The Legends of the Jews Volume I Part 5

The opportunity presented itself ere long. One day a sheep belonging to Abel tramped over a field that had been planted by Cain. In a rage, the latter called out, "What right hast thou to live upon my land and let thy sheep pasture yonder?" Abel retorted: "What right hast thou to use the products of my sheep, to make garments for thyself from their wool? If thou wilt take off the wool of my sheep wherein thou art arrayed, and wilt pay me for the flesh of the flocks which thou hast eaten, then I will quit thy land as thou desirest, and fly into the air, if I can do it." Cain thereupon said, "And if I were to kill thee, who is there to demand thy blood of me?" Abel replied: "G.o.d, who brought us into the world, will avenge me. He will require my blood at thine hand, if thou shouldst slay me. G.o.d is the Judge, who will visit their wicked deeds upon the wicked, and their evil deeds upon the evil. Shouldst thou slay me, G.o.d will know thy secret, and He will deal out punishment unto thee."

These words but added to the anger of Cain, and he threw himself upon his brother.[18] Abel was stronger than he, and he would have got the worst of it, but at the last moment he begged for mercy, and the gentle Abel released his hold upon him. Scarcely did he feel himself free, when he turned against Abel once more, and slew him. So true is the saying, "Do the evil no good, lest evil fall upon thee."[19]

THE PUNISHMENT OF CAIN

The manner of Abel's death was the most cruel conceivable. Not knowing what injury was fatal, Cain pelted all parts of his body with stones, until one struck him on the neck and inflicted death.

After committing the murder, Cain resolved to flee, saying, "My parents will demand account of me concerning Abel, for there is no other human being on earth." This thought had but pa.s.sed through his mind when G.o.d appeared unto him, and addressed him in these words: "Before thy parents thou canst flee, but canst thou go out from My presence, too? 'Can any hide himself in secret places that I shall not see him?' Alas for Abel that he showed thee mercy, and refrained from killing thee, when he had thee in his power! Alas that he granted thee the opportunity of slaying him!"

Questioned by G.o.d, "Where is Abel thy brother?" Cain answered: "Am I my brother's keeper? Thou art He who holdest watch over all creatures, and yet Thou demandest account of me! True, I slew him, but Thou didst create the evil inclination in me. Thou guardest all things; why, then, didst Thou permit me to slay him? Thou didst Thyself slay him, for hadst Thou looked with a favorable countenance toward my offering as toward his, I had had no reason for envying him, and I had not slain him." But G.o.d said, "The voice of thy brother's blood issuing from his many wounds crieth out against thee,[20] and likewise the blood of all the pious who might have sprung from the loins of Abel."

Also the soul of Abel denounced the murderer, for she could find rest nowhere. She could neither soar heavenward, nor abide in the grave with her body, for no human soul had done either before.[21] But Cain still refused to confess his guilt. He insisted that he had never seen a man killed, and how was he to suppose that the stones which he threw at Abel would take his life? Then, on account of Cain, G.o.d cursed the ground, that it might not yield fruit unto him.[22] With a single punishment both Cain and the earth were chastised, the earth because it retained the corpse of Abel, and did not cast it above ground.[23]

In the obduracy of his heart, Cain spake: "O Lord of the world! Are there informers who denounce men before Thee? My parents are the only living human beings, and they know naught of my deed. Thou abidest in the heavens, and how shouldst Thou know what things happen on earth?" G.o.d said in reply: "Thou fool! I carry the whole world. I have made it, and I will bear it"-a reply that gave Cain the opportunity of feigning repentance. "Thou bearest the whole world," he said, "and my sin Thou canst not bear?[24] Verily, mine iniquity is too great to be borne! Yet, yesterday Thou didst banish my father from Thy presence, to-day Thou dost banish me. In sooth, it will be said, it is Thy way to banish."[25]

Although this was but dissimulation, and not true repentance, yet G.o.d granted Cain pardon, and removed the half of his chastis.e.m.e.nt from him. Originally, the decree had condemned him to be a fugitive and a wanderer on the earth. Now he was no longer to roam about forever, but a fugitive he was to remain. And so much was hard enough to have to suffer, for the earth quaked under Cain, and all the animals, the wild and the tame, among them the accursed serpent, gathered together and essayed to devour him in order to avenge the innocent blood of Abel. Finally Cain could bear it no longer, and, breaking out in tears, he cried: "Whither shall I go from Thy spirit? Or whither shall I flee from Thy presence?"[26] To protect him from the onslaught of the beasts, G.o.d inscribed one letter of His Holy Name upon his forehead, and furthermore He addressed the animals: "Cain's punishment shall not be like unto the punishment of future murderers. He has shed blood, but there was none to give him instruction. Henceforth, however, he who slays another shall himself be slain." Then G.o.d gave him the dog as a protection against the wild beasts, and to mark him as a sinner, He afflicted him with leprosy.

