Early Jewish and Christian Mysticism Session
Topic: Enochic Literature
Dr. Silviu Bunta (PhD, Marquette University) presiding
First Presenter: Name Unknown
The book of 1 Enoch describes a scene in which Enoch is shown a group of seven mountains. The middle mountain is God’s throne–the mountain of judgment
The other mountains are thrones of the divine entourage–seats for the archangels
There are ancient traditions in the Ancient Near East that mountains are thrones-proliferation of this idea in Second Temple period
1 Enoch 18:6-8—Seven curious mountains in a place that burns day and night
Enoch is shown mountains-they form a right angle in their arrangement-covered with precious stones
The Tree of Life is at the base of God’s mountain/throne
The other mountains could be for the archangels –ch. 9, 10, 20-archangels who assist in judgment, and who, like God, merit thrones.
Mountains are often sacred in ancient literature
–Baal on Mt. Saphon–El ruled on another mountain
–God in Bible is encountered at Sinai and Zion
–Mt. Hermon is axis mundi–place of ascent and descent (Watchers descend, Jesus ascends from there)
–Enoch ch. 22–There is a mountain of the dead
26:1-There is a holy mountain at the center of the earth, with holy water flowing
God has a divine council– see Ugartic texts–council made up of sons of the Holy One
Deut. 33 -Yahweh in the midst of his entourage
Psalm 89 -
Book of Watchers-angels are prominent – Michael, Sariel, Raphael, and Gabriel
Other places there are seven angels-angels of powers or archangels
Each is in charge of some portion of the cosmos/world
Michael is over mankind/nations
These angels are probably the occupants of the heavenly thrones
Seven Archangels Icon
Thrones = royal power/judgment
Isa. 14-divinities enthroned
Isa. 2/ Micah 3 — Temple on Mt. Zion draws all nations for judgment
Zoroastrian tradition is very similar to Enoch
Late Antiquity- Dan. 7:9–10 —multiple thrones for those who will judge
Animal Apocalypse (1 Enoch) — throne, open books-7 archangels are there to help punish watchers
Enoch/Metatron sits on throne like God’s
Ascension of Isaiah — thrones on each level of heaven
There is a rank of angels called “thrones”
12 apostles will sit on 12 thrones to judge Israel
Rev. 20:4 –individuals enthroned in millennial kingdom
3 Enoch 16 — Metatron punished after Aher thinks there are “two powers” in Heaven, because Metatron is sitting on a throne (this is a Jewish polemic against the “two powers in heaven” belief)
1 Enoch 24-25 — One throne is for God, leaving only 6 thrones for angels –but there are usually seven archangels mentioned in the texts
–Some Enochic texts speak of 6 archangels-this tradition is not fixed
Remiel is missing in rest of text-perhaps he shouldn’t be there
6 angels of destruction in Ezekiel 9
( My note: Is it possible that the seventh angel is Yahweh himself?)
Could the seven thrones be a reference to the Pleaides? Sun, moon, and 5 visible planets
Temple signifies created order — represented in the above luminaries
“One of the angels may be a high angel sitting on the throne of God” (Nickelsburg’s comment)
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Second Speaker: Grant Macaskill
Enoch receives knowledge of sacred truths of creation and history
This is the basis for Enoch’s books and his teachings to his sons
Creation material is very recentional (revised or edited)
Divine beings Adoil and Adukhas are disintegrated and used as material for creation
As Enoch ascends into heaven, he sees the nature of the cosmos
Ethic material is also important
–God represented as creator and respect due to him
The Eschatological system is built into the creation
There are 7 crystalline circles on which heavenly bodies move
1 Enoch ch. 29:4-6 — Satanael’s rebellion and role in Adam’s fall
Adam is made of 7 elements and given 7 senses
Adam is made of two natures-visible and invisible
We may expect Enoch to follow the Genesis creation story — but it doesn’t
–no mention of Sabbath in structure of creation
–doesn’t mention days of creation
27:3 — each circle of stars occupies a heaven of its own
The Sun passes along the 7 celestial circles
Sataniel wanted to place his throne above God’s-he was thrown out
200 Watchers (angels) are thrown out with him
This story leaves out Azazel and Uziah (the evil leaders of the rebellious angels)
Isa. 14 –
His mind was changed to evil
Devil will become a demon because he fled, creating heaven (?) Maybe this is a Bogomil interpolation with the idea that Satan creates his own heaven
Ethical material has no mention of Satan after ch. 31
–maybe his presence in creation narrative is an interpolation
The Building Blocks of Enoch as the Son of Man
“You are the Son of Man” — 1 En 71:14 — is this a surprise? Does he merge with a twin who he has been looking at? (a la Orlov)
Is this connected to later traditions of exaltation of Enoch? (becoming Metatron?)
