By Christoph Auffarth, Loren Stuckenbruck
The autumn of the angels is without doubt one of the biblical narratives which, mainly within the historical past of the bible’s reception, have built a rare influence: within the biblical canon they seem simply as tricks (Gen. 6; Isaiah 14; Apocalypse 12). Little obstacle for the textual content in addition to a convention and reception no longer lined via the canon makes the narrative develop and alter significantly, in addition to freely negotiate within the well known media of iconography, liturgy and theatre. As a accomplished narrative the autumn of the angels seems basically within the literature of the apocalyptic flow. The so-called Henoch culture offers revelations in regards to the cosmos and the secrets and techniques of Heaven and Earth. via this secret our current international is coded as a conflict among solid and evil.
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43 If these traditions were about primeval humanity, as the text suggests, then the comparison with Gen 6:1–4 would be warranted, particularly the birth of giants and perhaps the sexual adventures of women in primeval times. But it has long been clear that the characterization of these ﬁgures as human is due to Philo’s Euhemeristic technique, in which the stories of gods have been transposed into stories about humans. The clues that this is a sequence of divine ﬁgures include the following:44 Aion (“Eternity”) is identiﬁable as the well-known Canaanite/ Phoenician god 'Olam (“Eternal One”), as in the Arslan Tash inscription above; the children who discover ﬁre are named “Light,” “Fire,” and “Flame,” also identiﬁable as Canaanite/Phoenician gods; their sons whose names are given to mountains are identiﬁable as local Baals— Baal of Kassios (= Mt.
The clues that this is a sequence of divine ﬁgures include the following:44 Aion (“Eternity”) is identiﬁable as the well-known Canaanite/ Phoenician god 'Olam (“Eternal One”), as in the Arslan Tash inscription above; the children who discover ﬁre are named “Light,” “Fire,” and “Flame,” also identiﬁable as Canaanite/Phoenician gods; their sons whose names are given to mountains are identiﬁable as local Baals— Baal of Kassios (= Mt. Zaphon), called Zeus Kassios in Hellenistic times, Baal of Lebanon, and Baal of Anti-Lebanon (= Mt.
Altertumswiss. 16 (1990) 19–31. P. Scarpi, Apollodoro: I miti greci (Milano, 1996) 675–6 provides a useful synoptic survey of the catalogues in Homer (Il. 38–49), Hesiod (Theog. 240–64), Hyginus (Fab. Praef. 6). 39 Bremmer, ‘Near Eastern and Native Traditions in Apollodorus’ Account of the Flood’, in F. García Martínez and G. ), Interpretations of the Flood (Leiden, 1998) 39–55 at 44. For a diﬀerent suggestion see West, ‘‘Eumelos’,’ 118. 35 42 jan n. bremmer 2. The Titans and their origins Having analysed the main source for the struggle of the Titans, let us now take a look at the traditions about the individual rebels.
Fall of the Angels (Themes in Biblical Narrative) by Christoph Auffarth, Loren Stuckenbruck