Chapter II: Part 2

Theologians who seek to vindicate Divine clemency through the dubious expedient of substituting æonian for eternal retribution, overlook the fact that their theory imputes to Divine wisdom the adoption of torture as the most effectual means of transforming sinners into saints,—a theory which practically invites us to follow the Divine example by torturing our criminals into reformation. How much more consistent for those who cannot reconcile eternal fire with infinite mercy, to take one step further in the paths of scepticism, by rejecting everlasting torture as the nightmare of Enochian visions; instead of assuming that revelation speaks in language so ambiguous that primitive saints condemned unbaptized babes to eternal fire, whilst modern piety would even rescue hardened sinners from the flames! If inspired terminology encouraged spiritual ferocity in the age of St. Augustine, and fosters theological humanity in the nineteenth century, what may not be the future interpretation of words, now supposed to convey an infallible meaning to students of Scripture?

The Book of Enoch teaches the pre-existence of the Son of Man, the Elect One, the Messiah, who “from the beginning existed in secret,”[17] and whose “name was invoked in the presence of the Lord of spirits, before the sun and the signs were created.”[18] The author also refers to the “other Power who was upon earth over the water on that day,”[19]—an apparent reference to the language of Gen. i. 2. We have thus the Lord of spirits, the Elect One, and a third Power, seemingly foreshadowing the Trinity of futurity; but although Enoch’s ideal Messiah doubtless exercised an important influence on primitive conceptions of the Divinity of the Son of man, we fail to identify his obscure reference to another “Power” with the Trinitarianism of the Alexandrine school; more especially as “angels of power” abound in the visions of Enoch.

That remarkable passage in the Book of Enoch, which declares that the heathen “sacrificed to devils as to gods,”[20] is the obvious source of that superstition through which primitive Christianity saw in Olympian deities, not the mere phantoms of man’s imagination, but the fallen angels who, driven forth from heaven, sought compensation in spiritual dominion on earth,—a superstition still further confirmed by universal belief in miracles, wrought, not merely by the Supreme, but by subordinate powers, whether good or evil.

Thus far we learn that the Book of Enoch was published before the Christian era by some great Unknown of Semitic race, who, believing himself to be inspired in a post-prophetic age, borrowed the name of an antediluvian patriarch to authenticate his own enthusiastic forecast of the Messianic kingdom. And as the contents of his marvellous Book enter freely into the composition of the New Testament, it follows that if the author was not an inspired prophet, who predicted the teaching of Christianity, he was a visionary enthusiast whose illusions were accepted by Evangelists and Apostles as revelation—alternative conclusions which involve the Divine or human origin of Christianity.

It may be said that if the author of the Book of Enoch was not the patriarch in whose name he wrote, was he not obviously an impostor? In treating of Hebrew divination in “The Evolution of Christianity,” we refer to the oracles of Urim and the predictions of Prophets. There was, however, a third form of divination, known as Bath Kol, or the Daughter of the Voice, through which the Israelites consulted the Deity by accepting some preconceived sign in attestation of the Divine approval of contemplated action. This method of artificial (τεχνικὴ) divination is said to have succeeded the revelation of prophets, but was practised by the Israelites at a much earlier period of their history. Thus the servant of Abraham predetermined the sign through which he would recognize the future wife of Isaac as divinely chosen; and Jonathan, the son of Saul, preconcerted the verbal omen through which the Israelites might know that Jehovah had delivered the Philistines into their hands.

The practice of Bath Kol was doubtless familiar to the Semitic author of the Book of Enoch; let us not therefore condemn him as an impostor, knowing that through the accidental synchronism of some pre-arranged sign, he may have personated Enoch in the conscientious conviction that he was piously fulfilling the will of the Deity.

The recent death of Dr. Pusey recalls the fact, that the learned translator of the Book of Enoch was his predecessor as Professor of Hebrew in the University of Oxford. The friends and admirers of the eminent theologian, who was one of the authors of the Tractarian movement, propose to found a memorial Library in his name, with “two or more clergymen, who shall act as librarians, and shall promote _in whatever way_ the interests of theological study and religious life within the University”—a programme which seems to inaugurate the reign of original research within the domains of ecclesiastical theology. But if, as we are informed by the promoters of the proposed endowment, Dr. Pusey was above all things “a Christian apologist, the advocate and champion of the Church of eighteen centuries,” how can the disciples, who saw in him the “great pillar which once sustained the fortunes of the Church of England,” encourage a freedom of inquiry, in his name, which may result in conclusions adverse to the ecclesiastical faith in which their master lived and died?

Eminent theologians tell us that the future librarians “should be students of theology—the queen of sciences,—among whom Dr. Pusey held a position in the first rank;” and yet that he was a zealous supporter of “a movement which embodied truths included ages ago in the formularies of the Church.” But how can theology be enrolled among the sciences if its professors reason in ecclesiastical fetters? As well might a modern astronomer demand the assent of his pupils to the mediæval theory of the earth’s immobility, before proceeding to investigate the laws of the solar system: and thus, doubtless, most theologians seek Divine truth, weighted with a heritage of foregone conclusions, adverse to the admission of unorthodox facts.

We all can sympathize with the desire of his disciples to do honour to the memory of the Tractarian apostle, of many virtues, in whom they see a “great man, raised up by God Almighty to live and labour for His Church;” but men who take this transcendental view of a movement, in which others simply see progress on the road to Rome, can scarcely consider the prescriptive rights of primitive or mediæval dogmas, in that impartial mood to which theologians must attain before theology becomes the “Queen of Sciences.”