Some scholars take Son of Man as simply “human being”
–Enoch is not simply a human being –secrets of heaven would be barred to a human “son of man”
Declaration of Enoch as Son of Man goes on to tell of significance of this Son of Man
Option: His name exalted “before” Son of Man, but he is distinct from that figure
Righteous One, Chosen One, Son of Man-all these titles are based on biblical tradition
1 Enoch 71 has Enoch as more exalted than ch. 22
2 Enoch has Enoch exalted to position of archangel Metatron
Enoch as the angel Metatron
Heavenly double or counterpart (theory made popular by Andrei Orlov) — maybe this explains what Enoch is seeing
Is there anything from Book of Watchers that relates to ch. 71? Enoch’s approach to the throne really has no relation to Daniel 7.
Enoch is a privileged scribe and also functions as judge
–ch. 12-Enoch is scribe of righteousness-pronounces judgment on Watchers
Scribe is a title as well as a function-his function is to formalize charges against watchers
—he is called Man of Righteousness
In Book of Giants, he is called Scribe of Distinction-he is the one who announces divine judgment to giants
He is called Judge of all the Earth
Jubilees 4 –Enoch is first to learn to read/write
What does his role as scribe have anything to do with 1 Enoch 71?
In Similitudes, Enoch doesn’t actually ever write-he just sees visions
–not called scribe, but still has functions of scribe
Ch. 12-scribe and righteous man-gives judgment
Animal Apocalypse – 70 shepherds -”another one” called to make a record of all the wrong things they do
–”the man who had been recording the names of the shepherds”-opens book of destruction before Lord
–The scribe is set on the throne for the Lord-he is probably one of the archangels
–this scribe is identified with Enoch himself-he is a human-like vice regent of God
Argument can be made for dynamic within Enoch materials that would make identification of Enoch with Son of Man conceivable.
Last verse of Ezek. 34 supports this
(James Davila comment) “This does seem to relate to Daniel 7, and also Ezekiel being called ‘son of Man’”
(Nickelsburg comment) “Son of Man hidden before creation –how can Enoch be Son of Man?”
Third Speaker: Daphna Arbel
Topic: 3 Enoch
Metatron as highest of archangels-all princes of other orders fear him
3 Enoch 17
Metatron is the supreme angelic figure
However, some traditions have these angelic orders as diviners, oracles, scribes
Why is the angel Metatron being associated with diviners?
Metatron
Mesopotamian scribe/diviner-”The Art of the Scribe” -a consistent body of tradition that lasted into late antiquity
–Secrets of God’s knowledge of past, present, and future
–Qualified diviners could read these secrets in natural phenomena-in coded messages
–Tablets of Destiny can be read these
–”Ritual of the Diviner” – Diviner participates in the divine council in role as judge
–sits on throne and makes pronouncements
–There was a form of secrecy involved –secrets revealed only to initiated diviners
Can Enoch/Metatron be seen in light of this tradition?
Divine secrets have to do with God’s creation
—orders of nature revealed to Enoch –all is before God and was revealed to Enoch
Natural, cosmological, astronomical knowledge passed on to him — he sees the writings engraved that are associated with these phenomena
Creation accomplished by letters –letters are inseparable from natural phenomena
All generations printed on pargod/veil that is before the Lord
–veil functions here as tablets of destiny
–past, present, and future depicted on veil
3 Enoch contains many echoes to the Mesopotamian diviner scribes
"Worship of the Moon God. Cylinder-seal of Khashkhamer, patesi of Ishkun-Sin (in North Babylonia), and vassal of Ur-Engur, king of Ur (c. 2400 BC) (British Museum)"
3 Enoch is probably polemical against these types of diviners — he is greater than other divinatory specialists
3 Enoch likely redacted in Babylon where these figures would have been prominent
Rabbis were probably interested in astronomical/cosmological understandings as well
Possible that this is polemic against Mandaean diviners
7 Comments
If you care to explore it, there is a very tangible reality behind all the symbolic references you cite. See my posts at http://www.mormonprophecy.blogspot.com for more information. Perhaps, with your voluminous study of the symbolism in early Jewish and Christian mysticism, you will appreciate my more concrete approach.
