City of Enoch where is it? Map of Sumer showing the locations of cities mentioned in this chapter

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Circumstances of birth

The Bible only says that Cain “knew his wife”; her name is not mentioned (in Byron’s mystery “Cain” the main character’s wife is called Ada, but this name was borrowed by the poet from the wife of Lamech).

Founding of the city

Filaret believes that the city was simply a fenced village and was founded much later than the birth of Enoch (when Cain’s offspring had multiplied sufficiently). The reason for the founding of the city, according to the Metropolitan, was Cain's fear of wild animals and murderers.

Chrysostom notes that naming the city after his son was a substitute for the immortality lost in paradise and was only a “monument of sins.”

Filaret notes that Cain did not want to give the city his name because of its reputation tarnished by fratricide.

Later life and offspring

Little is known about the further life of the “first townsman”; his wife's name is not found in the Bible. His son is called Gaidad in Greek and Slavic lists, but Lopukhin suggests the reading "Irad", which he interprets as "city".

In art

Enoch is mentioned in Victor Hugo's poem "Conscience" ( La Conscience, 1859):

Enoch said: "He should be a fence for the tower,
So scary that no one can get close to her.
Let's build a city with a fortress,
Let's build a city and we will be covered."

Original text(French)

Henoch dit:--Il faut faire une enceinte de tours
Si terrible, que rien ne puisse approcher d'elle.
Batissons une ville avec sa citadelle.
Batissons une ville, et nous la fermerons.--

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Passage characterizing Enoch (son of Cain)

That's the end of the joke. Although it was not clear why he was telling it and why it had to be told in Russian, Anna Pavlovna and others appreciated the social courtesy of Prince Hippolyte, who so pleasantly ended Monsieur Pierre’s unpleasant and ungracious prank. The conversation after the anecdote disintegrated into small, insignificant talk about the future and past ball, performance, about when and where they would see each other.

Having thanked Anna Pavlovna for her charmante soiree [charming evening], the guests began to leave.
Pierre was clumsy. Fat, taller than usual, broad, with huge red hands, he, as they say, did not know how to enter a salon and even less knew how to leave it, that is, to say something especially pleasant before leaving. Besides, he was distracted. Getting up, instead of his hat, he grabbed a three-cornered hat with a general's plume and held it, tugging at the plume, until the general asked to return it. But all his absent-mindedness and inability to enter the salon and speak in it were redeemed by an expression of good nature, simplicity and modesty. Anna Pavlovna turned to him and, with Christian meekness expressing forgiveness for his outburst, nodded to him and said:
“I hope to see you again, but I also hope that you will change your opinions, my dear Monsieur Pierre,” she said.
When she told him this, he did not answer anything, he just leaned over and showed everyone his smile again, which said nothing, except this: “Opinions are opinions, and you see what a kind and nice fellow I am.” Everyone, including Anna Pavlovna, involuntarily felt it.
Prince Andrey went out into the hall and, putting his shoulders to the footman who was throwing his cloak on him, listened indifferently to the chatter of his wife with Prince Hippolyte, who also came out into the hall. Prince Hippolyte stood next to the pretty pregnant princess and stubbornly looked straight at her through his lorgnette.
“Go, Annette, you’ll catch a cold,” said the little princess, saying goodbye to Anna Pavlovna. “C"est arrete, [It’s decided],” she added quietly.
Anna Pavlovna had already managed to talk with Lisa about the matchmaking that she had started between Anatole and the little princess’s sister-in-law.
“I hope for you, dear friend,” said Anna Pavlovna, also quietly, “you will write to her and tell me, comment le pere envisagera la chose.” Au revoir, [How the father will look at the matter. Goodbye] - and she left the hall.
Prince Hippolyte approached the little princess and, tilting his face close to her, began to tell her something in a half-whisper.
Two footmen, one the princess, the other his, waiting for them to finish speaking, stood with a shawl and a riding coat and listened to their incomprehensible French conversation with such faces as if they understood what was being said, but did not want to show it. The princess, as always, spoke smiling and listened laughing.
“I’m very glad that I didn’t go to the envoy,” said Prince Ippolit: “boredom... It’s a wonderful evening, isn’t it, wonderful?”
“They say that the ball will be very good,” answered the princess, raising her mustache-covered sponge. - All beautiful women societies will be there.
– Not everything, because you won’t be there; not all,” said Prince Hippolyte, laughing joyfully, and, grabbing the shawl from the footman, even pushed him and began to put it on the princess.
Out of awkwardness or deliberately (no one could make out this) he did not lower his arms for a long time when the shawl was already put on, and seemed to be hugging a young woman.
She gracefully, but still smiling, pulled away, turned and looked at her husband. Prince Andrei's eyes were closed: he seemed so tired and sleepy.
-Are you ready? – he asked his wife, looking around her.
Prince Hippolyte hastily put on his coat, which, in his new way, was longer than his heels, and, getting tangled in it, ran to the porch after the princess, whom the footman was lifting into the carriage.
“Princesse, au revoir, [Princess, goodbye," he shouted, tangling with his tongue as well as with his feet.
The princess, picking up her dress, sat down in the darkness of the carriage; her husband was straightening his saber; Prince Ippolit, under the pretext of serving, interfered with everyone.
“Excuse me, sir,” Prince Andrei said dryly and unpleasantly in Russian to Prince Ippolit, who was preventing him from passing.
“I’m waiting for you, Pierre,” said the same voice of Prince Andrei affectionately and tenderly.
The postilion set off, and the carriage rattled its wheels. Prince Hippolyte laughed abruptly, standing on the porch and waiting for the Viscount, whom he promised to take home.

