deification, deification of the ungodly, was, its origin. It was conceived and born in sin. Its birthplace is not Heaven, and not Paradise, but the house of Lamech. It needed to be regenerated, in order to be pleasing to God. But it is just the same with this regeneration as with that of man: he becomes a new person, yet retains still the old nature. So has Sacred Poetry certainly a new heart, directed towards God; but its bodily form is and remains entangled in vanity, weakness, want of clearness, want of harmony of everything earthly (!) It is coupled, if not with sinful worldliness, yet with the curse-stricken charecter of things on this side of the grave, and still awaits, though sanctified, its glorification. 1103. DELITZSCH, it will be seen, to make out his theory of the 'cursestricken' nature of Poetry, assumes (i) that this little song was the first piece of poetry ever written, (ii) that it has connection with the forging of the first sword. Such, however, is the deadly Manicheeism which is taught by many, even in this day, as Christianity! It is that which seeks to turn this blessed world in which we live, and in which God dwells, with all its light and beauty and glory, into a dark gloomy prison-house, and which represents the very excellencies of our nature, its divine faculties, its God-given capabilities, its infinite strivings after improvement and progress, as standing in close connection with the Curse, and its manifold developments of genius, in all kinds of Arts and Sciences, as so many sources of danger and death, instead of the healthy and happy mani festations of life. vagabond,' v.12,14.]. We may notice the circumstances, that the Zend religion decidedly enjoins and favours agriculture, [the occupation of Cain, v.2,]-this employment appearing to be, according to its tenets, a species of divine service. [The very name 'Aryan' is derived from Ar,' to plough.']. On the other hand, a pastoral life, [such as that of Abel, v.2,] which in Palestine never wholly disappeared, was considered by the Hebrew narrator as protected and consecrated by the blessing of Jehovah. Agriculture, too, according to the same writer, had been imposed as a punishment on man, iii.17-19; and it was here degraded, from the same feeling of antipathy to that employment, which the Hebrew derived from his nomad origin, and which he still continued to manifest, long after he had been obliged, by his settled position in Palestine, to devote himself to the cultivation of the soil, and to enact agrarian laws. Agriculturists were always esteemed an inferior class to shepherds among the Israelites; kings kept their flocks; men of superior attainments arose from pastoral life. 1105. He suggests also, p.90: Nod lay eastward of Eden: and if the compiler (as often happens in Arabic with foreign names) was deceived by imagining that there was a Semitic article in Hind, (Heb. and Arab. for India, for which Hoddu-Hondu, stands in Esth.i.1,) we should in that case, of course, with J. D. MICHAELIS, see here an expression for India in the widest meaning. We are reminded by the name of Cain's city, (Enoch) Khanoch, v.17, of the very ancient commercial city of Chanoge, Arab. Khanug, in Northern India, celebrated in the early epics of the Hindoos, and called by the ancients Canogyza, of which the narrator might have heard. It For our purpose, of course, no stress can be laid upon the above suggestion, which at the best cannot be raised beyond a doubtful probability. seems, however, very possible that India, with its early progress in civilisation and the arts, may be here referred to, since in Solomon's time, 1104. Von BOHLEN, p.82, supposes that the people of Eastern Asia generally, and especially of India, are re-the age in which it is most likely that ferred to in this story: In the narrative of the Hebrew compiler we find an acknowledgment, that the Asiatic nations to the east of Palestine were of greater antiquity than the Jews, [Cain was the firstborn, v.1,]—that they did not worship Jehovah, ['from Thy Face I shall be hid, v.14. and Cain went out from the face of Jehovah,' v.16]-that they followed agricultural pursuits at an earlier period than the Hebrew nation, ['Jabal was the father of all such as dwell in tents and among cattle,' .20,] and inhabited towns, ['Cain was building a city, v.17,] and became civilised, [Jubal invented the lute and the flute,' v.22, Tubal-Cain wrought in 'brass and iron,' v.22, Lamech composed a song, v.23,]-but that, with all this, they must be regarded in the light of proscribed outlaws, ['fugitive and this Jehovistic chapter was written,there was probably considerable intercourse with the East, 1 K.x.11; and thus India, and even its great commercial town, Chanoge,' may have become known to the Israelites. 