A Cosmological Tract by Pseudo-Dionysius in the Syriac Language Author(s): Giuseppe Furlani Source: Journal of the Royal Asiatic Society

of Great Britain and Ireland, (Apr., 1917), pp. 245-272 Published by: Cambridge University Press Stable URL: http://www.jstor.org/stable/25189542 . Accessed: 03/10/2013 15:58
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VII A COSMOLOGICAL TRACT BY PSEUDO-DIONYSIUS IN THE SYRIAC LANGUAGE

By GIUSEPPE TI1HE FUULANI, Ph.D., J.U.D.

tract I here publish, small cosmological and which to Dionysius, of I have is attributed Athens, Bishop now taken from the MS. marked Add. 7192, of 7192 Rich., This is a MS. in quarto on vellum, the British Museum.1 folios, and belongs seventy-six can judge from the good estrangelo probably, to the eighth in which it is written, character century. on f. 57c?there are two columns of The treatise begins on on at ends f. 636 lines the every page?and thirty-one containing so far as we bottom. of the It same is followed author?the the style, and are nearly identical concluding especially at least point to to the last ones of the tract we publish, : bears the following the same author?that inscription the lines which by another contents tract and from the hand not more than

*? **jlL04 u12 ]^DQD} ]L?CLOO

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lij?0 IA* }ry\? U^r?>0 CrilDO ?^?> Vr^>? tJi-tlQ-4 anti-astrological to demonstrate and

Ajl?>0

]**jJO llD^DO as it tract, anti-magical means of that divination by

the fortunes, the "stars, the zodiacal signs, the horoscopes, the the auguries, the convulsions, the hours, the chances, sons the the of all and Chaldseans, divinations, deception " is not to be relied upon, and is contradictory of deception affords us. to the facts that daily observation
1 Catalogus asservanlur. Londini, p. 281, codicum Pars prima, 83-4 ; R. traite or um orientalium manuscript et codices syriacos La UtUrature Duval, de cosmographie qui inMuseo carshunicos Britannico amplectens, 1907, Paris3,

1838, pp. n. 2: Un

syriaque, a pseudo-Denys attribue

l'Ar^opagite.

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246 The MS.

A COSMOLOGICAL TRACT IN SYRIAC in the column least we treat of, well part at a of f. 58 ia a little indistinct, but rendered difficult. The inscription are written with red ink.

is,

preserved. nowhere On

Only is the reading and the words we have underlined

has been written of f. 58c something the margin by it has been erased. some reader, but subsequently to Dionysius, of Athens, The tract is attributed Bishop It is impossible for for reasons easily to be understood. to discern cause whether of the the author of this tract himself is some pseudo-epigraphy or reader has added the false attribution. copyist a certain It presents interest, as it is the first Syriac the tract we know that bears a very strict connexion with apocryphical on the light of Enoch, and is able to throw some " the book of the courses of the of " lxxii-lxxxii that forms chapters of luminaries book sources book. a translation of it, and point out the relations our tract and the between existing the or whether

us

heavenly the aforesaid AVe give and Book

discrepancies of Enoch.

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U-i-ikio a^t^M * ]Soicoo

]ioicoo ^pZ]
.ooau> ,*-.

]oi lioicoo Ula* IaIq* UpZ]j

ovm old

]k>aji 0010

^012

]>oia? 0010 ]*ki*> oiioiaj

%4lA?] U Ul

1?r^?

]ioico Mcl? U^r^? ^? ^?1Ji?

oipco]? olAj

?^kD ) ]r^k)>

U^Jr^0 U'Z ^k) Usas *naj U^a**?^? Udcu-o Vd;\V)o ]ioicoo . ]>oioj> Zuj^l^k) ou?o ;U?0)> l?o;Vr> ]i?o] ^Jk>
]iaico> II0Q-1 oiA..om ]jOl?> ^Lo a.A ]*Lq*? ^oionAi ^k) ]oiO alio pm1 ^

[o8c]

wi*p?^^01

OliOIOJ ^o

lAo-^oo
. .^ImAj^d

1 1 ftn> ]Loa* ^ nSo

**oioA*l? ?adi <-k> *rH% ol

lZo;?m ??o ]ZoA V?

* ]Ak)a* . i^SmOjiq

Uo U*oi? \ifO)
]Zn>\ V>> ]loai

tOOi\ ny l,i\n]
]joil rJL**!0010

Ul w?oioA*] ooi> ^Jy^-k)

ouLd r4iD ^j^AaAk)

^>

oiAo^o
. U&^ ]A-is *asu

]>oico> ou&td*U^o]
oil v^ai <~*;mi 010 ^iCtld ^..

