Enoch, book of the secrets of

In Origen's de Princip. i. 3. 2 we Ihid the following statement in reference to the Bk. of Enoch : — ' Nam et in eo libello . . (juem Hennas conscripsit, ita refertur : Prinio omnium crede, quia unus est Deus, qui . . esse fecit omnia . . sed et in Enoch libro his similia describuntur.' Now, as a matter of fact, this statement cannot be justified from the Ethiopic Enoch.

Accordingly, till the discovery of the present book it was necessary to assume «itliei EXOCn, BOOK OF SECRETS OF ENOCH, BOOK OF SECKETS OF T09 that we liad liere a mistake of Driven, or else tliat he liail before liini a portion of the Enocli literature nnknuwii to later generations. That the latter as.

suMi|ition was the true one we are now aVile to see : lor in tlie ' The Book of tlie Secrets of Enoch ' we have an elaborate account of the creation, 24- 29^', and an insistence on the unity of God, 33* 36'. Further, in the Testaments of the XII Patriarc/is there are several direct references to the Uk. of Enoch. Some of them have clearly to do with the Ethiopic Enoch, but others have as clearly no connexion with it.

Now, the bulk of the latter may be traced to the book with which we are at present dealing. This book, as it has been pre- served only in Slavonic, it will be convenient to call ' the Slavonic Enoch ' in contradistinction to the older book, which we may fitly designate ' the Ethiopic Enoch,' seeing that it has come down to us in Its entirety only in that language.

This new fragment of the Enoch literature has onlv recently come to light through certain MSS whicli were found in Russia and Servia. Although the very knowledge that such a book ever existed was lost for probably I'JOO years, it was nevertheless much used both by Christian and heretic in the early centuries. Thus citations appear from it, though without acknowledgiiient, in the liook of Adam and Eve, the Apocalypses of Moses and I'aul (A.D.

400-500), the Sibylline Oracles, the Ascension of Isaiah, and the Ep. of Barnabas (A.D. 70-90). It is quoted by name in the apocalyptic portions of the Testaments of the A'll Patriarclis (c. A.D. 1). It was referred to by Origen, and probably by Clement of Alexamlria, and was used by Iren.eua. Some phrases of NT may be derived from it. Tht Slaronie Jf.5.?.— There are ave Slav. MS8. The first (i.t. A) belonK'8 to the 17th cent., and contains the complete text.

It was cditcHl by Popov in ISSU, and forms tlie basis of the text which appears in the Morflll.Charles ed. of 18;»0. Tlie ■ccond M.S— ft IKth cent, one— was discovered by Sokolov in 1886. This also preserves the complete text. The remaining three MSS are very incomplete. The most important of these {i.e, B) is preserved in the Public Library of Belgrade. Ediliojis and TTanslations. — The present writer, learning throiifh a German review in 1802 of the existence of a Slav. VS of the Ethiopic Bk.

of Enoch, at once proceeded by Mr. MorfllTs help to make himself ac()uainted with two distinct recensions of this work. This speedily led to the discovery that it was not a Slav. VS of the Ethiopic Enoch, but of a hitherto unknown and extremely valuable nseudepitfrnph. By means of Mr. Morflll's tr. of the .M.^S A ana B and of Sokolov's t6xt«, an En^. V8 and ed. of this book was issued in the bcfrinninfc of 180G. Six months later Bonwetsch's Da .^tav. Ilenochtntch appeared, in which German tr.

of the M.SS A and B are given side by side, preceiled by a short introdiietion, founded professedly in the main ou Ctiarles' edition. This is a serviceable work. II. Language and Place of Writing.— The main part of this book was written at the first in Greek. This is clear from such statements as (1) 30" 'And I gave him a name {i.e. Adam) from the four substances : the East, the West, the North, and the South.' Adam's name is thus derived from the initial letters of the Gr.

names of the four quarters, i.e. dvoroXii, iuatt, ipKTos, luTTiuppla. Tills fanciful derivation was first elaboritcd in Greek, as it is impossible in the Sem. languages; but the iilea that Adam was created from dust belonging to the four quarters of the earth is Jewish. (2) The writer follows the chron- ologj- of the lyXX. (3) In 50' be rc|iroduce8 the LX.\ text of I)t 32» against the Hebrew. (4) He constantly uses Sir, which wa.s chiclly current in Egypt.

