I proceed to shew that another portion of this book has been written originally in the Hebrew language; namely, that which is entitled "The "Book of the Revolutions of the Luminaries of "Heaven according to their several classes, &c." which begins at page 84 of the translation.

After some account of the manner in which the various winds are supposed to blow, it is added, "The first wind is called the eastern, because it is

the first." It is obvious, that though the first and the east have no affinity in English, they must have had some relation to each other in the original language of this book.

Accordingly Dp in Hebrew is the first, and the same word is used for the east likewise. The synonyms given by Buxtorf for the word, are, "Antiquum, Priscum, Item Oriens."

But in the Ethiopic there appears no such coincidence. The word for the first, is indeed similar

to the Hebrew, being OP

olph 630,) but the East is

Kadami, (Lud

Tsebahe,

(Ludolph 583,) which has not a sound in any

degree like the preceding word.

"The second wind," it is added, "is called the

south, because the most High there descends, "and frequently there descends He, who is bless"ed for ever." But in Hebrew 2 Nagab, Auster, and л Nakath, descendit, are so nearly identical in sound, that the reason why the two are coupled together, is in this case also obvious.

Yet the Ethiopic differs again still more widely than in the former instance, for the Ethiopic word for the south wind is, a Temane, (Ludolph 259,) while P-Murade, is descensus, (Locus declivis quo descenditur) (Ludolph 421,) so that it may have also the sense of diminution. But with the meaning of descent, it altogether differs in sound from the word Temane which it ought to resemble.

Again, "The western wind has the name of "diminution, because there all the luminaries of "heaven are diminished, and descend."

But in the Hebrew, ND Marah is diminutio. (Buxtorf, 408.) While 17 Marab is occidens. (Buxtorf, 582.)

The Ethiopic produces no such resemblance, for Netega, is the word for diminutio,

(Ludolph 305,) and although the above mentioned

synonym, Murade, has some approach to identity in sound with Marah, yet the Ethiopic word Un Arabe, occasus solis, of which Ludolph observes (444,) "pro occidente accipitur," is as unlike as the Ethiopic verb P Dohea,

descendit, (Luolph 485,) neither of them having even the same initial consonant.

As far as my slight knowledge of this language extends, I believe there are no other words which would at once give the required sounds, and also agree in meaning with the Hebrew.

One such agreement of sound might occur accidentally without affording the proof for which I am now seeking, but the reader will probably concur with me, in my assumption, that all these coincidences when taken together are a convincing proof that Hebrew was the original language of this tract; and from hence, independently of the proof already adduced, the probability is strengthened that the restored book, which, as will be seen is more ancient, must have been composed in Hebrew also.

I must add some proofs of the same kind which will be found in another portion of Enoch. They

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." WN.

.אשפהאל

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.