Cain's repentance, insincere though it was, bore a good result. When Adam met him, and inquired what doom had been decreed against him, Cain told how his repentance had propitiated G.o.d, and Adam exclaimed, "So potent is repentance, and I knew it not!" Thereupon he composed a hymn of praise to G.o.d, beginning with the words, "It is a good thing to confess thy sins unto the Lord!"[29]

The crime committed by Cain had baneful consequences, not for himself alone, but for the whole of nature also. Before, the fruits which the earth bore unto him when he tilled the ground had tasted like the fruits of Paradise. Now his labor produced naught but thorns and thistles.[29] The ground changed and deteriorated at the very moment of Abel's violent end. The trees and the plants in the part of the earth whereon the victim lived refused to yield their fruits, on account of their grief over him, and only at the birth of Seth those that grew in the portion belonging to Abel began to flourish and bear again. But never did they resume their former powers. While, before, the vine had borne nine hundred and twenty-six different varieties of fruit, it now brought forth but one kind. And so it was with all other species. They will regain their pristine powers only in the world to come.[30]

Nature was modified also by the burial of the corpse of Abel. For a long time it lay there exposed, above ground, because Adam and Eve knew not what to do with it. They sat beside it and wept, while the faithful dog of Abel kept guard that birds and beasts did it no harm. On a sudden, the mourning parents observed how a raven scratched the earth away in one spot, and then hid a dead bird of his own kind in the ground. Adam, following the example of the raven, buried the body of Abel, and the raven was rewarded by G.o.d. His young are born with white feathers, wherefore the old birds desert them, not recognizing them as their offspring. They take them for serpents. G.o.d feeds them until their plumage turns black, and the parent birds return to them. As an additional reward, G.o.d grants their pet.i.tion when the ravens pray for rain.[31]

THE INHABITANTS OF THE SEVEN EARTHS

When Adam was cast out of Paradise, he first reached the lowest of the seven earths, the Erez, which is dark, without a ray of light, and utterly void. Adam was terrified, particularly by the flames of the ever-turning sword, which is on this earth. After he had done penance, G.o.d led him to the second earth, the Adamah, where there is light reflected from its own sky and from its phantom-like stars and constellations. Here dwell the phantom-like beings that issued from the union of Adam with the spirits. They are always sad; the emotion of joy is not known to them. They leave their own earth and repair to the one inhabited by men, where they are changed into evil spirits. Then they return to their abode for good, repent of their wicked deeds, and till the ground, which, however, bears neither wheat nor any other of the seven species.[34] In this Adamah, Cain, Abel, and Seth were born. After the murder of Abel, Cain was sent back to the Erez, where he was frightened into repentance by its darkness and by the flames of the ever-turning sword. Accepting his penitence, G.o.d permitted him to ascend to the third earth, the Arka, which receives some light from the sun. The Arka was surrendered to the Cainites forever, as their perpetual domain. They till the ground, and plant trees, but they have neither wheat nor any other of the seven species.

Some of the Cainites are giants, some of them are dwarfs. They have two heads, wherefore they can never arrive at a decision; they are always at loggerheads with themselves.[34] It may happen that they are pious now, only to be inclined to do evil the next moment.

In the Ge, the fourth earth, live the generation of the Tower of Babel and their descendants. G.o.d banished them thither because the fourth earth is not far from Gehenna, and therefore close to the flaming fire.[35] The inhabitants of the Ge are skilful in all arts, and accomplished in all departments of science and knowledge, and their abode overflows with wealth. When an inhabitant of our earth visits them, they give him the most precious thing in their possession, but then they lead him to the Nes.h.i.+ah, the fifth earth, where he becomes oblivious of his origin and his home. The Nes.h.i.+ah is inhabited by dwarfs without noses; they breathe through two holes instead. They have no memory; once a thing has happened, they forget it completely, whence their earth is called Nes.h.i.+ah, "forgetting." The fourth and fifth earths are like the Arka; they have trees, but neither wheat nor any other of the seven species.

