ; Sok. adds I have 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 oui. ' A B om. ' So
A Sok., but that for actions Sok. reads body ; B om. ' Incomparable, B.
B transposes 6'' after 7. ' My, B. " A om. ; B adds or great terrors,
and omits the rest of the verse. '° Heavenly Ruler, the Lord of the
living and the dead, A.

Chapters XXXIX. 2— XI. 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. I. And now, my children, I know all things ' from the
lips ofthe 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 dowTi 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
ascends according to all the hours. 6. I have laid down the
four seasons, and from the seasons I made four circles, and in the
circles I placed the years; I placed the months, and from the

XL. ' A Sok. add One thing I have learned. Throughout this chapter
B is transposed in every way imaginable. B OMITS VEKSES 2-7. " And
another, A Sok. ^ Sok. adds and from the end to the return.

XL. 1. I know all things ... my Cf.Eth.En.xliii. 1,2; xciii. 14. 3. Not
eyes have seen, &o. This seems to even the Angels, &c. Cf. xxiv. 3.
be the passage to which Clem. Alex. 4. See xiii, xiv (notes). 5. See xvi
Eclocj. Froph. (Dind. iii. 456) refers : (notes). Its waning which, &;c.
6 AavtfiX Xiyft opoSo^wv rw "Evax TV There is not a tingle reference to this
flpr]KUTt'KalftSuvTdsvXasndaas''. and phenomenon in the Slav. Enoch, but
Origen {de Princ. iv. 35) ' scriptum there is a complete account of its
namque est in eodem libello dicente waxing and waning in Eth. En. Ixxiv.
Enoch nuiversas materias perspexi.' Secret places in which it hides,
Cf. Sibyll. Or. viii. 375, where, iu &o. Corrupt. 6. I have laid
a passage recalling several phrases of down the four seasons. In xiii. 5
this chapter, dpxfjv nal riXos olSa, ts we have a reference to the four
ovpavbv fKTtaa Kai yijv. 2. Stars seasons, but in Eth. En. Ixxxii. 11-20
and their innumerable quantity. there is an account which, though

54 The Book of the Secrets of Enoch.
months I calculated the days, and from the days^ I have
* calculated ^ the hours ^. 7. Moreover, I have written
down all things * moving* upon the earth ^. *I have
written down all things that are nourished ^, 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.
9. And I wrote down the course of the ' thunder * and
lightning ', and they ^ showed me the keys, * and their
guardians' and their path^" by which they go. They are
brought forth in bonds, in measured degree, * and are let go
in bonds '^, lest bj^ their * heavy course and vehemence ^^ they
should overload the clouds of wrath and destroy everything
on earth. 10. I have written down the treasuries ofthe
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. 1 1 . I * wrote down ^^
the abodes ofthe winds, * and I observed and saw'' how those
who hold * their keys '* 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 w ith their heavy breathing they should

' A om. ^ Measured and calculated, Sok. ^ Sok. adds and written
them down. ' That were arranged, Sok. = Sok. adds making
inquiries into them. ° Sok. om. ' B om. " The angels, B.
' "Which guarded them, B. " Coming in and going out, Sok.
*^ 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 w^ith them, Sok. '^ Saw, B. ^' Keys
of their prisons, B. " B adds measure and.

now defective, was clearly complete This is to be found in Eth. En. lix ;
originally. 8. Cf. Eth. En. Ix. 19- Ix. 13-15. 10. Cf. vi. i, 2 ; Eth.
2 2 for au account of these phenomena. En. Ix. 17, 18. 11. See Eth. En.
9. Course of the thunder, &o. xh. 4.

Chapter XI. 7-13. 55
not shake the whole ^ earth. 1 2. * 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 eai'th to the seventh heaven, and down to the lowest
help, *the place of judgement and the mighty helP laid open,
and * fuU of lamentation. And I saw how ^ the prisoners
suffer, awaiting the immeasurable judgement. i"^. * And
I wrote out all of those who are being judged by the judge, and
all the judgement they receive, and all their deeds '-

' B om. ^ From thence I was taken to the place of judgement,
and I saw hell, B. I append here chapter XL in tuil, 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 cf 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 iu measure, aud 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. hell,' and as this idea is afterwards
'SVe come here upon a conception irre- found in Rabbinic tradition; see
concilable with the general scheme Eisenmenger, ii. 302, 328-330. If,
of the author. Hell, according to however, we observe how close this
this scheme, is really located in hell is to the Garden of Eden, in xiii.
the third heaven. See a, where 3, we shall be inclined to identify it
the place, its horrors, and the classes with the place of punishment de-
it is prepared for, are described at scribed in j.. The interpretation,
length. But the old Jewish beUefs however, of xiii. 3 is difficult. Await-
of an underworld of punishment are ing the immeasurable judgement.
too strong to be wholly excluded, and These words, which are found also in
so consistency is here sacrificed to vii. i, in reference to the fallen
completeness. For an analogous watchers, would seem to imply an
comparison cf. xviii. 7. It is possible, intermediate place of [lunishment, in
further, that the author may have fact, Sheol or Hades. 13. This was
had some idea of a series of seven an ancient belief of the Jews ; cf. liii.
hells, as lie speaks here of ' the lowest 2; Ixiv. 5; Jubilees iv. 23; x. 17.

56 The Book of the Secrets of Enoch.
[How Enoch ivept for the Sins qf Adam.]
XLI. 1. And I saw * all our forefathers from the begin
ning with Adam and Eve^, and I sighed and wept, *and
spake of the ruin (caused by) their wickedness '^ : * Woe is me
for my infirmity and that of my forefathers^. 2. And
* I meditated in my heart and said ^ : ' Blessed is the man
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. I. I saw * those who keep the keys, and are the
guardians of the gates of hell, standing *, like great serpents,

XLI. ' B om. ' The destruction of the unholy, B. ^ I said in my
heart, B.
XLII. * 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,
xiii. I ; xli; xiii. 2. It will be seen that it omits reference to Adam aud Eve.

Erom being the scribe of God's works, Adam and the patriarchs were in
as he is universally in the Eth. and Hades was a pi evalent early Christian
the Slav. Enoch, the transition was belief. Cf. Descensus ad Inferos,
easy to the conception of Enoch as viii-ix. 2. Cf. 4 Ezra iv. 12 'Melius
a scribe of the deeds of men. Cf. for erat nos non adesse quam advenientes
later tradition Test. Abraham (ed. ...pati.' Eth. En. xxxviii. 2; Apoc.
James), p. 115 Koi ei'irei' 'A^padp Bar. x. 6. *
vpds MtxarjK- Kvptf, . . . ris itrrtv 6 XLII. 1. "Who keep the keys.
dXXos 0 iXeyxwv Tas dpaprtas; Kat In Sibyll. Or. viii. 121-2 we have a
Xiyft MixariX npbs 'A^padp ... 0 dno- strange application of this idea :
SfiKvvpfvos OVTOS ioTiv b StSdaKaXos aiwv Kotvbs dnaaiv
TOJJ ovpavov Kat TTJs y^s Kat ypapparfvs KXfiSotpvXa^ ttpKTrjs pfydXrjS int
TTiS StKaioavvTjs 'Ej'ojx* dniaTfiXfV ydp ^rjpa Bfoio,
Kvptos avTovs ivTav$a, i'va dnoypd- Keys. Cf. Eev. ix. I ; xx. I. Guar-
(pwatv rds dpaprtas Kai rds StKaioavvas dians of the gates of hell. Ac-
fKaarov. cording to Emek hammelech, fol. 144,
XLI. 1. It seems to be implied col. 2, each division of hell is under
here that the forefathers of Enoch, the control of a certain angel (Eisen-
including Adam and Eve, are in the menger, ii. 332). The Greek word
place of punishment, and that they here may have been TrjpfXovxot. In
are to remain there till God comes to the singular number it has become
judge the world (xiii. 5, note). That a proper name in Apoc. Pauli. Like

Chapters XU. i—XIII. 6. 57
and their faces were like quenched lamps, and their eyes
were fiery ^, and their teeth were sharp ^. *And they were
stripped to the waist ^. 2. And I said * before their faces *,
' Would that I had not seen you, * nor heard of your doings ^,
* and that those of my race had never come to you '' ! *Now
they have only sinned a little in this life, and always sufl^er
in the eternal life ''.' 3- * I went out to the East, to the
paradise of Eden, where rest has been prejiared for the just,
and it is open to the third heaven, and shut from this world *-
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 j)resence 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 light, and eternal life '- 6. * Then

1 Like a darkened flame, B. '^ B Sok. om. ' A om. ' To the
persons (there), B. ^ Boni. A omits verses 2-14°. ' KTor brought
my family to you, Sok. ' B om. ' 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
ofthe Just. ' And all living there in joy aud in boundless happiness
and eternal life, B.
quenched lamps. Contrast the faces xli. i (note). The idea that the
and eyes of the heavenly angels, i. 5. patriarchs were in hell or hades is at
2. Cf. xli. 2. 3. The expression 'open variance with what is stated or
to the third heaven ' is strange ; it implied in some parts of the Eth. En.
would seem to imply that this is not Cf. Ix. 8, 23 ; Ixi. 12 ; Ixx. 3, 4, where
the heavenly Paradise in the third we find Paradise already peopled with
heaven, but the original Garden of the righteous ; but it is not incom-
Eden. On the other hand, as this patible with Ixxxix. 52 ; xciii. 8,
Paradise is prepared for the right- where apparently Enoch and Elijah
eons, we are obliged to identify it are its only inhabitants. According
with the Paradise of this third heaven to xxii the patriarchs were to remain
described in viii-ix. 5. The last in hades till the final judgement.
coming. See xxxii. i (note) ; Iviii. i. This would, in some degree, harmon-
Adam with our forefathers. See 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 life ^,
*and lives all his life justly, and dies^. 7. Blessed is he
who executes a just judgement, * not for the sake of recom
pense, but for the sake of righteousness, expecting nothing
in return : a sincere judgement shall afterwards come to
him ^. 8. * Blessed is he who clothes the naked with
a garment, and gives his bread to the hungry. 9. Blessed
is he who gives a just judgement for the orphan and
the widow, and assists every one who is wronged *.
10. Blessed is he who turns from the * unstable path of this
vain world*, and walks by the righteous path * which leads
to eternal life ^. 11. Blessed is he who sows just seed.

