It was an easy demolition of the ancient text, if it could be accepted that the Cave of Treasures story was the word of God. Unfortunately, however, these early Church Fathers, who mostly belonged to the Syrian Church, overlooked one tiny point. The deduction was made despite the more obvious fact that the term bene ha-elohim was also used with reference to heavenly hosts, or angels.
Yet even this did not stop the spread of wild accounts concerning the deeds of the fallen angels. The story of the Daugh- ters of Cain coming unto the Sons of Seth was very often placed alongside alternative material concerning the fall of the Watchers, taken either directly or indirectly from the Book of Enoch. An out- standing example of this is the account of the fall of the angels con- tained in the Ethiopian Kebra Nagast.
Here, next to a precis of the Cave of Treasures story, is a somewhat shocking reference to the enormous size of the Nephilim babies and the way in which they entered the world: And the daughters of Cain with whom the angels had companied con- ceived, but they were unable to bring forth their children, and they died. And of the children who were in their wombs some died, and some came forth: Marti the Ignorant Even though the Book of Enoch had fallen foul of the developing Christian Church during the early fourth century, there are firm indications that some individuals had studied its contents and had, as a consequence, begun extolling its dire consequences for man- kind.
One such indication of this situation comes from a tract on the Book of Enoch written by St Jerome ad , a Syriac Church Father of renown and scholarship, who had this to say on the subject: We have read in a certain apocryphal book [i. This book is quite explicit and is classified as apocryphal.
The ancient exegetes have at various times referred to it, but we are citing it, not as authoritative, but merely to bring it to your attention I have read about this apocryphal book in the work of a particular author who used it to confirm his own heresy. Do you detect the source of the teachings of Manichaeus, the ignorant?
Just as the Manichaeans say that the souls desired human bodies to be united in pleasure, do not they who say that angels desired bodies - or the daughters of men - seem to you to be saying the same thing as the Manichaeans? And St Jerome was right. There is firm evidence to show that Mani devised his holy scriptures and teachings after studying the Book of Enoch.
Mani was born in the Babylonian town of Ctesiphon, near modern-day Baghdad, in the year ad Perhaps influenced by the knowledge that Zoroastrianism acknowledged whole hierarchies of angels and demons, or daevas, Mani appears to have fully accepted the Enochian account of the fall of the Watchers.
As a consequence, he formulated his own dual- istic, gnostic creed, complete with its own holy scriptures and cre- ation myths. In his sacred books he portrayed the material world not as the dominion of God, but as the domain of the Rulers of Darkness, in other words of Satan and his fallen angels. All that remained of God was the divine spirit trapped inside the physical body, and only by striving to find oneness with God could human- ity hope to achieve a promised afterlife in the heavenly paradise. According to an anathema of Manichaeism written by its Chris- tian opposers, Mani believed Adam to have been the outcome of a fertilized embryo, produced by the intercourse of male and female fallen angels, then swallowed by Satan, who subsequently coupled with his spouse to bring forth the First Man.
Mani preached a synthesis of different faiths, including aspects of Buddhism, Christianity, Zoroastrianism and Mandaism, a strange religion native to Iraq and Iran. His faith became extremely popular for several centuries and was carried by his dedicated dis- ciples and followers across the Orient, reaching as far east as India and Tibet. It was therefore condemned as outright heresy by the ruling Sassanian dynasty of Persian kings as well as by the early Church Fathers of Asia Minor. Followers of the faith were denounced as heretics and put to death, while a more horrific fate awaited Mani himself at the hands of fanatical Zoro- astrians at Jund-i-Shapur, in south-west Persia.
His exhausted body was then publicly humiliated in the most gruesome manner: Instead of quelling the growing unrest against Manichaeism by the Persian people, the death of Mani incited a sanguine crusade against his followers, who were rounded up throughout the empire and slaughtered by Zoro- astrians - the price, it seems, for believing in the fall of the angels and their corruption of mankind. In no way did the Church want the spread of Jewish traditions completely at variance with its gradually emerging corpus of scripture, especially if these concerned alternative views on the fall of mankind and the descent of the angels.
Such subjects needed to be kept strictly out of bounds. Is it possible for us to understand this fanatical zeal towards the unorthodox - a zeal that persisted in the name of religion through- out the Middle Ages and probably cost the lives of countless hundreds of thousands of individuals accused of heresy and witch- craft? Why should the Christian Church have been so paranoid about a narrative concerning a group of two hundred angels who fell from grace and lusted after the Daughters of Men? Serpents that Walked Part of the answer lies in the fact that there seems to be a clear over- lap between the story of the fall of the Watchers and the account of the temptation of Eve by the Serpent as portrayed in the Book of Genesis.
