will be cast into eternal fire. Gabriel is at the same time sent to Slay the giants (x. 9): the watchers will be bound under the hills for seventy generations, and then be confined for ever in the abyss of fire: the spirits of the slain giants become demons. In chap. xix., however, the demons are represented as existing before the fall of the watchers.
The prevailing demonology of the Book of Enoch is thus summed up by Dr. Charles (Enoch, p. 52). The angelic watchers who fell from lusting after the daughters of men have been imprisoned in darkness from the time of their fall. The demons are the spirits which proceeded from the souls of the giants who were their offspring. They work moral ruin on earth without hindrance till the final judg- ment. Satan is the ruler of a counter kingdom of evil. He led astray the angels and made them his subjects. He also tempted Eve. The Satans can still appear in heaven (as in Job). They tempt to evil, they accuse the fallen, they punish the condemned. Ir portions however of the Book of Enoch there is no mention of « Satan or Satans, but the angels are led astray by their own chief Azazel, or as he is sometimes called Semjaza (En. ix., x., xiii., liv.). Of the Secrets of Enoch, which is supposed to date from about the Christian era, Dr. Charles says:! “It is hard to get a consistent view of the demonology of the book: it seems to be as follows: Satan, one of the archangels, seduced the watchers of the fifth heaven into revolt in order to establish a counter kingdom to God. Therefore Satan or the Satans were cast down from .heaven and given the air for their habitation. Some however of the Satans or Watchers went down to earth and married the daughters of men.” Compare xvii. 3, ‘These are the Grigori, who with their prince Satanail re- jected the holy Lord, and in consequence of these things they are kept in great darkness”.
In chap. liv. there appears to be an attempt to connect the two different stories of the Fall: the guilt of the Watchers is said to have consisted in their becoming subject to Satan, who was either identified with the Serpent, as in Apoc. xii. 9, καὶ ἐβλήθη. 6 δράκων 6 µέγας, 6 ὄφις 6 ἀρχαῖος, 6 καλούμενος Διάβολος καὶ 6 Σατανᾶς, 6 πλανῶν τὴν οἰκουμένην ὅλην-- ἐβλήθη εἰς τὴν γῆν, καὶ ot ἄγγελοι αὐτοῦ pet αὐτοῦ ἐβλήθησαν; or else was supposed to have made use of the Serpent as his instrument, as in the Assumption of Moses quoted by Orig. De Princip. iii. 2. 1 (Lomm. vol. xxi. p. 303): “In Genesi serpens Evam seduxisse describitur, de quo in Asc. Mosis (cujus libelli meminit -apostolus Judas) Michael Archangelus cum diabolo disputans de cor-
1 See his note on pp. 36, 37.