Archbishop Laurence was an industrious worker in the scientific laboratory of theology, when he translated the Bodleian manuscript of the Book of Enoch, and thus unconsciously placed in our hands the Ethiopic key to “the evolution of Christianity.” It remains for future generations to determine whether his labours, or those of his successor in the Semitic chair of Oxford, shall prove more conducive to the religious enlightenment of posterity.

Palæontologists who compare the organic fossils of distinctive epochs in geologic time, and discover in the more recent formations, organisms partially divergent in structure from pre-existent forms, attribute variation, not to creative miracles, but to the continuous action of natural causes fashioning species, throughout the ages, in harmony with the natural law of “Survival of the Fittest.” We also, having identified the kindred fossils of Enochian and Evangelical epochs, inevitably infer that modified versions of pre-existent ideas are traceable, not to miraculous, but to natural sources,—conclusions which inaugurate the science of theologic palæontology, and invite all learned travellers to follow the example of Bruce, by searching the world for ancient manuscripts which may disclose the merely human origin of dogmas and mysteries, now accepted as Divine.

Archbishop Laurence, when Professor of Hebrew in the University of Oxford, translated the Book of Enoch within the walls of the Bodleian Library, and when appealed to by the Rev. I. M. Butt, in 1827, to publish the Ethiopic original, answered, “I cannot, the manuscript not being my own, but belonging to the University of Oxford.” In his preface to the third edition of his translation, the Archbishop adds, “If the University of Oxford would oblige the literary world by publishing the original Ethiopic from the manuscript in its possession, I am persuaded that Ethiopic scholars would not be wanting to accomplish more than has been hitherto done for this long regretted book, after its sleep of ages.” Since these words were written, great progress has been made in the study of comparative philology; and there are now doubtless many eminent linguists in England, on the Continent, and in the United States, who could still further illumine the pages of the Book of Enoch, through co-operative criticism of the Ethiopic text. Is not the time therefore come for the University of Oxford to publish the original manuscript in their possession, that learned Jews and Gentiles may study the inspired predictions of a great Hebrew prophet, or admire the sublime imagery of the Semitic Milton who ascended to the heavens to dramatize Divinity?

At the era of the Renaissance, when enfranchised thought turned from Aristotle to Plato, it is said that Cardinal Bellarmine advised Pope Clement VIII. to discountenance a philosophy which approached so closely to the truths of the gospel—obviously meaning that it would be inexpedient for the Church to favour a merely human system which anticipated the Trinitarian theosophy of alleged revelation: is it not possible that further delay in presenting the world with the Ethiopic text of Enoch, may suggest to adverse critics, that Oxford neglects the Hebrew patriarch for the same reason that Rome slighted the Athenian philosopher?

Archbishop Laurence’s translation, now however, places the Book of Enoch within the reach of all English readers. Catholics may disregard its contents, as it is not found in the sacred Canon of their infallible Church; but Protestants, who adhere to the principles of the Reformation, and whose tenure of Christianity is therefore contingent on the appeal to reason, must inevitably enroll Enoch among the prophets, or reconsider the supernatural in Christianity.

It is important for readers of the Book of Enoch to recollect that we owe the Reformation to independent study of sacred literature, previously withdrawn from the people through the oblivion of dead and untranslated languages. The long neglected Book of Enoch now stands in analogous relationship with modern seekers after religious truth; and it remains for its readers to exercise that right of private judgment, to which Protestantism owes its existence, by impartially considering the inevitable modifications of faith involved in the discovery, that the language and ideas of alleged revelation are found in a pre-existent work, accepted by Evangelists and Apostles as inspired, but classed by modern theologians among apocryphal productions.

* * * * *

[In revising the proof-sheets of the Book of Enoch, we have been still further impressed by its relationship with New Testament Scripture. Thus, the parable of the sheep, rescued by the good Shepherd from hireling guardians and ferocious wolves, is obviously borrowed by the fourth Evangelist from Enoch lxxxix., in which the author depicts the shepherds as killing and destroying the sheep before the advent of their Lord, and thus discloses the true meaning of that hitherto mysterious passage in the Johannine parable—“All that ever came before me are thieves and robbers”—language in which we now detect an obvious reference to the allegorical shepherds of Enoch.]

Footnote 1:

Compare Book of Enoch ii.

Footnote 2:

Heb. xi. 5.

Footnote 3:

“Against Heresies,” iv. 16. Compare Book of Enoch xv.

Footnote 4:

“On Female Dress,” ii.

Footnote 5:

“De Principiis,” viii.

Footnote 6:

Book of Enoch xl. 8, 9.

Footnote 7:

“Halleluiah” appears upon the cups; and thus a word, with which
ancient Syro-Chaldæans conjured, has become, through the vicissitudes
of language, the Shibboleth of modern “Revivalists.”

Footnote 8:

“On Female Dress,” bk. i. chap. i.

Footnote 9:

Chap. xviii.

Footnote 10:

Chap. xxxviii. 2.

Footnote 11:

Chap. cii., ciii.

Footnote 12:

In “The Evolution of Christianity,” page 355, we mention that “the
Greek word αἰών (æon), signifying an age, a generation, or time
everlasting,” was the title adopted by Valentinus for Divine
emanations.

Footnote 13:

Matt. xxv. 41; Rev. xx. 10.

Footnote 14:

Rev. xxii. 5.

Footnote 15:

Rev. xi. 15.

Footnote 16:

Rev. vii. 12.

Footnote 17:

Chap. lxi. 10.

Footnote 18:

Chap. xlviii.

Footnote 19:

Chap. lx.

Footnote 20:

Chap. xix. 2.

THE BOOK OF ENOCH.
CHAP. I.