Since this is such an important subject in our quest to understand the origins of fallen angels, it will be worth recalling exactly what happened on that day in the Garden of Eden. For this heinous crime against mankind the Serpent is then: All these explanations are, however, somewhat naive, for the snake is a very ancient symbol that represented the conveyance of sexual desires, hidden wisdom and secret knowledge in many different Middle Eastern faiths and religions.
The serpent makes an appearance in a great number of creation myths featuring the first humans and is often portrayed as a wise benevolent spirit, not a beguiling messenger of temptation and evil. For instance, in Hebrew hawwah, i. It is also related to the word hevia, signifying a female ser- pent.
So if the Watchers are intrinsically linked with the symbol of the serpent, the conveyers of sexual desire, hidden wisdom and forbidden knowledge, then how do they relate to the Serpent of Eden? Here is a very revealing statement. What is it supposed to mean? And how might it be equated with our knowledge of the Fall of Man in the heavenly paradise?
In doing so, it caused them to commit the first sin, the act of self-awareness. As a consequence of this interference in human affairs, our ancestors were forced into a material existence over and beyond the natural evolution and progression it would presumably have achieved had the Watchers not intervened to change the course of destiny.
If so, then which story influenced the other? How did he fit into this gradually emer- ging picture, and what was his association with the Watchers of the Book of Enoch? In the Old Testament this term is used exclusively to describe either the enemies of God or the enemies of the Israelite race in general. Never is the Devil referred to as the evil one. Not until the advent of the New Testament, the collection of books and gospels relating to the period subsequent to the birth of the Chris- tian era, does the term ha-satan take on this all-important role. At this point Satan becomes an angel fallen from grace and expelled from heaven, along with his fellow-rebels, by the archangel Michael.
In Chapter 12, verse 9, it proclaims: In medieval times, theologians, such as Peter Lombard c. So was Satan behind the story of the Serpent of Eden? Perhaps the medieval scholars actually got it right, realizing that the refer- ences in the Book of Revelation to the casting out of heaven of Satan and his adversaries was one and the same story as the pre- Christian account of the fall of the Watchers, alluded to in the story of the Sons of God coming unto the Daughters of Men in Genesis 6.
It is more likely that those heretics, such as Mani, who wholeheartedly accepted and preached the demonic doctrine outlined in Enochian litera- ture, were always persecuted in such ghastly ways for this reason alone. What justification could there be for such crimes against humanity, and, more importantly, just what is it the world fears so much about fallen angels? The expulsion of the angels from heaven after their fall through lust and pride, from an eleventh century English manuscript. Does this event record the forbidden trafficking between two entirely different races or cultures during the protoneolithic age?
In fact there are relatively few accounts featuring angels, and when they do crop up there is often no real indication of what exactly is taking place. They confirm the imminent birth of a son to his elderly wife Sarah and announce their planned destruction of Sodom, the city of iniquity by the Dead Sea. Surely incorporeal beings would not need to consume earthly sustenance. It is, of course, from this bible passage that we gain the term sodomy, or anal penetration. They are undoubtedly incorporeal beings, although, to allow for stories such as those con- cerning Abraham, Lot and Jacob, it has generally been accepted by Judaeo-Christian theologians that angels could take on physical form to carry out specific tasks on earth.
Whatever the actual nature of the angels of the Old Testament, to both the Judaic and Christian faiths they are purely that - angels, messengers of God, unconnected with the fallen angelic race of both Genesis 6 and Hebrew apocryphal tradition. At no time are the angels of the Pentateuch, the first five books of the Bible, ever equated with the Sons of God, the Watchers or the Nephilim, and there is never any insinuation that it was two hun- dred of their heavenly companions who took on physical form to lie with the Daughters of Men in the generations prior to the Great Flood.
It is almost as if the writers of the Pentateuch either have no apparent knowledge of the connection between angels and the fall of the Watchers, or else they are deliberately avoiding the subject altogether. Who, then, were the angels, whether heavenly or fallen? Where did they come from? Where did they live? What did they look like? Only by establishing these facts could I go on to speculate on the true origins of this apparent race or culture — lost to the pages of history.
