occur in a part which appears to have belonged to another and different book.

At page 108, of the work of the Archbishop of Cashel, the names of the conductors of the months are given.

"These are the names of the conductors who "are under them-Barkel, Zelsabel, and another "additional conductor of a thousand is named 'Heloyalef. The other conductor next after them "is Helemelek, whose name they call the splendid 'Zahay." It is afterwards added that "The name of the additional leader of a thousand is "Asphael."

It seems to me that these names have all an appropriate meaning in Hebrew rather than in Ethiopic,-Barkel spa is the Thunder of God. Heloyalef may perhaps allude to the thousands or legions of God.,, while Helemmelek, who is called Zahay, or the Sun, may seem to imply the ruler of seasons. nohy. Asphael, the additional leader of a thousand, may also express, "the quiver of God."

.עולם מלח

N.

These resemblances, are indeed, as all derivations must be, merely conjectural, but if any

weight be given to them, it will be found that the Ethiopic will not present the same coincidences, nor, as I apprehend, does that language admit of the same mode of composition with the name of God. I forbear, however, to enter into the examination of this subject, because the question must still remain undecided, whether the probable meanings which I have attributed to these compound words rightly belong to them or not. I will pass on therefore to enquire what evidence can be adduced to confirm my supposition, that this book is not placed in the original order of its arrangement, but that the manuscript from which the translation has been made, is, at least, faulty in this respect.

The number of chapters contained in it are 106, but in the manuscript of Mr. Bruce's collection they are 96, and the Archbishop of Cashel has noticed some variation in this respect between the Parisian and Bodleian MS.

This only shews, indeed, that the transcribers have not been exact in marking the several intervals which occur, but I mention it, as a reason which may dispose us the more readily to imagine, that other alterations may probably have occurred.

The Archbishop having given, in an appendix, the quotations made from Enoch by Syncellus, and having noticed the places from which the three first extracts are taken, adds, that the fourth is not to be found,-Nor does it exist in a connected form.

Of the passage, as it appears in Syncellus, I have given as literal a translation as possible, in one of the columns which follow. The second column contains those portions of this passage, which, as I conceive, are to be found in a separated form in the present translation; and I have placed the Greek text underneath, that it may more conveniently be referred to.

SYNCELLUS.

But from the mountain in which they swore, and bound themselves by mutual curses to each other, for ever shall not depart from it cold and snowHoar frost or dew shall not descend upon it until the

ENOCH.

Page 6 of Translation.

"Then they all swore and bound themselves by mutual curses-That mountain therefore was called Armon because they had sworn upon it and bound themselves, by mutual curses."

Περι δε τε όρες εν ω ώμοσαν και ανεθεμάτισαν προς τον πλησίον αυτών, οτι εις τον αιώνα ο μη αποστη απ αυτό ψυχος και χιων; και παχνη, και δροσος, ο μη καταβη εις αυτό, ει μη εις κατάραν καταβήσεται επ' αυτό, μέχρις ημερας κρίσεως

SYNCELLUS.

day of the great judgment, unless they shall be caused to descend on it for execration.

ENOCH.

Page 2 of Translation.

"The lofty mountains shall be troubled and the exalted hills depressed, melt

In that day it shall being like a honeycomb in the

consumed, shall be depressed, and shall be consumed, and melted like wax in the flame. Thus shall it be burnt with all the works of it. And now I say to you ye sons of men, great wrath cometh upon you and upon your sons; and the wrath shall not cease from you till the day of the slaughter of your sons.

flame."

ENOCH.

Page 15 of Translation. "Judgment has been passed on you, your request will not be granted you. From this time forward never shall you ascend into heaven. He has said that on the earth he will bind you, as long as the world endures. But before these things you shall see the destruction of your beloved sons; you shall not possess them, but they shall fall before you by the sword."

εσται

της μεγάλης. Εν τω καιρώ εκείνω κατακαυθήσεται, ταπεινωθήσεται, και κατακαιομένον και τηκομένον ως κηρος από πυρός, έτω κατακαήσεται πέρι πάντων των Εργων αυτό. Και νυν εγω λεγώ υμιν υιοις ανθρωπων, Οργή μεγάλη καθ υμών, και κατά των υιών υμών, και ο παύσεται η οργή αυτή αφ υμών, μέχρι καις σφαγής των

υιων υμών.

H

When we recollect that the two versions thus compared together, have passed from their common original, through the medium of two different languages, we shall not expect an exact coincidence of expression. Sufficient likeness however remains, to make it appear probable that the same passage is referred to in both these cases.

Thus it seems, that what was placed apart in one ancient copy, was found as a connected series in another; while the smaller portions which appear to have been omitted, strengthen the supposition that many changes must have taken place in the arrangement of this book.

It may here be remarked that several internal evidences of a former translation, will be seen on a comparison of the Greek extract of Syncellus, with the translation of the Ethiopic.

Chap. ix. page 7. "Then Michael and Gabriel, &c. looked down from heaven." The Greek has

"Then the four great Archangels, Michael, &c." Chap. x. page 9. "To the son of Lamech, saying, say to him in

my name, conceal thyself.”

The Greek has, "To the Son of Lamech, saying,

Go to Noah, and say to him in my name, conceal thyself."