2 Enoch 30 - The Eight-Day Creation and Adam

2 Enoch 30
Section: Heavenly Journey (Ten Heavens)
Translated by W.R. Morfill, ed. R.H. Charles (1896)

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Here Satanail was hurled from the Heights with his Angels

4. *One of these in the ranks of the Archangels, having turned away with the rank below him, entertained an im- possible idea, that he should make his throne higher than the clouds over the earth, and should be equal in rank to My power. 5. And I hurled him from the heights with his angels. And he was flying in the air continually, above the

abyss}.

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

1 B om.

&. From the fire I made the… angels. So Pesikta 3°; see Weber L.d.J.161. 4. One of these… with the rank’below him. This is clearly Satan, The rank below him is probably the watchers. But however we interpret the text we are beset with difficulties, There are conflicting elements in the text, See xii. and xviii. with notes: vii; xix; xxxi. 3-7 (notes). Make his throne higher than the clouds. 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 theair’; vi.12; Test. Benj. 3 Tov depiov mvedparos Tov BeAlap: Ase. Is. iv, 2 ‘ Berial angelus magnus res huius mundi… descendet e fir- mamento suo’; vii. g ‘ 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 sphers of the moon, which is the last under all, is a firmament. ..and there the souls of the demons are,’ Cf, Eisenmenger, ii. 411. According to the Stoics, on the other hand, the abode of the blessed was under the moon. Cf. Tertull. De An. 54; Lucan ix. 5 sq. For other authoritigs see Meyer on Eph. ii. 2; Eisenmenger, ii. 456. Itishard 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

third day. On the third day I ordered the earth to produce

• creat: trees, such as bear fruit, and mountains?, 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. 2. Then it was evening, and it was morning, being the fourth day® On the fonrth day ° I ordered that there should be great lights in the circles of the heavens. 3. In the first and highest cirele I placed

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

XXX. ’ Bom. Inverse 1 A adds Tuesday as title before On the third day. 7 All sorts of tress and high mountains,B. Aom. ‘ Badds befors I produced living things and prepared food forthem. ‘ Bom. ; Sok. supports text, but adds of the earthafter renewing. A adds Wednes- day as title of 2-7. © B omits VERSES 2-7”, 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

Ta Kapmpd Te xai axapra. Every seed that is sown. This phrase is fuund in Jubilees, ii. 7, as one of the

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

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 meanins: ror ovpaydy pacw Exrd S:e(@oGar nverors. 3. Gen. i. 14-19. In the Chrono- graphy of Joel, circ. 1200 A. D., p. 34 (ed. Bekker, 1836), the discovery of the signs of the Zodiac, the solstices and the seasons, and the naming of the planets, are assigned to Seth ; but as such discoveries were anciently assigned to Enoch, and were only in later tradition ascribed to Seth, we may not unreasonably regard the mention in Joel of the five planets, Kronos, Zens, Ares, Aphrodite, Her- mes, as ultimately derived from the Enoch literature. The statement in Joel is, 6 5& SHO wpwros éfedpe .. . Ta onueia TOU ovpavod Kal Tas Tpomas Tay évaut@y … nai Tois darpors énéOnnev évoparta Kal Trois wévTe TXkavyTais eis 76

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 zo * 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 ®. ve Then it was evening and the morning, the fifth day. *On the fifth day ’ * I commanded the sea to produce® fish, * and

1 A om.

5 The twelve months, A.

and multiply.