1. The word of the blessing of Enoch, how he blessed the elect and the righteous, who were to exist in the time of trouble; rejecting[21] all the wicked and ungodly. Enoch, a righteous man, who _was_ with God, answered and spoke, while his eyes were open, and _while_ he saw a holy vision in the heavens.[22] This the angels showed me.

2. From them I heard all things, and understood what I saw; that which will not take place in this generation, but in a generation which is to succeed at a distant period, on account of the elect.

3. Upon their account I spoke and conversed with him, who will go forth from his habitation, the Holy and Mighty One, the God of the world:

4. Who will hereafter tread upon Mount Sinai; appear with his hosts; and be manifested in the strength of his power from heaven.

5. All shall be afraid, and the Watchers be terrified.

6. Great fear and trembling shall seize them, even to the ends of the earth. The lofty mountains shall be troubled, and the exalted hills depressed, melting like a honeycomb in the flame. The earth shall be immerged, and all things which are in it perish; while judgment shall come upon all, even upon all the righteous:

7. But to them shall he give peace: he shall preserve the elect, and towards them exercise clemency.

8. Then shall all belong to God; be happy and blessed; and the splendour of the Godhead shall illuminate them.

Footnote 21:

_to the rejection of._ N.B. The Italic words in the text supply an
ellipsis. In the notes they are used to mark the literal sense.

Footnote 22:

_which_ was _in the heavens_.

CHAP. II.

Behold, he comes with ten thousands of his saints, to execute judgment upon them, and destroy the wicked, and reprove all the carnal[23] for everything which the sinful and ungodly have done, and committed against him.[24]

Footnote 23:

_of flesh._

Footnote 24:

Quoted by St. Jude ver. 14, 15.

CHAP. III.

1. All who are in the heavens know what is transacted[25] _there_.

2. _They know_ that the heavenly luminaries change not their paths; that each rises and sets regularly, every one at its proper period, without transgressing the commands _which they have received_. They behold the earth, and understand what is there transacted, from the beginning to the end of it.

3. _They see_ that every work of God is invariable in the period of its appearance. They behold summer and winter: _perceiving_ that the whole earth is full of water; and that the cloud, the dew, and the rain refresh it.

Footnote 25:

_the work._

CHAP. IV.

They consider and behold every tree, how it appears to wither, and every leaf to fall off, except of fourteen trees, which are not deciduous; which wait from the old, to the appearance of the new _leaf_, for two or three winters.

CHAP. V.

Again they consider the days of summer, that the sun is upon it at its very beginning; while you seek for a covered and shady spot on account of the burning sun; while the earth is scorched up with fervid heat, and you become incapable of walking either upon the ground or upon the rocks in consequence of that heat.

CHAP. VI.

1. They consider how the trees, when they put forth their green leaves, become covered, and produce fruit; understanding everything, and knowing that He who lives for ever does all these things for you:

2. _That_ the works at the beginning of every existing year, that all his works, are subservient to him, and invariable; yet as God has appointed, so are all things brought to pass.

3. They see, too, how the seas and the rivers together complete their respective operations:

4. _But_ you endure not patiently, nor fulfil the commandments of the Lord; but you transgress and calumniate _his_ greatness; and malignant are the words in your polluted mouths against his Majesty.

5. Ye withered in heart, no peace shall be to you!

6. Therefore your days shall you curse, and the years of your lives shall perish; perpetual execration shall be multiplied, and you shall not obtain mercy.

7. In those days shall you resign your peace with the eternal maledictions of all the righteous, and sinners shall perpetually execrate you;

8. _Shall execrate_ you with the ungodly.

9. The elect shall possess light, joy, and peace; and they shall inherit the earth.

10. But you, ye unholy, shall be accursed.

11. Then shall wisdom be given to the elect, all of whom shall live, and not again transgress by impiety or pride; but shall humble themselves, possessing prudence, and shall not repeat transgression.

12. They shall not be condemned the whole period of their lives, nor die in torment and indignation; but the sum of their days[26] shall be completed, and they shall grow old in peace; while the years of their happiness shall be multiplied with joy, and with peace, for ever, the whole duration of their existence.

Footnote 26:

_the days of their life._

CHAP. VII. [SECT. II.[27]]

1. [28]It happened after the sons of men had multiplied in those days, that daughters were born to them, elegant and beautiful.

2. And when the angels, the sons of heaven, beheld them, they became enamoured of them, saying to each other, Come, let us select for ourselves wives from the progeny of men, and let us beget children.

3. Then their leader Samyaza said to them; I fear that you may perhaps be indisposed to the performance of this enterprise;

4. And that I alone shall suffer for so grievous a crime.

5. But they answered him and said; We all swear;

6. And bind ourselves by mutual execrations, that we will not change our intention, but execute our projected undertaking.

7. Then they swore all together, and all bound themselves by mutual execrations. Their whole number was two hundred, who descended upon Ardis, which is the top of mount Armon.

8. That mountain therefore was called[29] Armon, because they had sworn upon it, and bound themselves by mutual execrations.

9. These are the names of their chiefs: Samyaza, who was their leader, Urakabarameel, Akibeel, Tamiel, Ramuel, Danel, Azkeel, Saraknyal, Asael, Armers, Batraal, Anane, Zavebe, Samsaveel, Ertael, Turel, Yomyael, Arazyal. These were the prefects of the two hundred angels, and the remainder were all with them.

10. Then they took wives, each choosing for himself; whom they began to approach, and with whom they cohabited; teaching them sorcery, incantations, and the dividing of roots and trees.