The following is known from the Bible about Enoch, the seventh descendant of Adam: Enoch lived sixty-five years and gave birth to Methuselah. And Enoch walked with God after he begat Methuselah three hundred years and begat sons and daughters. And all the days of Enoch were three hundred and sixty-five years.

And Enoch walked with God; and he was no more, because God took him. Gen 5:21-24. This “took” gave rise to comments claiming that Enoch (like the prophet Elijah after him) was taken to heaven alive, either for exceptional righteousness, or for some other reason.

In the photo: The Book of Enoch has reached us in the form of such fragments

The Book of Enoch is one of the so-called pseudepigrapha. It was written in the 1st century. BC on behalf of the Old Testament Patriarch Enoch. Written by an unknown author (or authors), the Book of Enoch tells the story of Enoch's journey to heaven, where he observed the uprising of the Sons of God, pictures of the coming end of the world, comprehended celestial mechanics and the future of the sons of Israel and many other hidden things. His visions and prophecies make up this book.

The main part of the Book of Enoch, which is extremely unusual for a religious text, is devoted to the description of natural and technical phenomena. Simply put, the reader's attention is unable to follow the abundance of details and details with which Enoch amazes.

At times it seems as if the central character of the book is occasionally confronted by someone who, although sent by God or the angels, shows no interest in religious instruction. Perhaps this just indicates the true nature of heavenly creatures?..

The very details that Enoch gives in such abundance, describing his heavenly journey or, if you like, ascension, are of great interest to us today. Enoch gives instructions regarding the classification of types of stars, distinguishes between orbital stations and shuttle ships, and, finally, describes the appearance and technical equipment of the angels of God. And we are more and more fascinated by the powerful figure of Enoch, who, having more than modest knowledge of his time, managed to withstand such a powerful confrontation.

“...and the vision appeared to me in this way: behold, the clouds called me in the vision, and the cloud called me; the movement of stars and lightning drove and attracted me; and the winds in the vision gave me wings and drove me.

Based on the specific observations described here, we have no reason to doubt the reality of what happened. The sight that Enoch writes about is commonly called a “vision” in theology. On our modern look This chapter tells how Enoch, in the face of such an incredible vision, found himself on the verge of doubt. How can he understand God, who - as we will soon see - is at home in heaven?

Was he really just seeing a vision? Let's take a closer look at its description:

“They took me up into heaven, and I approached one wall, which was made of crystal stones and surrounded by fiery flames; and she began to frighten me."

This wall of crystal stones, made of crystal or some shiny material (metal), is described in almost the same terms by Moses, and by Ezekiel, and in the Revelation of John the Theologian
.
Based on the unambiguous interpretation of the description in the book of the prophet Ezekiel, former NASA lead engineer Joseph Blumrich created a reconstruction of the unique aircraft. Here we can recall the third argument in favor of paleocontact: the Blamrich reconstruction is one of them. And now let us again give the floor to Enoch:

“...and I entered into the fiery flames, and approached the great house, which was built of crystal stones; The walls of this house were like a floor made of crystal stones, and its soil was crystal.