yvepiferdar ind tav dvOpirav Kai povoy’ Kai Toy pey mpaToy mAavATHY éxddece Kpdvoy, tov 5é Sedrepoy Ala, rv Tpirov “Apea, Tov Tétaprov “Adpoditny kal Tov wépmtov ‘Eppqv. In the mys- teries of Mithras, described in Origen, Contra Celsum vi. 22, the five planets and the sun and moon are said to be connected by a heavenly ladder. From the first words of the preceding ch. we see that these heavenly hodies had soine connexion with the seven heavens, as in our text. The order in which the planets and the sun and moon are mentioned in Contra Celsum differs from that given above, and is as follows: Krones, Aphrodite, Zeus, Hermes, Ares, Selene, Helios. The five planets are first referred to by Philolaus, a Pythagorean, and later by Plate in his Zimaeus, but not by their individual names (#Acos kat geAnvn Kal wévte GAA dorpa énixdny éxovra mAavnrar), These names, which are not found till we come

2 A adds the lesser. lesser stars, and on the lower, A.

3 And TI adorned it with the

• To every living thing, A.

6 And their reverberations, and new births, and making cf the hours as they ge, Sok. day A adds Thursday, and after sixth day it adds Friday.

7 Bom. After fifth ®§ B adds

down to the Hpinomis, the work of a disciple of Platc, are enumerated as follows, each with an appellation derived from « god: Tdv Tot Kpévov, Tov tov Atds, Tov Tod”Apeos, THY THs ’“Adpoditns, Tov Tov ‘Epyov. Accord- ing to Archimedes (Macrcb. in Somn. Scip. i.19. 2) the order cf the planets was as follows: Saturn, Jupiter, Mars, the Sun, Venus, Mercury, the Moon, and this erder was generally adopted by Cicero (de Div. ii. 43), Manilius G. 803, 6), Pliny, &. WV. ii. 6. The five planets were known to Israel in O, T. times: Kronos as fi’3 Amos v, 26; Aphrodite as bbe Is, xiv. 12; Ares as bon9 2 Kings xvii. 3¢; Zeus as J Is. lxv. 11; Hermes as 12) Is. xlvi. 1. 5. The Sun

. . according te each sign of the

Zodiac, See ch. xiii-xiv. and Eth. En. lxxii. The moon, &c. See Ivi. and Eth. En. lxxiii-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. ( 1) His flesh from the earth; (2) his blood * from the dew; (3) his eyes from the sun; (4) his bones from the stones; (5) his thoughts from the swiftness of the angels, and the clouds; (6) his veins * and hair from the grass of the earth 5; (7) his

1 B om.

• And when I had finished all I ordered My Wisdom to make man, B. B omits THE REST OF THE CHAPTER,

3 From

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

Sok.

—a manifest dittography.

i, 24-26, are here assigned to the fifth. 8. Ordered my Wis- dom. Wisdom is here hypostatized as in 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, vill. 5; is the ruler and renewer of all things, viii. 1; vii. 27- Compare further this conception of Wisdom with that of the Logos of Philo, which was the instru- ment hy which God created the world. Cf. Leg. All. iii. 31 oxid Beod 52 6 Adyos abrov éorw, @ KoOdnep dpyavy mpoo Xpnodpevos De Cherubim 38 eiphoes yap atzoy pey avTov Tov Oeav, bp ob yéyover, BAnv 5é régcapa oToixein, é ay avverpadn, Spyavoy 5& Adyoy Geov, 8” of KaTe- axevdodn, Of seven substances, The list of these snbstances is corrupt. See Critical Notes. It seems to have some connexion with the speculations

3 fd €xoopoToie: :

• For veins we should probably read nails. See quotation from Philo in the Commentary on this verse.

5 A Sok. add and from the wind

of the Stoics (G.Sext. Math.ix. 81) and of Philo. Thus, as in our text, man’s body is derived (1) from the earth, De Mundi Op. 51. Again, whilst in (4) his bones are derived from stones, in Philo, Leg. All. ii. 7, he is said at the lowest stage to have a nature in common with the stones and trees (7 pev efts Kawi Kol trav dpixwv éori Aibay kat fidAwy, Rs peréxer nai Ta év guy éoxdta AiPois doTéa): again whilst in onr text (6) his veins (?) and hair are from the grass of the earth, in Philo, Leg. All. ii. 7, he is said in the next higher stage to be allied to plant-nature, such as the nails and hair (4 5é @voes Staretver cal éml Ta puta” Kail év hyiv 5 eiow EoukdTa gutois, dvuyés Te Kai Tpixes) : finally, (7) agrees with Philo’s doctrine: cf. De Mundi Op. 46. If we could restore the text as it stood originally the resemblance would probably be closer. Philo’s view of man’s nature is well summed up in De Mundi Op. 51 mas avOpwmos Kata pey Thy didvoay