It seemed imperative that if I was to widen my knowledge of the fallen race, then I would need to uncover and study whatever had been written about them, not just in recorded Hebrew folklore and mythology, but also among the more recently translated Dead Sea Scrolls, which contained much new material on the nature of angels and the fall of the Watchers. In a reconstructed apocalyptic fragment, translated by the Hebrew scholar Robert Eisenman and referred to as the Tes- tament of Amram, there is a rather unnerving account featuring the appearance of two Watchers to Amram, the father of Moses the lawgiver.
The relevant section reads as follows: Two men were fighting over me, saying. I asked them, ' Who are you, that you are thus empo[wered over me? If the textual frag- ment had ended here, then I would not have known why this syno- nym had been used by the Jewish scribe in question. How was I to interpret this metaphor used in connection with the terrifying appearance this being must have instilled in the minds of those who originally trafficked with the walking serpents of the Book of Enoch?
For over a year I could offer no suitable solution to this curious riddle. Then, by chance, I happened to overhear something on a national radio station that provided me with a simple though completely unexpected explanation. It is owned by actor and musician Johnny Depp, and in October it hit the headlines when the up-and-coming young actor River Phoenix tragically collapsed and died as he left the club, following a night of over-indulgence.
In the media publicity that inevitably surrounded this drugs-related incident, it emerged that the Viper Room gained its name many years beforehand when it had been a jazz haunt of some renown. As the story goes, the musi- cians would take the stage and play long hours, prolonging their creativity and concentration by smoking large amounts of mari- juana.
Apparently, the long-term effects of this drug abuse, coupled with exceedingly long periods without food and sleep, caused their emaciated faces to appear hollow and gaunt, while their eyes closed up to become just slits. Through the haze of heavy smoke, the effect was to make it seem as if the jazz musicians had faces like vipers, hence the name of the club. Was this the solu- tion to why both the Watchers and Nephilim were described as serpents?
It seemed as likely a possibility as any, though it was also feasible that their serpentine connection related to their accredited magical associations and capabilities, perhaps even their bodily movements and overall appearance. And there appeared to me two men very tall, such as I have never seen on earth. And their faces shone like the sun, and their eyes were like burning lamps; and fire came forth from their lips. Their dress had the appearance of feathers: They stood at the head of my bed and called me by my named I knew it was taking an enormous gamble to assume for one minute that these textual accounts from Judaic apocalyptic and pseud- epigraphal works actually recorded true-life descriptions of a race that in theory never existed outside the minds of the original story- tellers.
On the other hand, I felt I would be better able to investi- gate any historical origin if I could discover a cohesive pattern among the religious literature under study. So what could be learnt from this second account? In the Old Testament, for example, only heavenly hosts such as the Cherubim and Seraphim are ever described as having mul- tiple wings, four or six being the usual number.
This feature is thought to have been a borrowing from the iconography of Assyria and Babylonia, where sky genii and temple guardians were depicted with very similar sets of wings. For most of us our view of angels is typified no better than in the vivid detail of Pre-Raphaelite paintings by such artists as Edward Burne-Jones, Evelyn de Morgan and John William Waterhouse, and by the ornately carved statues of angels found in ecclesiastical buildings, including churches, cathedrals and minsters. These convey to us idealized impressions of angels which contain the notion that they must have had beautiful wings, like those of the finest swans.
For confirmation of this, one has only to reread the account of the appearance of the Watchers to Amram - there is no mention of wings. Even in the Book of Enoch itself, there is concrete evidence to show that wings were grafted on to existing accounts of angels sometime after the first century ad, since earlier renditions of the text make no mention of wings at all.
Why is there this obsession with height in connection with the fallen race? Was there some deep-rooted psychological need for Judaeo-Christian angels to be of enormous stature? In the stylized art of Ancient Egypt the Pharaohs, con- sidered to be incarnations of the god Horus, were always depicted larger than any other figure around them, including their consorts and courtly entourage. Symbolic art of this nature makes perfect sense, since it instantly elevates the Pharaoh to a position higher than the rest of his subjects.
Could we possibly be dealing with actual human beings of greater stature than their contemporaries? Was this one of the features that made them stand out from other people? Since the Book of Enoch was written by olive-skinned Jews in a hot sunny climate, this type of reference is not to be regarded lightly. What could the Jewish scribes have meant by using such a term? Was it simply to convey the divine nature of the beings in question, in a similar manner to the way in which saints and holy men are depicted with halos or nimbuses in Christian art, or was there another, more supernatural, explanation for such statements?