Its roof was like a path of stars and lightning with fiery cherubs [angel-like creatures or mechanisms that resembled living people] between it [the roof] and the waterway.”

Here the eyewitness again resorts to similes in his comparisons. “Water” is, quite possibly, a roof made of some light blue, transparent material through which you can admire the Universe.

Fantasy truly knows no bounds. And we have the right to see in any “house” a certain cosmic body or aircraft that is able to lift Enoch and his retinue - alien astronauts - to heaven. What else, besides such an aircraft, could be meant here?

Description of the orbital space station.

“A flaming fire surrounded the walls of the house, and its door was burning with fire.And I entered that house, which was hot as fire and cold as ice; there was no joy or life in it - fear covered me and trembling overwhelmed me.And because I was shocked and trembling, I fell on my face; and I saw in a vision.

And behold, there was another house, larger than that; . all its gates stood open before me, and it was built of fiery flames.And it was like that in everything. exceedingly abundant: in glory, in splendor and greatness, that I cannot give you a description of its greatness and its glory.

The ground of the house was fire, and on top of it was lightning and the path of the stars, and even its roof was blazing fire.
And I looked and saw in him a sublime figure; and his appearance was like frost, and around him there was, as it were, a shining sun and cherubic voices.

And rivers of blazing fire came out from under the throne, so that it was impossible to look at it.
And He who was great in glory sat on him; His clothing was brighter than the sun itself and whiter than pure snow.
Neither an angel could enter here, nor a mortal behold the sight of the face of the Most Glorious and Majestic.

A flame of blazing fire was around Him, and a great fire was before Him, and none of those who were around him could approach Him: darkness was before Him, but He did not need holy counsel...
Then the Lord called me with His own lips and said to me: “Come, Enoch, here and to My holy word!”
And He commanded me to rise and approach the gate, but I lowered my face.”

Why don't you like a description of the ascension or, if you like, the heavenly journey of Enoch? After all, it is quite natural to see in this description how the biblical patriarch moved from the shuttle ship on which he took off from Earth into orbit, to “another, bigger house,” that is, a large orbital station where the command center of the expedition was located. Doors or passageways opened to greet the arrivals. Access to some compartments was closed. Here's another passage:

“And they [the angels] took me to a place where there were figures like blazing fire, and when they wanted to, they seemed like people.

And they led me to the place of the storm and to a certain mountain, the end of the top of which reached the sky...
And they brought me to the so-called water... And I saw all the great rivers, and came to great darkness... And I saw the mouth of all the rivers of the earth and the mouth of the abyss.And I saw the storehouse of all the winds... and I saw the foundation of the earth."

The next excursion into the field of natural philosophy takes Enoch to almost all corners of our planet, and fiery creatures that outwardly resemble people come into contact with his guides - angels.

(43) “--and I again saw lightning and the stars of heaven, how He called them all separately by name and they listened to Him.

And I saw how they were weighed with righteous scales according to the measure of their light, according to the vastness of the places and the time of their appearance and circulation; I saw how one lightning gives birth to another, and their conversion according to the number of angels, and how they remain faithful to each other.

And I asked the angel who walked with me and showed me what was hidden: “Who is this?”
And he said to me: “The Lord of spirits showed you their image: these are the names of the righteous who live on earth and believe in the name of the Lord of spirits throughout all eternity.”

And I also saw something else about lightning, how they arise from the stars and become lightning, and cannot hold anything to themselves.”

The classification of star types appears to be universal. No one will argue with the fact that Enoch is talking here about phenomena of a purely physical, material plane.

(57) “...and it happened after this: there again I saw a detachment of chariots on which people were riding, and they walked on the wings of the wind from rising to setting towards noon.And the noise of their chariots was heard, and as soon as this confusion occurred, the holy angels noticed it from heaven; and the pillars of the earth were removed from their places, and it was heard from the ends of the earth to the ends of the heavens in one day.”

Thus, “raids” of prehistoric UFOs on our Earth occurred quite often in ancient times. Here, the description of the flight direction is of particular interest: in all likelihood, the “chariots” flew along a curve. IN in this case What we have before us is the exact observation of an eyewitness, and not at all the “vision” of a visionary who has fallen into a trance.