40 The Book of the Secrets of Enoch.

spirit from My spirit and from the wind. g. And I gave him seven natures: hearing to his body, sight to his eyes, smell to the perception, touch to the veins, taste to the blood, the bones for endurance, sweetness for thought. 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. 12. 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. is a message as it were something created, Sok.

things and in little things, A. My wisdom, Sok.

wketwra Geigy Adyw, TIS pakapias pi- oews… Anavyaopa yeyovws, Kara be THY TOU OWpaATOS KaTagKEUTY anayTt TO Kéop@” ouyKéxpirat yap éx Tov abray, 47s Kal Bbaros Kal dépos Kai mupds, éxdorou Tay oToiyeiav eloeveyKovTos To émtBddAAov pépos mpds éExmAnpwow ab’rapxeordrns tans, qv ea dAaBeiv Tov Snpioupydv, va TexvirevonTat TI éparny ratrny eixdva. For the later Talmudic views cf. Weber, 202-204; Malan’s Book of Adam and Eve, pp. 209-15. Inthe Anglo-Saxon Ritual (cire, 950), to which Dr. Murray has called. my attention, man is said to be made out of eight substances: ‘ Octo pondera de quibus factus est Adam. Pondus limi, inde factus est caro; poudus ignis, inde rubens est sanguis et calidus; pondus salis, inde sunt salsae lacrimae; pondus roris, inde factus est sudor; pondus floris, inde est varietas oculorum; pondus nubis, inde est instaLilitas mentium ; pondus venti, inde est anhela frigida; pondus gratiae, inde est sensus hominis,’ 9, Seven natures, Here again the text is very untrustworthy and the follow-

2 Sok. om. 3 A word |

• Both in great

5 Upon the earth having rule by

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 ris jyerépas yuyijs 70 bixa Tod Hyepovinod pépos éEnrayh oxitera, mpds wevre aloOjoes Kat 7d guvnripioy dpyavoy nal ém mado 7d yovrpov, and thus for the corrupt clauses read the vocal organ and the generative power. Cp. Test. Napbt. z. Philo’s division of man’s nature is derived from the Stoies : ef. Plut. Plac. iv. 4 of Srarkot é¢ dura pepov gact ourordavat (riv yuyqv), wévre pev Tov aicOntixay, dpatixod, dkoveTikou, dogpyrikod, yevoTikod, dn- TiKov, Exrov 5& gwrytixod, EBddpou onepparixed, dyidou airod tod Hye- poukov. Cf. also Plut. Plae. iv. 21. 10. Man’s spiritual and material nature. ll. Like a second angel. According to the Beresh. Rab. fol. 17, Adam, when first created, reached from the earth to the firmament. In the Book of Adam and Eve, i. to, Adam is called a ‘bright angel.’ 12. Gen. i. 26, 28. 18. 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, and I showed him the two ways, the light and the

