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the-book-of-enoch-r-h-charles - Fallen Angels

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Introduction xvii<br />

§ 5. The Relations op <strong>the</strong> G= and Gs to each o<strong>the</strong>e<br />

AND TO E (<strong>the</strong> Ethiopic Version).<br />

(a) G* more original than (??. These two fragments are closely<br />

related and yet exhibit marks <strong>of</strong> independence. They are<br />

closely relatedj and probably go back to <strong>the</strong> same Greek transla-<br />

tion <strong>of</strong> <strong>the</strong> Aramaic text, since <strong>the</strong>y present in so many passages<br />

identically <strong>the</strong> same text. On <strong>the</strong> o<strong>the</strong>r hand G' has in several<br />

passages a different and undoubtedly better order <strong>of</strong> text. Thus<br />

& rightly places 7^"^ <strong>of</strong> Gs (or ra<strong>the</strong>r its equivalent <strong>of</strong> 7^~^)<br />

after 8* <strong>of</strong> Gs. For manifestly 7i. 2 gi-^ precede T^-^. Thus it<br />

alone preserves <strong>the</strong> original order. The angels went in to <strong>the</strong><br />

daughters <strong>of</strong> men, who bare to <strong>the</strong>m three classes <strong>of</strong> giants.<br />

And <strong>the</strong> angels taught <strong>the</strong>ir women sorceries and incantations<br />

(yi, 2^_ Then follows a detailed account <strong>of</strong> <strong>the</strong> art, which each<br />

<strong>of</strong> <strong>the</strong> leading twenty angels taught mankind. And after this<br />

<strong>the</strong> giants turned against men and began to devour <strong>the</strong>ir flesh<br />

(G= 81-3 Qg 81-3 73-5), It will be observed that in 8^ Ge is<br />

very defective compared with G° in <strong>the</strong> list <strong>of</strong> <strong>the</strong> <strong>of</strong>fices <strong>of</strong> <strong>the</strong><br />

various angels. The additional elements in G° here could not<br />

have been written by a Greek, for in every instance <strong>the</strong> <strong>of</strong>fice<br />

constitutes when translated into Aramaic a play on <strong>the</strong> name <strong>of</strong><br />

<strong>the</strong> angel who discharges <strong>the</strong> <strong>of</strong>fice. Similarly in 6'' <strong>the</strong> order<br />

<strong>of</strong> <strong>the</strong> names <strong>of</strong> <strong>the</strong> angels is different and G^ is here preferable<br />

to GsE.<br />

Again, 8* <strong>of</strong> G» has preserved in all probability a more original<br />

text than G^E. For it is natural that <strong>the</strong> substance <strong>of</strong> <strong>the</strong><br />

prayer <strong>of</strong> men as <strong>the</strong>y were slain by <strong>the</strong> giants should be given<br />

when it is first referred to in 8*. Here, indeed, G= presents a<br />

duplicate text, and both texts give <strong>the</strong> prayer in question. Gs E,<br />

on <strong>the</strong> o<strong>the</strong>r hand, do not give <strong>the</strong> words <strong>of</strong> <strong>the</strong> prayer till 9^,<br />

when <strong>the</strong> angels are presenting it before God. G' in Semitic<br />

fashion gives <strong>the</strong> prayer in extenso here also. Again <strong>the</strong> addi-<br />

tional clauses {-nopeuov kiK.) in G= lO^. * belong most probably to<br />

<strong>the</strong> original work but have been lost in G^ E, see note on 10^-<br />

The same is true <strong>of</strong> <strong>the</strong> addition in G^ 9^ with its peculiar diction,<br />

as is clear from a comparison <strong>of</strong> lO"' i^.<br />

1370<br />

b

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