Having been transported to the various heavenly realms by these angelic beings, the antediluvian patriarch arrives at the seventh and final heaven, where he encounters the Lord seated upon a great throne. The humble prophet is then made to undergo a form of ceremony in which he is anointed with oil by one of the archangels: And the Lord said to Michael: He [stripped me of my clothes and] anointed me and clothed me, and the appearance of that oil was more than a great light, and its anointing was like excellent dew; and its fragrance like myrrh, shining like a ray of the sun.
And I gazed upon myself, and 1 was like one of His glorious ones. And there was no difference, and fear and trembling departed from me. Stripped of his clothes, he is anointed with an oil that has a fragrance like myrrh. Con- sidering for a moment that we might well be dealing with highly distorted recollections of actual encounters between earthly indi- viduals, then why should these exalted ones need to cover their bodies in oil?
Was it simply for aesthetic or ritualistic purposes? Or was there some other more practical reason behind this act? Yet might it be remotely feasible that the body oil was used to protect the skin from harmful ultraviolet UV radiation, in much the same way as we use a sun-block today? Such usage would undoubtedly give the skin a shimmering, reflective quality, especially in the presence of a flickering fire. And, as I was aware, the skin of white Caucasians is far more vulnerable to the harmful effects of the sun than that of any other race.
Was it simply the way in which the eyes of the Watchers were somehow able to reflect the flickering light of a burning lamp? Or did it mean something more? For the moment all I could conclude was that they either reflected sun- light, or their irises were likened to the sun; in other words, their eyes were perhaps golden or honey-coloured in appearance, a characteristic common among certain tribal cultures of central Asia even today.
As White as Wool And what can be said about the hair of the Watchers? This, too, would have made them appear like white Caucasians, who, it may be assumed, looked quite alien to the indigenous cultures which first began relating stories concerning the presence of these apparently divine beings. Children of the Angels A lot of emphasis is placed here on the peculiar appearance of the infant Noah in the belief that he in some way resembled the phys- ical appearance of the fallen angels and, by virtue of this, angels in general.
I would never have believed such a thing, had it not been for an account given to me by an elderly woman, named Margaret Norman, following a lecture in which I included details of the birth of Noah and the apparent physiological traits of the fallen race. In a son was born to a German father and Eng- lish mother in the suburb of Hampstead. It weighed a healthy eleven pounds and possessed blue eyes and golden blond locks. She could only shake her head and say: It was just something about him.
Despite the habit among medieval artists of portraying angels with bodies covered with feathers, which has no real basis in biblical tradition, I felt this statement concerning feathers to be very important indeed. Surely this confusion between wings and feather coats could have been edited to give the Watchers a more appropriate angelic appearance. Somehow I knew that here was a key to unlocking this strange mystery.
It suggested that, if the original fallen race had indeed been human, then they may have adorned themselves in garments of this nature as part of their ceremonial dress. The use of totemic forms, such as animals and birds, has always been the domain of the shaman, the priest-magician of tribal communities. In many early cultures the soul itself was said to have taken the form of a bird to make its flight from this world to the next, which is why it is often depicted as such in ancient religious art.
This idea may well have stemmed from the widely held belief that astral flight could only be achieved by using ethereal wings, like those of birds - a view that almost certainly helped to inspire the idea that angels, as messengers of God, should be portrayed with wings in Judaeo- Christian iconography. By so doing they would hope to become as birds them- selves, an alter-personality adopted by them on a semi-permanent basis.
Totemic shamanism is more or less dependent on the in- digenous animals or birds present in the locale of a culture or tribe, although in principle the purpose has always been the same - to use this mantle to achieve astral flight, divine illumination, spirit com- munication and the attainment of otherworldly knowledge and wisdom. So could the Watchers and Nephilim have been bird-men as well as walking serpents? To this end Mahawai then: And he caught sight of Enoch and he called to him Elsewhere in the same Enochian text, Mahawai is said to have adopted the guise of a bird to make another long journey.
Were they shamans themselves, able to communicate with the spirit world and experience dream-visions through astral flight? All the extant works featuring the legends of the Watchers and Nephilim are primarily concerned with dream-visions, the prod- ucts of astral flight and journeys to the other world. This strongly supports the view that the original source of these visionary tracts was a race or culture that employed the use of shamanistic prac- tices of the sort expressed within their very pages.