]>oiUoiio
^*Aj? ^A?? li-^Ak) ^ijfnNoo

]Zo;ifnMQ
001 ]i?ik> lA0^

rJi*r?Qioo ^So

pui'Zo

. oil A^l ]i\sV> U*Z>^k> U ^U-Jca

010

061 ]i ^o] #A*Z]> U*W Un^V>

[58^] ^t 1

U] U>o> ^ifo) ^boi? ^jk)]

w?oiopn US010 U^i?

]ioico

, i|\aV)Q

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25G

A COSMOLOGICAL TRACT IN SYRIAC

[57,]
*j;k> }^rQl rJkOL> *. %jljl!Q^ OIO AAj .J^diaZ)> (jui&o iio#Q?

|?iO?QfZ>l ^CDQjLmJGU?

<-So lll.^cal
V?oi> ^OfSo

lioico>o laki?> juiVto

;lv>in?i.oouAjil)

1itq.m> ^o4io
^ogdj ^Aoi

.oaimaio

loOCLDOlioiOOJO 1aLQS> jaAl> ^Aoi .t>nM) ill Vjoij loocoo U^oi; ^Aoi> .00Z0 lAi^Soo ^Aoi 1$ ^o) -rcaiiZ^Aoi [57(/] ^.So^Q2Uj U*o> Vrin^ZiZ
.00100 . rl*ALo .00100 ; lioico* oiAmSosZ 6uL*) .ooio>

li>GLMO UoOpO

looi JlSOO} ^Lm l"Oij li .ol rCQliZ ^r-* ^AoiO ^ LAAo ol Vr4Soo ol rl*Ak>U^ojo .1 \ lioifio? airloSD Vm^ ^oj
^Amqs lioiooo

oiAmlosZ duA^l jik)j ol loamo

1 ii .ol ^Aoi \mSnm ^j^oii

ol U&?> ol
ou**hlO ]oax? ^

^tao ^So fja r^ZASo> ?aAk>l ]i?i?d ^ A -^sy ,o^

^r^l

*aOio I001Z9 l;oi A> 1A^9*^d> ]^oii pM U^o Uo oA r?-?l Aali\V)fiV) t*Sn* oiAav^o; U^'rl ^oouiZ Uoi'l ]?* ol [58<r] ^jAoOt 1*SDa>0 ^iAaO HSoAlZ} ll?lV)Q oA AjiI }L^L* ^^lb AZo Uogu
^->;rn\n ^adioo

r** ^lim Moil ^

..aooASdo U-^aooo \ jiinn

^*ftk)Zo lIsbAZo vi^^ lAi* ^ao l*SaA ^>n^>

I^oASd ]?dcu ]i>iSo Jjoi 0010 ^nan ]2A? IiqjlmO

\jJicu ^hlxiI*)

^SOOa lAiio ^jiAio l^bAZ OIO AjiI 1A*jlODU*joA1o> lAi*

v>lVl>iO )a10A2 l|LoAZ> ItilV) ^01 ^a> li0UD ^AoiO * \m!&*} Oll^liQO

Zulo ^juLDCLi jm^x.

ra.^] ^jlLOcL Uo>]o

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A COSMOLOGICALTRACT IN SYRIAC a text. has translation It been seems we have to us to make that by the ia the in the

257 some first

Before remarks lines

giving on the

subject, and the After -.00,10, lli.iftA object, ^jo^O " we should we like to insert something like therefore, " or something to describe have undertaken else like that. But perhaps we are wrong. text also on f. 58, 1. 8. I would is in disorder The prefer to read A*]> instead of Aji]o. As f. 58c, 1. 7. U4^ Oil ooi T^"r?Ql. I propose be translated. stands it cannot U&OO " allow instead of the to text read

something amanuensis. Probably

dropped

negligent

]t?iVnn

]i^?n.f the verb.

and k? translate accordingly U&^ her twenty for the conception". like On f. 60c, 1. 7, after ]lillo something ^uaAaAkD, are opened, has been dropped. f. 61a, f. 62a, 1. 8, Ua?l, 1. 4. alo UiU has to be changed Translation no doubt into ]]].

in which there is no mistake, and Computation, A Calculation made by the holy Mar Didn&sids, Bishop of Athens. As the calculation and computation are confused by many of those who
they are wise men, ... the heavenly

of the sun and the moon that think in themselves

courses of tho sun and

the moon and the stars, and the rotation and revolution of the in the firmament, and the breath of the air that is contained the come from twelve out that midst and also of the twelve winds takes place and storehouses in which the activity of the moon
in which it is born. By these twelve storehouses of the wind,

indeed, we know in which of them the birth of the moon takes it is born in the wind or the rain or the snow place, whether or the dew or the heat, or what is the function of every one of
the months. change of ono Whensoever produces one darkness. of these For storehouses the sun and is shut, the the moon

do not
jras.

run
1917

by one
17

computation.