' Sok. om. ^ And serves the Lord ; and do you, my children,
learn to bring gifts to the Lord that you may have life, B. ^ B oui.
* Blessed is he who has given a just judgement, and assists the orphan
and the w^idow, and every one who is oppressed : clothes the naked,
and gives bread to the hungry, B. ' Path of deceit, B.

beatitudes. These are very colour- "Walks by the righteous path. Cf.
less. 7. Executes a just judge- Prov. iv. 11 ; Or Sibyll. iii. 9-10
ment. Cf. ix ; Ezek. xviii. 8. This rinrf ovk fvOftav drapnbv
verse recalls in some measure the fiaivere dSavdrov KTtdTov pfpvrjpivoi
words of Antigonus of Socho : 'Be aifi:
not like servants who serve their also Fragm. i. 23 sq. 11. Is the
master for the sake of reward, but be blessing for those who sow seed that
like those who do service without is justly their own? In Orao. Sibyll.
respect to recompense, and live al- ii. 71-72, 'he who steals seed is
ways in the fear of God.' Expecting accursed for ever':
nothing in return. Cf. Luke vi. anippara p-^ KXimftV inapdatpos
35. Sincere. Corrupt. With the ds tis 'iXrjTat
entire verse we have a good parallel Is -j'ti'eas yfvfSiv, is OKopntapov
in Orac. Sibyll. ii. 6r, 63 fitdroto.
ndvra 5i/caio vipftv, p7]S' fis dSiKov On the other hand, the reference may
Kpiatv iXBriS. be metaphorical and the sense .as fol-
T)v av kokSis StKatTTis, ai 9(bs pfrf- lows : ' From your righteous deeds ye
nftra StKaaafi. will reap sevenfold.' This is probably
8. These words are found in ix. an adaptation of Ecclus. vii. 3 /i^ffirtf/jc
9. Cf. ix ; Ps. i. 18; Is. i. 17 ; Jer. Iir' avXaKas dSiKias, Kai ov pr) Bfpiarjs
xxii. 3, 16 ; Zech. vii. 9, 10. 10. avrds inranXaaitus. Cf. Job iv. 8 ;

Chapters XUI. ^—XIIII. 2. 59
he shall reap sevenfold. 1 2. 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 sfioics his Children hoio he measured and unvote out
the Judgements of GodT^
XLIII. I . * Lo ! my children, the things which I have
gained on the earth and meditated upon from the Lord God
I have written down both winter and summer. I have
compiled the account of all, and concerning the years I have
calculated each hour ; I have measured the hours and
written out the lists of them and I have ascertained all their
dilferences *. 2. As one year is more honourable than
another ^, so is one man more honourable than another. This

^ The man who is sincere, Sok. ^ Upon whose lips are tender
ness and mercy, B. ^ Accomplished by the Lord and glorifies
him, Sok. * B om. 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.
XLIII. ' 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. •• B adds and one day more than
another aud one hour more than another.

Prov. xxii. 8 ; Hos. x. 13. 12. Cf. fact no one is greater than he who fears
Lev. xix. II ; Eph. iv. 25 ; Orjic. God is a direct quotation from x. 24.
Sibyll. ii. 58 ipfvSfa pi) ^d^ttv : 64 This passage runs: 20 iv piatv ddfXipdiv
papTvpirjv ipfvSrj (pfvyftv, rd SiKat 6 T/yovpfVosavTWv fVTipos,Kat oi (po^ov-
dyopfvftv. 13. Cf. Prov. xxxi. 26. pfvot Kvpiov iv b(p6aXpois avrov. 2 2.
14. By their works . . . are known. nXovatos Kat fvSo^os Kat nrwxbs, ro
Cf. Mt. vii. 16, 20. Kavxrjpa avrwv (pb^os Kvpiov. 24.
XLIII. 2, 3. As one year, &c. pfytardv Kai Kptr^s Kai Svvdarrjs So£a~
We should expect rather as one day, adijaerat, Kai ovk iartv ainwv Tts pfi~
&0. Cf. Ecclus. xxiii. 7 Std ri fipipa ^wv roii (poffovpivuv tov Kvptov. . . .
^/Lie'pas iirepfx*' > J^'^® ^^'i* "lo^S'^'' "^ 3°- "''"'"X''' So^d^erat 5i intar.'jpijv
these verses is derived from Ecclus. avrov, Kai nXovatos So^d^frai 6id toi'
X. 20, 22, 24 (cf. Jer. ix. 23, 24) : in TrAoijToi'ai'roi/. Cf. Orac. bibyll. ii. X25.

6o 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 parity, 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 qnicksightedness 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 Meti, 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 ^- 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^ * 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 is * injured, and ^° under judgement, and
raises up the oppressed, *and accomplishes the prayer of him
who asks ^^ ! 5. For in the day of the great judgement.

^ Benevolence, B. " Tongue and lips, B. ^ B om.
XLI"V. ' B adds fashioned and. '^ Tlie 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 of a man, B. ' His insolence
will consume him, Sok. ; B oni. ' B om. * Puts confidence in, B.
'" A, Sok. om. " Performs a kindness to him who wants it, Sok. ;Boin.

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

Chapters XUI I. s^XIF. 4. 61
every measure and standard and weight, * which is for traflic,
namely, that which is hung on a balance and stands for
traffic ¦', knows its own measure, and * shall receive its
reward by measure -.
[God shoics that He does not wish Sacrifices from Man, nor
Burnt-Offerings, hut pure and contr'ite Hearts.]
XLV. I. * He who hastens and brings his offering before
the face of the Lord, then the Lord will hasten the accomplish
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 *-
3. God does not require bread, nor a light, * nor an animal,
nor any other sacrifice ^, * for it is as nothing ^. 4. * But
God requires a pure heart *, and by means of all this. He tries
the heart of man.

^ Hang as on a balance, that is on the scale and which stands for
traflac, Sok. B omits entire verse. ° Its measure shall receive its
re"ward, Si'k.
XL"V". ^ If a 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 thiough a corruption of IipHHOCi into npaeuo and insertion of
He before coTBopHTB; B om. * B oni. = Nor food of any kind nor
meat, B. M"or an animal, nor an ox, nor any other victim, Sok. ° That
is not so, Sok. ; B om.

XL'V". 3. Cf. Ps. xl. 6; li. 16; Ecclus. xxxii. 1-5 side by .side with
Is. i. II ; MIc. vi. 6-8; Eccl. xxxii. injunctions to offer them: 6 avvTrj-
1-3 ; Orac. Sibyll. viii. 390, 391 pwv vdpov nXeovd^fi npootpopds, Ovaid-
ov XPhC'^ 6vat7]S ^ anovb^s vperi- ^wv awrrjpiov b npoaixwv kvroXais dvra-
ryn(ptv noStSovs x^P'^ npo(j(pfpwv OfptSaXtv,
ov Kviaarjs ptaprjs, ovx a'iparos ex^i- Kat b noiwv iXfijpoavvav Bvatd^wv ai-
aroto : vtfffojs Kai i^iXaapbs dnoaTT}vai dnb
also ii. 8?; Athenag. Sapplic. pro novjjpias. 4. A pure heart. Ps.
Christo, 13. This is not Essenism : li. 10. Tries the heart of man.
see lix. 1-3. We find the same Deut. viii. 2 ; 2 Chron. xxxii. 31 ;
spiritual appreciation of sacrifices in Ps. xxvi. 2.

62 The Book of the Secrets of Enoch.
[Hoio an earthly Prince will not receive Gifts from Man which
are contemptible and impure. How much more does God
loath impure Gfts, and rejects them with Wrath, and will
not receive the Gifts of such a Mai/.]
XLVI. I . * 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
languag-e, 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 " ? 3. But when God shall send a great light, by
means of that there will be judgement * to the just and
unjust, and nothing will be concealed.
[Efioch instructs his Sons from the Lips of God, and gives
them the Manuscripts of this Book.]
XLVII. I. Now, my children, put xaj 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

XL"V"I. ^ Sok. om. B omits entire Chapter. ^ Sok. om. ' "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 be right, Sok. * Just judgement that is no respecter of persons, Sok.
XLVII. = I tell, Sok. B omits entire Chapter.