David:
Just thinking/writing out loud:
Your notes read “Thrones = royal power/judgment” of which you have seven described as mountains or Angels.
I wonder if there is a connection to seven of the (ten) Sephiroth of the Sefirotic Tree of Life, as taught in the The Sepher Yetzirah? The topics of your notes seem to be dealing with similar ideas as the The Sepher Yetzirah.
I take the seven “letters” of Sepher Yetzirah to be the powers that bring about our physical reality. They are the opposition in all things that must exist, for our physicality to exist. They are manifest as “doubles” or divided, or opposing powers. They create our dimension, or world.
“These seven double letters point out the dimensions, East, West, height, depth, North, South, with the holy temple in the middle, sustaining all things.” (Sepher Yetzirah 4:2)
Again notice the “holy temple” or mountain is at the center.
I think that the expression of these ideas is often very fluid.
Taking this a little further with my speculations, You wrote “3 Enoch 16 — Metatron punished after Aher thinks there are “two powers” in Heaven, because Metatron is sitting on a throne (this is a Jewish polemic against the “two powers in heaven” belief)”
I think an answer to what is being described is that two divided or opposing powers can not exist in Heaven, or the Celestial Kingdom where God dwells. But in an LDS view, well at least in my LDS view, creation was not or is not being carried our in the Celestial Kingdom, but is being done in the “Spirit World.” Even though the directions come from God in the Celestial Kingdom.
Please forgive my plug, but I just happen to be blogging on this very topic. Here are a few of my ideas:
http://mormonmysticism.blogspot.com/2008/10/built-upon-foundation.html
http://mormonmysticism.blogspot.com/2008/08/is-god-in-spirit-world.html
In short what may be being said here is that; 1.) There is no divisions in heaven. 2.) Seven powers or angels create our “world.” 3.) These powers contain opposition. 4.) That the center of these opposing powers is the “holy temple” where I would submit is resolution or at-one-ment of the opposing powers.
At creation the first thing that is done is the dividing of the Light and Darkness (first day). I take this to mean opposition is created on the first day. It can’t mean the actual luminaries in the sky because those are not set in place until the fourth day.
See my post here: http://mormonmysticism.blogspot.com/2009/01/light-divided-by-darkness.html
Like I said, just writing out load, and again forgive my plugs but these ideas have recently occupied my mind.
-Littlefield
Sorry it has taken me so long to respond, but I really appreciate your notes here, David. I think you have a great comprehension of these matters and are able to put together many pieces of this puzzle.
All this talk of the “seven-fold Spirit” and “powers” and such can be rather baffling, but I really like your idea of these seven possessing opposing qualities which are necessary for our reality.
About dividing light and darkness and the luminaries on the first day (or Day One), I think Margaret Barker has some interesting insights here. For Barker, Day One is the Holy of Holies, the creation of the heavens, or the initial spiritual creation–in short, the premortal period. We know that there were opposing sides in heaven before the Earth was created.
Thank you so much for this contribution and for the links to your great blog.
This is all typical ascension imagery. What you take to be literal was only meant to be symbolic. Almost none of this tells us about the eternities. Don’t be misled; don’t jump to assumptions. Ascension texts are not visions of the ethereal. They are endowment accounts, just like the endowment you receive in the temple. Our temple endowment is nothing more or less than an ascension rite, having much in common with all such antique rituals since they refer to the same source. The LDS endowment is far less symbolically rich than these ancient accounts. So, sometimes the similarities are difficult to see. But, Joseph got it right, nevertheless–something only a prophet could do in his day. Today, we have a rich treasure trove of ascension literature to compare and contrast to our endowment, thanks to cultural historians and comparative mythologists. Too bad most LDS scholars fail to notice this vital key.
