2 Enoch

2 Enoch / Book of the Secrets of Enoch — Morfill & Charles — Section 139

1 T have followed Sok. in verses 5,6. Β partly preserves the sense there is one place and one fold for the souls of beasts. For every living soul which God has made was not reserved for the great judgement. And every soul of beasts, &c., as in text. A is transposed and corrupt; There is a special place for mankind; as there is every soul of man according to his number, so the beast also shall not perish. And every soul of beast which God has made shall bring a charge against man at (or until) the great judgement if, &., as in text. incapable of acting rationally on ac- count of their bodies; according to Xenocrates they possessed a conscious- ness of God, καθόλου γοῦν τὴν περὶ τοῦ θείου ἔννοιαν Ξενοκράτης. . . οὐκ ἀπελ- πίζει καὶ ἐν τοῖς ἀλόγοις ζῴοις (Clem. Strom. v. 590). Chrysippus ascribed reason to brutes (Chalkid in Tim. Ρ- 148b); while Sextus Medicus (ix. 127) maintained that the souls of Hence it was generally believed that the souls of men could pass into brutes, brutes and of men were alike. πρῶτον piv ἀθάνατον εἶναί φησι τὴν ψυχήν, εἶτα μεταβάλλουσαν εἰς ἄλλα γένη ζῴων (Porph. V. P. 19): while Plato indeed went further and derived the souls of all brutes ultimately from those of men, through a process of deterioration, ὡς yap ποτε ἐξ ἀνδρῶν γυναῖκες καὶ τᾶλλα θηρία γενήσοιντο, ἠπίσταντο οἱ ξυνιστάντες ἡμᾶς (Tim. 76D). With regard to individual animals, some thinkers believed that bees contained a divine element (Virg. Georg. iv. 219-221), while Democri- tus and Pliny placed religion among the moral virtues of elephants (H. N. viii. 1). But the closest parallels are to be found in Zoroastrianism, to which indeed we should probably trace in some measure the ideas of the text. Thus in the Zend-Avesta