11. [30]And the women[31] conceiving brought forth giants,

12. Whose stature was each three hundred cubits. These devoured all _which_ the labour of men _produced_; until it became impossible to feed them;

13. When they turned themselves against men, in order to devour them;

14. And began to injure birds, beasts, reptiles, and fishes, to eat their flesh one after another, and to drink their blood.

15. Then the earth reproved the unrighteous.

Footnote 27:

_Section_ II. Paris MS. transcribed by Woide.

Footnote 28:

The first two extracts made by Syncellus from the Greek commence here,
and end with the 15th verse of chap. x.

Footnote 29:

_they called._

Footnote 30:

This and the following verses of this chapter, viz. 11, 12, 13, 14,
15, seem to belong to the next chapter, and should perhaps be inserted
between the 8th and 9th verses of that chapter. Such appears to be
their situation in the Greek fragment, quoted by Syncellus.

Footnote 31:

_They._

CHAP. VIII.

1. Moreover Azazyel taught men to make swords, knives, shields, breastplates, the fabrication of mirrors,[32] and the workmanship of bracelets and ornaments, the use of paint, the beautifying of the eyebrows, _the use of_ stones of every valuable and select kind, and of all sorts of dyes, so that the world became altered.

2. Impiety increased; fornication multiplied; and they transgressed and corrupted all their ways.

3. Amazarak taught all the sorcerers, and dividers of roots:

4. Armers _taught_ the solution of sorcery;

5. Barkayal _taught_ the observers of the stars;

6. Akibeel _taught_ signs;

7. Tamiel taught astronomy;

8. And Asaradel taught the motion of the moon.

9. And men, being destroyed, cried out; and their voice reached to heaven.

Footnote 32:

_made them see that which was behind them._

CHAP. IX.

1. Then Michael and Gabriel, Raphael, Suryal, and Uriel, looked down from heaven, and saw the quantity of blood which was shed on earth, and all the iniquity which was done upon it, and said one to another, _It is_ the voice of their cries;

2. The earth deprived _of her children_ has cried even to the gate of heaven.

3. And now to you, O ye holy ones of heaven, the souls of men complain, saying, Obtain Justice for us with[33] the Most High. Then they said to their Lord, the King, _Thou art_ Lord of lords, God of gods, King of kings. The throne of thy glory is for ever and ever, and for ever and ever is thy name sanctified and glorified. Thou art blessed and glorified.

4. Thou hast made all things; thou possessest power over all things; and all things are open and manifest before thee. Thou beholdest all things, and nothing can be concealed from thee.

5. Thou hast seen what Azazyel has done, how he has taught every species of iniquity upon earth, and has disclosed to the world all the secret things which are done in the heavens.

6. Samyaza also has taught sorcery, to whom thou hast given authority over those who are associated with him. They have gone together to the daughters of men; have lain with them; have become polluted;

7. And have discovered crimes to them.

8. The women likewise have brought forth giants.

9. Thus has the whole earth been filled with blood and with iniquity.

10. And now behold the souls of those who are dead, cry out.

11. And complain even to the gate of heaven.

12. Their groaning ascends; nor can they escape from the unrighteousness which is committed on earth. Thou knowest all things, before they exist.

13. Thou knowest these things, and what has been done by them; yet thou dost not speak to us.

14. What on account of these things ought we to do to them?

Footnote 33:

_Bring judgment to us from._

CHAP. X.

1. Then the Most High, the Great and Holy One spoke,

2. And sent Arsayalalyur to the son of Lamech,

3. Saying, Say to him in my name, Conceal thyself.

4. Then explain to him the consummation which is about to take place; for all the earth shall perish; the waters of a deluge shall come over the whole earth, and all things which are in it shall be destroyed.

5. And now teach him how he may escape, and how his seed may remain in all the earth.

6. Again the Lord said to Raphael, Bind Azazyel hand and foot; cast him into darkness; and opening the desert which is in Dudael, cast him in there.

7. Throw upon him hurled and pointed stones, covering him with darkness;

8. There shall he remain for ever; cover his face, that he may not see the light.

9. And in the great day of judgment let him be cast into the fire.

10. Restore the earth, which the angels have corrupted; and announce life to it, that I may revive it.

11. All the sons of men shall not perish in consequence of every secret, by which the Watchers have destroyed, and _which_ they have taught, their offspring.

12. All the earth has been corrupted by the effects of the teaching[34] of Azazyel. To him therefore ascribe the whole crime.

13. To Gabriel also the Lord said, Go to the biters, to the reprobates, to the children of fornication; and destroy the children of fornication, the offspring of the Watchers, from among men; bring them forth, and excite[35] them one against another. Let them perish by _mutual_ slaughter; for length of days shall not be theirs.

14. They shall all entreat thee, but their fathers shall not obtain _their wishes_ respecting them; for they shall hope for eternal life, and that they may live, each of them, five hundred years.

15. To Michael likewise the Lord said, Go and announce _his crime_ to Samyaza, and to the others who are with him, who have been associated with women, that they might be polluted with all their impurity. And when all their sons shall be slain, when they shall see the perdition of their beloved, bind them for seventy generations underneath the earth, even to the day of judgment, and of consummation, until the judgment, _the effect of_ which will last for ever, be completed.[36]

16. Then shall they be taken away into the lowest depths of the fire in torments; and in confinement shall they be shut up for ever.

17. Immediately after this shall he, together with them, burn and perish; they shall be bound until the consummation of many generations.

18. Destroy all the souls addicted to dalliance, and the offspring of the Watchers, for they have tyrannized over mankind.

