Difference between revisions of "Category:Enochic Studies--1800s"

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The page: '''Enochic Studies--1800s''', includes (in chronological order) scholarly and literary works in the field of Enochic Studies, made in the [[1800s|first half of the 19th century]], or between 1800 and 1849.
[[File:Angelo Mai.jpg|thumb|150px|[[Angelo Mai]]]]
[[File:Daniele Manin.jpg|thumb|150px|[[Daniele Manin]]]]
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* [[Degli Egregori (On the Watchers / 1820 Manin), book]]
* [[The Book of Enoch (1821 Laurence), book]]
* [[Libri Enoch prophetae versio aethiopica (1838 Laurence), book]]
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  |title= [[Enochic Studies]] in the [[:Category:1800s|1800s]]
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[[File:Fabricius.jpg|thumb|200px|[[Johann Albert Fabricius]]]]
* [[Silvestre de Salcy]]
[[File:James Bruce.jpg|thumb|200px|[[James Bruce]]]]
* [[Daniele Manin]]
 
* [[Richard Laurence]]
In the 18th century, the interest of scholars remained focused on the Enoch fragments of Syncellus, which provided the only textual evidence for 1 Enoch. They were published posthumously in the works of [[Scipione Sgambati]] (Archivorum veteris testamenti, 1703), and [[Johann Albert Fabricius]] (Codes pseudepigraphus Veteris Testamenti, 1713-23). Fabricius provided the first narrative of the history of research on the book of Enoch, recording in details all its citations in the Letter of Jude, in the Testaments of the Twelve Patriarchs and in the early Church Fathers, prior to its loss and (partial) recovery thanks to Scaliger and the works of 17th-century scholarship (Grotius, Pfeiffer, Grabe, and others). In addition, Fabricius offered a survey of Jewish Cabalistic texts (Zohar and Menahem Recanati), as well as Islamic and Hermetic sources, and discussed the status quaestionis about the possible existence of the book of Enoch in Ethiopia.
* [[Edward Murray]]
 
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In the first half of the 18th century, the Fragments of Syncelus were translated into French (Pierre Jurieu, Histoire critique des dogmes et des cultes, 1704), German (Johann Christian Nehring, Neun Bücher Sibyllinischer Prophezeyungen, 1719), and in English (by William Whiston, 1727-28 and partly, in A Universal History, vol.1, 1747; translated into Italian in 1765). In 1710 Pompeo Sarnelli authored the first commentary on the surviving portions of the Book the Watchers. Nicolas Antoine Boulanger and Paul-Henri Thiry d'Holbach used the Syncellus fragments in their work on Enoch (1762).
 
Interest in Enoch remained strong in esoteric circles. The idea of the existence of a primeval wisdom played a formative role in the emergence of the Freemasonry (the first Lodge was officially established in London in 1717). In the self-understanding of the movement there was an unbroken line of continuity between the ancient Hermetic tradition and the Masonic experience and beliefs. The Freemasonic societies became the main vehicles for the spread of Hermetic traditions in Europe and the Americas.
 
The Enlightenment dismissed Enochian Magic as irrational superstition, but retained the Hermetic idea of the existence of a primeval wisdom. In his ''Histoire de la philosophie hermétique'' (1742) [[Nicolas Lenglet Du Fresnoy]] repeated the claim that the secret knowledge given by the fallen angels survived the Flood through the teachings of Noah. In his view Hermes Trismegistus was the the son of Mezraim, son of Ham, son of Noah, therefore a direct descendent of Enoch.
 
For more than two centuries, the book of Enoch had been a tantalizing presence. It was quoted in familiar text, such as the New Testament, the Church Fathers and in the Testaments of the Twelve Patriarchs; it was said to be in Ethiopia; from time to time it was rumored to be somewhere in some libraries in Europe; it had become partly known again thanks to the fragments of Syncellus; and yet nobody seemed to be able to get it. Eventually, in 1769 the explorer (and freemason) James Bruce reached Ethiopia (officially in search for the source of the river Nile) and in 1773 brought back to Europe three copies of the Ethiopic version of the whole 1 Enoch. One copy was presented to King Louis XV of France and ended in the Bibliothèque Nationale de Paris; a second was given to the Bodleian Library in Oxford; and the third was retained by Bruce for himself (and for the use of Scottish Freemasonry), being added to the Bodleian collections only after his death in 1794.
 