Ihit though tlie main pari of the book was written originiilly in (!rccU, certain portions of it were based on llcb. originals. Such an hypo- thesis is necessary to account for the quotations from or references to it which appear in the Testaments of tlir XII Patrinrihs. 1 he fact that the latter work was written in Hebrew obliges us to ooncludo that its authors drew upon Ueb. originals in their references to and quotations from the Slavonic Enoch. The l>ook was written in Eg3'pt.

This is deducible from the following facts: — (1) From the variety of speculations which it holds in common with I'hilo and other Hellenistic writers : thus souls were created before the foundation of the world, 23» ; cf. Philo, <k Homno, i. 22 ; Wis 8>"-». Again, man has seven natures, 30"; cf. I'hilo, de Mundi Op. 40. (2) The whole Messianic teaching of OT linds not a single echo in the work of this Hcllcnized Israelite of Egypt, although he shows familiarity with most of its books.

(3) The I'hceni.xes and Clialkydries of ch. 12 are natural products of the Egjp. imagination. (4) The syncretistic char- acter of the creation narrative in 25-26 betrays Egyp. elements. III. Kelation to Jewish and Cueistian Litep.atuue. ilaterials originally derived from this t>ook are discoverable in Cedrciius and Joel (a.d. lu50-l-.iU0), though in these authors these materials are assigned to other names. Two p-ossages of the Book of Adam and Eve in I. vi. and viii.

are alt but quota- tions from 29^- and al- of our book. Again, in the Apoc of Moses (ed. Tisch. 1806), p. 19, we have a further development of 14^4 of our text. Just as in the Apoc. of Paul, p. 64, curct irrit i wetfiuiti^Of, Ivfdc . . ilviper . . i, w iT«,iTat,(To T» Tttv/j.x TO «>-j«>, is a Christian adaptation of 8^ And in the midst (of Paradise is) the tree of Ufe ... on which God_ rests when lie comes unto Paradise.' Again, the words, p. 64, ix rr.t pl^y-.e tcirou i^'PX^' . .

i/iatp, fj,t/>i^o;At»> lit rtffffaipn epiyuxret, and p. 62, TOTxutt Tirrtcfit; . . f:cTtt fj^tXi Ktti y«.Xet tut I Xeeie xa't olvo^ are verlial reproductions ot 8 ' Erom its root in the garden there go furth four streams which pour honey and milk, oil and wine, and are separated in four directions.* The passage in the aiionymoiia De Montibiis Sina et ^km, 4, is ultimately derived from ;ilii^, and Augustine's peculiar speculation on the eighth eternal day (De Civ. xxii. 3)1. 0) from SS'.

Still earlier we find almost a verbal reproduction of 50^-611 Id the Sibylline Dracles, ii. 76. In Iren»us, Contra Ufjer. v. 28. 3, the Jewish speculation of 33 ^ is reproduced, and possibly in Origen (see Loiiiinatiwch, ed. xxi. 69). However this may be, there is no doubt as to the direct reference to 24-30. 33*, in the Df- I'ri7u-ip. i, 3. 2. as we have already shown above. In a still earlier period, a.d. 60-100.

the writer of the Ascension of Isaiah ^is was most probabtv ac()uainted with 19^, and the writer of the Apoc. Bar 69j » 10 11 with various passages of this book. In the Ep. of Barnabas 155-8, and probably in 181, the thought and diction are dependent on 32^33 and 30'*. In NT the similarity of matter and language is Bufliciently great to establish a close connexion, if not a literary dependence. With Mt 5' ' Blessed are the peacemakers,' cf.

52" ' Blessed is he who establishes peace ' ; with Mt 5"" "• " ' Swear not at all,' etc., cf. 49' ' 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 man, let them swear by a word, yea, yea, or nay, nay.' Again, with Mt 7" and 25" cf. 42'* and 9' ; with Jn 14^ cf. 6P ; with Eph 4» cf. 42'» ; with Kev 9' and 10»-« ef. 42' and 65'. still earlier we find this book not only Ofled. but quoted by name in the Test.