The idea of bird-men acting as the bringers of knowledge and wisdom to mortal kind is not unique to the Middle East. Even today the tribal artists make copper representations of these bird-men, who are shown with human bodies and heads supporting long beaks, like those of birds of prey. The bird-men of the Ivory Coast would certainly appear to have played a similar role to that of the rebel angels in Hebraic tradition.
Could this new-found connection between Watchers and sham- anism now throw further light on their association with serpents, the bringers of knowledge and wisdom in so many ancient myth- ologies? Furthermore, both birds and snakes were seen by many Middle Eastern cultures as ultimate symbols of transformation of the soul, bringing together these two quite separate forms of totemic practice. One thing was certain, the ornithomorphic association with both the Watchers and the Nephilim was clearly not meant to convey the idea that they possessed heavenly wings in the traditional sense.
It was, however, possible that the repeated usage of bird symbolism in connection with angelic beings may have led early Hebrew and Christian scholars and scribes to assume this very thing - a confu- sion which, like so many other mistranslations or misrepresenta- tions of early religious scriptures, led to the iconographic forms of angels and fallen angels as we know them today. The Face of a Watcher It was beginning to appear as if the whole concept of angels had been born out of misconceptions concerning either references to heavenly beings in Old Testament tradition, who may well have had quite earthly origins in the first place, or mythological beings and protective spirits borrowed from other contemporary cultures.
So what did they really look like? Using the various individual components deduced from the dif- ferent accounts given of the fallen race found in Enochian and Dead Sea literature, I asked an accomplished artist, the author and illustrator Billie Walker-John, to draw a composite picture of a Watcher. Although this was simply meant to be an interesting exer- cise, the finished result was stunning to say the least. Most disturbing was the knowledge that the black-and-white draw- ing portrayed the most accurate depiction of an angelic being executed in modern times.
So who were these people? And why had the world forgotten them? Indeed, if it is correct to assume that the account of the Fall of Man and the Serpent of Eden reflect an abstract rendition of the fall of the Watchers, then the whole story is included twice. Nor are there any references anywhere in the Bible to equate the bene ha-elohim with the Watchers. This information comes only from the Enochian literature of the first and second centuries bc. So what about the rest of the Pentateuch - the first five books of the Old Testament, traditionally accredited to Moses the lawgiver?
Could this provide me with additional clues to the origin of the Genesis chapter concerning the Sons of God coming unto the Daughters of Men, along with their subsequent incarceration and the destruction of their offspring, the Nephilim? It is a story that all of us learn in primary school, yet like most of Genesis it is awkwardly worded, confusing, repetitive and highly contradictory in its statements. The Bible says that God purged the earth of its corruption and iniquity by bringing about a universal deluge, yet nowhere does it say that the Sons of God, the Nephilim or the Mighty Men, were destroyed by these global cataclysms.
The Bible says that God purged the earth of its corruption and iniquity by bringing about a universal deluge, yet nowhere does it say that the Sons of God, the Nephilim or the Mighty Men, were destroyed by these global cataclysms. It seemed imperative that if I was to widen my knowledge of the fallen race, then I would need to uncover and study whatever had been written about them, not just in recorded Hebrew folklore and mythology, but also among the more recently translated Dead Sea Scrolls, which contained much new material on the nature of angels and the fall of the Watchers. Elsewhere in the enormous cave burns a perpetual flame symbolizing the light of God given to Adam in his darkest hour. The nature of the nephilim is complicated by the ambiguity of Genesis 6: According to the Book of Daniel, the now elderly prophet is among those who move on to the Persian court at Susa.
This fact has to be assumed by the reader simply because Noah, his wife, his three sons and their wives, are the sole survivors of the Great Flood. Moreover, there is much evidence to suggest that some members of the fallen race actually survived these troubled times. Races of Giants Scattered throughout the Pentateuch are enigmatic references to the existence of giants living in the bible lands long after the generations of Noah.
These terrifying individuals almost in- variably feature in wars waged against foreign raiders and the Israelite peoples by indigenous Canaanite tribes; Canaan being the name given to Palestine, Western Syria and Lebanon in Old Testament times. If we look at the later chapters of Genesis, we will find refer- ences to giants living in the age of the prophet Abraham, a date usually fixed at around BC. Several verses deal with how Chedorlaomer, the king of ancient Elam, a country placed in the highlands of south-west Iran, encounters no less than three tribes of giants, who rise up against him and are defeated by his forces in the land of Canaan.