That

cannot

take place,

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258

A C0SM0L0GICAL

TRACT IN SYRIAC

because

the

two

have

not

one

and

the

same

course

of movement.

in the number The sun completes the course of its movement or four thousand three of three hundred and sixty-five days, hundred and eighty hours. The sun has every year three super abundant hours, which constitute every four years a complete day. This day is called the intercalary (day), and is intercalated nt the 26th of Shebat according to the computation that the In the year that is called the Greeks and the Syrians use. intercalary (year) there are three hundred and sixty-six days hy the computation of tho sun. But tho moon has tho number of threo hundred and fifty-four days, and of thoso cloven days in the sun is constituted the month that that are superabundant in the year in which is called intercalary. This month makes it is intercalated a change in one of these four computations. The complete weeks of the sun aro fifty-two and ono day, the weeks of the moon fifty and four days, since the sun thirty days old when it was created and the moon fourteen, those days that were before the sun and the moon came and was and into

On existence, have been included by me in tho total number. the day, indeed, on which the sun and the moon were created they saw one another's light, but the light of the sun did not
overpower that of the moon, because as soon as the rays of the

the east, tho moon sank in the west. sun-glohe appeared But on the fifth day the sun came out from tho eastern gate of tho light and the moon from tho western storehouse of the wind and they saw one another freely, and the rays of tho sun entered and its light was into the circle of the moon from Behold, from that timo it began this succession extinguished. of waxing and waning and keeps tho succession of conception and birth and the changes of the days. It does not change in it is the key of all tho of its but because consequence existence, storehouses of the wind and these are not opened without it. It keeps this succession of waxing and waning and runs this track of its conception and birth in tho number of sixty hours, in twenty the birth (takes place), twenty for tho conception, and during twenty it is visible. At tho same hour, indeed, it comes out from the storehouse in which it was born, since it has nine entrances Greeks But the and twelve exits of the months. say that there are only seven storehouses of the winds

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A COSMOLOGICAL TRACT IN SYRIAC and five entrances of the moon. Hence they put tbe ashamed of what they have

259

light Being said, to mistake by stating that the darkness they have added mistake is uncreated and has not been made. And hence they have blunder their to the darkness. increased by giving eternity A thing that has not been created and made is eternal. With before the darkness. all their computations, too, the Greeks mingle blunders. Here fix tho eyes of your mind on this orbit of the sun, how itmoves above in the air ! tho courso of its movement. For The sun keeps completely it has twelve gates on the path of its movement through which the passage of its courso takes place. For these twelve gates a clock is fixed that the course of its path may be equal. Every gate is separated from the next by the space of only one hour. Every hour contains a degree (step). Four winds cause tbe disc of tho sun to run. Since the wind that is above is a strong wind, that makes the eyes flow, and if this breeze above were near to (what is) below it would not leave anything on earth that it did not destroy, and since the wind above is strong, If these four moderate winds embrace the disc of the sun. a wind did not run before it [the sun] on the path of its and bar its disc that it may move with discretion, movement the east wind would drive its disc from one end of the world to in one hour. If the south wind did not press it to the ends of the world, the wind that is blowing from the north the other would hurl it (to the south), and the south wind to the north These four if the north wind (did not press it to the south). winds retain tho disc of the sun and watch over it that it may not incline towards one side. And now and then one of the storehouses that serve the wind from above is opened and the becomes wind that comes out from one of the storehouses stronger
and

from the fact that it is yoked

its disc under the step

to the chariot of the sun

(degree) of its passage and

it throws

its light is darkened

path of its movement.