(71) “...And after this it happened that my spirit was hidden and taken up into heaven; there I saw the sons of angels, how they walked on a fiery flame; and their garments and their apparel are white, and the light of their faces is like crystal.
And I saw two rivers of fire, and the light of that fire shone like a hyacinth, and I fell on my face before the Lord of spirits...
And the spirit took Enoch into the heaven of heaven, and I saw there, in the middle of that light, something that was made of crystal stones, and between those stones there was a flame of living fire.And my spirit saw how the fire went around that house...”

Enoch visiting the "guardians of heaven"

The descriptions of the various stations Enoch visited are almost identical. This is another indirect evidence of the truth of the evidence. The prophet Ezekiel also talks about his space flights many times. He, too, with an interval of several years, sees the same or almost identical aircraft in front of him. Could the visions really coincide with each other down to the smallest details?

Enoch, whose very name means “wise”, “insightful”, quite possibly served as a kind of chosen “object for experiment” for the “advanced” aliens. Enoch's contemporaries had no idea about these events, for in chapter 12 of the Book of Enoch it is said:

(12) “...And before all this happened, Enoch was hidden, and none of the people knew where he was hidden, and where he was, and what became of him.And all his activities during earthly life were with the saints and with the guards.”

Enoch was with the “guardians of heaven,” as he himself described in his book:

(75) “...I saw twelve gates in heaven at the ends of the earth, from which the sun, moon and stars and all the works of heaven come out in the east and in the west.And there are many window openings to the right and to the left of them, and each window throws out heat in its time, corresponding to those gates from which the stars come out according to the commandment that He gave them, and into which they enter, corresponding to their number.And I saw chariots in the sky, how they rushed through the world - above and below from those gates - in which the never-setting stars turn.And one of them is greater than all of them, and it runs through the whole world...”

What is this? Earliest extant description of a mothership or orbital station? The book, or rather the books of Enoch, provide very interesting details for specialists in astromythology. associated with the Flood and the story of the forefather Noah. Therefore, it should not be surprising that when reading this topic broadly, fragments of the Flood epic emerge in the Book of Enoch.

The story of Lamech leads to equally serious reflections. Enoch presents his narrative in one flow, so we will try not to make any cuts in it.

(106) “...And after some time my son Methuselah took his son Interference a wife, and she conceived by him and gave birth to a son.
His body was white as snow and red as a rose, and his head and crown hair were like a wave or a fleece, and his eyes were beautiful, and when he opened his eyes they illuminated the whole house like the sun, so that the whole house became unusually bright.And as soon as he was taken from the hands of the midwife, he opened his mouth and began to speak to the Lord of righteousness.

And his father Interference was afraid of this, and withdrew and came to his father Methuselah.And he said to him: “I have given birth to an extraordinary son; he is not like a man, but looks like the children of heavenly angels, for he was born differently than we are: his eyes are like the rays of the sun and his face is brilliant.And it seems to me that he comes not from me, but from the angels; and I am afraid that in his days a miracle might happen on earth.And now, my father, I am here with an urgent request to you that you go to our father Enoch and find out the truth from him, for he has his dwelling near the angels...”

Genetic compatibility

Here the question naturally arises about the possibility of carnal copulation of gods and angels with mortal people. What is this? Self-evident nonsense, from which the entire harmonious edifice of astromythology, one of the directions in the search for paleocontact, is ready to collapse?

However simple logical analysis, almost mind game, makes this “improbability” quite probable and even real, because without normal sexual relations between aliens and earthlings, no offspring could be born. The point is that the likelihood is that:

1) the body structure of both will be similar;
2) the location of the corresponding genitalia of aliens and their earthly partners will be close; and finally
3) the number and type of chromosomes will be identical.

However, this (largely apparent) obstacle can be REMOVED:

A) through artificial genetic manipulation; or
b) as a result of the emergence of a situation where both races of space inhabitants come from a common root and evolution has not yet had time to separate them too far from each other.

Both of these possibilities could well have been realized on Earth during the activities of astronauts. Artificial genetic manipulation? Why not? Such manipulations do not necessarily require the creation of new life forms and the emergence of the notorious mutants. Another, even more interesting aspect can be noted. We are talking about the programmed development of the mind, carried out at certain intervals.

The moment in time from which the higher mind begins to consider humanity as intelligent and highly civilized beings can be placed within a fairly broad framework. This moment, quite possibly, is the point in time at which the return of cosmic intelligence carriers should occur. Another aspect that should be taken into account is the meaning of sexual relations between gods and people.