Dan. 6, where the statement, rit vhi/m^tw riii cAarr itlyi^f ykf i ^<^Aa> 'Ef«y r«v itnmim, 'in i »fx" l/Av irT» « 2<xT««c, is drawn from 18^ "These are the Ongorl (i.«. 'V..ypKyapi>') who with their prince Satanail reject^-d the holy Ijord.' Finally, the references to Enoch in Te^t. A'avh. i^ ■ !>-(« i ypa^ dc/i« E»^x ' A'V ■■' vf^it mrtr^vrtroi ir4 Knpiev.

wtptvc/^utot lutTdt wirtit wutrtpittt iStaiw, maii vm)«-iti MMfii wirmt «»^<a* loiauo"- Mu iroc^u ufMt KupiH etixu^Xi»r'»r . . Imt it «,«XM<r^ KupitK v«icfT«( vf^e, arc an adaptation of 34' ^ ' I know the wirki ilriess of men . . that tliey will cost o(T my yoke . . and flu all the world with . . sodomy and all other impure practices . . and on thisaiu-oiint t will bring a deluge upon the earth, and I will di-'Stroy all.' In the Tejit. Sim. 6, Text. Ben).

9, we Ilnd ailditiorial references to this prophecy, in which Enoch foretoUI the iniimre pnietices of men. Test Jud. 18 may be derived from the same sourc*. IV. Date and AuTiionsHrp. — The question of the date has to a large extent been determined alrc.uly. The nortions which have a lleb. back- ground are at latest pre-Christian. This follows fioiii the fact of their quotation in the Tcstainents nf the XII Patriarchs.

Turning to the rest of the book, the terminus a quo is (letermined by the fact that it frequently uses Sir, cf. 43"' 47» 52 61''- ' etc. The Ethiopic Enoch, further, is oontinu- 710 ENOCH, BOOK OF SECRETS OF ENOCH, BOOK OF SECRETS OF ally presupposed in the background. Its phrase- Oiogy and conceptions are reproduced, V- ' 33- """ 35^'etc. At times its views are put forward in a developed form, 8>- '■' 40'» 64» ; and occasionally divergent conceptions are enunciated, 16' 18 .

Finally, explanations are claimed to have been given by this writer which, as a matter of fact, are not to be found in his writings, but in the Ethiopic Enoch, see 4U°- '• '• ". It is possible that Wis was also used by our author, see 65^. Since, therefore, Sir, Eth. Enoch, and Wis (!) were used by this author, his work cannot have been earlier than B.C. 30. ^ , The terminus ad quern must be set down as earlier than 70 A.D. For (1) the temple is still standing.

(2) This book was known and used by the writers of the Ep. of Barnabas and the Ascension of Isaiah, and probably by some of the writers of NT. We may therefore with reasonable certainty assign the composition of this book in Greek to the period A.D. 1-50, to an author who is thus a con- temporary of Philo, and who holds many specula- tions in common with him. The author was an orthodox Hellenistic Jew who lived in Egypt.

He believed in the value of Bacrihces, 42« SQ"- 66^ (but he is careful to enforce enlightened views with regard to them, 45'- 61'- °), in the law, 52'-», and in a blessed immortality, 50^ 65*- '"'°, in which the righteous will wear 'the raiment of God's glory,' 22^ In Questions affect- ing the origin of the earth, sin, death, he allows himself the most unrestricted freedom, and borrows from every quarter.

Thus Platonic 30'«, Egyptian 25'-', and Zend SS""' elements are incorporated in this system. The result is highly syncretistic. V. Analysis of Contents. — The book opens with a short account of Enoch as 'a very wise man" whom ' God loved and received, so that he should see the heavenly abodes, the kingdoms of the wise, great, and never-changing God.' In ch. 1 two an!,'tl8 appear to E., and bid him to make ready to ascend with them unto heaven. In ch. 2 E.

admonishes his sons ' not to worship vain gods; not to turn aside from God, but to walk before the face of the Lord and keep his judgments,' and directs them not to seek for him till he is brought hack to them.

Thereupon (3-8) the angels carry E, aloft through the air to the first heaven, where he sees a verj- great sea, greater than the earthly sea ; likewise the elders and the rulers of the stars, and the treasuries of the snow and ice and the dread angels lliat giiard them, and the treasuries of the clouds and of the dew and their guardian angels. Thence (7) he is carried to the second heaven, where he sees 'the prisoners suspended, reserved for, and awaiting the eternal Ju<igment.'