XL"VI. 2. Cf. Orac. Sibyll. ii. 120 light means is not clear.
prjS' fTfpov Kfvdots KpaSirj vSov dXX' XL"V"II. 1. Cf. xxxix. 2. 2.
dyopftjwv. 3. What the great None shall make things known

Chapters XIV I. x—XIVIII. i. 63
things known to you like my writings ^ 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 *.
y\ ho has created 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 ^"j and placed
* the sun ^^ in the midst of them * so that ^¦'.
[Of the course of the Sun throughout the seven Circles.]
XLVIII. I. The sun-"^ goes in the seven circles of the
^ For the books are many and in them we shall learn all the words
of the Lord. Such as they are from the beginning of creation, so shall
they be to the end of the world, A. ^ 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. ^ Sok. om. ' Has filled earth
and sea and the winter, A. ' Emended from And I cut, A ; and (who)
sowed, Sok. " And I beautified, A. '" Sok. adds and placed. " Aom.
XLVIII. '¦' He, Sok.

to you like my writings. Cf. Eth. out, &o. Ps. civ. 2 ; Is. xl. 22 ; xiii.
En. xciii. 10. 3. But. . . not sin 5. Made firm the earth upon the
against God. Cf. xxxiii. 9 ; xlviii. waters, 2 Pet. iii. 5. 5. "Who has
7-9. This claim is analogous to that numbered . . . the sand of the sea,
madein theEth. En. xxxvii. 4; xcii. I ; and the drops of rain. This is
xciii. 10; c. 6 ; civ. 12, 13. With this drawn word for word from Ecclus.
we may contrast Ecclus. xviii. 3 oiflci'i i. 2 dppov $aXaaawv Kat araydvas
i^fnoir)(Tfv i^ayyfiXat rd fpya avTov. vfTov . . . Tts i^aptOprjaft ; Cf. Is.
There is nootherbesidesthe Lord. xl. 12, and the oracle in Herod, i. 47
Cf. Is. xlv. 5, 14, 18, 22. This is a oTSa S' iydi fdppov t dptSpbv koi
favouiite sentiment in the Sibylline pirpa 6aXdaar]s, and likewise recalls
Oracles. Cf. iii. 69 LXX Job xxxvi. 27 dptBprjral Si
avrbs ydp p6vos iart 0fbs kovk avTw araydvfs iifrov. Beautified
fOTtv er' dXXos : the heavens. Cf. Ecclus. xvi. 27
also iii. 760; viii. 377; Fragm. i. 7, eKdcrprjafv fls aidiva rd Ipya auToC.
15; iii. 3; V. I. 4. Stretched 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
da.)'. 2. And he has two great thrones on which he rests,
returning hither and thither above the monthly thrones.
From the month Tsivan ^ after ^ seventeen days he descends
to the month Thevan*, and from the seventeenth day of
Thevad* he ascends. 3. And so the sun goes through
all the courses of the heaven^ ; when he goes near the earth,
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. *A11 this by measure and minute
arrangement of time He has arranged by His wisdom ^, both
in the case of things visible and invisible. 5- He has
made all things visible out of invisible, Himself being
invisible. 6. Thus I tell you, my children, distribute the
books to your children, in all your families, and among the
nations. 7. Those '5\'ho are wise let them fear God, and
let them receive them * and let them love them more than

' "Which are the support of the, A. B omits entire Chapter.
^ Pamorus, Sok. ^ A om. * Thibith, Sok. ' 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. 36^^: contrast xiv. 1. This
I ; xxx. 3 the sun is in the fourth passage therefore either belongs to or
circle of the heavens and does not is built upon the oldest literature of
revolve through the seven circles. Enoch. This reckoning of the year
Againthetwice-iuentioned 182 thrones at 364 days may be due partly to
are really when added the 364 world- opposition to heathen systems and
stations of which we have some partly to the fact that 364 is divisible
account in the Eth. En, Ixxv. 2, i.e. by 7' ^riA amounts to 52 weeks
'the harmony of the course of the exactly. See Eth. En. 190-91. 2.
world is brought about through its Tsivan . . . Thevad. The text is
separate 364 world-stations.' These here corrupt. As apparently the two
world- stations or thrones as in our solstices are meant, we should read
text are the 364 different positions either Sivau . . . Kislev or Tamuz
occupied by the sun on the 364 days . . . Tebet. 5. Cf. xxiv. 2 (note) ;
of the year. Just as in the Eth. En. xlvii. 2 (note). Has made here was
Ixxii-lxxxii and Jubilees iv no no doubt eVXafff, not (7roi?;(re. 6. See
attempt is made here to get the xxxiii. 9 (note). 7. Let them love
complete number of days in the solar them more than any kind of food.

Chapters XIVIII ¦z—XIIX. i. 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 ^.
9. 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.
[Enoch instriicts his Sons not to swear either hy the Heaven or
the Earth ; and shoivs the Promise of God to a Man even in
the Womb of his Mother.]
XLIX. I . For ^ I swear to you my ghildren ", but I will not
swear by a single oath, neither by heaven, nor by earth, nor
hy any other creature which God made. God '' said : ' There

' 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. ^ And it shall result to them if they have no
thought of God nor fear him, and if they, A. ' Do not receive the
books, A. ^ Sok. om.
XLIX. ° B om. rest of verse. ' For the Lord, Sok.

So Eth. En. Ixxxii. 3 ' this wisdom
will please those that eat (thereof)
better than ^'ood food.' Cf. xlvii. 2
(note). 8. Those who . . . will
not receive them . . . the terrible
judgement shall aw"ait them. The
punishment denounced against those
who refuse the di.-.elosures of this
book is more severe than anything
to be found in the Eth. En. For
a perfect parallel we must go to Pev.
xxii. 18, 19. 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.
xxxiv. I.
XLIX. 1. Swear . . . neither by
"heaven, &o. 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. i we find:
0 ydp TOV anovSaiov, (prjai, XSyos dpKos
iarw ^f^atos, dKXivris, dipfoSfaraTOs,
ipjjpfiapfvos dXijBfiti . . . flwOaat ydp
dva(p6fy^dpevot tooovtov pdvov ' v-^
TOV,'' 7) * pd TOV,' pTjSiv napaXaPuvTfs,
fp(paaft TTjs dnoKonijs, rpavovv dpKOV
ov yfvdpfvov. 'AWd koX napaXa^krw
Tts, ft PouXotTo, pij prjv rb avwraTW
Kai npftrPvTarov €v6vs a'irtov, dKXd
yi)v, TjXtov, doTfpas, ovpavov, tov
avpnavTa Kuapov : Pe decern Orac.
17 KdXXtarov S^ Koi jSiwipfXiaraTov
Kai dppoTTOv XoyiKrj (pvoft rb dvdtpo-
TOV, ovtws dXrjOfvfiv !</)' fKaarov
SfSiSaypfvy, dis tovs Xdyovs dpKovs
flvai vopi^fij&ai. Cp. also Leg. All.
iii. 72 ; De Sac. Ahelis et Caini, 28 ;
De Plant. Koe 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
how long a man shall be fried in this world ^- *0! my
children, be not deceived ^ * there is a place prepared there
for every soul of man *.
[How Nobody born upon the Earth can hide himself nor are his
Deeds concealed. (God) commands that he should he on the
Earth a short time, endure Temptation, and Annoyance, and
not injure the Widow and Orphan.]
L. I. 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

' B om. ^ So A Sok. but that for every A reads the rest of
that. B reads Even before man was created a place of judgement was
prepared for him. '^ 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. B reads As before it was appointed
for him.
L. ^ B om. ; Sok. adds as in a looking-glass.

that first called ray attention to is prepared for every man either in
these passages in Philo. Ou the Paradise or Hell (Eisenmenger, ii.
various forms of swearing usual 315).
among the Jews and censured in L. 1. Nor can his deeds be con-
Mt. V. 33-36 and indirectly in the oealed. Eth. En. ix. 5. 2. In
text, see Lightfoot in loc. ; Eiseu- patience, &o. Cp. Luke xxi. 19
menger, ii. 490 sqq. ' In your patience ye shall win your
XLIX. 2. A place . . . prepared souls.' A blessed immortality for the
for every soul. So Tractat Chagiga, righteous is taught in this book, hut
fol. 15,00!. i; Torath Adam, fol. 101, apparently no resurrection of the
col. 3; Avodath hahkodesh, fol. 19, body. 3. Cp. Ecclus. ii. 4; 2 Tim.
col. I, where it is baid that a place iv. 5; Heb. x. 32 ; i Pet. ii. 19;

Chapters XUX. 2~LI. 2. 67
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 ^ For God* will repay as
your avenger in the * day of the great judgement '. * Let it
not be for you to take vengeance*'. 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 ^ 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. I. * Stretch out your hands to the poor man^° according
to your powers. 2. * Do not hide your silver in the earth '

,11

' "Whatever wound or disease or afaietion 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 infiicted upon you for
the sake of the Lord, Sok. ^ Sok. adds au hundredfold. ' "Tour
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 naen but then from the Lord, .Sok. B om. ' 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. '' Sok. reads in your
treasures after oome upon you, B om.