Everything that is said directly and bluntly, without sparing color, about sexual intercourse usually comes from whether the partners are suitable for each other anatomically and genetically. And since the probability of a random biological coincidence, as we already know, is zero, all that remains is the possibility of distant kinship, so to speak, “cosmic ties of kinship.”

At the very beginning, we already mentioned the settlement of intelligent beings in space. Each of the worlds that was able to do this certainly sent expeditions to the Universe, without waiting for the return of its envoys. The goal of such expeditions was not always a thorough study of any specific planet and subsequent return to their home planet.

Considering the problems of space and time that such a strategy would certainly face, it is quite clear that the results of such a grandiose research project upon returning to their home planet would have long ago turned out to be outdated and irrelevant. And this made the very idea of space flight—the expansion and dissemination of knowledge—far from sufficient.

Such a desire to expand knowledge through contacts with other civilizations is quite understandable. No culture, represented by thinking beings, will calm down even after exploring its home planet up and down, as they say, to the last atom. The next goal of research should naturally and inevitably be space.

This goal is quite probable, because it occupies even us earthlings, although we have not yet solved all the problems of a planetary order. The only true and at the same time logical consequence of the corresponding strategy would be the creation of some kind of permanent settlements of neighbors in the galaxy.

Each of these worlds could build its own civilization and, based on it, come into contact with its neighbors. Subsequently, on the basis of such contact, a certain closeness and mutual understanding could develop, for the parties could come to the realization that they are the offspring of the same cosmic ancestral race.

We often talk about so-called “humanoids” or “human-like” creatures, and we find support for our definitions in the same mythology. The books of Enoch convincingly demonstrate to us an example of the powers of observation of our ancestors.

(87) “...And I again raised my eyes to heaven and saw in a vision: and there came out of the sky those who looked like white people; One and three people came out of that place.And the three who came out after took me by the hand and lifted me up from the family of the earth, and carried me up to a high place, and showed me a tower standing high above the earth, and all the hills were below it...”

In such images and hallucinatory pictures it is pointless to try to find an accurate description. However, our hypothesis about “human-likeness” is well correlated with the fact that Enoch (and other contactees of antiquity) did not identify strangers with people, but only compared them with a person. And this is natural: gods, angels, guardians of heaven and other celestial beings were different in nature from our ancestors.

These creatures, seated in the chariots and flying vehicles of the gods, their clothes, perhaps hiding their faces, their weapons, completely incomprehensible to the people of that time, and not least the very nature of their appearance made a powerful impression on the people of the distant past, who stood much further lower stage of cultural development.

Sons of God on Earth

Along with the question of how communication between earthlings and aliens was possible, the long "Lamech" passage from the Book of Enoch poses another interesting question. There, among other things, it talks about the conflict between the “gods”, and, in particular, it says that “some of the angels of heaven have transgressed the word of God.”

These discords in the ranks of the celestials further strengthen the belief that we are actually talking about “humanoid” creatures. If in a highly developed human society In the distant future, feelings and emotions will change or even die out completely, it is likely that differences of opinion on controversial issues will remain valid. Unfortunately, the canonical Bible says very sparingly about such a perspective of events (Genesis 6:2)1, in contrast to the “secret” apocryphal Book of Enoch.

(6) “...And it happened that after the sons of men multiplied in those days, beautiful and lovely daughters were born to them.
And the angels, the sons of heaven, saw them, and desired them, and said to each other: “Let us choose wives for ourselves from among the sons of men and give birth to children!”And Semyaza, their leader, said to them: “I am afraid that you will not want to carry out this matter and then I alone will have to atone for this great sin.”

Then they all answered him and said: “We will all swear an oath and pledge ourselves to each other not to abandon this intention, but to carry it out.”Then they all swore together and pledged themselves to each other with spells: there were only two hundred of them.”

This seemingly minor violation of the “law” by the angels mentioned in the tradition had the most dramatic consequences. The discipline among the “sons of heaven,” established by the order of the Almighty, was shaken. In other mythologies and legends (especially in Indian epics), we very often talk about, one might say, continuous wars of “gods” with each other.

