The book of Enoch : translated from Professor Dillmann's Ethiopic ...

Sect. IV.] Chapter XC. 2-6. 249
fell to the earth and the sheep became few. 5. And I saw
until that twenty- three undertook the pasturing, and they
completed in their several periods fifty- eight times. 6. But
ChAh. Other MSS. 'I cried/ 5. Twenty-three. So G M.
Other MSS. add 'shepherds.' Undertook the pasturing. G reads
5. See ver. i (note). 6-17. The
fourth and last period of the heathen
supremacy. The beginning of this
period synchronises with the trans-
ference of the supremacy over Israel
from the Graeco-Egyptian to the
Graeco-Syrian power about 200 B. c.
Though this is not stated in so many
words, it is the only legitimate in-
terpretation. For (1) the analogy of
the three preceding periods points
to this conclusion, as each is marked
by a like transference of the supremacy
over Israel from one heathen nation
to another. (2) Not only does the
analogy of the other periods lead to
this conclusion, but also every subse-
quent statement in the text, and with
its acceptance the traditional diffi-
culties of interpretation vanish. (3)
This period is marked by the rise
of the Chasids. As these were already
an organised party (see ver. 6 note)
before the Maccabean rising, their
first appearance must have been much
earlier and possibly synchronises with
the beginning of this period. (4)
There is absolutely no ground in the
text for making this period begin
with the reign ofAntiochus Epiphanes,
as all critics have done hitherto.
This misconception has naturally
made a right interpretation of the
subsequent details impossible, and no
two critics have been able to agree
on their exegesis. 6. The beginning
of this period is marked by the ap-
pearance of a new class or party in
Israel. These were the Chasids or
Asideans who existed as a party for
some time before the Maccabean
rising. Some have identified the
Chasids with the followers of Judas
Maocabaeus, and have traced their
origin to the efforts of that leader.
But the separate mention of the
Chasids as distinguished from the
immediate followers of Judas, 1 Mace,
iii. 13, their leagued organisation
already existing before the Maccabean
outbreak, as is clear from 1 Mace. ii.
42, iii. 13, and their action generally
in support of Judas, but at times
actually antagonistic to him, 1 Mace,
vii. 13, make it quite manifest that
this theory is without foundation.
In fact so far from its being true
that Judas founded this party, the
only available evidence goes to prove
that he was "originally merely a
member of it, as we shall see presently.
The Chasids while first appearing
as the champions of the law against
the Hell eni zing Sadducees were really
the representatives of advanced forms
of doctrine on the Messianic kingdom
and the Eesurrection. The Chasids
possessed all the enthusiasm and re-
ligious faith of the nation, and though
spiritual children of the Scribes,
they drew within their membership
the most zealous of the priestly as
well as the non-priestly families.
Hence our author represents (xc. 9)
the Maccabean family as belonging
to the Chasids as well as the High-
priest Onias III. Within this party,
though a diversity of eschatological
views was tolerated, the most strict
observance of the law was enforced,