The sixth earth, the Ziah, is inhabited by handsome men, who are the owners of abundant wealth, and live in palatial residences, but they lack water, as the name of their territory, Ziah, "drought," indicates. Hence vegetation is spa.r.s.e with them, and their tree culture meets with indifferent success. They hasten to any waterspring that is discovered, and sometimes they succeed in slipping through it up to our earth, where they satisfy their sharp appet.i.te for the food eaten by the inhabitants of our earth. For the rest, they are men of steadfast faith, more than any other cla.s.s of mankind.[36]

Adam remained in the Adamah until after the birth of Seth. Then, pa.s.sing the third earth, the Arka, the abiding place of the Cainites, and the next three earths as well, the Ge, the Nes.h.i.+ah, and the Ziah, G.o.d transported him to the Tebel, the seventh earth, the earth inhabited by men.

THE DESCENDANTS OF CAIN

Cain knew only too well that his blood-guiltiness would be visited upon him in the seventh generation. Thus had G.o.d decreed against him.[37] He endeavored, therefore, to immortalize his name by means of monuments,[38] and he became a builder of cities. The first of them he called Enoch, after his son, because it was at the birth of Enoch that he began to enjoy a measure of rest and peace.[39] Besides, he founded six other cities.[40] This building of cities was a G.o.dless deed, for he surrounded them with a wall, forcing his family to remain within. All his other doings were equally impious. The punishment G.o.d had ordained for him did not effect any improvement. He sinned in order to secure his own pleasure, though his neighbors suffered injury thereby. He augmented his household substance by rapine and violence; he excited his acquaintances to procure pleasures and spoils by robbery, and he became a great leader of men into wicked courses. He also introduced a change in the ways of simplicity wherein men had lived before, and he was the author of measures and weights. And whereas men lived innocently and generously while they knew nothing of such arts, he changed the world into cunning craftiness.[41]

Like unto Cain were all his descendants, impious and G.o.dless, wherefore G.o.d resolved to destroy them.[42]

The end of Cain overtook him in the seventh generation of men, and it was inflicted upon him by the hand of his great-grandson Lamech. This Lamech was blind, and when he went a-hunting, he was led by his young son, who would apprise his father when game came in sight, and Lamech would then shoot at it with his bow and arrow. Once upon a time he and his son went on the chase, and the lad discerned something horned in the distance. He naturally took it to be a beast of one kind or another, and he told the blind Lamech to let his arrow fly. The aim was good, and the quarry dropped to the ground. When they came close to the victim, the lad exclaimed: "Father, thou hast killed something that resembles a human being in all respects, except it carries a horn on its forehead!" Lamech knew at once what had happened-he had killed his ancestor Cain, who had been marked by G.o.d with a horn.[43] In despair he smote his hands together, inadvertently killing his son as he clasped them. Misfortune still followed upon misfortune. The earth opened her mouth and swallowed up the four generations sprung from Cain-Enoch, Irad, Mehujael, and Methushael. Lamech, sightless as he was, could not go home; he had to remain by the side of Cain's corpse and his son's. Toward evening, his wives, seeking him, found him there. When they heard what he had done, they wanted to separate from him, all the more as they knew that whoever was descended from Cain was doomed to annihilation. But Lamech argued, "If Cain, who committed murder of malice aforethought, was punished only in the seventh generation, then I, who had no intention of killing a human being, may hope that retribution will be averted for seventy and seven generations." With his wives, Lamech repaired to Adam, who heard both parties, and decided the case in favor of Lamech.[44]

The corruptness of the times, and especially the depravity of Cain's stock, appears in the fact that Lamech, as well as all the men in the generation of the deluge, married two wives, one with the purpose of rearing children, the other in order to pursue carnal indulgences, for which reason the latter was rendered sterile by artificial means. As the men of the time were intent upon pleasure rather than desirous of doing their duty to the human race, they gave all their love and attention to the barren women, while their other wives spent their days like widows, joyless and in gloom.