till its disc rises (again) and stands on

For as soon as one of tho big

the

dragons

that rose from the sea in which they were born, that is outside into of mankind, mounts and throws himself the dwelling-place
the middle sea, or one of tho animals that are called Leviathan,

one of

the storehouses

of

the whirlwinds

is opened

and with

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260

A COSMOLOGICAL TRACT IN SYRIAC

dreadful shaking and gusts and lightnings it mounts and throws of the north. In these itself into the midst of tbo mountains are The born. dragons, however, and the days great snakes, too, Leviathan are born only in the sea that is called Maqastekos (?). its light But in tho days of summer the sun overpowers with as as soon it mounts tho of tho tho ends nil upon earth, fiery track, because when it mounts above, to tbe fervent heat that is its disc is heated under the firmament, by the heat from sun burns tbe whole earth like an oven of And the above. to tho wind of heat that blows from tiro, because it has mounted
above.

error to those who possess under I explain without standing tho variation of th? lower sea. Under the earth is the dreadful sea (containing) much water, and under the water (there is) lire, and under the fire wind, and under the wind darkness, (but) under the darkness do not In the hot days of summer, as soon as the ask for anything. Again, sun mounts to the upper region, to the heat of this firmament, its disc is heated in the heat above, and it heats tho earth like an oven of fire. Suddenly the fire under tho water is quenched, the waters of the lower sea stand up and the wind of cold blows on them, the cold mounts and ascends from the interior of tho earth and passes into the roots of th? trees and plants and into tho veins of tho rocks, and the dust of tho earth becomes cold, that the sun may not burn the trees, tho seeds, and the plants. For if the cold did not ascend from tho interior of tho earth the sun would not leave anything without it. People, too, burning of th? would not be able to walk on the earth in consequence heat of tho fire. Because the surface of tho earth from beneath interior is mado of canals is made like a sponge and its whole and hollows for the flowing of th? water of th? streams and In springs, and also for th? action of tho cold and th? heat.
th? hot days of summer, where there is no water, the animals

and the birds dig into th? interior of th? earth and find cold soil and aro relieved by it. Th? men, too, who ar? in the in that land the of Kush and Shebd, dig southern countries, is, into th? sand of their land during tho hot days of summer and, although naked, thoy ar? protected Another season, the winter. and relieved by th? coolness.

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A COSMOLOGICAL TRACT IN SYRIAC

261

In the days of winter, as soon as the disc of the sun is thrown to the south to the cold, the storehouses of the wind of snow and ice and blasts and whirlwinds (aro opened), and the heat of the sun is assuaged, that the cold may not destroy the trees, the seeds and the plants and the men, animals and birds may not die from the cold of the winter, is tho fire under tho water heated. The water is heated by the fire that is under it, and the heat mounts and ascends through the canals and hollows of tho earth and enters into tho veins of the trees and melts tho cold that is in the interior of the trees, tho water and the soil of the earth. By the vapour of the heat that rises from the interior of tho earth, the water of the springs is melted, and instead of the wind of cold thero rises from within them the Tho course of the heat that rises from under vapour of heat. neath flows and assuages the intensity of the cold. The animals find for themselves life in the excrements that are strewn on the shelter during the nights above the the fountains and springs and grow warm the waters of the rivers, fountains, and who dwell in the north in the interior that are called the Paps of the North?their of the mountains stones are of crystal, and beyond them there is no human there is nothing dwelling, since above the river called Fire-river In besides Oqianos, the sea that surrounds the whole earth. Oqianos there is not one single reptile creeping in the water, and no bird is to be found flying above it, because it surrounds the sea, as a wall surrounds a city. Above it is the paradise of the gods.
that surround

The birds dung-hills. waters of the rivers and by what is rising from Also the men springs.

find

The angels
the

bring
as

the souls of men

soon as they come

to the mansions
out from their

paradise,

bodies, that is the souls of the saints. For the souls of those who have committed iniquities are not reckoned worthy to pass to that region of life. the Those men who dwell amidst of the north, get their food from the fruits of the mountains
treos and are long-lived. On tho crystal stones of these

descends tho amazing llaphantion mountains (?). Also the men who dwell in tho westorn countries in the cold winter days to support their life, since make uso of excrement (as a means) are use of the of wood, and in the evening they they deprived bury the food of the morning in the dung and in the morning

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262

A COSMOLOGICAL TRACT in syriac In the samo way they treat the food of the

thoy find it cooked.

evening.