1106. KNOBEL, p.53, . considers that the nations referred to are rather the northern and north-eastern peoples of Asia, the Hunnish tribes of Mongolian origin, to whom belonged the original inhabitants of Thibet and Higher India, as well as the Chinese, Japanese, &c. The restless Tartar tribes would thus correspond to the Assyrians ten kings from Ham to Ninyas, and as many from Japhet to Aram; and the Book of Enoch enumerates ten periods, each comprising seven generations, from Adam to the Messiah. KALISCH, Gen.p.156,160. SO PLATO enumerates ten sons of Neptune, as the rulers of his imaginary Island of Atlantis, submerged by the Deluge. description fugitive and vagabond,' | Chaldeans ten kings before the Flood, the while the very ancient settlement and civilisation of China would explain the notice of inventions in the arts, &c. All these tribes, being marked with a peculiar physiognomy, were quite distinguished, not only from all the Shemitic tribes, but from the supposed kindred of the latter, the descendants of Ham and Japheth. And if the words in iv.15 be translated, And Jehovah set a mark on Cain,' and explained, as they are by many interpreters, to imply some peculiar mark set on his person, there might be a reference to the strangely-marked features of all the people of this race. 1107. No doubt there is, as KNOBEL observes, an important objection to any explanation of this kind, viz. that, according to the story, the Cainites must have been altogether swept away by the Deluge, and therefore it cannot be supposed that they represent nations living after that event. But he adds, p.54: It cannot be doubted, however, that the writer was led to give the Table of Cainite genealogy through his knowledge of the postdiluvian Eastern-Asiatics, and follows this knowledge in the separate details about the Cainites. There exists, then, an inconsistency, if, knowing of post-diluvian Cainites, he yet makes all the Cainites perish through the flood. Such mistakes, however, are not uncommon with him [as in the notice of Cain's fear of being killed, v.14, his building a city, v.17, when there was as yet no population]. This inconsistency mght have been avoided, if he had mentioned the Cainites, in case he did not wish to omit them, among the post-diluvian men; but then he would have fallen into another error, since he must have referred them back to Noah and his sons, while he yet knew that the descendants of Noah, and those of Seth generally, were confined to the West-Asiatic nations. 1108. The great longevity of ancient days, beyond the reach of authentic history, is common to the traditions of all nations. DIOD. SIC.i.26, HEROD.iii.23, PLIN. Hist. Nat. vii.48, speak of persons who have lived a thousand years. According to the Lamaic creed, the first man lived 60,000 years; and the Indian traditions speak of four epochs, during which the duration of human life sank, successively, from 400 to 300, 200, 100 years. There are ten Patriarchs reckoned before the Flood. So the Hindoos believed in ten great saints, the offspring of Manu, and in ten different personifications of Vishnu; the Egyptians knew ten mighty heroes, the 1109. DELITZSCH justly observes, p. 221, that the notion that these great ages can be reduced to moderate dimensions, by supposing that a year meant a month, brings nonsense instead of meaning into the story; for, in that case, Mahalaleel and Enoch would have each had a son when only (65 months =) 5 years old. Besides which, the notices of Noah's age in the account of the Deluge, vii.11, viii.13, refer incontestably to common years, as appears from the mention of second, seventh, tenth, first months, vii. 11, viii.4,5,13,14. 1110. As soon, however, as we come down in the Bible to the account of really historical times, we see no more of these extraordinary ages. But the average extreme duration of human life,-which is described as lying between 1000 and 700 years from Adam to Noah, between 600 and 200 years from Noah to Abraham, and between 200 and 100 years from Abraham to Moses and Joshua,-sinks down at last to 'threescore-years-and-ten,' Ps.xc.10, even as now. 1111. G.v.3. "And he (Adam) begat in his likeness after his image, and called his name Seth.' KNOBEL observes, p.71: This passage teaches (i) That the Elohist, also, assumed only one human pair, which is not distinctly mentioned in i.26; (ii) That Seth was [according to this writer] an image of God; for the writer first marks distinctly that man had been created after God's image, and then adds that he begat in his likeness after his image, i.e. a being altogether like himself. The Elohist, in fact, knows nothing of the account of the Fall in G.iii, and, therefore, cannot mean to say, in the passage before us, as some suppose, that Adam begat a son in his own fallen image. That doctrine cannot be based on this passage of Scripture, rightly interpreted according to the meaning of its author. 