The mss brought by Bruce were the first mss to be studied and published. Already in 1774 the Oxonian Coptic scholar, [[Charles Godefroy Woide]], published a short note about the manuscript of Enoch he had seen in Paris. However, the mss brought by Bruce were not the only manuscripts of Ethiopic Enoch present in Europe at that time. At Rome there was indeed another copy of 1 Enoch, in the library of Card. [[Leonardo Antonelli]]; its provenance remains unknown, but it is likely that arrived in Rome before the Bruce mss were brought to Europe. In 1775 the Rome manuscript was examined by orientalist [[Agostino Antonio Giorgi]], but remained untranslated and unpublished. Only several years after Antonelli's death, in the 1820s, the existence of the Rome ms would become internationally known.
 
@2014 - Gabriele Boccaccini, University of Michigan


'''Bibliography (selected articles)'''
* [[Moses Stuart]]. ''Christology of the Book of Enoch, with an Account of the Book Itself, and Critical Remarks upon It''. In [[American Biblical Repository]] 3 (1840) 86-137. [A presentation of the newly discovered document to the American audience, with emphasis in the Christology of 1 Enoch].
* [[Samuel Davidson]]. ''Enoch'' & ''Enoch, Book of''. In [[A Cyclopaedia of Biblical Literature (1845 Kitto), edited volume]], 629-634. [Samuel Davidson was Professor of Biblical Literature and Oriental languages in the Lancashire Independent College].
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'''''[[Enochic Studies]]''''' : [[:Category:Enochic Studies--2020s|2020s]] -- [[:Category:Enochic Studies--2010s|2010s]] -- [[:Category:Enochic Studies--2000s|2000s]] -- [[:Category:Enochic Studies--1990s|1990s]] -- [[:Category:Enochic Studies--1980s|1980s]] -- [[:Category:Enochic Studies--1970s|1970s]] -- [[:Category:Enochic Studies--1960s|1960s]] -- [[:Category:Enochic Studies--1950s|1950s]] -- [[:Category:Enochic Studies--1940s|1940s]] -- [[:Category:Enochic Studies--1930s|1930s]] -- [[:Category:Enochic Studies--1920s|1920s]] -- [[:Category:Enochic Studies--1910s|1910s]] -- [[:Category:Enochic Studies--1900s|1900s]] -- [[:Category:Enochic Studies--1850s|1850s]] -- [[:Category:Enochic Studies--1800s|1800s]] -- [[:Category:Enochic Studies--1700s|1700s]] -- [[:Category:Enochic Studies--1600s|1600s]] -- [[:Category:Enochic Studies--1500s|1500s]] -- [[:Category:Enochic Studies--1450s|1450s]] -- [[Enochic Studies|Home]]
 
'''''[[Timeline]]''''' : [[2020s]] -- [[2010s]] -- [[2000s]] -- [[1990s]] -- [[1980s]] -- [[1970s]] -- [[1960s]] -- [[1950s]] -- [[1940s]] -- [[1930s]] -- [[1920s]] -- [[1910s]] -- [[1900s]] -- [[1850s]] -- [[1800s]] -- [[1700s]] -- [[1600s]] -- [[1500s]] -- [[1450s]] -- [[Medieval]] -- [[Timeline|Home]]
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'''[[Enochic Studies]]''' : [[:Category:Enochic Studies--English|English]] -- [[:Category:Enochic Studies--French|French]] -- [[:Category:Enochic Studies--German|German]] -- [[:Category:Enochic Studies--Italian|Italian]] -- [[:Category:Enochic Studies--Latin|Latin]] -- [[:Category:Enochic Studies--Spanish|Spanish]] -/- [[Enochic Studies|Other]]
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==History of Research (1800s) -- Notes ==


[[Silvestre de Salcy]] was the first scholar to publish a translation (in Latin) of portions of the Paris manuscript of 1 Enoch, with notes in French (1800). His notes were translated into German in 1801 by [[Friedrich Theodor Rink]].