Jam. 1. 12. See li. 3. 4. Cp. Ecclus. with that implied by the LXX. 5.
xxviii. I o fKStKwv napd Kvpiov "Whoever, &o. Cp. Prov. xix. 17 :
fvpr/aet iKSiiCTiatv, Kat rds dpapTtas Ecclus. xxix. 10. See LI. 2 (note).
avrov SiaaTrjptSiv SiaaTTjpiaei. 2.d(pfs Stretch out your hands to the
aSiKrjpa tw nXyaiov aov, Kol rltrf orphan, &0. Orac. Sibyll. ii. 75
SftjeivTos aov ai dpapriat aov Xv0T)aov. optpavtKois xvpats t entSfvoptvois re
Tat. See also verses 3-6. God will nap&axov. Cf. ix.
repay ... in the day of the great LI. 1. Stretch out your hands
judgement. These words follow the to the poor, &o. This is drawn
LXX of Deut. xxxii. 35 iv ^pep(f from Ecclus. vii. 32 irTWxS fKTttvov
fKStKrjOfws dvTanoSdiaa. The LXX rtjv x"P^ "'>'"• which in turn seems
thus read th^^ Dp3 hvh instead of drawn from Prov. xxxi. 20. Cf. Job
the Mass. th^ I3p3' "h. The vii. 9 : Orac. Sibyll. ii. 88. Ac-
Samaritan likewise reads DVP. Cp. cording to your powers. Cf.
also Prov. xx. 22; xxiv. 29. In Ecclus. xiv. 13; xxix. 20. 2. Do
Eom. xii. 19 ; Heb. x. 30, the writers not hide your silver in the earth.
follow a text of Deut. xxxii. 35 agree- Cf. Ecclus. xxix. 10 dn6Xf(Jov dpyvptov
ing partly with the Mass. and partly 5i' dSfXipbv Kat (piXov Kai pfj IweiiToi inb
F 3

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 Lordes 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 alP. 5. Where
fore ¦' let every thing that hath breath glorify Him, and let
every creature visible and invisible give forth praise.
[God instructs His faithful Servants hoio they are to praise
His Na?ne.]
LII. I. 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 '. 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

' B om. ' "Tour Creator, A. ' For, Sok. ; Sok. also puts the verbs
in the indicative ; B OMITS VERSE.
LII. * Heart and lips to the praise of the Lord, B. ' Heart to
abuse, abusing the poor and calumniating his neighbour, Sok. ; B sup
ports text hut that it omits and to calumniate. After neighbour A adds for
him shall God rebuke. " B omits verses 3, 4.

rbv Xiffov. Assist ... in his affliction. for Judaism as a whole, and is giving
Cf. Ecclus. iv. 4 tKfTrjv $Xt06pfvov prj herein the ideal conduct of an iu-
dnavaivov. 3. Ecclus. ii. 4 ndv 6 idv habitant of Jerusalem. In LIX. 2,
inaxBy aot . . . paKpoBvprjaov. Cf. 3, he prescribes the right method of
I Pet. ii. 19 ; iii. 14. Cf. L. 3. 4. sacrifice, and sacrifices could only be
Pb. Iv. 17: Cf Dan. vi. 10. These offered in Jerusalem. 5. Everything
three Jewi.sh hours of prayer— the that, &o. Ps. el. 6.
third (that of morning sacrifice), the LII. With these beatitudes com-
sixth (noon), the ninth (that of even- pare xiii. 6-14. Like the latter these
ing sacrifice) — are observed in Acts are wanting in vigour. They seem to
ii. 15 ; iii. i ; x. 9. See Lightfoot in be in the main derived from Eccle-
loc. for his Talmudic references. siasticus. 2. Cf. Wisdom i. 11 dnb
House of the Lord. This means KaraXaXtds (pfiaaaBf yXwa(rT)s. 4
the temple ; for though the author is Swearing and blasphemy. Cf.
^l Jew living iu Egypt, he is writing Ecclus. xxiii. 9-12. 6. Cf. Ecclus.

Chapters LI. 3 — LIII. i. 69
blesses all the works of the Lord. 6. Cursed is he who
speaks ill of' the works of the Lord. 7. Blessed is he
who * looks to raise his own hand for labour ^. 8. Cursed
is he who looks to ^ make use of another man's labour.
9. Blessed is he who preserves the foundations of his
fathers *from the beginning^. 10. Cursed is he who
breaks the enactments^ of his fathers. 11. Blessed is he
who * establishes peace and love ^. la. Cursed is he who
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 alP ! 14. Cursed is he who speaks peace with
his tongue, but in his heart there is no peace ^. 15. P'or
all these things in measures and in books will be revealed
in the day ofthe great judgement '".
[Liet IIS not say that our Father is lo'ith God, and will plead
for us at the Day of Judgement. For I know that a Father
cannot help his Son, nor a Son a Father.]
LIII. T. And now, my children, do not say ; Our father

' Sok. adds all. ^ Looks to the work of his own hands, B. Looks
to raise up the fallen, A. ^ A adds and is eager to. ' B om.
^ B adds and ordinances. ° Goes to seek peace and leads others to
peace, B. ' Love their neighbours, A. ' Speaks peace, for
peace abides with him, B. Speaks with a humble tongue and
heart to all, A. ^ A adds a sword. B omits entire verse.
^» B adds Therefore, my brethren, preserve your hearts from every
thing unjust that you may inherit an habitation of light for ever.

xxxix. 14 fvXoyrjaaTf Kvptov ini ndat dpaprwXbs Tapd^ft(piXovs Kotdvd pityov
TOIS fpyots avTov. 7- Cf. Eph. iv. 28. flprjvfvdvTwv iK^dXXft Sta^oXriv. Cf.
8. Seems to be derived from Ecclus. also Ecclus. xxviii. 13. 14. Cf. Ps.
xxxi. 26 (povfvwv rbv nXr]aiov b dtpat- xxviii. 3 ; Iv. 21 ; Ixii. 4 ; Orac.
povpfvos avpl3ia}(jtv, Kat fKxfwv atpa d Sibyll. ii. 120, 122.
dnoOTfpwv piaOov ptaBiov. Cf. Orac. LIII. 1. This idea that departed
Sibyll. ii. 56-57 : saints interceded on behalf of the
pij nXovTtiv dSiKws, dXX' l£ baiwv living has been attributed by some
0toT(vftv. scholars to Is. Ixiii. 16 (see Ewald,
dpKftaBat napfovat' Kai dXXorpiwv History of Israel, i. 296 ; Cheyne,
dnfx^aBat. Prophecies of Isaiah,n. io'j-108; 299-
10. Cf. Eth. En. xcix. 2, 14; Ecclus. 300). If, however, the doctrine of
xvii. II. 11. Cf. Mt. V. 9. 12. This a blessed immortality or of the re-
is derived from Ecclus. xxviii. 9 dvrjp surrection was a late development

70 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. You see how I have written down all the
works of every man * before his creation ^, * which is ^ * done
in the case of all men for ever^. 3. And no man *can
say or unsay ^ what I have "U'ritten with my hand. For
God sees all things, * even the thoughts of wicked men ^,
* which lie in the storeplaces of the heart ^ 4. And now.

LIII. ' Conosming otir sins, A. ' B om. ' And I shall write
what things are, Sok. ; B om. * Destroy, B ; oontradict, Sok.
¦^ The thoughts of man that they are vain, A ; B om.

among the .lews, 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 ; xcvii. 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 : 6 tptXdSfXtpos ovt6s iartv b
noXXd npoafvxdpfvos nfpt tov Xaov Kai
T^s dyias TroAcoJS 'If pf pias d tov Bfov
npotpijTTjs. This was also the teaching
of Philo, de Exsecrat. 9 : rptal xprjao-
pfvoi napaKX^TOis tSi/ npbs tov naripa
KaTaXXaywv . . . Sfvripw Si ry Ttjjv
dpxrjyfTWV TOV fdvovs batoTTjTt, drt rats
dtpfipivats owptdTwv ipvxdis dnXaarov
Kai yvpvfjv fntSfiKvvpfvats npbs tov
dpxovra Bfpanfiav rds vnip vlSjv Kai
BvyaTfpwv iKfTfias ovk aTfXfts fiwBaat
noifiaOat, yipas avrots naptxovros tov
narpbs rb inijKoov iv fvxats. The

same view was obviously held by
Joseph. Antt. i. 13. 3, where he
describes Abraham as saying to Isaac
when on the point of sacrificing him :
pfr' fitxwv Si koI Upovpyias iKfivov i^v
ipvxrjv Trjv aTjV npoaSf^opivov koI nap
ayTo) KaBf^ovTos forj pol fis KTjSfpova
Kai yrjpoK&pov. And also in Orac.
Sibyll. ii. 330-333 :
ToTs Kai d navTOKpdrwp Bfbs dtpBtros
dXXo napf^ft
fvaf/Sieaa', dnbr' av 0fbv dtpBtrov
alTTjaan'Tat'
fK paXfpoTo nvpSs re Kai dKapArwv
dno ^pvypSjv
dvBpwnovs awaat Swaft' Kai tovto
noirjaei.
Finally this doctrine is recognized and
apparently accepted in certain parts of
the N. T. : Matt, xxvii. 47, 49 ; Luke
xvi. 24-31 ; John viii. 56 (?) ; Heb.
xii. I ? ; Eev. vi. 9-1 1. Per the pre
valence of this belief in later Judaism,
see Eisenmenger, ii. 357-9 ; 3$i' 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. io the Booh of Isaiah, 352, 3.
2. Enoch is the universal scribe.
3. Cf. Ps. xciv. 1 1 ; Ecclus. xvii.
15- 20.