Now winter
treatise

of tho that I have explained to you tho combinations and the summer fix the eyes of your mind on this other
concerning the heavenly courses.

the firmament, The chariot of the sun is not bound within since the disc of its light is set upon the wings of the wind and It is a great distance under the firmament, upon running wheels. For the stars the Creator only knows the measure. of which are united to the firmament. Their creation is planted in it, and they are the lamps of its light and they come out from it and run in it. wind, the luminaries of heaven, united to the firmament.
clouds. The clouds are

The moon, too, has a chariot and its course is under the firmament. because Under
not something

that runs with the They were called

the light of their creation is the sun is the course of the

corporeal, and the shape

in which appearance, they always appear is not a permanent since now and then they are turned by the wind and they are You will dissolved and change from their (former) appearance. on the that believe this from the clear appearance day when there is no mist and clouds and the air is clear and pure, is seen in tho midst of the firmament like a palm of a hand and so it Hies in tho air and the whole mid-air is filled with it. From this understand that tho clouds and tho fogs aro tho fountains of tho rain and tho dew, and that thoy fly on tho wings of tho (men) have wind, and not by themselves, as some wise-minded And they stated foolishly erroneously stated, but by the wind. that the clouds draw the water from the sea, but thoy are the fountains of the water and in them it is conceived and from them it is born. Now you need profound about the twelve, understanding winds which come out from the ends of the earth. The wind is not one variety only, because it has not one store
house only. For the twelve storehouses contain twelve varieties,

that are enclosed in them as the twelve Apostles For the Apostles, received tongues differing from one another. wero did the The of storehouses too, Holy Apostles Spirit. not because they received twelve tongues receive from twelve So neither are the twelve (different) Spirits, but from one Spirit. the twelve winds

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A COSMOLOGICAL TRACT IN SYRIAC

263

storehouses

twelve

winds

over

which

there

is no

command,

but

one wind, that speaks in the Apostles, dwells in them. But as the Roman tongue differs from tho Greek tongue, and the Greek from the Syriac, and tho Syriac from the Hebrew, and the Hebrew from the Gothic, and the Gothic from tbe Kushi, and and the Barbarian tho Kushi from the Barbarian, from the the the Indian from Babylonian, and the Babylonian Indian, and from tho Armenian, from the Median, and the Median and the and these twelve languages differ Armenian from tho Egyptian,
one namo, included from that another, is in although that of ali "men", name, in aro so that included the tweivo in one common too, are winds,

in ono

common

of wind.

if you havo no knowledge from reading, you are not I profited. Hero speak with you about tho science of the breath of the wind. As when an Indian speaks, a Greek does not understand what h? says, since he has not learned the language of the Indians, See, so, too, those who hear the voice of the wind do not know what its course is, if they do not distinguish the smell of its breath. The Greek also knows that ho with whom he is speaking is an to distinguish what he is Indian, but ho has no knowledge About the wind, too, there are those who know from saying. it has come out?(they which storehouse know it) from tho what its operation of tho do not months?but know activity they is. What not has he docs who the knowledge distinguish it is of snow, or ice, or hail, or breath of tho wind, whether
rain, or dew, or heat, or sickness? And even if he knew these

things, his knowledge would

animals and birds that have

not be great.
foreknowledge.

Since
As soon

there are also

as you have

known
these,

that, I will
too, arc

call

the ant
to you in

or

tho gnat and

Or

tho fish, as
how do you

superior

knowledge.

desire to comprehend tho books about tho wheels of astronomy, if you do not possess these (items of knowledge), (if you do) not (know) how tho heaven turns, and from which side, nor the
passages of tho sun and its gates, nor which are the winds that

put
nor

its disc
what aro

in motion,
the names

nor how
of the

the axis of the sphere

nor where the path

turns,
of the

gates,

rays of the light is attained, of the curtain of the heavenly

nor whither garment

the stretching out now fix the gaze of goes,

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264

A COSMOLOGICAL TRACT IN SYRIAC

the eyes of your mind to know, of what kind is the way of tho courses the and Aldebaran and thoWain and of Pleiades heavenly the Yoke and the Scales and the Balance and the Libra and tho and the path and the Hunter's Way, and the Fold and the Temple and the Watchman and the Lawgiver and the Hearer and the Ambassador and the Preacher and the Giver and the IIuu-star and tho Instructor and tho Knower and tho Teacher of Wisdom and the Ilich-in-Doctrine. These aro for those who possess understanding to know tho passages
its courses about and the birth, and moon and also tho

horizon

nothing, because it is the part of scienco of the sun and its gates and its paths and
variation and about its the of ils light and and and their its darkness its conception and and storehouses times

variations,

when

and the earth quakes, and about the variations of the years and the limits of tho paths and (he current of the sea and the ebbs and flows of tho lower
sea and tho wars of tho barbarians. Thoso wisdom teaches