19. Let every oppressor perish from the face of the earth;

20. Let every evil work be destroyed;

21. The plant of righteousness and of rectitude appear, and its produce[37] become a blessing.

22. Righteousness and rectitude shall be for ever planted with delight.

23. And then shall all the saints give thanks, and live until they have begotten a thousand _children_, while the whole period of their youth, and their sabbaths shall be completed in peace. In those days all the earth shall be cultivated in righteousness; it shall be wholly planted with trees, and filled with benediction; every tree of delight shall be planted in it.

24. In it shall vines be planted; and the vine which shall be planted in it shall yield fruit to satiety; every seed, which shall be sown in it, shall produce for one measure a thousand; and one measure of olives shall produce ten presses of oil.

25. Purify the earth from all oppression, from all injustice, from all crime, from all impiety, and from all the pollution which is committed upon it. Exterminate them from the earth.

26. Then shall all the children of men be righteous, and all nations shall pay me divine honours, and bless me; and all shall adore me.

27. The earth shall be cleansed from all corruption, from every crime, from all punishment, and from all suffering; neither will I again send a deluge upon it from generation to generation for ever.

28. In those days I will open the treasures of blessing which are in heaven, that I may cause them to descend upon earth, and upon all the works and labour of man.

29. Peace and equity shall associate with the sons of men all the days of the world, in every generation of it.

Footnote 34:

_by the teaching of the work of Azazyel._

Footnote 35:

_send._

Footnote 36:

Here end the first two extracts made by Syncellus.

Footnote 37:

_and the work of righteousness and rectitude._

(No CHAP. XI.[38])
CHAP. XII. [SECT. III.[39]]

1. Before all these things Enoch was concealed; nor did any one of the sons of men know where he was concealed, where he had been, and what had happened.

2. He was wholly engaged with the holy ones, and with the Watchers in his days.

3. I, Enoch, was blessing the great Lord and King of peace.

4. And behold the Watchers called me Enoch the scribe.

5. Then _the Lord_ said to me: Enoch, scribe of righteousness, go tell the Watchers of heaven, who have deserted the lofty sky, and their holy everlasting station, _who_ have been polluted with women.

6. And have done as the sons of men do, by taking to themselves wives, and _who_ have been greatly corrupted on the earth;

7. That on the earth they shall never obtain peace and remission of sin. For they shall not rejoice in their offspring; they shall behold the slaughter of their beloved; shall lament for the destruction of their sons; and shall petition for ever; but shall not obtain mercy and peace.

Footnote 38:

The Paris MS. makes the last two verses of the preceding chapter, the
xi. chapter.

Footnote 39:

Paris MS.

CHAP. XIII.

1. Then Enoch, passing on, said to Azazyel: Thou shalt not obtain peace. A great sentence is gone forth against thee. He shall bind thee;

2. Neither shall relief, mercy, and supplication be thine, on account of the oppression which thou hast taught;

3. And on account of every act of blasphemy, tyranny, and sin, which thou hast discovered to the children of men.

4. Then departing _from him_ I spoke to them all together;

5. And they all became terrified, and trembled;

6. Beseeching me to write for them a memorial of supplication, that they might obtain forgiveness; and that I might make the memorial of their prayer ascend up before the God of heaven; because they could not themselves thenceforwards address him, nor raise up their eyes to heaven on account of the disgraceful offence for which they were judged.

7. Then I wrote a memorial of their prayer and supplication, for their spirits, for everything which they had done, and for the subject of their entreaty, that they might obtain remission and rest.

8. Proceeding on, I continued over the waters of Danbadan, which is on the right to the west of Armon, reading the memorial of their prayer, until I fell asleep.

9. And behold a dream came to me, and visions appeared above me. I fell down and saw a vision of punishment, that I might relate it to the sons of heaven, and reprove them. When I awoke I went to them. All being collected together stood weeping in Oubelseyael, which is situated between Libanos and Seneser, with their faces veiled.

10. I related in their presence all the visions which I had seen, and my dream;

11. And began to utter these words of righteousness, reproving the Watchers of heaven.

CHAP. XIV.

1. This is the book of the words of righteousness, and of the reproof of the Watchers, who belong to the world, according to that which He, who is holy and great, commanded in the vision. I perceived in my dream, that I was now speaking with a tongue of flesh, and with my breath, which the Mighty One has put into the mouth of men, that they might converse with it.

2. And understand with the heart. As he has created and given to men _the power of_ comprehending the word of understanding, so has he created and given to me _the power of_ reproving the Watchers, the offspring of heaven. I have written your petition; and in my vision it has been shown me, that what you request will not be granted you as long as the world endures.[40]

3. Judgment has been passed upon you: _your request_ will not be granted you.

4. From this time forward, never shall you ascend into heaven; He has said, that on the earth He will bind you, as long as the world endures.

5. But before these things you shall behold the destruction of your beloved sons; you shall not possess them, but they shall fall before you by the sword.

6. Neither shall you entreat for them, nor for yourselves;

7. But you shall weep and supplicate in silence. The words of the book which I wrote.

8. A vision thus appeared to me.

9. Behold, in _that_ vision clouds and a mist invited me;[41] agitated stars[42] and flashes of lightning impelled and pressed me forwards, while winds in the vision assisted my flight, accelerating my progress.[43]

10. They elevated me aloft to heaven. I proceeded, until I arrived at a wall built with stones of crystal.[44] A vibrating flame[45] surrounded it, which began to strike me with terror.

11. Into this vibrating flame I entered;

12. And drew nigh to a spacious habitation built also with stones of crystal. Its walls too, as well as pavement, were _formed_ with stones of crystal, and crystal likewise was the ground. Its roof had the appearance of agitated[46] stars and flashes of lightning; and among them were cherubim of fire in a stormy sky.[47] A flame burned around its walls; and its portal blazed with fire. When I entered into this dwelling, it was hot as fire and cold as ice. No _trace_ of delight or of life was there. Terror overwhelmed me, and a fearful shaking seized me.