Chapters LIII. z^LVI i. 71
my children, pay attention to all the words * of your father
which I say to j^ou ^ : * 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 ^.
[Enoch admonishes his Sons that they should give the Books
to Other-^.]
LIV. * Let these books which I have given you be the
inheritance of your peace ^ : * do not conceal them * but tell ^
them to all desiring them * and admonish them '' that * they
may know the works of the Lord which are very wonderful ''.
[Hei-e Enoch makes a Declaration to his Sons : and speaks to
them with Tears : ' My children, my Hour draivs near, that
I should go to Heaven. Lo I Angels stand before me I ']
LV. I. My children, the appointed day and time ^ 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 ^^. 2. In the morning I shall go to the
highest '- heavens ^^ to my eternal habitation. 3. Therefore
I tell j'ou 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. ^ B om.
LIV. ^ That you may have an inheritance of peace and the books
which I have given you from God, E. * A om. ^ Give, A. * Sok.
om. ' "Words cannot make known the "works of God, B.
LV. ' B adds appointed by God. ' A reads after stand before
me. '" "Who wish to go with me, A Sok. '^ So A Sok. hut that
before on the earth, A adds they now stand ; B om. '^ "Upper, B ;
A om. " A adds to the highest Jerusalem.
LVI. " B om. " Enoch, Sok.

LIV. See xxxiii. 9 (note). "Works LV. 1. See xxxvi. 2. Highest
...wonderful. Job xxxvii. 14, 16 ; heavens. Cf. Ixvii. 2.
Ps. Ixxi. 17, &c.

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 depai-t,
* as God hath said ^.' 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. I . 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 me^. 2. And Methosalem
hastened, and called his brethren, Regim, Riman ¦"', Ukhan ^^,
Kbermion, [GaidaP], and'^ the elders of^^ the people, * and
brought them alP* before the face of his father Enoch ^\
And having blessed them, he spake to them ^^.
[The Instruction of Enoch to his Suns?^
LVIII. I. ' Listen to me, my sons. * In those days when
the Lord came upon the earth for the sake of Adam, and
visited ^"^ all his creation, which He Himself had made ^'-
2. The i» Lord 2" called all the cattle of the earth ^i and all

' Let me do, A : let us put food, Sok. ' A om. ' As God wishes,
Sok.; B om. * And said, Sok. ; B om. = B om. ^ Earthly food, B.
LVII. ' My son Methosalem, A. » B om. » Our, B. " Kim,
B. " Azukhan, B. '^ A adds all. " Sok. adds all. " And
called them, Sok. ; A om. '^ Sok. adds and they bowed before his face,
aud Enoch saw them. ^° Sok. adds saying.
LVIII. " So A and Sok., but that Sok. adds your father after Adam ; B
reads iu the days of our father Adam the Lord came to visit him and.
'* A adds and after all these created Adam : Sok. adds in brackets in the
previous thousand years and after all these created Adam. '' And
the, A B Sok. ^» Lord God, B. ^^ B adds and all the wild beasts
aud all the fourfooted things.

LVI. 2. Cf. xxii. 7, 8. Khermion are not mentioned ini. to.
LVII. 1. Cf. xxxvi. t ; Eth. En. On Gaidal, see i. lo (note).
xci. 1. 2. Kiman, Ukhan, and LVIII. 1. "When the Lord came

Chapters LVI. 2-IVIII. 5.

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 ^, and * subdued (them) to
submission and to all obedience '' * to man ^. So the Lord
created* man as master over all His possessions. 4. Tbe
Lord will not judge any soul of beast on account of man,
* but he will judge the soul of man on account of the souls
of beasts in the "svorld 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

^ B om. ^ Sok. adds that he should give names to all fourfooted
things. ' 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. ^ A adds every. ' 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 (?J 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 xhx. 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. Anti. i. 1.4),
it was only natural that they should
proceed to infer a future existence of
the animal world. The 0. 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. It is ethically motived. This

further term of existence is not con
ceded for the brute's own sake, but
wholly with a view to tbe 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 Pint. 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 ^.

^ I have followed Sok. in verses 5,6. B 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 uot perish. And every
soul of beast which God has made shall bring a charge against man at
(or until) the great judgement if, &o., as in text.

incapable of acting rationally on ac
count of their bodies ; according to
Xenocrates they possessed a conscious
ness of God, KaBoXov yovv rfjv nepl tov
Bfiov 'fvvotav BfVOKpdTTjs . . . ovk dnfX-
ni^ft Kai iv Tots dxbyots ^wois (Clem.
Strom. V. 590). Chrysippus ascribed
reason to brutes (Chalkid in Tim.
p. 148 b) ; while Sextus Medicus
(ix. 127) maintained that the souls of
brutes .ind of men were alike. Hence
it was generally believed that the
souls of men could pass into brutes,
npwTov piv dBdvarov fivai (prjat t^v
ipvxijv, ftra pfra^dXXovaav fls dXXa
yfvrj ^(pcov (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, ws yap norf 6£ dvSpwv
yvvaiKfS Kat rdXXa Brjpia yfvrjaotvro,
TjniaravTO ol ^vviaravrfs fjpds {Ti^n.
76 D). 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. i). 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 ofthe life ofthe 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). Einally, the soul of the dog
went after death to the source of the
waters (51). J.nVae MidrashKoheleih,
fol. 329, col. I, we find the following
quaint and slightly analogous thought :
' Eabbi 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, iiTational animals will be

Chapters IVIII. 6— LIX. 4.

75

[Enoch teaches all his Sons why they must not touch the
Flesh of Cattle, because of what comes from «'/.]
LIX. I. 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 i. And if he offer as a sacrifice
from clean * beasts and ^ birds 3, 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 asrainst his

LIX. ^ Aud then he preserves his soul, B. ' B om. ' A adds it
is a salvation for man. * A om. ; B omits verses 3, 4, 5.

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 iu Para
dise (Koran iii; xviii). Are we to
interpret in this manner Orac. Sibyll.
viii. 415-418? —
Kat 'varfpov is Kpiatv tj^w
Kpivwv fvaf0fwv Kai Svaae^fwv ^iov
dvSpwv
Kat Kpibv Kptw Kai notpivi notpiva Brjaw
Kai pdaxaf /^ticx<p niXas dXArjXwv is
(Xtyxov.
Even in Christian times animals were
credited w ith intelligence, conscience,
responsibility, as well as with the
passions, vices and virtues of man
kind (see Bestie delinqtienli, D'Addo-
sio, 1892, from which the following

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 (I.e. p. 46). Even as
late as 1531 a book was written by
Chassauee to discuss the lawfulness of
trying animals judicially, and the
legitimate methods of procedure
(1. c. p. 75).
LIX. 1. He who acts lawlessly,
&c. At first sight this would seem to
refer to the siu 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 to a date prior to tlie destruc
tion ofthe temple, 70 A.D. 4, Against

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 lull a Man, neither with Weapon nor
with Tongue ¦'.]
LX. I. 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
flesh, * nor forgiveness ^ for ever **. 2. He who kills the
soul of a man, kills his own soul, and destroys his own body,
and there is no salvation for him for ever. 3. He who
pre^Dares a net for another man *will fall into it himself
and there is no salvation for him for ever*. 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 sj)eaks evil against any soul, he shall have no
righteousness for himself for ever.
\Enoch admonishes his Sons fo preserve themselves from Un
righteousness, and to stretch out their liands frequently to
the Poor, and to give them something from their Labours^
LXI. I. Now therefore, my children, preserve your hearts
from every unrighteousness which the Lord hates. As
a man asks his soul from God, so let him do to every living
soul ^. 2. * For in the world to come ^, * I know all things

LX. ^ A inserts this title after verse I. ^ B om. ' B adds but when
a man is in Paradise he is liable to judgement 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.

strimgling beasts. 5. Bestiality may and its punishment. 5. Cf. Ps.
be here referred to. ci. 5.
LX. 1. The sin referred to in LXI. 1. "Unrighteousness which
I Thess. iv. 6. 3. Cf. Pss. ix. 15; the Lord hates. Cf. Jud. v. 17;
xxxv. 8; Ivii. 6. In this verse and Ecclus. xv. 11, 13. 2. In the world
the next two there is an utter to come . . . many mansions. Cf.
want of proportion between the sin Eth. En. xxxix. 4, 7, 8 ; xli. 2 ; John

Chapters LIX. 5 — LXII. i. 77
how that ¦" there are many mansions prepared for men ;
* good for the good ; evil for the evil ; many and without
number -. 3. Blessed are those who shall go to the
mansions of the blessed ^ ; for in the evil ones there is no
rest nor anj^ means of return from them. 4. Listen, my
children, both small and great : 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 ^
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.
[How it is proper to bring ones Gifts with Faith, and how
there is no Bepentance after Death.]
LXII. I. Blessed is the man who in patience shall bring

^ I know that, Sok. ; B om. ' Numberless abodes for the good
and the evil, B. ^ B omits the rest of the Chapter. ' Sets
it in his heart to bring, Sok. ^ The labour, Sok. ^ It is impossi
ble for him to find, Sok. ' The sickness of his heart will not cease
aud making a murmur, Sok.