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The "rediscovery" of the Ethiopic text deprived the Enoch Fragments of Syncellus of the centrality they had for two centuries in the early Enoch scholarship. [[Daniele Manin]]'s commentary in 1820 was the last one based on the Enoch Fragments of Syncellus; it remains a testament to two centuries of scholarship on 1 Enoch based on the available Greek, Latin, and Hebrew sources before the recovery of the Ethiopic text, and an even more impressive accomplishment when one considers that the would-be renowned Venetian patriot and statesman, and future president of the reborn Republic of Venice in 1848-49, was then barely sixteen years old.
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In 1821 Richard Laurence published the first English translation of the whole 1 Enoch, followed by the editio princeps of the Ethiopic text in 1838. Both works were based on the manuscript at the Bodleian Library. In 1831-33 Eduard Rüppell’s expedition to Ethiopia produced Germany’s first exemplar of the book at the Stadtbibliothek in Frankfurt am Main. Two German translations (Hoffmann, 1833-38; and Clemens, 1850) and a Latin translation (Gfrörer, 1840), contributed to make the book available to the scholarly community.


In the 1820s, Angelo Mai purchased the Enoch manuscript that belonged to the Antonelli Library and made it available for study at the Vatican Library. Mai also published in 1844 a new Greek fragment of 1 Enoch he had discovered at the Vatican Library.


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In the 1830s and early 1840s, the character of Enoch held a prominent place in the revelations of Joseph Smith, the founder of the Latter-Day Saint movement. In the Life of Moses (6-7) Enoch is introduced as a prophet of repentance, a seer, and the builder of a city "that was called the City of Holiness, even Zion" (7:19). It was the last major development of the character of Enoch in a religious context.
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In Enoch Restitutus (London, 1836) the Anglican clergyman Edward Murray suggested that the now published book of Henoch should be seen only as a corrupted version of the “original” mentioned by the Letter of Jude and other ancient authors. It was the final and failed attempt to harmonize the Hermetic tradition of the antiquity of Henoch-Hermes and his writings with the new discoveries. Murray’s book was poorly received; a tradition that for centuries had been at the center of scholarly debate suddenly appeared a worthless, fanciful theory with no legitimacy in Enochic scholarship.
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@2014 Gabriele Boccaccini, University of Michigan


== Selected Articles (1800s) ==


==Bibliography (selected articles)==
* [[Moses Stuart]]. ''Christology of the Book of Enoch, with an Account of the Book Itself, and Critical Remarks upon It''. In [[American Biblical Repository]] 3 (1840) 86-137. [A presentation of the newly discovered document to the American audience, with emphasis in the Christology of 1 Enoch].


* [[Moses Stuart]]. ''Christology of the Book of Enoch, with an Account of the Book Itself, and Critical Remarks upon It''. In [[American Biblical Repository]] 3 (1840) 86-137. [A presentation of the newly discovered document to the American audience, with emphasis in the Christology of 1 Enoch].
* "The Apocryphal Book of Enoch," ''The Latter-day Saints' Millennial Star'', Vol. 1, No. 3 (July 1840): 61-62


* [[Samuel Davidson]]. ''Enoch'' & ''Enoch, Book of''. In [[A Cyclopaedia of Biblical Literature (1845 Kitto), edited volume]], 629-634. [Samuel Davidson was Professor of Biblical Literature and Oriental languages in the Lancashire Independent College].
* [[Samuel Davidson]]. ''Enoch'' & ''Enoch, Book of''. In [[A Cyclopaedia of Biblical Literature (1845 Kitto), edited volume]], 629-634. [Samuel Davidson was then Professor of Biblical Literature and Oriental languages in the Lancashire Independent College].