1112. G.v.24. by tradition from the years beyond "And Enoch walked with Elohim, and he the Flood, and quoted by St. Jude was not, for Elohim took him.' KNOBEL here notes, p.72: Ac With Enoch may be well compared the Phrygian King Annakus or Nannakus, who is said to have lived before the great Flood, and whose name was proverbial for very ancient things, as well as for great calamities. cording to the story, it was predicted in the time of Annakus, (who was more than 300 years old, and could prophesy,) that after his death all should be destroyed, by reason of which the Phrygians were very sorrowful. Nannakus saw the coming Flood beforehand, assembled all into the Temple, and offered mournful intercessions. 1113. In Part V we shall discuss the remainder of the First Eleven Chapters of Genesis, including the consideration of the physical, ethnological, and philological questions, which are raised by the Scriptural accounts of the Flood, the Dispersion of Nations, the Tower of Babel, &c. We shall conclude the present Part by giving some account of the remarkable apocryphal 'Book of Enoch,' which is a work of great interest and significance in relation to our present inquiries. CHAPTER XIV. THE BOOK OF ENOCH. 1114. IN the General Epistle of Jude,' v.14,15, we find the following well-known reference to the Book of Enoch': 'And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of His Saints, to execute judgment upon all, and to convince all that are ungodly among them of all their mitted, and of all their hard [speeches] which ungodly sinners have spoken against Him.' ungodly deeds which they have ungodly com It seems plain that the author of this Canonical Epistle believed that the Book of Enoch,' in which the above passage occurs as chap.ii, was actually written by Enoch, the seventh from Adam,' or, at least, contained the record of his prophecies, just as confidently as he and others of his time, e.g. St. PAUL, believed that the Pentateuch was either actually the work of Moses, or, at all events, contained a true record of his doings. 1115. It may be said, indeed, that the words are really Enoch's, handed down 6 from this tradition, and not from the Book of Enoch.' But it is unnecessary to reply to such an extravagant supposition, more especially when we consider the influence, which this Book' undeniably had upon the minds of other writers of the New Testament, as will be seen presently. 1116. Yet there is no doubt that the Book of Enoch' is a fiction; and, according to Archbishop LAURENCE, (Book of Enoch, Prel. Diss. p.xliv), it was composed within about fifty years immediately preceding the birth of Christ: It may, perhaps, be remarked as a singu larity, that a book, composed at less than one hundred-perhaps, at less than fiftyyears before St. Jude's Epistle was written, should in so short a space of time have so far imposed upon the public, as to be reputed by any the genuine production of the Patriarch Enoch. And he adds in a note, The Epistle of St. JUDE is generally supposed to have been written about A.D. 70. If. then, we place the composition of the Book of Enoch in the eighth year of Herod, that is, thirty years before Christ, its date will precede that of the Epistle by an exact century. Many excellent critics, however, maintain that the internal evidence of the Epistle of St. Jude makes it nearly if not quite-certain, that it was not written till the middle of the Second Century at the earliest. 1117. But the facts connected with the Book of Enoch' are of so great interest and importance, in relation to the present controversy as to the age and authorship of the Pentateuch, that we must dwell more at length upon them, more especially as they will, probably, not be familiarly known to many readers. It will be observed that three points are at once determined by the manner in which this book is quoted, as being as authentic and authoritative as any other part of Holy Scripture,-in this Canonical Epistle, which is recognised in the Church of England as having been written by one of the Apostles. 