Who then were the Anakim? And how might they relate to the Watchers and Nephilim? There are a number of further entries for the Anakim, the most important of which is found in the Book of Numbers: And there we saw the Nephilim, the sons of Anak, which come of the Nephilim: Was this yet another physical feature of the original fallen race - long necks bearing ringed necklaces? No explanation is given, and the reader is left to assume that they must have been linked in some way to the family of Noah, who himself bore the traits of the Watchers and Nephilim. King Og of Bashan Most renowned of the giants of Canaan was the legendary King Og of the land of Bashan, who with his brother Sihon controlled vast areas of land that stretched for many hundreds of miles in every direction.
Here archaeologists have uncovered a vast subterranean city, cut deep into the bedrock, beneath the existing buildings of the town, although how it might be linked with King Og is uncertain. Various Hebrew myths outside the Bible cite King Og as the progeny of Hiya, a son of the fallen angel Shemyaza, and a woman who subsequently became the wife of Ham, the son of Noah.
He took pity on the giant after he swore to repent and become his slave! Afterwards, however, Og apparently resumed his wicked ways. Stories such as this were almost certainly concocted at a very late stage in the development of Hebrew myth and legend, their purpose being to account for the existence in Canaan of outsized indigenous tribes such as the Anakim, the Emim, the Rephaim, the Zuzim, as well as the peoples under the leadership of King Og, who were en- countered by the first Israelites when they entered this foreign land from Mesopotamia at the beginning of the second millenium bc.
Many of these giant races were quite obviously looked upon as actual lineal descendants of the Nephilim, whose existence must still have been entrenched in the minds of the first Israelites. Yet there is very little evidence whatsoever outside Jewish religious literature for the existence of these giant races, either from other contemporary sources of the time or from archaeological dis- coveries made over the past hundred years or so of biblical ex- ploration.
At first sight this may seem a disconcerting realization, and one which has grave implications for the historical reality of the Watchers and Nephilim in more distant times. Variations of anything up to eighteen inches between individuals of different races or cultures were not un- usual in prehistoric times. Indeed, such differences are still common today.
In the well- known story, presented in 2 Samuel, this enormous figure of a man was said to have been ten feet tall and to have worn a copper coat of mail weighing an incredible pounds. Could a person of this size and strength ever have walked the earth? The answer is very possibly yes, for despite the lack of archaeo- logical evidence for the presence in the past of actual giant races, there is compelling evidence to suggest that individuals of this size did once exist.
Too many outsized human remains, worked tools and stone coffins have been unearthed in different parts of the world, from ancient times down to the present era, for such tradi- tions to be dismissed out of hand. Despite such shortcomings, it does not follow that the bold accounts of giant races roaming the earth in Old Testament times are completely worthless.
Far from it, they appeared vital to my understanding of the roots behind the terms and expressions used by the chroniclers of Genesis to recall the former existence of the angelic race who fell from heaven. If, for a moment, we dis- regard the contentious lines of Genesis 6 as much later inter- polations see below , it would appear that other terms for the fallen race, such as Watchers and Sons of God, were clearly un- known to the Israelite tribes at the time of Moses, c.
Verse 2 speaks of the Sons of God coming unto the Daughters of Men, while in contrast verse 4 states firmly that: The meaning was clear enough: So was this assumption correct? Could I find some kind of schol- astic support for such a contention? Once again, I would not be the first person to point out the seemingly paradoxical reference in Genesis 6: Yet only one modern-day Hebrew scholar has attempted to explain its presence. On the one hand, there was the story of the nephilim , the fallen race seen by the early Israel- ites, and perhaps even by the indigenous tribes of Canaan, as the progenitors of the much later giant races of the Bible; while on the other, there were the quite separate stories concerning the bene ha-elohim , the Sons of God, the Watchers of the Book of Enoch.
In some way the two traditions had become fused as one to form the enigmatic verses of Genesis 6, while in the Enochian literature the Nephilim were demoted to being purely the giant offspring of Map 1. Principal biblical locations associated with the early patriarchs and giant races of biblical tradition. Everything pointed towards the fact that the lines of Genesis 6 had either been added to the Bible at a much later date, or else that they had been seriously tampered with to include the two quite independent origins of the Nephilim and Watchers.