xiv. 2. Good for the good, evil Further In ver. 24 o npoadywv Bvaiav
for the evil. This is adapted from Ik xpVf-arwv nfvrjTwv is condemned.
Ecclus. xxxix. 25 dyaOd toTs dyaBois Finally with he cannot gain advan-
fKTioTat an dpxijs, ovtws tois dpaprw- tage from, &o., compare ver. 28 ri
Xois KOKa. Cf. Or. Sibyll. Fragm. d(pfX7jaav nXfwv ij kowov ; If his
iii. 18-19 Tofs dyaBois dyaSbv npo- hands have not wrought them.
(pfpav noXv nXfiova piaBdv, rots Si Cf. Or. Sibyll. viii. 403, 406 :
KOKots dSiKots T6 x"^"''- 4- '^^^ ^^^^ TOVTw plv KoBapijv Bis dvaipanTov
seems corrupt. The idea is : it is a re rpdnf^av
good thing to offer gifts to God ; but ix pbxBwv iSiwv nopiaas dyvais
if a man sacrifice to God that which naXaprjOiv.
is another man's or is gotten wrong- 5. Men must off'er willingly : only
fully, God turns away His face from those are blessed. Cf. Exod. xxv. 2 ;
him.' Cf.lxvi. 2. The author appears xxxv. 5; Prov.xi. 25. But his heart
to have had before him Ecclus. xxxi. murmurs. Cp. Ixiii. 2 ; Deut. xv. 10
21 Bvaid(av If dSiKov, npoatpopd ' thine heart shall not be grieved when
pfpwKTjpivTj, 22 Kai OVK fls fvSoKtav thougivestuntohim.'Ecclus.xxxii.IO,
pwKiipara dvdpwv. 23 ovk fiSoKft 11 ivdyaBwbcpeaXpdi So^aaov tov Kdptov
d viptaros iv npoatpopaTs daf&wv. . . . Kai iv fitppoavvy dyiaaov SfKarrjv.

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.
3. For every deed which a man does * unseasonably is' an
offence before men, and a sin before God.
[How one must not despise the Humble, hut g'lve to them truly,
so that thou mayest not be accursed before God.]
LXIII. I. 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^: 3. * Kni\. 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 ¦'''
man : * and likewise every lying word : and that which is
covered with unrighteousness. And it is cut with the
sharpness of a deadly sword, and thrown into the fire, and
burns for ever '^-
LXII. ' A adds with faith. ^ If he remembers the appointed time
to utter his prayer, B. If before the time he recalls his word, Sok.
^ B omits, AND also the rest op the Chapter. * Aot righteously, A.
^ 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. ' H"ay
more if food fill his heart to the fuU or his flesh is clothed, A. If he be
comes overfed B. ' His good works, B. ' Does not return with
gratitude the benefits he has received, A. Gains nothing, B. '° B om.
" 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. B om.

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, &o. Pss. xviii. 27; ci. 5 ;
of season. The text is hopeless here. Prov. vi. 16, 17.

Chapters LXII. ¦2— LXV. 2. 79
[How the Lord calls Enoch: the People take Counsel to go
to kiss him in the Place called Achuzati.]
LXIV. I . When Enoch said these words to his sons, * and
the princes of the people ^, all the people * far and near ^
heard how the Lord called 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 "svas, and his sons. 3. And "^
the elders ofthe people^ *eame 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- -^'oi' 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
in "visible things, and ' an avenger ^" of the sins of men, * and
a succour to thy family ' ! ' And Enoch answered all his
people saying ' :
[Ofthe Exhortation of Enoch to his Sons^
LXV. I. ' 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. 1 A om. '' And all his neighbours, B. For how the Lord,
B reads how the Lord God. " A B om. * Saying, B ; A om.
= 4000, B. » Asukhan, B. ' A adds all the host of. " Sok. adds
and all the host. " B om. " One who removes, A B.
XLV. 1' The Lord made the world aud then created, B. The Lord
made, A. 
LXIV. 5. Scribe of His creation. in note on XL. 13. The reading.
See xl. 13 (note) ; liii. 2. Avenger, however, of A B one who removes
&o. This may refer to Enoch's office may be right. En 'ch 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.
quotation from Test. Abraham given LXV. 1. Made. This must mean

8o 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
vears 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

^ B om. " "With his mind, A. ^ Sa"w all the "works of man,
A. B om. ' A om. B transposes it into next sentence. ^ Time
for the sake of man, aud 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. ' The death of his life, B. » The world, B. ' A om.
" And then all, A.

' devised,' if it is original. 2. Made blance to Wisdom vii. 17-18 avrbs ydp
man in his own image . . . under- iSwKf . . . f'tSivat . . . dpxijv Kai TtXos Kai
stand. This agrees too closely to be pfffdrrjTa xpovwv, Tponwv dXXayds Kai
accidental with Ecclus. xvii. 3 kot' pfrapoXds Kaipwv. 5. See xxxiii. 9
fiKdva avTov inoiijofv avrovs. 5. . . . (note). 6. The judgement closes the
b^BaXpovs, wTa Kcd KapSiav fSwKf existence of man on earth. At this
Stavofi(rBat avrots. 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 resein- is a resurrection of the body. 7. See

Chapters LXV. 2 — LXVI. i. 81
there shall be no year, nor month, nor day, and there shall
be no hours nor shall they be reckoned i. 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 ^ 9. Moreover there
shall be no labour, nor sickness, nor sorrow, *nor anxiety,
nor need*, nor night, nor darkness, but a great ^ light.
10. *And there shall be to them a great wall that cannot
be broken down^; and bright-'^ *and incorruptible ^paradise
* shall be their protection, and their eternal habitation''.
*For all coi-rujitible things shall vanish 2,* and there shall
be eternal life *.
[Enoch i?istrticts h'ls Sons, and all the Elders of the People : how
ivith Fear and Trembling they ought to ivalk before the
Lord, and serve IFim alone, and not to worship Idols ; for
God made Heaven and Earth and every Creature and its
Formi]
LXVI. I . And now, m}' children, preserve your souls from
all unrighteousness, which the Lord hates' Walk before
His face with fear * and trembling ^'', and serve Him alone.

^ 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. ^ B om. ' Aud 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. ' Great, B Sok. ' B om. Sok. reads and there shall
be the roof of the eternal habitation, and transposes to end of Chapter.
' And incorruptible things shall oome, Sok.
LXVI. ' B OMITS THE REST OP THE CHAPTER. 1° Sok. Om.

xxxiii. 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 Paradise (see ix) xii. 31 ; Wisdom xlv. 9. "Walk
from the place of punishment (see x). before His face "with fear and
11. Cp. Ecclus. xiv. 19 Trai' Ipyav trembling. Cf. Phil. il. 12 'work
Gtjndpfvov fKXfinft. 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-
ins" before the face of the Lord. But the Lord hates that
which is unrighteous. 3. Por 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 *, 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 ^, 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,

^ Sok. om. " Then his reason counsels, Sok. ° So Sok. transposed
and defective in A. "Who made firm the earth, and established every
creature in it. If ye look at the heavens there is the Lord ' A om.
^ The works of the Lord, A. 'A adds honour. ' Deprivation and
nakedness, Sok. ° Sok. adds of the Lord.

trembling.' For fear and trembling 8-12. The author has rightly omitted
cf. also 2 Cor. vii. 15; Eph. vi. 5. all reference to Sheol as this is already
2. Bring every just offering. See included in his conception of the
Ixi. 4 (note). 3. Sees every thing heavens. 5. No deed is concealed,
whatever man meditates, &c. Cf. &c. Cf. .Jer. xvi. 17; Ecclus. xvii. 15.
I Chron. xxviii. 9 ; 2 Chron. vi. 30 ; 6. Cf. Rom. viii. 35 ; 2 Cor. xi. 27 ;
Ps. xciv. 11; Prov. XV. II; Dan. ii. 2 Pet. 1.4. 7. Cf. Ixv. 8. 8. Sweet-
30. 4. Founded partly on Ps.cxxxix. nesses, &c. Eth. En. Ixix. 8.

Chapters LXVI. 2- IXVIII. 3. 83
the bitternesses, the paradise, the tortures, *the fires, the
frosts and other things i; *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 loas taken up on high ; and
there was Light in the Heavens.]
LXVII. I. 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 '.
LXVIII. I. Enoch was born on the sixth day ofthe month
Tsivan -^^ ! he lived 365 years. He "was taken up into heaven
on the first day of the month Tsivan ^'^, 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

» Sok. om. ^ Put, A.
LXVII. ' A adds and talking. ' They took him, A. ° A adds is
and they. ' The face of the Lord, A. ' Sok. om. A reads Pound
the roll in "which "was the instruction concerning the invisible God and
they. * A adds all. ' B adds and concludes with to our God be
glory for ever. Amen.
LXVIII. " Pamorus, Sok. " Nisan, Sok.

LXVII. 2. Highest heaven. LV. i. In Asc. Is. ix. 7 the seventh
This is an e.i ceptional 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 a

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 °. 6. And they took* cattle, and invited all the
people and sacrificed 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
son's sons, from generation to generation, for ever. Amen ^.

' Sok. adds having spoken with them. ^ A om. ^ Pamorus, Sok.
* Au equal nature, Sok. ' Sok. om. * Sok. adds aud all. ' "Where, Sok.
" Sok. adds animals and, ° Victim, Sok.