1118. First, it appears that a spurious book like this could, even in so late and advanced an age, acquire among the Jews in a very short time,-within, | angels; he delineates their respective rank perhaps, fifty, or, at most, a hundred and eighty years, the reputation of a veritable authentic document, really emanating from the antediluvian Patriarch, and either written originally by his own hand, or, at least, handed down by tradition from those who lived before the Deluge. In the face of this fact, is there any reason to doubt that the Pentateuch also, though not written by Moses, may yet have been received by the Jews, in the dark and troubled times of the Captivity, as being really and truly the work of the Great Lawgiver, and have been implicitly believed to be such by those who lived in yet later days? 1119. Secondly, it is plain that, if St. JUDE was the writer of this Epistle, even an Apostle could be mistaken in such a matter, and could actually use, as a powerful argument, a quotation from the prophecies of Enoch, the seventh from Adam.' Is there any reason why the same, or any other Apostle, as St. Paul, should not be equally in error in quoting words, as words of Moses, which had never been written by him? 1120. Thirdly, on the other hand, if St. JUDE was not the author of the Epistle, it would follow that a book (that ascribed to St. Jude) received in the Church as Canonical, could be regarded also as Apostolical, under a mistaken opinion as to its authorship, and, therefore, that the fact of other books (as the Books of the Pentateuch) having been received as Canonical, and ascribed to a certain author (as MOSES), is no guarantee of their having been really written by him. 1121. The following extract from KALISCH, Gen.p. 165, will give the reader some idea of the nature and general contents of the Book of Enoch: and glory; he introduces men into the abode of these pure spirits, and elevates them to their light, and peace, and wisdom. He furnishes the most elaborate and most detailed descriptions of the future life in such able to enlarge them. He gives a clear piccompleteness, that no later time has been ture of the Sheol, its different divisions, and the preliminary judgment there held,-of the to receive their punishment,-of the place hell (gehenna) where the wicked are doomed where the fallen angels and contumacious powers of nature are fettered. He describes in full outlines the resurrection of the dead, and the Messianic judgment over the dead and living. But one of the most remarkable features of the Book of Enoch is its very elaborate and clear description of the person comprise the scattered allusions of the O.T. in one grand picture of unspeakable bliss, unalloyed virtue, and unlimited knowledge; it represents the Messiah, not only as the King, but as the Judge of the world, who has the decision over everything on earth and in heaven. In the Messiah is the 'Son of Man, all spirits has elected him, and since he has who possesses righteousness, since the God of conquered all by righteousness in eternity. But he is also the Son of God,' the Elected One, the Prince of Righteousness; he is gifted with that wisdom, which knows all secret things; the Spirit in all its fulness is poured out on him; his glory lasts to all eternity; he shares the throne of God's Majesty kings and princes will worship him, and will invoke his mercy; he preexisted before all time; 'before the sun and the signs were made, and the stars of heaven were created, his name was already proclaimed before the Lord of all spirits'; before the creation of the world he was elected'; and although still unknown to the children of the world, he is already revealed to the pious by prophecy, and is praised by the angels in heaven. Even the dogma of the Trinity is implied in the book. It is formed by the Lord of the spirits, the Elected One, and the Divine Power: they partake both of the name and of the omnipotence of God. and the times of the Messiah. It does not only 1122. Upon the latter point, the recognition of a Trinity in the Book of Enoch, Archbp. LAURENCE writes as follows, Book of Enoch, p.lii: Neither is allusion thus only made to the Elect One or the Messiah, but also to another Divine Person or Power, both of whom, under the joint denomination of the Lords, are stated to have been over the water,'The Book of Enoch insists, with the earnest- that is, as I conceive, over the fluid mass of ness of the old Prophets, upon the renewal and unformed matter,-at the period of Creation. restoration of the pure Biblical faith; it'He (the Elect One),' it is stated,' shall call combats with equal energy against the cor- to every power of the heavens, to all the holy ruptions of Rabbinical interpretation and the above, and to the power of God. The Cheruinroads of Greek philosophy, against super-bim, the Seraphim, and the Ophanim, all the stition and paganism. The author deduces all his truths from no other source but the written holy books, and rejects traditional exaggerations and embellishments. He gives enthusiastic descriptions of the world of angels of power, and all the angels of the Lords, viz. of the Elect One, and of the Other Power, who was upon earth over the water on that day,-shall raise their united voice &c.' In this passage, an obvious reference, I conceive, occurs to the first verse of Genesis, in which it is said, the Spirit of God moved on the face of the waters.' As, therefore, the more full description of the Son of Man here given may be considered as the Jewish comment of the day upon the vision of Daniel, so also, I apprehend, must the last quoted allusion to the Book of Genesis be considered as a com the genuine production of the Patriarch himself, [as plainly did the writer of Jude 14,15.] 