The two wives of Lamech, Adah and Zillah, bore him each two children, Adah two sons, Jabal and Jubal, and Zillah a son, Tubal-cain, and a daughter, Naamah. Jabal was the first among men to erect temples to idols, and Jubal invented the music sung and played therein. Tubal-cain was rightly named, for he completed the work of his ancestor Cain. Cain committed murder, and Tubal-cain, the first who knew how to sharpen iron and copper, furnished the instruments used in wars and combats. Naamah, "the lovely," earned her name from the sweet sounds which she drew from her cymbals when she called the wors.h.i.+ppers to pay homage to idols.[45]

THE DESCENDANTS OF ADAM AND LILITH

When the wives of Lamech heard the decision of Adam, that they were to continue to live with their husband, they turned upon him, saying, "O physician, heal thine own lameness!" They were alluding to the fact that he himself had been living apart from his wife since the death of Abel, for he had said, "Why should I beget children, if it is but to expose them to death?"[46]

Though he avoided intercourse with Eve, he was visited in his sleep by female spirits, and from his union with them sprang shades and demons of various kinds,[47] and they were endowed with peculiar gifts.

Once upon a time there lived in Palestine a very rich and pious man, who had a son named Rabbi Hanina. He knew the whole of the Torah by heart. When he was at the point of death, he sent for his son, Rabbi Hanina, and bade him, as his last request, to study the Torah day and night, fulfil the commands of the law, and be a faithful friend to the poor. He also told him that he and his wife, the mother of Rabbi Hanina, would die on the selfsame day, and the seven days of mourning for the two would end on the eve of the Pa.s.sover. He enjoined him not to grieve excessively, but to go to market on that day, and buy the first article offered to him, no matter how costly it might be. If it happened to be an edible, he was to prepare it and serve it with much ceremony. His expense and trouble would receive their recompense. All happened as foretold: the man and his wife died upon the same day, and the end of the week of mourning coincided with the eve of the Pa.s.sover. The son in turn carried out his father's behest: he repaired to market, and there he met an old man who offered a silver dish for sale. Although the price asked was exorbitant, yet he bought it, as his father had bidden. The dish was set upon the Seder table, and when Rabbi Hanina opened it, he found a second dish within, and inside of this a live frog, jumping and hopping around gleefully. He gave the frog food and drink, and by the end of the festival he was grown so big that Rabbi Hanina made a cabinet for him, in which he ate and lived. In the course of time, the cabinet became too small, and the Rabbi built a chamber, put the frog within, and gave him abundant food and drink. All this he did that he might not violate his father's last wish. But the frog waxed and grew; he consumed all his host owned, until, finally, Rabbi Hanina was stripped bare of all his possessions. Then the frog opened his mouth and began to speak. "My dear Rabbi Hanina," he said, "do not worry! Seeing thou didst raise me and care for me, thou mayest ask of me whatever thy heart desireth, and it shall be granted thee." Rabbi Hanina made reply, "I desire naught but that thou shouldst teach me the whole of the Torah." The frog a.s.sented, and he did, indeed, teach him the whole of the Torah, and the seventy languages of men besides.[48] His method was to write a few words upon a sc.r.a.p of paper, which he had his pupil swallow. Thus he acquired not alone the Torah and the seventy tongues, but also the language of beasts and birds. Thereupon the frog spoke to the wife of Rabbi Hanina: "Thou didst tend me well, and I have given thee no recompense. But thy reward will be paid thee before I depart from you, only you must both accompany me to the woods. There you shall see what I shall do for you." Accordingly, they went to the woods with him. Arrived there, the frog began to cry aloud, and at the sound all sorts of beasts and birds a.s.sembled. These he commanded to produce precious stones, as many as they could carry. Also they were to bring herbs and roots for the wife of Rabbi Hanina, and he taught her how to use them as remedies for all varieties of disease. All this they were bidden to take home with them. When they were about to return, the frog addressed them thus: "May the Holy One, blessed be He, have mercy upon you, and requite you for all the trouble you took on my account, without so much as inquiring who I am. Now I shall make my origin known to you. I am the son of Adam, a son whom he begot during the hundred and thirty years of his separation from Eve. G.o.d has endowed me with the power of a.s.suming any form or guise I desire." Rabbi Hanina and his wife departed for their home, and they became very rich, and enjoyed the respect and confidence of the king.[49]