APPENDIX.
The following fragment of the Jifelchizedekian literature was
found by Professor Sokolov ia the chief MS. on which he lias
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
Ixviii. 7, after ' merry for three days,' and then as we see below
immediately proceeding ' And on the third day,' &c. No hint of
this large addition is foimd 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 iii. 34 ; iv. 8.
I. I. 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, 0 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 tlie 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. 9. 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. 10. 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. 1 1. 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 ofthe altar, and said to Methusalam ; 13.
' 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, 0 Lord ! who am I to stand at the head of Thy altar aud at
the head of these people. ig. Now, Lortl, 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 all 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. 17.
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.
II. I . 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 Ills people ; and no man was found to turn from the Lord in
vanity during all the days in which Methusalam lived. 2. And

Appendix. 87
the Lord blessed Methusalam and was pleased with his sacrifices,
and his gifts und 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 iu 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 ofthe 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
people 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 adversaiy is
multiplied and rejoices in his deeds to My great vexation. 7. And
all tlie 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.
9. 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.
10. 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. n. 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. Aud

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 and a 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 ifethusalam 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
ifethusalam 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 liouses.'
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 ofthe 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.
III. I. 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 ou 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, nnd the
unfruitful ness 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 ! ' 9. And
it came to pass, when Nir had spoken to his wife, Sopanima fell at
the feet of Nir, and died. 10. And Nir was very much grieved,
and said iu his heart: 'Was this from my voice, since a man
by his voice and thought sins before the face of the Lord.
II. Now the Lord is merciful to me ; I know in truth in my heart,
that my hand was not upon her. And so I 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 liouse, 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 Sojianima, 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 quicldy, and bring
her secretly, and may the Lord bide the ignominy of our shame.
16. And tliey laid Sopanima on the bed, and they wrajDped 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. i8. And Noe, and Nir were tempted
with a great fear, for the child was complete in its body, like one
of three years old ; aud spake with its lips, and blessed the Lord.
19. 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). 23. And
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 end is near unto us more (than ever), and
upon all the earth for the lawlessness ofthe people. 26. And now,
Lord, what is the vision, and what is the solution of it, and what
shall I do for (the child) 1 — Will it also go with us to destruction ? '
27. And the Lord heard Nir, and appeared to iiini 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 jieriod 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 iu all things,
Jilelchizedek, and I will appoint him that he may be the chief of
the priests who were befoi-e (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. 91
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 MSS. 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 iu my days in the womb of my wife
Sopanima. (Some MSS. add — 3 1 . 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, aud Enoch, and Tharasidam, Maleleil, and Enos, and thy
servant, and thus ISIelchizedek shall be a priest in another genera
tion. 32. For I know that this generation shall end in confusion,
and all shall perish. Aud Noe, my brother, shall be preserved in
that day. 33. And from my race shall rise up many people,
and ilelchizedek 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 Eusii, 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 aud 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 after
wards there shall be a planting from his family, and there
shall be other people, and another ^ifelchizedek shall be the
head of the priests among the people, ruling, and serving the
Lord.' IV. I. And when the child had been forty days under the roof
of Nir, tlie 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 : ' Tbe
Lord says unto thee, Nir : " Send the child to me ; I 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 ! I 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 fasliion
of this ifelchizedek, 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. 10. 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.

Appendix. 93
looked upon this child in the place of a son). 1 1. So died Nir,
and after him there was no priest among the people. And fiom
that time a great confusion arose on the earth.
V. I . 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 : ' ^lake there an ark of 300 ells in length, and iu breadth
50 ells, and in height 30, aud 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, aud of ours 900, and of those one ell, aud 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 to the present time. 4. The Lord
God opened the doors of the heavens, aud rain came on the earth
150 days, and all flesh died. 5. Noe was in the 500th year
and begat three sons : Shem, Ham, and Japhet. 6. 100 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 fiom the beginning, and now, and to the end of the
world. Amen. 10. Enoch was altogether 365 years old.
II. 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, aud of ours 500 :
of theirs 5, and of ours 250 : of theirs i, and of ours 50 ! This is
the truth spoken.

ADDITIONAL NOTE ON THE PHOENIXES.
"When I wrote the note on the Phoenixes in XII. I 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-Talmudio Haggada ' {Jewish
Quarterly, 1893, pp. 399-419) a quotation from au old Essene Mishna —
Massecheth Derech, Eretz — in which it is said that ' the generation of the bird
cn')D ' 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''.

INDEX I.

PASSAGES EEOM THE SCRIPTURES AND ANCIENT "WRITERS
CONNECTED OR CLOSELY PARALLEL "WITH THE TEXT.

Genesis : — Flavonio Enoch : —

1- 4. .5

. xxvu. I,

9, 10 . . .

. xxviii. I,

Leviticus : —

xviii. 5 . . .

. ii. 2.

Deutekokomy : —

viii. 2 . .

xlv. 4.

19 .

. ii. 2.

xii. 31 .

. Ixvi. I.

xxxii. 35 (Ixx)

. 1.4.

I Samuel : —

xii. 20 . .

. ii. 2.

I Cheonicles : —

xxviii. 9 . .
Ixvi. 3.
Job : —
xxxviii. 22
. V. I.
Psalms : —
xxviii. 3
. Iii. 14.
Iv. 17 . .
. li.4.
civ. 29 . . .
. xxxiii. 9
cxvi. 9 . . .
. ii. 2.
cxix. 37 . . .
. ix.
cxxxix. 8-12
. Ixvi. 4.
cl. 6 . . . .
. li. 5.
Peoveebs : —
vi. 16, 17 .
Ixiii. 4.
xiv. 26 . .
. ii. 3-
Isaiah : —
vi. 2, 3 • •
xxi. I.
Jekbmiah : —
A. II . . .
. ii. 2.
Ezekiel : —
i. 12 . . .
. XX. I.
xviii. 7, 8 .
. ix.
Daniel :—
V. 6, 9, 10 .
^. 6 . . .
St. Matthew :-
V. 9 22 . . .
,M: 35. 37
vii. 16, 20 .
xiv. 27 .
xxv. 34 . .
St. Luke : —
vi- 35 •
St. John : —
xiv. 2
Acts : —
xiv. 15 . .
Ephesians : —
i. 21 .
iii. 10 . .
iv. 10 . .
iv. 25 .
vi. 12 . .
COLOSSIANS : —
i. 16 .
20 . .
Philippians :—
ii. 12 . .
Hebeews : —
iv. 14
vii. 26 .
xi. 3
Petee:- iii. 19
Slavonic Enoch ;
. i. 7.
¦ i. fi
lii. II.
xliv. 2.
xlix. I.
xiii. 14.
i. 8 ; XX. 2.
ix. 1.
. xiii. 7.
. Ixi. 2.
XX. I.
p. xli.
p. xli.
xiii. 12
p. xl.
XX. I.
p. xli.
Ixvi. I.
p. xli.
p. xU.
p. xxii; xxiv. 2 ;
xxv. I.
p. xli.
96

Index I.

2 Petee : — Slavonic Enoch :—

Epistle of

Slavonic E

ii. 4 . . . .

vii. I.

Baenabas :-

_

iii. 5 ...

xlvii. 4.

XV. 4, 8 . .

. p. xxi.

xviii. I . .

. xxx. 15.

Revelation : —

i. i6 . . . .
i- 5-
Ethiopic Enoch
.  .
iv. 6 . . . .
. iii- 3-
vi. 2-6 . .
. xviii. 4.
ix. I . . . .
. xiii. I.
vii. 2 . . .
. . xviii. 5.
17 . . .
. i. 5.
ix. 5 . .
1. I.
..5,6 . . .
. p. xxiii ; xxxiii.
x. 8 . .
. xviii. 5.
vii. 4.
2 ; Ixv. 7.
xiii. 4 . .
xi. 5 ...
. i-5-
xiv. 8
. iii. I.
XIX. 20 . . .
. X. 2.
13 • •
. X. 2.
Apocalypse of
19
. X. 2.
Baeuch : —
20 . .
• XX. 3.
iv. 3 . . . .
. p. xxi ; xxxi. 2 .
22 (Greek
) . xxxiii. 3
23 • •
. xxi. I.
Apocalypse or
XV. I . . .
. i. 8.
Ezea :—
^ . .
• "^ii- 5-
p. 29 (ed. Tisch.)
. p. xliv.
xxv. 4, 5 .
. viii. 3.
xxix. 2 . .
. viii. I.
Apocalypse of
xli. 4 . .
. xl. II.
Paul :—
xliii. I, ii .
. xl. ^.
p. 53 (ed. Tisch.)
viii. 5.
lix; Ix. 13-15
. XI.9.
P-57
X. 2.
Ix. 17, 18 .
, xl. 10.
P- 64
. viii. 3, 5.
19 . .
. V. 2.
19-22 .
. xl. 8.
Apocalypse of
20 . .
. vi. I.
Moses : —
Ixi. 10 . .
XX. I.
p. 12 (ed. Tisch.)
viii. 3.
Ixix. 8 . .
. Ixvi. 7.
P- 19
xiv. 2-4.
Ixxii. 2-37 .
. xiii. 2-4
5 • ¦
. xi. 2.
Apocalypse of
37 ¦
Ixxiii. 2 . .
. xi. i:.
. xi. 2.
Zephaniah : —
Fragment in
Ixxiv.
• xl-,5-
. xi. 2.
Clem. Alex.
Ixxv. 3 .
Strom. V. II. 77
xviii. I.
Ixxxii. I, 2
. xxxiii. 9
Ascension of
3- •
. xlviii. 7.
Isaiah : —
11-14
Ixxxiii. 3, 5
. xl. 6.
viii. 16 . .
. i. 2, 3.
xix. I.
xciii. 10 . .
. xlvii. 2.
Book of Adam and
cvi. 2 . .
¦^ i. 6-
Eve: —
1. vi 
xxix. 4, 5.
4 Ezea ¦. —
I. viii. . . .
xxxi. 2.
iv. 12 . .
. xh. 2.
[vi. 71] . .
¦ i- 5-
Ecclesiasticus : —
i. 2 ....
xlvii. 5.
li. 3.
Gospel of
ii. 4 . . . .
Nicodemds :