1 A transposes,

2 A om.

either be the source of or may be derived from the Sibylline Oracles, iii. 24-26 Airés 5) eds 206’ 6 wAdoas TeTpA- Ypdpparov *Addp, Tov mpwtov tracGévra, Kal obvopa nAnpwoavTa | “AvroAtqy Te Stow Te peonpBpiny Te kat &prtov, The third line is used frequently, though with a different application, in the Oracles, i.c. 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 pligno conprebendit, sicut scriptum est: “palmo mensus sum caeluam et pugno conprehendi terram et confinxi hominem ex omni limo terrae ; ad imaginem Dei feci illum.” Oportuit illum ex his quattuor cardi- nibus orbis terrae nomen in se portare Adam ; invenimus in Scripturis, per singulos cardines orbis terrae esse a conditore mundi qnattuor stellas constitutas m singulis cardinibus. Prima stella orientalis dicitur anatole, secunda occidentalis dysis, tertia stella aquilonis arctus, quarta stella meri- diana dicitur mesembrion. Ex nomi- nibus stellarum numero quattuor de singulis stellarum mnominibus tolle singulas litteras principales, de stella

anatole a, de stella dysis 5, de stella arctos a, de stella mesembrion y; in his quattuor litteris cardinalibus hahes nomen adap.’ This etymology is given with approval by Bede, In Genesim Eixpositio iv. ‘Hae quattuor literae nominis Adam propria habent nomina in partium nominibus, id est auatole, disis, arctus, mesembria; id est oriens occidens, septentrio, meridies, Et haec proprietas significat dominatu- rum Adam in quattuor supradictis partibus mundi.’ It is found also in the Chronikon of Glycas (circ. 1150), Pp. 143: sata rotro 6 7S Tot “Addy dvépat: mpoonydpevoey abrov … xat Spa ra Tov ToLov rou évéparos ypaypara® Ta Téccapa yap ineppatvever nAipara dAga dvaroAn, 5éATa Svats, dApa dpxtos, HU peonpBpia. See Jubilees iii. 28 (notes); Targ.-Jon. on Gen. ii. 7.

14. Four special stars. These stars are named from the four quar- ters of the earth, and Adam’s name is formed from their initial letters, See citation fram De Montibus Sina et Sion, which seems to be derived from our text. Stars may here mean ‘angels.’ According to the Jalk. Ruh, fol. 13; Jalk. Shim. fol. 4 (see Book of ddam and Eee, p. 215) certain ministering angels were appoiuted 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 tbe 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. 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 is prejudici- ally affected by bis ignorance (ver. 16): ef. Ecclus. xv. 14, 15 atrds é& dpxjs énoinoey avOpamov Kal apjiev abrov év xeipt SiaBovdiov adrov. édy Gédns ovvrnphoes évroAds Kal miorw moingat evdoxias, On the question generally see Joseph. B. J. ii. 8. 14; Antt. xiii. 5.95 xviii. 1.3; Psalms af Solomon, ed. by Ryle and James, pp. 95, 96. 15. The two ways, the light and the darkness. This popular figure of the Two Ways was suggested by Jer. xxi. 8 ‘Thus saith the Lerd: Behold, I set before you the way of life and the way of death’ ; by Deut. xxx. 15 ‘I have set before thee this day life and good and death and evil’; Ecclus. xv. 17 €vavrt dy- Opumwy 4 (at nat 5 Oavaras, wat b édyv evdoxnon Sobjcera atT@: xvii. 6 Kal For parallel N. T. expressions cf. Mt. vii. 13, 14; 2 Pet. ii. z. Of the two great post-apostolic descriptions of the Two Ways, in the Didaché and in the Hp. of Barnabas, that of the latter presents the nearest parallel to our text; chap. xviii. 1 d80t dva eiaiy didax7Rs Kat etovoias, } Te Tov Pwrds kai 7 Tov axdrouvs. In the Didaché i. I we have 680 vo eioi, pia 77s (uns kal pla rot Bavaro: cf. Test. Asher I dvo dd0ds ESwxev 6 Geds Tats vivis dvOpmnwy .. . G50t Sve, kadod xal xaxud: Sibyll. Or. viii. 399, 400 abrds d8ots mpoéOnxa So, (wis Oavdrou Te Kal -yvipnvy mpodbnk’ ayabhy (why mpoehéobat: cf. also Pastor Hermae

dyaba kat xaxd trébeagey avrots.