SETH AND HIS DESCENDANTS

The exhortations of the wives of Lamech took effect upon Adam. After a separation of one hundred and thirty years, he returned to Eve, and the love he now bore her was stronger by far than in the former time. She was in his thoughts even when she was not present to him bodily. The fruit of their reunion was Seth, who was destined to be the ancestor of the Messiah.[50]

Seth was so formed from birth that the rite of circ.u.mcision could be dispensed with. He was thus one of the thirteen men born perfect in a way.[51] Adam begot him in his likeness and image, different from Cain, who had not been in his likeness and image. Thus Seth became, in a genuine sense, the father of the human race, especially the father of the pious, while the depraved and G.o.dless are descended from Cain.[52]

Even during the lifetime of Adam the descendants of Cain became exceedingly wicked, dying successively, one after another, each more wicked than the former. They were intolerable in war, and vehement in robberies, and if any one were slow to murder people, yet was he bold in his profligate behavior in acting unjustly and doing injury for gain.

Now as to Seth. When he was brought up, and came to those years in which he could discern what was good, he became a virtuous man, and as he was himself of excellent character, so he left children behind him who imitated his virtues. All these proved to be of good disposition. They also inhabited one and the same country without dissensions, and in a happy condition, without any misfortune's falling upon them, until they died. They also were the inventors of that peculiar sort of wisdom which is concerned with the heavenly bodies and their order. And that their inventions might not be lost before they were sufficiently known, they made two pillars, upon Adam's prediction that the world was to be destroyed at one time by the force of fire and at another time by the violence and quant.i.ty of water. The one was of brick, the other of stone, and they inscribed their discoveries on both, that in case the pillar of brick should be destroyed by the flood, the pillar of stone might remain, and exhibit these discoveries to mankind, and also inform them that there was another pillar, of brick, erected by them.[53]

ENOSH

Enosh was asked who his father was, and he named Seth. The questioners, the people of his time, continued: "Who was the father of Seth?" Enosh: "Adam."-"And who was the father of Adam?"-"He had neither father nor mother, G.o.d formed him from the dust of the earth."-"But man has not the appearance of dust!"-"After death man returns to dust, as G.o.d said, 'And man shall turn again unto dust;' but on the day of his creation, man was made in the image of G.o.d."-"How was the woman created?"-"Male and female He created them."-"But how?"-"G.o.d took water and earth, and moulded them together in the form of man."-"But how?" pursued the questioners.

Enosh took six clods of earth, mixed them, and moulded them, and formed an image of dust and clay. "But," said the people, "this image does not walk, nor does it possess any breath of life." He then essayed to show them how G.o.d breathed the breath of life into the nostrils of Adam, but when he began to blow his breath into the image he had formed, Satan entered it, and the figure walked, and the people of his time who had been inquiring these matters of Enosh went astray after it, saying, "What is the difference between bowing down before this image and paying homage to a man?"[54]

The generation of Enosh were thus the first idol wors.h.i.+ppers, and the punishment for their folly was not delayed long. G.o.d caused the sea to transgress its bounds, and a portion of the earth was flooded. This was the time also when the mountains became rocks, and the dead bodies of men began to decay. And still another consequence of the sin of idolatry was that the countenances of the men of the following generations were no longer in the likeness and image of G.o.d, as the countenances of Adam, Seth, and Enosh had been. They resembled centaurs and apes, and the demons lost their fear of men.[55]

But there was a still more serious consequence from the idolatrous practices introduced in the time of Enosh. When G.o.d drove Adam forth from Paradise, the Shekinah remained behind, enthroned above a cherub under the tree of life. The angels descended from heaven and repaired thither in hosts, to receive their instructions, and Adam and his descendants sat by the gate to bask in the splendor of the Shekinah, sixty-five thousand times more radiant than the splendor of the sun. This brightness of the Shekinah makes all upon whom it falls exempt from disease, and neither insects nor demons can come nigh unto them to do them harm.