tho sun and tho moon

aro darkened

through knowledge. to the English according or The Book Charles, of Enoch I Enoch, Oxford, where to refer and it is 1912, necessary to the Ethiopic to the edition of Dr. Job. text, according Text Das Buch Henoch, {Texte dthiopischer Flemming, I cite Book of Enoch translation of It. H. und Untersuchungcn, The first lines of of course to have N.F., Bd. vii), Leipzig, a brief our treatise, the Sj'riac author of 1902. introduction, the treatise, the

no ground for supposing that he found it treatise that he has epitomized. There is no doubt that he had before him a Quclleiischrift that was " different from the book of the courses of the heavenly " of the Book of Enoch so far as the peculiarity luminaries in the the cosmological that are there expounded theories as the is concerned, the same ground but covered much "book of the courses" the does, namely, calendar, (I) It is our duty (2) the moon, (3) the sun, (4) the winds. now to determine what were contents the exact of the of original treatise epitomized by our author and what

belong and we

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A COSMOLOGICAL TRACT IN SYRIAC relation out other what it bore to the " book of the not courses "

265 embedded or to point from

in the Book

of Enoch, our author to the

and has

it will

be difficult himself to exist

contributed is said and and

sources

In our treatise the twelve in these of Enoch treatise

storehouses.

compilation. a close relation of is conceived relation phases of there

between since to upon the our tbe

storehouses no such

the wind is stated.

the moon,

the moon the different

grows.

In the Book

According the moon depend are mentioned

In the Book chambers chambers the chamber

of Enoch

store

of blessing according of the

(cap. xi, 1, <^>H^rfl*1": (1^11^) ; closed are divided, to which the winds hail and winds, the chamber of the

of mist, and of the clouds (5); and I saw the chambers the sun and moon, whence and whither they proceed come again text in the Ethiopic they (cap. xii, 4-5, the chambers of tbe winds, and how the ^HtfM)rt':); are divided winds the chambers ; (cap. lx, 12, ^H'MVt'O of hail, hoar-frost, I have no doubt etc. (cap. lxix, 23). that li .ol is a translation of the Greek word rafxelov, as in tbe title of tbe well-known work by Bar exegetical too** In the i.e. ra^elop /Avarripiayv. \\[i 'Ebraya i.ol, Greek a Greek treatise text text is our bad author had before him?that it was of the by the fact that the style that the author very employs the demonstrative pronoun |j01, frequently IjOl, and twi> a as for the Greek substitute _Aoi article?rajxelov is proved and
irvev/jbdrwv.

The

pletely calendars?set Enoch. No

calendar different It does

described from the forth not

by Pseudo-Dionysius are calendars?there with

is com different of the the sun

in different

agree in the Book is made sun was that the circumstance thirty moon were fourteen when created, they mention

parts of the Book any one of them. of Enoch old that of and the days and

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266

A COSMOLOGICAL TRACT IN SYRIAC the moon. of Genesis taken, In the of Ephraim commentary found some statements the theories of our in the particulars. text edited by

overpowered on the Book that, author, I give placed east of were and was generally

I have agree

with

they vary although a translation of

considerably the Syriac

P. Benedictus

(Romeo, i, 1737): (p. 15 B) the moon was in the west and the sun in the of the firmament

it; (p. 16 E) if they (sc. the sun and the moon) and they were created full when they were created sun was in the in east the the then standing morning, the moon

But the sun to it in the west. opposite was in the since it created low and underneath, lying over comes earth. The the from which it out moon, place was standing in the however, high, since it was created on the fifteenth When the it stands place where day. sun became visible to the earth the luminaries saw one from its (p. 17 A) from the place of the moon, was fifteen days and its shining, it is clear that it

another; fullness old when

it was created ; (p. 17 C) but it (sc. the sun), was four too, (p. 17 D) these eleven days by (days) old; were moon which the is older than the sun, and which added to the moon in the first year, are those that men who make use of year; (p. 17 E) to add learned add every the computation of the moon the Adamites for from this year onwards eleven It is not the every year. days who made this order of the times in order before have been theories about the Adam. the source the of our haggadic storehouses taught, and of the

Cbaldjeans, therefore, and the years that were Ephraim evidently author. Both derive tradition. I cannot of tbe winds that course, following state

put cannot their

from seven

anything

to the Greeks according seven are winds. there

: they This

directed about the darkness, princi disquisition an no addition is doubt Manichaoism, pal \y against as it breathes the same contempt of the Syriac author,

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A COSMOLOGICAL TRACT IN SYRIAC of Greek of natural that is a of