Mand. vi. 1,2; Clem. Alex. Strom. v. 5; Apost. Church Order, iv; Apost. Constitutions, vii. 1; Clem. Homilies v. 7. I said unto him: ‘This is good and this is evil,’ &c. This does not harmonize with the account in Gen., where the knowledge of good and evil follows on eating the forbidden fruit. That I should know whether he has love for Me or hate. Deut. xiii. 3 ‘ Your God proveth you to know whether ye love the Lord your God.’ 16. Igno- rance is a woe to him that he should sin. This ignorance, as we see from the preceding verse, is not first and directly an ignorance of moral distinctions, but of his nature with its good and evil impulses (ayn 78” and YN 13”), Igno- rance is thus regarded here as an evil in itself. This is probably the result of Platonic thought, which had gained great influence over Hellenistic Juda- ism, and the idea of the text seems related, however distantly, to that ethical system which may be summed up in the words was 8 déixos ody éxav dios (Plato, Legg. 731 0): ovdéva avOpwrev éxovTa éfapapravew (Prot. 345D): Kakds pey yap éxav aidels (Tim. 86D). See also Legg. 73483; Rep. ix. 589c; Hipp. Maj. 296 ¢. Flerein it is taught that no man wil- fully chooses evil in preference to good; but in every act of moral judgement the determining motive is to be found in the real or seeming preponderance of good in the course adopted: and that, should this course

Chapter XXX. 16, 17.

I appointed death on account of his sin}.

43 17. And?

I caused him to sleep, and he slumbered. And I took from

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

Sok.

be the worse one, the error of judge- ment is due either to physical inca- pacities or faulty education, or to a combination of both. This view of sin as an involuntary affection of the soul follows logically from another Platonic principle already enunci- ated by our author (see xxiii. 5, note). This principle ia 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, hut from its limitations, i.e. from its physical and moral environment, from its relation to the body and from wrong education. In the Book of Wisdom this view is widely di- verged from. There the body is not held to be irredeemably evil, but souls 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 hody is irredeemably evil; it is in fact the tomb of the soul (c@ua=o7jpya) ; and only the sensuously-inclined souls are incorporated with bodies (see above, xxiii. 5, note), The views adopted hy our author on these and kindred points stand in some degree in a closer relation to the Platonic principles than do those of Philo or the author of the Book of Wisdom. Thus he held: (1) That the soul was created originally good. (2) That it was not predetermined either to good or ill by God, but left to mould its own destiny (see xxx. 15). (3) That its incorporation in a body, however, with ita necessary limitations served

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

to bias its preferences in the direction of evil. (4) That faithful souls will hereafter live as blessed incorporeal spirits, or at all events clothed only in God’s glory (xxii. 7); for there is no resurrection of the body. Death on account of his sin. So Ecclus. XXV. 24 dwd yuvainds apy?) dyaprTias, Kat 6 abriy dmoOvncxopev waves; for ‘man was created exactly like the angels,’ Eth, En. lxix, 11, righteous and immortal, but death came through sin, Book of Wisdom, ii, 23, 24; Eth, En. xeviii. 4. The same teaching is found in the Talmud : see Weher, 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 heing is enunciated in Geu. iii. 19 ‘Dust thou art, and unto dust shalt thou return,’ and his expulsion from Eden was due first and principally to the need of guard- ing against his eating of the tree of life and living for ever. Further- more, even in Ecclus., where the idea of death as brought about by sin is first enunciated, the doctrine appears in complete isolation and in open contradiction to the main statements and tendencies of the book; for it elsewhere teaches that man’s mor- tality ia the law from everlasting (%} yap diaOnnn am aidvos Ecclus, xiv. 17) : and that being formed from earth unto earth must he return, xvii. 1, 2 ; xl.11. Nor again is this doctrine a controlling principle in the system

44 The Book of the Secrets of Enoch.

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