Thus it was until the time of Enosh, when men began to gather gold, silver, gems, and pearls from all parts of the earth, and made idols thereof a thousand parasangs high. What was worse, by means of the magic arts taught them by the angels Uzza and Azzael, they set themselves as masters over the heavenly spheres, and forced the sun, the moon, and the stars to be subservient to themselves instead of the Lord. This impelled the angels to ask G.o.d: "'What is man, that Thou art mindful of him?' Why didst Thou abandon the highest of the heavens, the seat of Thy glory and Thy exalted Throne in 'Arabot, and descend to men, who pay wors.h.i.+p to idols, putting Thee upon a level with them?" The Shekinah was induced to leave the earth and ascend to heaven, amid the blare and flourish of the trumpets of the myriads of angel hosts.[56]

THE FALL OF THE ANGELS

The depravity of mankind, which began to show itself in the time of Enosh, had increased monstrously in the time of his grandson Jared, by reason of the fallen angels. When the angels saw the beautiful, attractive daughters of men, they l.u.s.ted after them, and spoke: "We will choose wives for ourselves only from among the daughters of men, and beget children with them." Their chief Shemhazai said, "I fear me, ye will not put this plan of yours into execution, and I alone shall have to suffer the consequences of a great sin." Then they answered him, and said: "We will all swear an oath, and we will bind ourselves, separately and together, not to abandon the plan, but to carry it through to the end."

Two hundred angels descended to the summit of Mount Hermon, which owes its name to this very occurrence, because they bound themselves there to fulfil their purpose, on the penalty of Herem, anathema. Under the leaders.h.i.+p of twenty captains they defiled themselves with the daughters of men, unto whom they taught charms, conjuring formulas, how to cut roots, and the efficacy of plants. The issue from these mixed marriages was a race of giants, three thousand ells tall, who consumed the possessions of men. When all had vanished, and they could obtain nothing more from them, the giants turned against men and devoured many of them, and the remnant of men began to trespa.s.s against the birds, beasts, reptiles, and fishes, eating their flesh and drinking their blood.

Then the earth complained about the impious evil-doers. But the fallen angels continued to corrupt mankind. Azazel taught men how to make slaughtering knives, arms, s.h.i.+elds, and coats of mail. He showed them metals and how to work them, and armlets and all sorts of trinkets, and the use of rouge for the eyes, and how to beautify the eyelids, and how to ornament themselves with the rarest and most precious jewels and all sorts of paints. The chief of the fallen angels, Shemhazai, instructed them in exorcisms and how to cut roots; Armaros taught them how to raise spells; Barakel, divination from the stars; k.a.w.kabel, astrology; Ezekeel, augury from the clouds; Arakiel, the signs of the earth; Samsaweel, the signs of the sun; and Seriel, the signs of the moon.[57]

While all these abominations defiled the earth, the pious Enoch lived in a secret place. None among men knew his abode, or what had become of him, for he was sojourning with the angel watchers and holy ones. Once he heard the call addressed to him: "Enoch, thou scribe of justice, go unto the watchers of the heavens, who have left the high heavens, the eternal place of holiness, defiling themselves with women, doing as men do, taking wives unto themselves, and casting themselves into the arms of destruction upon earth. Go and proclaim unto them that they shall find neither peace nor pardon. For every time they take joy in their offspring, they shall see the violent death of their sons, and sigh over the ruin of their children. They will pray and supplicate evermore, but never shall they attain to mercy or peace."

Enoch repaired to Azazel and the other fallen angels, to announce the doom uttered against them. They all were filled with fear. Trembling seized upon them, and they implored Enoch to set up a pet.i.tion for them and read it to the Lord of heaven, for they could not speak with G.o.d as aforetime, nor even raise their eyes heavenward, for shame on account of their sins. Enoch granted their request, and in a vision he was vouchsafed the answer which he was to carry back to the angels. It appeared to Enoch that he was wafted into heaven upon clouds, and was set down before the throne of G.o.d. G.o.d spake: "Go forth and say to the watchers of heaven who have sent thee hither to intercede for them: Verily, it is you who ought to plead in behalf of men, not men in behalf of you I Why did ye forsake the high, holy, and eternal heavens, to pollute yourselves with the daughters of men, taking wives unto yourselves, doing like the races of the earth, and begetting giant sons? Giants begotten by flesh and spirits will be called evil spirits on earth, and on the earth will be their dwelling-place. Evil spirits proceed from their bodies, because they are created from above, and from the holy watchers is their beginning and primal origin; they will be evil spirits on earth, and evil spirits they will be named. And the spirits of heaven have their dwelling in heaven, but the spirits of the earth, which were born upon the earth, have their dwelling on the earth. And the spirits of the giants will devour, oppress, destroy, attack, do battle, and cause destruction on the earth, and work affliction. They will take no kind of food, nor will they thirst, and they will be invisible. And these spirits will rise up against the children of men and against the women, because they have proceeded from them. Since the days of murder and destruction and the death of the giants, when the spirits went forth from the soul of their flesh, in order to destroy without incurring judgment-thus will they destroy until the day when the great consummation of the great world be consummated. And now as to the watchers who have sent thee to intercede for them, who had been aforetime in heaven, say to them: You have been in heaven, and though the hidden things had not yet been revealed to you, you know worthless mysteries, and in the hardness of your hearts you have recounted these to the women, and through these mysteries women and men work much evil on earth. Say to them therefore: You have no peace!"[58]