For the moment, it was important to examine the rest of the Pentateuch to see whether it could throw further light on the origins and age of the story of the Watchers. A Goat for Azazel Only one other possible reference to the fall of the angels is to be found in the Pentateuch.
According to the Book of Leviticus, each year on the feast of Yom Kippur, the Day of Atonement, the Israel- ites would sacrifice two he-goats.
God has commanded us, however, to send a goat on Yom Kippur to the ruler whose realm is in the places of desolation. From the emanation of his power come destruction and ruin. His portion among the animals is the goat. The scapegoat was conceived as embodying the spirit of Azazel, and in so doing it was able to carry away the sins of the Jews, a role which Jesus Christ was voluntarily to undertake in much later Christian tradition. The association of the scapegoat with both sin and impurity eventually led to it becoming an animal of Satan and the Devil in early Christianity - a figurative connection it sadly re- tains to this day.
Even the inverted, or reversed, pentagram, seen by Western society as embodying ultimate evil, stems exclusively from this strange association between Azazel and the scapegoat ritual.
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How so simple a design can have come to be so reviled by so many people is a mystery in itself. Yet knowledge that this association between the Devil and the goat stems back to the punishment administered to Azazel makes the inverted pentagram one of the only symbols actually to preserve the memory of the fall of the Watchers. To Act Like Angels Although the scapegoat ritual is no longer practised, the Day of Atonement is still revered as the holiest festival in the Jewish cal- endar. And it came to pass when the children of men had multiplied that in those days were born unto them beautiful and comely daughters.
And the angels, the children of the heaven, saw and lusted after them, and said to one another: And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn and bound themselves by mutual imprecations upon it However, Jubilees also states that God granted ten percent of the disembodied spirits of the nephilim to remain after the flood, as demons, to try to lead the human race astray until the final Judgment.
These works describe the nephilim as being evil giants. Orthodox Judaism has taken a stance against the idea that Genesis 6 refers to angels or that angels could intermarry with men. Likewise, a long-held view among some Christians is that the "sons of God" were the formerly righteous descendants of Seth who rebelled, while the "daughters of men" were the unrighteous descendants of Cain, and the nephilim the offspring of their union. Certain wise men of old wrote concerning them, and say in their [sacred] books, that angels came down from heaven, and mingled with the daughters of Cain, who bare unto them these giants.
But these [wise men] err in what they say. God forbid such a thing, that angels who are spirits, should be found committing sin with human beings. Never, that cannot be. And if such a thing were of the nature of angels, or Satans, that fell, they would not leave one woman on earth, undefiled But many men say, that angels came down from heaven, and joined themselves to women, and had children by them. This cannot be true.
But they were children of Seth, who were of the children of Adam, that dwelt on the mountain, high up, while they preserved their virginity, their innocence and their glory like angels; and were then called 'angels of God. Greenfield mentions that "it has been proposed that the tale of the Nephilim, alluded to in Genesis 6 is based on some of the negative aspects of the apkallu tradition". Nephilim in popular culture. The job of the Nephilim in the series is to rid the world of evil demonic activity. The Nephilim would then become the vassal of the fallen angel to which it swore fealty, thus allowing the fallen angel to possess it during the month of Cheshvan.
Their creation is forbidden and they are considered to be abominations by Heaven. The Nephilim are implied to be fallen angels who can't return to heaven after choosing to leave for Earth. They have wings and eyes colored in Violets and Reds. They can transform into worms, snakes and dragons. Auffarth Christoph; Loren T. The Origin of Evil Spirits: The Reception of Genesis 6.
A History of the Holy Bible. Origen's Hexapla and Fragments: The rendering "he fell upon, attacked" [in Symmachus, Genesis 6: If it has been faithfully recorded, it may be related to the rendering of Aquila for the Nephilim in 6: And they told one another, "Come, let us choose for us daughters from Cain's children; let us bear children for us. The angels too, who did not keep to their own domain but deserted their proper dwelling, he has kept in eternal chains, in gloom, for the judgement of the great day.
Academy for Ancient Texts, Timothy R. In 1 Enoch, Tartarus is the nether world generally. Gil Tyner, Hero of Varay, needs to make universal reason along with his sworn enemy, the Elflord, to stay clear of the top of every thing. Now Ren lives within the capital urban doing unusual quests for the king and his nobles—but he misses Celestrian. The Bible tells of angels falling in love with the daughters of guy and the beginning in their offspring--the Nephilim.
A Nephilim Tale by Clifton H. Gilliam by Donald 4.