1124. It may be mentioned, as a fact of interest with reference to our present discussion, that the numerous names of angels which occur in this book, are ment of the same nature upon that account in very many instances compounded of Moses, which describes the commencement with 'Elohim' or 'El', as Urakabaraof Creation. Here, then, we have not merely meel, Akibeel, Tamiel, Ramuel, Danel, the declaration of a Plurality, but that of a precise and distinct Trinity, of persons, under Azkeel, Asael, Samsaveel, Ertael, Turel, the supreme appellation of God and Lords; Yomyael, En.vii.9, (names of the ' the Lords are denominated the Elect One, and fects of the two hundred angels,' prethe Other (divine) Power, who is represented as engaged in the formation of the world on who took wives of the daughters of men, that day, that is, on the day of Creation. And G.vi.1,2,)-but none, apparently, are it should be added that upon [each of] these compounded with Jehovah. a particular class of angels is mentioned as appropriately attendant. And again he writes, p.lvi :— Here there is nothing cabbalistical; here there is no allegory, but a plain and clear, though slight, allusion to a doctrine, which, had it not formed a part of the popular creed at the time, would scarcely have been intelligible. Three Lords are enumerated, the Lord of spirits, the Lord the Elect One, and the Lord the Other Power,-an enumeration which evidently implies the acknowledgment of three distinct Persons, participating in the name and in the power of the Godhead. 1123. In En.lxxi.18,19, we read as follows: 'At that period the day is longer than the night, being twice as long as the night, and becomes twelve parts; but the night is shortened, and becomes six parts.' 1125. KALISCH adds the following information (condensed from Archbp. LAURENCE) as to the fortunes of the book, p.166: We may add, with regard to the history of this extraordinary book, that, when it appeared, it was evidently received and read with eager interest,-that it was soon translated into Greek, and from this language into the Ethiopian dialect,-that most of the Fathers of the Church, down to the time of AUGUSTINE and JEROME, used and quoted it,-that, however, from this period, it fell into almost entire oblivion... The MS., which AUGUSTUS MAI deposited in the library of the Vatican, remained unnoticed. But the celebrated traveller JAMES BRUCE brought, in 1773, three copies of the Ethiopian version to Europe; and, since this time, translations and valuable This commentaries have been published. remarkable apocryphal production, which, if From this it would seem that, at the we are not mistaken, will one day be emplace where the author lived, or, per-ployed as a most important witness in the haps, where he supposes Enoch to have lived, the longest day was twice as long as the night, i.e. was sixteen hours long; and from this it may be inferred that it was a place in about 45° to 50° North Lat., and, consequently, very far to the north of Palestine (310-3330). Archbishop LAURENCE supposes that he may have been one of the tribes which Shalmaneser carried away, and placed in Halah and Habor by the river of Gozan, and in the cities of the Medes', 2K.xvii.6, and who never returned from captivity. history of religious dogmas, deserves the most careful study; and it is accessible to the English reader in the editions of LAURENCE, whose interesting Preliminary Dissertation' commands especial attention. 1126. It would appear-not only from its being quoted in the Epistle of St. Jude, but from the very many passages of the N.T., which so strikingly resemble it in language and imagery--that the Book of Enoch must have exerted considerable influence upon the minds of devout persons in the first age of Christianity, and must have helped to fashion many of the ideas which preComposed, therefore, in the assumed name vailed at that time, especially as regards and character of Enoch, and having been the popular conceptions about Hell, brought into Judea from a distant country, and the endless torment of the wicked. it could not have been well known or quoted We shall here produce, from the under any other title than that of the Book of Enoch; and although the generality must, translation of Archbishop LAURENCE, from its incongruities, have deemed its con- which, though in some respects detents apocryphal, yet might there have been some who, deceived by its external evidence fective, is sufficiently accurate for our and pretensions, ignorantly esteemed it to be present purpose,-a series of passages He adds, p.xlvii :— |