267

feature doctors

philosophy the mental attitude Greek theories

characteristic the Syriac contradict

of most so far as

they the teaching and statements of the Bible. The description of the passage of the sun through the twelve gates is not to be found in the Book of Enoch 1. 7-f. Completely 58rf, 1. 12). to the Book strange of the the relation function 1. 12?f. of Enoch is also the and to

towards

(f. 58d,

long description the sun and of the seasons

between

the winds according

is (f. 5Sd, description on 1. and is f. 60c, 1. 4-f. 61c, continued 4, only apparently on 3 1. to be 1. 8-f. what f. 60c, bOd, by purports interrupted a statement In the Book of Enoch about the lower sea. we the winds winds to read sun only that the winds and turn the circumference : I saw of the clouds the carry turn and bring the circumference I saw the the stars to their setting.

they perform 59d, 1. 7). This

4) (cap. xviii, of heaven which all on the

of the sun and the north

open out: when and but with with and rain.

the clouds. In his journey earth carrying sees also Enoch three portals of heaven : through come in heaven each of them north winds they And blow out there is cold, of one

hail, frost, snow, dew, for good ; they blow portal the two when blow other it is portals they through on the earth, and they blow violence and affliction See also cap. lx, 12, violence 2, 3). (cap. xxxiv, on the spirits of the hoar-frost, the snow, the 17-21

the dew, the rain, and cap. Ixix on their chambers. mist, in the Book of Enoch is such a description But nowhere seasons the to be found ; of the sun, the winds, and be put together neither from the could such a theory aro We it. in different of statements contained parts therefore found which All his compelled to assume that in the the Syriac author treatise are cosmological theory expounded he epitomized. of our author in the description the statements

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268 not clear.

A COSMOLOGICAL TRACT IN SYRIAC We should

to hear more like, for instance, of the the between storehouses existing winds and the monsters in the lower sea (f. 59c, 1. 3 ff.). are born As there is a fuA**Z ^SCU in which the monsters about the relation and must tbe about there into tbe from which they jump JjlI^Lo ^So*, ia in direct relation with be also a VA^ )SG.?, which storehouses Leviathan of the winds. tbe other We do not gather much and monsters from the Book

of Enoch, and what we learn from it is at variance with : on Ibe statements of Pscudo-Dionysius (cap. Ix, 7) and a female monster that day were two monsters parted, named over named Leviathan, the fountains to dwell of in the the waters of the ocean abysses is ; (8) but the male a very of speaks hazy the

had etc. author Our Behemoth, as he idea about tbe monster Leviathan, " are ". which called Leviathan animals For of to note

our

structure the general it is interesting author, existence of tbe sea under the earth, round sea tbe fire, and that

the world, as outlined by the that be assumes also tbc earth ? therefore

no doubt

the

on it?and tbe under is, floating has here under tbe fire the air?^oi in the of air, as it has often connotation mentioned above?and under

of Ephraim, commentary tbe air tbe darkness.

WSm

1111111[ I |4II4i'tt*h 11111111

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A COSMOLOGICAL TRACT IN SYRIAC This fcoatios does not show

269

or Babylonian No mention (f. 61a, f. 61a, 1. 4).

conceptions is made of the ocean

any similarity of the world.

to the Greek of Enoch

in the Book

has |<niL> jm^v^ 1. 8. The MS. of (paradise The Syriac the gods). author was no doubt a Christian, as is proved about the Holy by the disquisition Spirit. But perhaps the author of the treatise was epitomized a pagan Greek, assume it is unsafe to it. although The remark about the souls of the just is an addition made by Pseudo-Dionysius. for the souls was a common The not assumes The found universe as sketched a wall of mountains The doctrine of the mansions spread. of Enoch as has one and widely in the Book the of earth, the

round

our author

(f. 61a, description in the Book

11. 5, 7). of the nature of Enoch

an addition made probably The comparison he makes between the oneness of the nature of the winds and the oneness of the languages was hardly to be found in the source spoken by mankind epitomized by Pseudo-Dionysius. also the style, that is here much shows. The It better same is an than

clouds is not to be - f. 4 1. 62a, 1.6); it is (f. 61d, our author. by

as addition, in the purely

cosmologicai parts, thing must be said about the following with the Indian comparison language 1. 9-1. (f. 62c, 11). The conclusion to our author is, of course, to be ascribed 1. 7-f. 63a, 636,1. (f. 12). Of most of the terms enumerated in the concluding no which denote doubt stars and constellations and part, are therefore astronomical technical terms, I am not able to give the astronomical Bar proper meaning. 'Ebraya treatise that bears the title gives in his