Anthony–are you responding to my last comments or further commenting on my post?
I agree with your thoughts on ascension texts and the Endowment. I believe that these ancient accounts of heavenly ascents were fundamentally based on temple ascension rites, as you suggest.
But are you implying that there were no real ascensions behind any of these texts? I tend to think that the Enochic ascensions and other similar stories were created/redacted in the Second Temple period to preserve temple ritual, but it seems that there must be some actual, literal ascension behind some of them. Are we to understand the ascensions of Nephi and others in the Book of Mormon and those recorded in the Pearl of Great Price to be merely embellished accounts of temple rituals? I always thought that the temple rituals were given so that those of us who have not had the opportunity to have a true heavenly ascent could at least participate in a symbolic re-enactment of one.
Do you get what I’m saying, or am I totally missing your point?
You get it. And, yes, I am responding to both.
The ascensions were very real. But because temple rituals are re-enactments of the one ascension vision I believe was given to all the prophets (it wouldn’t do to have several versions, would it?), it’s often hard to tell whether we’re reading about an actual ascension or just an earthly version.
Where we would differ is in our interpretation of what they saw. It would probably be your position, as it is with most Saints, that the prophets were shown things celestial in nature. To that I would ask, Why, then, does nearly every ancient culture share the same perspective, imagery and symbolism? In spite of being thoroughgoing pagans, Did they all have prophets to enlighten them?
I would contend that all religions share the same pool of archetypes because the ancients, pagan or not, had a shared set of cosmological experiences–not visions or revelations but real life actualities that played out across earthly skies at the dawn of time. That’s why all ancient cultures display a multitude of astral symbols in their sacred precincts. It’s the same reason Joseph Smith and Brigham Young put astral symbols all over the outside of modern temples. I would further contend that what the prophets saw in vision was a rehearsal of those ancient cosmological events, which they subsequently related in the very symbolic terms preseved by their various cultures.
As a result, the more any prophet’s culture preserved of these astral or cosmological archetypes and narratives, the more any one prophet’s ascension account could include.
Since such data has been completely expunged from our cultural record, our rituals are only faint echoes of the originals. And because our culture teaches us that the original cosmological events, the genesis of sacred imagery, never happened, we completely fail to see the meaning in such accounts.
Our temple rituals, in my opinion, are given to prepare us for the real thing, if we become worthy. They are a type and a kind. We have the opportunity to have the same visions as the prophets. But, as long as we fail to comprehend the meaning and origins what we see in our temples today, we may never be given that sacred privilege.
Hugh Nibley pointed out this seven powers and seven opposing powers in ancient Egyptian initiation. Like the Sepher Yetzirah’s seven letters (letters) of creation and their opposition, then we have the dimension of ten, like the Sephiroth (numbers).
“The number of blows administered is a significant clue to the common origin and great antiquity of these things. As we have seen, the “oil of mercy” was to reverse the effect of the seven blows of death inflicted upon Adam. The seven blows of death are mentioned in early Jewish and Christian writings in other connections (e.g., Vit. Ad. & Ev., 34:1, PO IV, 354; where they apply to both Abel and Adam; 1 Enoch 69:4). In the Testament of Abraham that Patriarch is shown “the 7 heads of death” as dragon heads, “and the 14 aspects of death,” which specifically represent “the different modes of death” possible (Test. Abr. JQR, 7:590). According to an early Coptic Christian writing, these seven blows go back to the preexistence and were shown to Adam (Abbaton, p. 209). A well-known variation of the seven is the seventy, and seventy-two blows that afflict fallen Adam and fallen Israel. A 12th Dynasty Egyptian papyrus “enumerated 70 different kinds of death or rather 70 different agents … of death” (W. R. Dawson, Aegyptus, 11:23).” (Message of the Joseph Smith Papyri: An Egyptian Endowment, pg 178)
We see here the seven “blows” or powers, and the “oil of mercy” was to reverse the effect of the seven blows of death inflicted upon Adam.” Which might be thought of as the opposing positive powers.
-Littlefield