According to the basic content of these texts - the subjective interpretations of the original author of the legends can be omitted - these magnificent conflicts unfolded between “gods”, both equal and unequal to each other. And people, naturally, transferred these events to themselves, to the human plane, believing that the cause of this catastrophe was their own mistakes and “sins.”

Archeology as a science has long been torn apart by sharp, knife-like contradictions and overflowing with a mass of mysterious finds. Mythology offers the keys to solving these mysteries. In her basic settings, she calmly, as befits, talks about the “divine” origin of people, about the wars of the “gods,” about partly “alien” and partly “humanoid” “gods” and their strange flying machines on which they came to us from the depths of the Universe and gave the people of Earth their names. Let me give just one example from the same Enoch:

(17) “...And they (the angels) took me to one place where there were figures like blazing fire, and when they wanted, they seemed like people.”
(39) “--and at that very time a cloud and a storm carried me away from the earth and brought me to the limits of the sky.”
(52) “...And after those days, in the place where I saw all the visions of what is hidden, I was caught up in a whirlwind of the wind and brought to the west...”

In principle, it should not be surprising that these and other legends are constantly trying to hide, deny, ignore or surround them with a wall of silence. Equally understandable are their interpretations solely in a religious spirit: how could texts of this kind be perceived differently in the past?

The approach to their interpretation used by proponents of modern paleoastronautics would have been unthinkable in earlier times. And only today, after we acquired new, unprecedented technical capabilities and were drawn into the spiral of evolutionary escalation of development, new paths of knowledge opened up for us.

After all, it would be an absolutely hopeless task to try to tell people of the Middle Ages, and even more so of antiquity, about visits to Earth by representatives of alien intelligence and to convince poor earthlings that these mysterious creatures were considered gods solely because of their incredible abilities.

Published based on the book "Legacy of the Gods" by Erich Von Däniken.

Enoch

Circumstances of birth

Founding of the city

Chrysostom notes that naming the city after his son was a substitute for the immortality lost in paradise and was only a “monument of sins.”

Filaret notes that Cain did not want to give the city his name because of its reputation tarnished by fratricide.

Later life and offspring

In art

Enoch is mentioned in Victor Hugo's poem "Conscience" ( La Conscience, 1859):

Enoch said: "He should be a fence for the tower,
So scary that no one can get close to her.
Let's build a city with a fortress,
Let's build a city and we will be covered."

Original text(French)

Henoch dit:--Il faut faire une enceinte de tours
Si terrible, que rien ne puisse approcher d'elle.
Batissons une ville avec sa citadelle.
Batissons une ville, et nous la fermerons.--

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Notes

Passage characterizing Enoch (son of Cain)

The only thing I saw in front of me was a luminous ball (as I now understand, it was the Earth). And inside it, a bright “egg” glowed with green fire. Then it began to grow and change, becoming brighter and more transparent. Hundreds of green “bridges” stretched from it in all directions, and at the end of each of them there was a “different” Earth... I don’t know how this can be explained differently, but this really was our Earth, only each of them looked completely different, as if she was in another time or dimension...
I didn’t understand what it was, but I absolutely knew that I had to remember it. And I tried as hard as I could. Suddenly everything disappeared, and I again found myself inside the same huge pyramid and saw all my shining “friends”. There were twelve of them again, and just like the very first time, they stood in a circle, and I stood inside. Only this time, in addition to the warmth emanating from them, I also felt a strange deep sadness. And I realized that they came to say goodbye...
To my great surprise, I took it very calmly, as if I knew that this would not last forever. They came up one by one and gave me right hand on my chest, which made me feel unusually warm and calm. Each touch left a different glowing color on me, and in the end my body glowed with twelve amazingly bright, changing colors. I again heard strange music inside me, and everything disappeared... I didn’t remember anything else.

With dual feelings, both loss and happiness, I quietly returned home. And here a big surprise awaited me. My mother, half-fainting, was waiting for me in my room. The world turned upside down, and in quiet horror I fell from my “sparkling dreams” into a ruthless reality... I couldn’t lie. But I absolutely didn’t know what to say. And I also felt that my mother knew very well that this something, again, was somehow connected with my “strange talents,” a conversation about which neither she nor I, unfortunately, could avoid...