13. Violently agitated and trembling, I fell upon my face. In the vision I looked,

14. And behold there was another habitation more spacious than _the former_, every entrance to which was open before me, erected in _the midst_ of a vibrating flame.

15. So greatly did it excel in all points, in glory, in magnificence, and in magnitude, that it is impossible to describe to you either the splendour or the extent of it.

16. Its floor was on fire; above were lightnings and agitated stars, while its roof exhibited a blazing fire.

17. Attentively I surveyed it, and saw that it contained an exalted throne;

18. The appearance of which was like that of frost; while its circumference resembled the orb of the brilliant sun; and _there was_ the voice of the cherubim.

19. From underneath this mighty throne rivers of flaming fire issued.

20. To look upon it was impossible.

21. One great in glory sat upon it:

22. Whose robe was brighter than the sun, and whiter than snow.

23. No angel was capable of penetrating to view the face of Him, the Glorious and the Effulgent; nor could any mortal behold Him. A fire was flaming[48] around Him.

24. A fire also of great extent continued to rise up before Him; so that not one of those who surrounded Him was capable of approaching Him, among the myriads of myriads who were before Him. To Him holy consultation was needless.[49] Yet did not the sanctified, who were near Him, depart far from Him either by night or by day; nor were they removed from Him. I also was so far advanced, with a veil on my face, and trembling. Then the Lord with his _own_ mouth called me, saying, Approach hither, Enoch, at my holy word.

25. And He raised me up, making me draw near even to the entrance. My eye was directed to the ground.

Footnote 40:

_in all the days of the world._

Footnote 41:

_clouds invited me, and a mist invited me._

Footnote 42:

_the running of the stars._

Footnote 43:

_hastening me._

Footnote 44:

_hail, crystal._

Footnote 45:

_a tongue of fire._

Footnote 46:

_the course of the._

Footnote 47:

_and their heaven_ (i.e. _whose heaven_) was _water_.

Footnote 48:

_A fire of flaming fire._

Footnote 49:

_And he required not holy counsel._

CHAP. XV.

1. Then addressing me, He spoke and said,[50] Hear, neither be afraid, O righteous Enoch, thou scribe of righteousness:[51] approach hither, and hear my voice. Go, say to the Watchers of heaven, who have sent thee to pray for them, You ought to pray for men, and not men for you.

2. Wherefore have you forsaken the lofty and holy heaven, which endures for ever, and have lain with women; have defiled yourselves with the daughters of men; have taken to yourselves wives; have acted like the sons of the earth, and have begotten an impious offspring?[52]

3. You being spiritual, holy, and possessing a life[53] which is eternal, have polluted yourselves with women; have begotten in carnal blood; have lusted in the blood of men; and have done as those _who are_ flesh and blood do.

4. These however die and perish.

5. Therefore have I given to them wives, that they might cohabit with them; that sons might be born of them; and that this might be transacted upon earth.

6. But you from the beginning were made spiritual, possessing a life which is eternal, and not subject to death for ever.[54]

7. Therefore I made not wives for you, because, being spiritual, your dwelling is in heaven.

8. [55]Now the giants, who have been born of spirit and of flesh, shall be called upon earth evil spirits, and on earth shall be their habitation. Evil spirits shall proceed from their flesh, because they were created from above; from the holy Watchers was their beginning and primary foundation. Evil spirits shall they be upon earth, and the spirits of the wicked shall they be called. The habitation of the spirits of heaven shall be in heaven; but upon earth shall be the habitation of terrestrial spirits, who are born on earth.

9. The spirits of the giants _shall be like_ clouds, which shall oppress, corrupt, fall, contend, and bruise upon earth.

10. They shall cause lamentation. No food shall they eat; and they shall be thirsty; they shall be concealed, and shall not[56] rise up against the sons of men, and against women; for they come forth during the days of slaughter and destruction.

Footnote 50:

_he said with his voice._

Footnote 51:

_O Enoch, O righteous man, and scribe of righteousness._

Footnote 52:

_giants._

Footnote 53:

_living a life._

Footnote 54:

_in all the generations of the world._

Footnote 55:

The third extract made by Syncellus begins here, and ends with the
first verse of the next chapter.

Footnote 56:

_and those spirits shall not._ M. De Sacy here remarks, that the sense
seems to require an affirmative, instead of a negative, clause.

CHAP. XVI.

1. And as to the death of the giants, wheresoever their spirits depart from their bodies, let their flesh, that which is perishable, be without judgment. Thus shall they perish, until the day of the great consummation of the great world. A destruction shall take place of[57] the Watchers and the impious.

2. And now to the Watchers, who have sent thee to pray for them, who in the beginning were in heaven,

3. _Say_, In heaven have you been; secret things, however, have not been manifested to you; yet have you known a reprobated mystery.

4. And this you have related to women in the hardness of your heart, and by that mystery have women and mankind multiplied evils upon the earth.

5. Say to them, Never therefore shall you obtain peace.

Footnote 57:

_It shall be consummated respecting._

CHAP. XVII. [SECT. IV.[58]]

1. They raised me up into a certain place,[59] where there was the appearance of a burning fire; and when they pleased they assumed the likeness of men.

2. They carried me to a lofty spot, to a mountain, the top of which reached to heaven.

3. And I beheld the receptacles of light and of thunder at the extremities of the place, where it was deepest. There was a bow of fire, and arrows in their quiver, a sword of fire, and every species of lightning.