Latest revision as of 14:33, 19 December 2019

Enoch Blake.jpg

The page: Enochic Studies--1800s, includes (in chronological order) scholarly and literary works in the field of Enochic Studies, made in the first half of the 19th century, or between 1800 and 1849.


Highlights (1800s)
Highlights (1800s)



1800s.jpg

Enochic Studies : 2020s -- 2010s -- 2000s -- 1990s -- 1980s -- 1970s -- 1960s -- 1950s -- 1940s -- 1930s -- 1920s -- 1910s -- 1900s -- 1850s -- 1800s -- 1700s -- 1600s -- 1500s -- 1450s -- Home

Timeline : 2020s -- 2010s -- 2000s -- 1990s -- 1980s -- 1970s -- 1960s -- 1950s -- 1940s -- 1930s -- 1920s -- 1910s -- 1900s -- 1850s -- 1800s -- 1700s -- 1600s -- 1500s -- 1450s -- Medieval -- Home


History of Research (1800s) -- Notes

Silvestre de Salcy was the first scholar to publish a translation (in Latin) of portions of the Paris manuscript of 1 Enoch, with notes in French (1800). His notes were translated into German in 1801 by Friedrich Theodor Rink.

The "rediscovery" of the Ethiopic text deprived the Enoch Fragments of Syncellus of the centrality they had for two centuries in the early Enoch scholarship. Daniele Manin's commentary in 1820 was the last one based on the Enoch Fragments of Syncellus; it remains a testament to two centuries of scholarship on 1 Enoch based on the available Greek, Latin, and Hebrew sources before the recovery of the Ethiopic text, and an even more impressive accomplishment when one considers that the would-be renowned Venetian patriot and statesman, and future president of the reborn Republic of Venice in 1848-49, was then barely sixteen years old.

In 1821 Richard Laurence published the first English translation of the whole 1 Enoch, followed by the editio princeps of the Ethiopic text in 1838. Both works were based on the manuscript at the Bodleian Library. In 1831-33 Eduard Rüppell’s expedition to Ethiopia produced Germany’s first exemplar of the book at the Stadtbibliothek in Frankfurt am Main. Two German translations (Hoffmann, 1833-38; and Clemens, 1850) and a Latin translation (Gfrörer, 1840), contributed to make the book available to the scholarly community.

In the 1820s, Angelo Mai purchased the Enoch manuscript that belonged to the Antonelli Library and made it available for study at the Vatican Library. Mai also published in 1844 a new Greek fragment of 1 Enoch he had discovered at the Vatican Library.

In the 1830s and early 1840s, the character of Enoch held a prominent place in the revelations of Joseph Smith, the founder of the Latter-Day Saint movement. In the Life of Moses (6-7) Enoch is introduced as a prophet of repentance, a seer, and the builder of a city "that was called the City of Holiness, even Zion" (7:19). It was the last major development of the character of Enoch in a religious context.

In Enoch Restitutus (London, 1836) the Anglican clergyman Edward Murray suggested that the now published book of Henoch should be seen only as a corrupted version of the “original” mentioned by the Letter of Jude and other ancient authors. It was the final and failed attempt to harmonize the Hermetic tradition of the antiquity of Henoch-Hermes and his writings with the new discoveries. Murray’s book was poorly received; a tradition that for centuries had been at the center of scholarly debate suddenly appeared a worthless, fanciful theory with no legitimacy in Enochic scholarship.

@2014 Gabriele Boccaccini, University of Michigan

Selected Articles (1800s)

  • Moses Stuart. Christology of the Book of Enoch, with an Account of the Book Itself, and Critical Remarks upon It. In American Biblical Repository 3 (1840) 86-137. [A presentation of the newly discovered document to the American audience, with emphasis in the Christology of 1 Enoch].
  • "The Apocryphal Book of Enoch," The Latter-day Saints' Millennial Star, Vol. 1, No. 3 (July 1840): 61-62