To my great relief, she didn't say anything that night. Perhaps she didn’t even know what to say. But the next morning the windows in my room were securely boarded up. Mom did not return to this incident for another two weeks, as if giving me time to comprehend “what she had done.” But this, of course, didn’t make it any easier for me. Dad was on a business trip at the time and I hoped with all my heart that maybe it would somehow “get over me” and everything would be forgotten before his arrival. But that was not the case... One fine morning, before leaving for work, my mother said that she wanted to talk to me. Well, naturally, for me there was no big secret- about what…
Mom was, as always, affectionate and warm, but I felt with all my gut that this whole story was oppressing her and that she really didn’t know where to start. We talked for a very long time. I tried as best I could to explain to her how much all this meant to me and how scary it would be for me to lose it all... But it seems that this time I really scared her and my mother said that if I don’t want her to tell all this to her father when he returns home from a business trip, I have to promise that this will never happen again.
She did not understand that all these strange, wild “surprises” of mine do not at all happen according to my wishes and that I almost never know when one or the other will happen.... But, since my father’s opinion meant more to me than anything else, I I made a promise to my mother that I would not do anything like that, as far as of course it would depend on me. We decided on this.

Honestly, like all normal children, I went to school, did homework, played with my “ordinary” friends... and immensely missed others, my extraordinary, sparkling “star friends.” School, unfortunately, also had its difficulties for me. I started going at the age of six, because during the test it turned out that I could go to grades 3-4, which, naturally, no one liked. My school friends thought that everything was too easy for me, and their mothers simply disliked me for some reason. And it turned out that at school I also spent almost all the time alone.
I had only one real school friend, a girl with whom we sat at the same desk for all twelve school years. But for some reason, relations with the other children did not improve. And not because I didn’t want it or because I didn’t try - on the contrary. I just always had a very strange feeling, as if we all lived at different poles... I almost never did my homework, or rather, I did, but it only took me a few minutes. My parents, of course, always checked everything, but since usually no mistakes were found, I had a lot of free time. I went to a music school (I learned to play the piano and sing), did drawing, embroidered, and read a lot. But still, I always had plenty of free time.

Enoch
חנוך

Floor	male
Name in other languages	Greek Ενωχ lat. Enoch
In other cultures	Hebrew ‏חנוך ‏‎ Hanoch
Father	Cain
Mother	Avan [d]
Children	Irad (Gaidad)
Burial place	Aybal

Name spelling options

Attributed works

Circumstances of birth

Founding of the city

Chrysostom notes that naming the city after his son was a substitute for the immortality lost in paradise and was only a “monument of sins.”

Filaret notes that Cain did not want to give the city his name because of its reputation tarnished by fratricide.

Later life and offspring

Little is known about the further life of the “first townsman”; his wife's name is not found in the Masoretic text of the Bible. However, in the Ethiopic canon (the Ethiopic canon Bible contains a number of books that are considered non-canonical in other branches of Christianity) his wife is named Edna (“tender” - Hebrew). In particular, this is mentioned in the Book of Enoch (v. 5) [ ] .

His son is called Gaidad in Greek and Slavic lists, but Lopukhin suggests the reading “Irad”, which he interprets as “city”.

In my opinion, Adam's Sumerian ancestors "descended" from the Zagros plateau to the Susiana plain. However, is it possible to admit that it was Irad, who “descended,” who was the leader who led his people to the lands of pre-Flood Sumeria and gave his name to the first city - Eris? Genesis 4:17 contains an important clue to the mystery of the origin of settlements in the Mesopotamian lowlands.

“And Cain knew his wife; and she conceived and gave birth to Enoch. And he built a city; and he named the city after the name of his son, Enoch.”

At first glance, this passage seems quite clear: Cain founded a city and named it Enoch. However, we should understand that Bible translations may contain errors and distortions. Therefore, we had better turn to the original Hebrew to see that there is a certain confusion in it regarding the question of who founded what. As Robert Wilson has noted, the subject of the phrase “he built a city” remains completely unclear.

The natural conclusion that follows from this reading of Genesis 4:17 is that Enoch built the city and named it after his son, Irad, and that this city, as Sayce suggested, was the first Sumerian city of Eridu . Indeed, the hypothesis that Enoch, and not Cain, was recognized as the builder of the city, was put forward back in 1883 by the German scientist Karl Buddha. But this reading of this “verse is clearly contradicted by the mention at the very end of the name of Enoch.” However, Wilson also noted that the generally accepted interpretation, which recognizes Cain as the founder of the city, and his son as the prototype of the city’s eponym, creates a number of serious problems.