4. Then they elevated me to a babbling stream,[60] and to a fire in the west, which received all the setting of the sun. I came to a river of fire, which flowed like water, and emptied itself into the great sea westwards.

5. I saw every large river, until I arrived at the great darkness. I went to where all of flesh migrate; and I beheld the mountains of the gloom which constitutes winter, and the place from which issues the water in every abyss.

6. I saw also the mouths of all the rivers in the world, and the mouths of the deep.

Footnote 58:

Paris MS., in which however the title of chap. xvii. is omitted,
although the section is noticed.

Footnote 59:

_one place._

Footnote 60:

_to water of life, which spoke._

CHAP. XVIII.

1. I then surveyed the receptacles of all the winds, perceiving that they contributed to adorn[61] the whole creation, and _to preserve_ the foundation of the earth.

2. I surveyed the stone _which supports_ the corners of the earth.

3. I also beheld the four winds, which bear up the earth, and the firmament of heaven.

4. And I beheld the winds occupying the exalted sky.[62]

5. Arising in the midst of heaven and of earth, and constituting the pillars of heaven.

6. I saw the winds which turn the sky, which cause the orb of the sun and of all the stars to set; and over the earth I saw the winds which support the clouds.

7. I saw the path of the angels.

8. I perceived at the extremity of the earth the firmament of heaven above it. Then I passed on towards the south;

9. Where burnt, both by day and night, six mountains formed of glorious stones; three towards the east, and three towards the south.

10. Those which were towards the east were of a variegated stone; one of which was of margarite, and another of antimony. Those towards the south were of a red stone. The middle one reached to heaven like the throne of God; _a throne composed_ of alabaster, the top of which was of sapphire. I saw, too, a blazing fire hanging over[63] all the mountains.

11. And there I saw a place on the other side of an extended territory, where waters were collected.

12. I likewise beheld terrestrial fountains, deep in the fiery columns of heaven.

13. And in the columns of heaven I beheld fires, which descended without number, but neither on high, nor into the deep. Over these fountains also I perceived a place which had neither the firmament of heaven above it, nor the solid ground underneath it; neither was there water above it, nor anything on wing; but the spot was desolate.

14. And there I beheld seven stars, like great blazing mountains, and like spirits entreating me.

15. Then the angel said, This place, until the consummation of heaven and earth, will be the prison of the stars, and the host of heaven.

16. The stars which roll over fire are those which transgressed the commandment of God before their time arrived; for they came not in their proper season. Therefore was He offended with them, and bound them, until the period of the consummation of their crimes in the secret year.

Footnote 61:

_that in them were the ornaments of._

Footnote 62:

_the height of heaven._

Footnote 63:

_which was over._

CHAP. XIX.

1. Then Uriel said, Here the angels, who cohabited with women, appointed their leaders;

2. And being numerous in appearance made men profane, and caused them to err; so that they sacrificed to devils as to gods. For in the great day _there shall be_ a judgment, with which they shall be judged, until they are consumed; and their wives also shall be _judged_, who led astray the angels of heaven that they might salute them.

3. And I, Enoch, I alone saw the likeness of the end of all things. Nor did any human being see it, as I saw it.

CHAP. XX.

1. These are the names of the angels who watch.

2. Uriel, one of the holy angels, who _presides_ over[64] clamour and terror.

3. Raphael, one of the holy angels, who _presides_ over the spirits of men.

4. Raguel, one of the holy angels, who inflicts punishment on the world and the luminaries.

5. Michael, one of the holy angels, who, _presiding_ over human virtue, commands the nations.

6. Sarakiel, one of the holy angels, who _presides_ over the spirits of the children of men that transgress.

7. Gabriel, one of the holy angels, who _presides_ over Ikisat,[65] over paradise, and over the cherubim.

Footnote 64:

_for_ he it is _who_ is over.

Footnote 65:

_Ikisat._ This appears to be a proper name.

CHAP. XXI.

1. Then I made a circuit to a place in which nothing was completed.

2. And there I beheld neither the tremendous workmanship of an exalted heaven, nor of an established earth, but a desolate spot, prepared, and terrific.

3. There, too, I beheld seven stars of heaven bound in it together, like great mountains, and like a blazing fire. I exclaimed, For what species of crime have they been bound, and why have they been removed to this place? Then Uriel, one of the holy angels who was with me, and who conducted me, answered: Enoch, wherefore dost thou ask; wherefore reason with thyself, and anxiously inquire? These are those of the stars which have transgressed the commandment of the most high God; and are here bound, until the infinite number of the days of their crimes be completed.

4. From thence I afterwards passed on to another terrific place;

5. Where I beheld the operation of a great fire blazing and glittering, in the midst of which there was a division. Columns of fire struggled together to the end of the abyss, and deep was their descent. But neither its measurement nor magnitude was I able to discover; neither could I perceive its origin. Then I exclaimed, How terrible is this place, and how difficult to explore!

6. Uriel, one of the holy angels who was with me, answered and said: Enoch, why art thou alarmed and amazed at this terrific place, at the sight of this _place of_ suffering? This, he said, is the prison of the angels; and here they are kept for ever.

CHAP. XXII. [SECT. V.[66]]

1. From thence I proceeded to another spot, where I saw on the west a great and lofty mountain, a strong rock, and four delightful places.

2. Internally it was deep, capacious, and very smooth; as smooth as if it had been rolled over: it was both deep and dark to behold.

3. Then Raphael, one of the holy angels who were with me, answered and said, These are the delightful places where the spirits, the souls of the dead, will be collected; for them were they formed; and here will be collected all the souls of the sons of men.