vii. 3 . . . .
xiii. II.
32 • • •
li. I.
ii. 3 . . .
. viii. 7.
X. 20, 22, 24 .
xliii. 2, 3.
Ixv. II.
xiv. 19 . . .
Jubilees ; —
XV. 14, 15 . .
xxx. 15.
ii. 7 .
. xxx. I.
xvii. 3> 5 • •
Ixv. i.
xxviii. 9 . .
Hi. 12.
Sibylline Oeacl
BS: —
xxxi. 21-24, 28
Ixi. 4.
ii. 75 . .
. 1.5-
26. . .
hi. 8.
iii. 24-26 . .
. xxx. 13.
xxxix. 14 . .
Iii. 5-
viii. 390, 391
. xlv. 3.
25 . .
Ixi. 2.
403, 406
. Ixi. 5.
Index I.

97

Testament oe Slavonic Enoch : — |

Clement of Slavonic Enoch :

Isaac : —

Alexandeia : —

pp.i46-i4S(ed.

Eelog. Prophet.
James) . . .
p. xliv.
(ei. Dind. iii.
456) ....
xh I.
Testament of
Jacob : —
Ieenaeus : —
p. 153 (ed.
Adv. Haer. v.
James) . .
p. xliv.
28. 2 ....
xxxii. 2 —
xxxiii. 2.
Testaments of the XII
Pateiaechs : —
Philo : —
Levi 2 (see pp.
De Somn. i. 13 .
xxiv. 2.
xxiii, xxiv) .
iii. 3.
i. 22 .
xxiii. 5.
3 ¦ • •
vii, I.
De Justitia, 7 . .
xxv. I.
3 •
X. 3.
De Mundi Op.
3 ¦ • •
xvii.
40, 46, 51 . .
xxx. 9.
Dan. 5 . . .
xviii. 3.
46, 51 . . . .
xxx. 8.
Naphth. 2
xxx. 9.
Leg. All. ii. 7
xxx. 8.
4 •
xxxiv. 2
3-
De Spec. Leg.
Benj. 9 . . .
J»
p. xxiv.
ii. I 
xlix. I.
Jud. 18 . . .
J)
J)
Pseudo-Cypeian : —
Wisdom : —
De Montibus et
vii. 17, 18 . .
Ixv. 4.
Sion, 4 . . .
xxx. 13.
Augustine : —
Okigen : —
De Civ. xxii.
De Princip. i.
3°-5 • • ¦
. p. xix ;
xxxii.
3. 2 
p. XX ; xxiv-
2 — xxxiii. 2.
xxx ; xlvii.
Clement oe
3,4-
Alexandeia :-
-
iv. 35 • . • •
xl. I.
Strom. V. 11. 77
. xviii.
INDEX II.
NAIMES AND SUBJECTS.

(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. 10-12.
,, 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. II.
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. I .
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, xxs. 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. 1.
Enoch, the scribe of God's works, xxiii. 1-3.
,, „ of men's deeds, xl. 13 ; liii. 2 ; Ixiv. 5.
Enoch, the Slavonic: its relation to the Ethiopic Enoch, pp. vii, "viii; xi.
„ „ its MSS., pp. xii-xiv.
„ ;, written in Greek at Alexandria, pp. xvi, xvii.

Index II. 99

Enoch, the Slavonic : based iu part on Hebrew originals, p. xxiv.
,, ,, written circ. 1-50 a.d. hy 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. xxi ; xxxviii ; 7, 9, 56.
,, the Apocalypse of, p. xliv.
Feuchtwang, p. xxxii.
Freewill, man's, xxx. 15.
Gaidal, i. 10 ; Ivii. 2.
Garden of Eden, the, viii. 6 ; xxxi. i, 2.
Glycas, 41.
God's first coming to the earth, Iviii. i.
,, second coming to the earth, xxxii. 1 ; xiii. 5.
Grigori, the (i.e. oi 'Eyprjyopot), the "Watchers, xviii. 1, 3.
Guardians ofthe gates of hell, the, xiii. I.
Gunkel, pp. xxxvi ; xxxviii.
Hawkins, p. xiii.
Heaven, the old Semitic conception of, pp. xxxiv-xxxix ; x. 1.
,, ,, „ accepted partiaUy in New Testament, pp.
xxxix-xlii.
Heaven, the first, iii— vi.
,, the second, p. xxxv ; vii.
,, the third, pp. xxxvi ; xxxix; xl ; xliv; viii-x.
,, the fourth, pp. xxxvii ; xlv ; xi-xvii.
,, the fifth, pp. xxxvii ; xiii ; xviii.
,, the sixth, p. xxxvii ; xix.
,, the seventh, p. xxxviii ; xx, xxi.
Heavens, the seven, pp. xxx-xlvii ; iii-xxi.
Hell or Hades, xl. 12 ; xli. i ; xiii. i.
Hermes, the planet, xxx:. 3.
Intercession of departed saints for the living denied, liii. 1.
Irenaeus, pp. xxx ; xliv ; xlv ; 7.
Isaiah, th.e Ascension of, p. xx; 4, 23, 28, 36, 83.
Jensen, p. xxxii.
Joannis, Liber Apocryphus, quoted, 28.
Joel the Chronographer, p. xvii ; 37.
Josephus, 30, 44, 70, 73.
Jubilees, the Book of, pp. 3, 35, 37, 41, 55.
Khermion, Ivii. 2.
Kohler, p. 94.
Koran, the, pp. xlvi ; xlvii; 8, 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, Iviii. 5, 6.
Man's works ordained before his creation, Iii. 2.
„ time in this world pre-ordained, xlix. 2.
„ final abode prepared, xlix. 2, 3 ; Iviii. 5.
Methuselah, i. 10.
Michael, xxii. 6, 9 ; xxxiii. 10.
Millennium, the, pp. xxvii ; xxix; xxx; xxxii. 2 — xxxiii. 2.
Moon, the course of the, xvi. 5-7.
Moses, the Apocalypse of, pp. xviii; xliv; 7, 16, 17, 28.

loo Index II.
Noah, xxxv. i.
Oil of mercy or of glory, the, xxii. 8, 9; Ivi. 2.
Orders of angels, the ten, xx. 1, 3.
Origen, pp. xx; xliii; xlv ; 13, 38.
Paradise, the earthly, viii. 6.
„ the heavenly, viii. 1-4 ; xiii. 3, 4.
Pariukh, xxxiii. 11.
Paul, the Apocalypse of, pp. xix ; 7, 8, 9, 10.
Peter, the Apocalypse of, pp. 2, 9, 10, 11.
Philastrius, p. xlvi.
Philo, pp. xvii; xxvi; 3°; 3 '> 32, .37, 39. 4°, 43, 44, 65, 7°, 79-
Phoenixes, the, xii. 1 ; xv. i.
Planets, the, xxvii. 3 ; xxx. 3.
Plato, pp. 38, 42, 74.
Prayer, the hours of, li. 4.
Pseudo-Lactantius, p. 13.
Regim, i. 10 ; Ivii. 2.
Resurrection, the, xxii. 8 ; 1. 2 ; Ixv. 6.
Riman, Ivii. 2.
River, the river of, x. 2.
Sacrifices, directions as to, xlv. 3 ; lix. 2, 3 ; Ixi. 4, 5 ; Ixvi. 2.
Satan, xxix. 4, 5 ; xxxi. 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, 7o> 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. xxxviii; 5, 21, 22, 24, 25, 32, 40, 66.
Tertullian, pp. xliv ; 36.
Testament of Abraham quoted, pp. 10, 56.
,, Isaac quoted, p. 11.
,, Jacob quoted, p. 9.
Testaments of the XII Patriarchs, pp. xxxiii ; xxxiv ; xxxv ; 4, 5, 5, 7, 10, 20,
21, 24, 36, 4°, 49-
Theodotus, pp. xlv ; 11.
Thevan or 'Thevad, xlviii. 2.
Tree of hfe, the, viii. 3.
Tree of mercy, the, viii. 7 ; xxi. 7.
Tsivan, xlviii. 2 ; Ixviii. i, 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, 45, 48.
"Wisdom, the Book of, pp. xxv; 30, 32, 39, 43, 45, 68, 80, 81.
"Wisdom hypostatized, xxx. 8 ; xxxiii. 3.
"Works of man ordained before the foundation ofthe world, the, liii. 3.
Zend-Avesta, 74-
Zodiac, the, xxx. 5.

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