And these angels, who together with their prince had rebelled against Crtxi, besought E. (Just as in Eth. Enoch IS-") to intercede for them. And E. answered, ' Who am I, a mortal man, that I should pray for angels? Who knows whither I go, or what awaits mcY' Next E. is carried up to the third heaven (8), and placed 'in the midst of a garden." And he sees there ' all the trees of beautiful colours, and their fruits ripe and fragrant . . and the tree of lite ...

on which God rest* when he comes into Paradise,' and the four streams which go forth from its root, 'pouring honey and milk, oil and wine. . And these go down to the Paradise of Eden, between corruptibility and incorruptibility. . ' And the angels inform E. that ' this place la prepared as an eternal inheriUnce ' for those ' who turn their eyes from unrighteous- ness and accomplish a righteous Judgment, and give bread to the hungrv, and clothe the naked, and raise the fallen, . .

and walk without blame before the face of the Lord.' E. is then taken to the northern region of this heaven (10), and show-n 'a very terrible place ' of ' savage darkness and impenetrable gloom,' with ' fire on all sides, and on all sides cold and ice.' He u then told that ' this place is prepared as an eternal inheritance | for those * who commit evil deeds on earth, sodomy, witchcraft," . .

who oppress the poor, who are guilty of 'stealing, flying, calumnies, envy, evil thoughts, fornication, murder,' who 'worship gods without life.' Thence E. is conduoted to the fourth heaven, where he is shown the courses of the sun and moon (11), and the phoenixes and the chalkadri (12), 'withtlie feet and tails of fions and the heads of crocodiles; their appearance was of purple colour like the rainbow ; their size nine hundred measures.

Their wings were like those of angels, each with twelve, and they attend the chariot of the sun.' And the angels show him also the eastern and western pates of the sun (13-16), and 'an anned host serving the Lord with cymbals and organs' (17). In 18 E. is taken up to the fifth heaven, where he sees the watchers who had rebelled, and whose bretliren were alreadv confined in torment in the second heaven.

Then he passes to the sixth heaven (19), where are the angels who regulate all the powers of nature and the courses of the stars, and write down the deeds of men. Finally, E. ia raised to the seventh heaven (20-21), where he sees God sittingon His throne^ and the heavenly hosts in their ten orders on the steps of ths throne, and the seraphim singing the tnsagion. And t- (-.!)

fell down and worshipped ; and Michael, at God s command, took from him his earthly robe and anointed hun with the holy oU from the or6or muerUardicB, the olive tree that stood in the garden, and clothed him with the ' raiment of Ood s glory. And thus E, became Uke one of the glorious ones. And b.

(li), under the instruction of Vretil, wrote a«5 books "i thirty dayj and thirty nights about things in heaven and earth, and about the souls if men created from eternity, and their future dwelling- places. In 24-26 God makes known to E. how He created the invisible out of the visible : how He commanded Adoil (possibly a corruption of Uriel = light of God) and Arkhas to come forth and buret asunder, and so the light on high and the world below were produced.

And God divided the light and the darkness (27), and made the seven heavens. And (iod caused the waters which are under the heavwis to be gathered into one place, and out of the waters He made the earth and an abyss in its midst C'S) Such was the work of the first day. And on the second day God • fashioned for all the heavenly hosts a nature hke that of fire ■ (291-3), and one of the archangels, Satanail, rebelled and God cast him down from the heights (29» <•).

And on the third dav God (30i 2) caused the earth to produce trees and herbs and every seed that U sown, and planted Paradise. And on the fourth (303-6) God ordered great lighU to be in the various circle* of the heaven3,i.e. Kruno, Aphrodite, Ares, the Sun, Zeus, Hennes, the Moon.

And Ood appointed the sun and moon to give light to the earth, and to proceed through the twelve signs of the zodiac And on the fifth (30' W) God created the fish of the sea and the fowl of heaven, and everything that moveth on the earth And on the sixth He made man from seven substances, and railed him Adam, from the four quarters of the worid, and showed to him the two wavs of light and darkness.

And while Adam was m 1 aradise the heavens were open so that he could see the angels ^^ heaven (31) ; but Satan envied hun, and deceived Eve. And uoa established the eighth day (331- »), at the >-if.'"'"'"e; »' *'"'=^ time should be no more. And God announced Hmise f to E^ M • the eternal One. and the One not made with hands. My '^°^ is my counsellor, and my word is reality.' "The coiTUption of the earth and the Deluge are then foretold, and the preseri-at on of Noah ch 35. God bids E.

to return to the earth for thirtj days and teach his sons during that time (36-38). L admonishes and instmcts his sons, and tells them what he ^as seen the courses of the sun and moon, the seasons the winds, the thunder and lightning. Hades and hell and Paradise, and gives uttenuice to nine beatitudes (39-42). He impresses on them the incom- parable dignity of goodness-' none is greater than he who fears God ■ (43).