4. These places, in which they dwell, shall they occupy until the day of judgment, and until their appointed period.

5. Their appointed period will be long, even until the great judgment. And I saw the spirits of the sons of men who were dead; and their voices reached to heaven, while they were accusing.[67]

6. Then I inquired of Raphael, an angel who was with me, and said, Whose spirit is that, the voice of which reaches _to heaven_, and accuses?

7. He answered, saying, This is the spirit of Abel, who was slain by Cain his brother; and who will accuse that brother,[68] until his seed be destroyed from the face of the earth;

8. Until his seed perish from the seed of the human race.

9. At that time therefore I inquired respecting him, and respecting the general judgment, saying, Why is one separated from another? He answered, Three _separations_ have been made between the spirits of the dead, and thus have the spirits of the righteous been separated.

10. Namely, _by_ a chasm, _by_ water, and _by_ light above it.

11. And in the same way likewise are sinners separated when they die, and are buried in the earth; judgment not overtaking them in their lifetime.

12. Here their souls are separated. Moreover, abundant is their suffering until the time of the great judgment, the castigation, and the torment of those who eternally execrate, whose souls are punished and bound there for ever.

13. And thus has it been from the beginning of the world. Thus has there existed a separation between the souls of those who utter complaints, and of those who watch for their destruction, to slaughter them in the day of sinners.

14. A receptacle of this sort has been formed[69] for the souls of unrighteous men, and of sinners; of those who have completed crime, and associated with the impious, whom they resemble. Their souls shall not be annihilated in the day of judgment, neither shall they arise from this place. Then I blessed God,

15. And said, Blessed be my Lord, the Lord of glory and of righteousness, who reigns over all for ever and for ever.

Footnote 66:

Paris MS.

Footnote 67:

_blaming or reproving._

Footnote 68:

_and he will accuse him._

Footnote 69:

_Thus has it been made._

CHAP. XXIII.

1. From thence I went to another place, towards the west, unto the extremities of the earth,

2. Where I beheld a fire blazing and running along without cessation, which intermitted its course neither by day nor by night; but continued always the same.

3. I inquired, saying, What is this, which never ceases?

4. Then Raguel, one of the holy angels who were with me, answered,

5. And said, This blazing fire, which thou beholdest running towards the west, is _that of_ all the luminaries of heaven.

CHAP. XXIV.

1. I went from thence to another place, and saw a mountain of fire flashing both by day and night. I proceeded towards it; and perceived seven splendid mountains, which were all different from each other.

2. Their stones were brilliant and beautiful; all were brilliant and splendid to behold; and beautiful was their surface. Three _mountains_ were towards the east, and strengthened by being placed one upon another; and three were towards the south, strengthened in a similar manner. There were likewise deep valleys, which did not approach each other. And the seventh mountain was in the midst of them. In length they all resembled the seat of a throne, and odoriferous trees surrounded them.

3. Among these there was a tree of an unceasing smell; nor of those which were in Eden was there one of all the fragrant trees which smelt like this. Its leaf, its flower, and its bark never withered, and its fruit was beautiful.

4. Its fruit resembled the cluster of the palm. I exclaimed, Behold! this tree is goodly in aspect, pleasing in its leaf, and the sight of its fruit is delightful to the eye. Then Michael, one of the holy and glorious angels who were with me, and _one_ who presided over them, answered,

5. And said: Enoch, why dost thou inquire respecting the odour of this tree?

6. _Why_ art thou inquisitive to know it?

7. Then I, Enoch, replied to him, and said, Concerning everything I am desirous of instruction, but particularly concerning this tree.

8. He answered me, saying, That mountain which thou beholdest, the extent of whose head resembles the seat of the Lord, will be the seat on which shall sit the holy and great Lord of glory, the everlasting King, when he shall come and descend to visit the earth with goodness.

9. And that tree of an agreeable smell, not one of carnal _odour_,[70] there shall be no power to touch, until the period of the great judgment. When all shall be punished and consumed for ever, this shall be bestowed on the righteous and humble. The fruit of this _tree_ shall be given to the elect. For towards the north life shall be planted in the holy place, towards the habitation of the everlasting King.

10. Then shall they greatly rejoice and exult in the Holy One. The sweet odour shall enter into their bones; and they shall live a long life on the earth, as thy forefathers have lived; neither in their days shall sorrow, distress, trouble, and punishment afflict them.

11. And I blessed the Lord of glory, the everlasting King, because He has prepared _this tree_ for the saints, formed it, and declared that He would give it to them.

Footnote 70:

_of flesh._

CHAP. XXV.

1. From thence I proceeded to the middle of the earth, and beheld a happy and fertile spot, which contained branches continually sprouting from the trees which were planted in it. There I saw a holy mountain, and underneath it water on the eastern side, which flowed towards the south. I saw also on the east another mountain as high as that; and between them there were deep, but not wide valleys.

2. Water ran towards the mountain to the west of this; and underneath there was likewise another mountain.

3. There was a valley, but not a wide one, below it; and in the midst of them were other deep and dry valleys towards the extremity of the three. All these valleys, which were deep, but not wide, consisted of a strong rock, with a tree which was planted in them. And I wondered at the rock and at the valleys, being extremely surprised.

CHAP. XXVI.

1. Then I said, What means this blessed land, all these lofty trees, and the accursed valley between them?

2. Then Uriel, one of the holy angels who were with me, replied, This valley is the accursed of the accursed for ever. Here shall be collected all who utter with their mouths unbecoming language against God, and speak harsh things of His glory. Here shall they be collected. Here shall be their territory.