ENOCH, RULER AND TEACHER

After Enoch had lived a long time secluded from men, he once heard the voice of an angel calling to him: "Enoch, Enoch, make thyself ready and leave the house and the secret place wherein thou hast kept thyself hidden, and a.s.sume dominion over men, to teach them the ways in which they shall walk, and the deeds which they shall do, in order that they may walk in the ways of G.o.d."

Enoch left his retreat and betook himself to the haunts of men. He gathered them about him, and instructed them in the conduct pleasing to G.o.d. He sent messengers all over to announce, "Ye who desire to know the ways of G.o.d and righteous conduct, come ye to Enoch!" Thereupon a vast concourse of people thronged about him, to hear the wisdom he would teach and learn from his mouth what is good and right. Even kings and princes, no less than one hundred and thirty in number, a.s.sembled about him, and submitted themselves to his dominion, to be taught and guided by him, as he taught and guided all the others. Peace reigned thus over the whole world all the two hundred and forty-three years during which the influence of Enoch prevailed.

At the expiration of this period, in the year in which Adam died, and was buried with great honors by Seth, Enosh, Enoch, and Methuselah, Enoch resolved to retire again from intercourse with men, and devote himself wholly to the service of G.o.d. But he withdrew gradually. First he would spend three days in prayer and praise of G.o.d, and on the fourth day he would return to his disciples and grant them instruction. Many years pa.s.sed thus, then he appeared among them but once a week, later, once a month, and, finally, once a year. The kings, princes, and all others who were desirous of seeing Enoch and hearkening to his words did not venture to come close to him during the times of his retirement. Such awful majesty sat upon his countenance, they feared for their very life if they but looked at him. They therefore resolved that all men should prefer their requests before Enoch on the day he showed himself unto them.

The impression made by the teachings of Enoch upon all who heard them was powerful. They prostrated themselves before him, and cried "Long live the king! Long live the king!" On a certain day, while Enoch was giving audience to his followers, an angel appeared and made known unto him that G.o.d had resolved to install him as king over the angels in heaven, as until then he had reigned over men. He called together all the inhabitants of the earth, and addressed them thus: "I have been summoned to ascend into heaven, and I know not on what day I shall go thither. Therefore I will teach you wisdom and righteousness before I go hence." A few days yet Enoch spent among men, and all the time left to him he gave instruction in wisdom, knowledge, G.o.d-fearing conduct, and piety, and established law and order, for the regulation of the affairs of men. Then those gathered near him saw a gigantic steed descend from the skies, and they told Enoch of it, who said, "The steed is for me, for the time has come and the day when I leave you, never to be seen again." So it was. The steed approached Enoch, and he mounted upon its back, all the time instructing the people, exhorting them, enjoining them to serve G.o.d and walk in His ways. Eight hundred thousand of the people followed a day's journey after him. But on the second day Enoch urged his retinue to turn back: "Go ye home, lest death overtake you, if you follow me farther." Most of them heeded his words and went back, but a number remained with him for six days, though he admonished them daily to return and not bring death down upon themselves. On the sixth day of the journey, he said to those still accompanying him, "Go ye home, for on the morrow I shall ascend to heaven, and whoever will then be near me, he will die." Nevertheless, some of his companions remained with him, saying: "Whithersoever thou goest, we will go. By the living G.o.d, death alone shall part us."