]dtSD fci^aCD} in fasc. 121 of the Bibliotheque IjJUOOI (edited by F. Nau de Vecole des hautes etudes, Paris, 1899; a long description of all the stars and constellations to Ptolemy, according

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270 but I have

A COSMOLOGICAL TRACT IN SYRIAC not been

able to trace any one of the technical of them look Some by our author. employed some rather like names of different of of degrees adepts them literally. I have translated sect. religious we arrive at after this brief examina The conclusions :? tion can be summed up as follows terms The work we have published author with so far as It is a compilation anti- Greek and and of an anti natural

unknown Babylonian philosophy

cosmology is a cosmological work the with the the and sun, moon, winds, dealing especially assumes are that his doctrines the calendar. The author are concerned. from the Bible?although they are therefore he never and says that that Greek

Syriac tendencies

derived

true, expressly?that are false. or Chaldajan science and Babylonian astronomy is a useful introduction to the He thinks that his work
science of astronomy.

We ascribed

cannot

state

definitely

whether

the author

himself

his work to Dionysius, the legendary lirst Bishop or whether some reader or copyist has done of Athens, so. is more It seems to us that the second alternative was The to it fact that ascribed Dionysius probable. can be explained and Arabs As the Syrians very easily. attributed about not works must all philosophical those and particularly works, to when Aristotle and they did logic metaphysics, name all medical real and of the the know author, not to Hippocrates be surprised or Galen, so, too, in our that this work has been case we ascribed

the author celebrated the of to Dionysius, reputed " books about science", although heavenly ni}rstical matters. But these books do not treat of cosmological so particular were about such nice not the Syrians is the first Syriac of Rish'ainit distinctions. Sergius author has who knows them is the works into of Pseudo-Dionysius?he language?the the sixth false century. translated the Sj'riac later than

inscription

therefore

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A COSMOLOGICAL TRACT IN SYRIAC This it

271

treatise, not does

translated of the Old The parts: Greek, himself of

too, is later than that date, as the style of in the parts show the author has not from his Greek source any of the characteristics Syriac language. can easily of the work by the the the bad be divided is a into its component from tbe

compilation the bulk as added

translation

is proved only about

observations the winds and the the

The author has style. the the introduction, conclusion, the seven storehouses darkness,

just, between oneness

to the Greeks, the souls of tbe according nature of the clouds and the comparison oneness of all kinds of winds and the languages. to our author. of his work the courses iii (cap. of These parts a close are certainly

of human

to be ascribed What to the that Enoch.1 exhibits and does " is, book

remains of section It covers theories not find about

bears

resemblance luminaries the Book ", of

the heavenly of lxxii-lxxxii) the same

contain

digression we which Enoch. remarkable. the doctrines elsewhere were, Book to distinctive

wanting some the pieces?especially long the growth of the sun (cap. lxxii)? in the third of tbe Book section of

nearly that are

it ground, although in the Book of Enoch

The

of our author of the theories is peculiarity one not with do of any agree exactly They or scattered in the third section contained the Book same of Enoch. as it They belong, but have their of theories, has demonstrated that the so far as in it we its physical find remnants Our

in the

family

Appel is not unitarian of Enoch are concerned, but that theories different treatises of
1 This

features.

ol four
des

cosmological

contents.2
"

has been Die Komposition section analysed" by H. Appel, zur Forderung Henochbuches christiicher {Beitrdge iithiopischen Fr. Martin, x, Hfb. iii), Gtttersloh, 190G, pp. 80-00 Theologie, Jhrg. sur le texte ithiopien, traduit Le linre d1 Iltnoch Paris, 190G, p. 46 ; and I.e., pp. xlix-1. Charles, 2 I.e., p. 85. Appel,

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272 work but

A COSMOLOGICAL TRACT IN SYRIAC

is not identical with any one of those four treatises, text to them. The doctrines is a parallel expounded more so in and more to say, in it are, up-to-date than the doctrines of the four with astronomy accordance treatises good From been in the Book epitomized for the calendar. especially our about treatise we can of the mysteries indeed. extensive find in the have of Enoch. therefore the Some The Enoch This infer remnants and we that of in could holds the have this the cite

literature

heavens

must

very we literature we

Book

of Enoch parallels (trans,

treatise from and and

the so-called

published. Slavonic

ed. by 11. H. Charles, if we rather remote,

by W. P. Morfill are Oxford, 1896) scanty only the calendar. except

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