(A) Subordinate clause wayhi boneh ir (wayhi boneh ir), if one follows the usual rules of syntax observed in the rest of the genealogy (Genesis 4), should refer to Enoch rather than Cain, since the name Enoch immediately precedes the main clause. Thus, the meaning of the phrase “...she conceived and gave birth to Enoch. And he built a city” is completely clear.

(b) Moreover, in Genesis 4:2 Cain is called a plowman of the land (Heb. obed adamah), in other words - a farmer. It does not at all follow that Genesis 4 supposedly ascribes to him a second “profession” - city planner. This would deprive Enoch of his true role in genealogy.

Wilson concludes that "it is therefore quite possible that the name Enoch at the end of Genesis 4:17 is a gloss, that is, in other words, an editorial insertion or even a marginalia, which has entered the body of the text (in the wrong place in it). ) much later, when the true meaning of this phrase had already been forgotten. Then the original text should have sounded directly and unambiguously, namely:

“And Cain knew his wife; and she conceived and gave birth to Enoch. And he [Enoch] built a city; and he called the city by the name of his son Irad.”

This version sounds very convincing and, moreover, is supported by a number of scientists, including William Hallo and Donald Wiseman. However, Wiseman also points out that in this case we are dealing with a linguistic conjuncture. An alternative point of view is that the names of the pre-Flood patriarchs were “invented” on the basis of the oldest Sumerian documents, which mention the first cities on earth. In this case, it turns out that the name Irad arose from the name of the city Uru-du(g), in which Eri and Uru are dialectal pronunciations of the word meaning “city”.

As the reader already knows, I have no problem with scientists willingly using their knowledge combined with their intuition to find new solutions to old problems. In this regard, I would also like to put forward one hypothesis, which claims that the biblical patriarchs of the pre-Flood era were the founders of not one, but two great cities of Ancient Sumeria. I am inclined to agree with those who claim that Eridu was named after Iradus, the man who “came down [from the mountains],” but at the same time it seems very likely to me that the name of Enoch (father of Iradus) is connected with the name of another largest city Sumeria, homeland of Enmerkar and Gilgamesh. I mean Uruk

Until now, I deliberately did not tell you what the name of Uruk sounded like in Sumerian. So, it turns out that it was written as Unuk or Unug; it is likely that this is what the original Sumerian version of the name Enoch sounded like! This may also serve as an explanation for the mistake of the scribe who copied the biblical text. He added the name of Enoch at the end of the phrase telling about the builder of the city, precisely because he knew very well that the most powerful city of Ancient Sumer was named after this greatest patriarch of the antediluvian era. On the other hand, it is quite possible that the marginalia "Enoch" (explained above) was the result of an insertion made by the scribe, who for the sake of clarity inserted the name of the city, which he believed to be Unuk. But he may well not have known that Enoch also built the city of Eridu, naming it in honor of his son Irad.

Thus, we can identify in the text of the Bible other names and titles associated with the legendary founders of the cities of Ancient Sumer. The city of Ur, discovered during excavations by Leonard Woolley's expedition, is logographically transcribed in Sumerian as uru Unuki. Subsequently, this name was shortened, or hypocoristicon, becoming the city of Uruk in Akkadian, and then simply Uru/Ur in Semitic/Hebrew. Ur actually means "city", but originally Uru-Unuki meant "City of Unuki", that is, in other words, the city of Enoch.

Moreover, the name of Badtibira, another pre-Flood city of Ancient Sumeria, which was the second (after Eridu) largest political center, in which “royal power” was also “sent down from heaven,” goes back to the name of another biblical patriarch.

The name Badtibir means “Settlement of a metal craftsman (i.e., blacksmith).” If we isolate the Hebrew consonants that determine the root of the word Tubal, we get T-v(b) - l. We remember that the soft consonant “l” can often mean “r”. Having made this replacement, we obtain the original T-b-r, originating from ancient Tibir. By the way, it is curious that the word “Cain” in the name Tubalcain means “blacksmith”. This indicates that this epithet-nickname was inserted for greater clarity by the Hebrew codifier of the Book of Genesis. We have, then, a clue indicating a parallel between Tubal-Cain and the city of Badtibira. Perhaps in this case we are dealing with the eponym “Settlement of Tuval”, which in translation sounded like “city of the blacksmith”.