They are not to re^ Ue the person of man, for he who reviles man in reality reviles God: they are to make their offerings, and yet not to value them unduly, but consider the motive mther from which they spring (44-16). L.

gives his books to his sons (47) ; instructs them not to swear, neither by heaven nor by earth nor by any other ^rea are which G(xi made (49) ; bids them in meekness to accomplish the number of their davs, to refrain from avenging themselves, and to be open-handed to those in need (.■iO-61). Again he "'"nciates seven beatitudes and their corresponding woes (62). "The departed saints do not intercede for the hving (63). At the close of the appointed time (65-69) E. again addresses his sons.

He announces to them his coming departure to the highest heavens. He declares that no soul shall pensh till the final iud.inent, and that the souls of beasts will then bring charges Snst the men who ill-treated them. He gives further instruc- tion as to sacrifice, and their duty to the needy, aiid warns gainst uimatural sins, contempt and lying ('«-63)- . J^e Peop^ assemble in Achuzan to take leave of E He addreMes them on various topics, and exhorts them to faithfulness.

He announces the great judgment, after «hi^^h 'the times shall perish, and there shall be no year, nor month, nor daJ. ana there shall be no hours.' ' Moreover, there shall be no labour nor sickness, nor sorrow, anxiety, nor need, nor night nor darkness, but a great light.' He is then earned oH W the hi-hest heaven. And his sons thereupon build an altar m Achuzan and hold high '.estival, rejoicmg and praismg God (64-fl8). VI The AtJTHOK's Views on Anthropology.

— Ali tlie souls of men were created before the foundation of the world, 23», and also a future place of abode in heaven or hell for every indi- vidual eoul, 49» 58» 61». Mans body was made of seven substances, 30«, and his name, as we liave already seen, was given to him by God from the four quarters. Man was created originally good • free will was bestowed upon him, with the knowledge of good and evil.

He was instructed in tlie two ways of light and darkness and then permitted to mould his own destiny, 30'». liut his connexion with the body biassed his preferencea in tlie direction of evil, and death ensued as the wa.'es of sin, oO'". All men will be judged hnal y, 4Qi?.is. ti,e ri.rliteous will e.scjii)e tlie last judg- ment, (i,^.

» UG', and be gathered to eternal life j bu« hell will be the eternal abode of the wicked, lO;^- and there is no place of repentance after death, iZ ENOCH (CITY) EX-ROGEL 711 ^^I. Value of the Book rx f.i.ucidatijtg cox- TF.MI'ORARY AND SUllSEliUENT THOUGHT. — Fresh evidence on the following beliefs is contributed by this book. i. The millennium. — This Jewish con- ception is first found in 32, 33°. From this its oriirin is clear.

The account in Gn of the first week of creation came in pre-Christian times to be regarded, not only as a historj- of the past, but as a forecast of the future history of the world so created. Thus, as the world was created in six days, its his- tory was to last 6000 ; for 1000 years wifli God are as one day ( Ps 90\ Jub. 4», 2 P 3») ; and as God rested on the seventh day, so at the close of 6000 years there shoulil be a rest of 1000 years, i.e. the mil- lennium.

Thereupon followed tlie future world of eternal bliss, designated as the eighth eternal day. ii. The seven heavens. — The detailed account of the seven heavens in this book has served to explain diflioulties in OT conceptions of the heavens, and has shown beyond the reach of controversy that the sevenfold division of the heavens was accepted by St. Paul and the author of Hebrews, and probably in Rev.

From this book, further, it is clear that a feature impossible in modem conceptions of heaven shows itself from time to time in pre-Christian and also in early Cliristian conceptions, i.e. the belief in the presence of evil, or in the possibility of its appearance in the heavens. For a discussion of this question the reader should consult Expository Times (art. ' The Seven Heavens '), Nov. and Dec. 1895, and Charles, The Book of the Secrets of Enoch, pp. xxx-xlvii. R. H. ChaelES.