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Downloaded from Brill.Com09/29/2021 06:28:19PM Via Free Access Christian H part 2 Afterlives of Women in Biblical Narratives ∵ Christian H. Bull - 9789004344938 Downloaded from Brill.com09/29/2021 06:28:19PM via free access Christian H. Bull - 9789004344938 Downloaded from Brill.com09/29/2021 06:28:19PM via free access chapter 4 Women, Angels, and Dangerous Knowledge: The Myth of the Watchers in the Apocryphon of John and Its Monastic Manuscript-Context* Christian H. Bull An ancient Greek proverb, found in the sentences of Menander, asserts that “sea and fire and woman are thrice evil.”1 The proverb exemplifies a tendency in the ancient world to see women as the root cause of mankind’s miseries, a ten- dency also witnessed in for example the Greek myth of Pandora or the Hebrew myth of Eve. Proverbs and myths are genres that naturalize categories and pass value-judgment on them, but especially myths can also be used to challenge * This article has been written under the aegis of the project newcont (New Contexts for Old Texts: Unorthodox Texts and Monastic Manuscript Culture in Fourth- and Fifth-Century Egypt) at the University of Oslo, Faculty of Theology. The project is funded by the European Research Council (erc) under the European Community’s Seventh Framework Programme (fp7/2007–2013) / erc Grant Agreement no. 283741. 1 Menander, Γνῶμαι μονόστιχοι 231: θάλασσα καὶ πῦρ καὶ γυνὴ τρίτον κακόν (see also 233: Θησαυ- ρός ἐστι τῶν κακῶν κακὴ γυνή). My trans.; text in August Meineke, Fragmenta comicorum Graecorum i (Berlin: G. Reimer, 1847), 1049. My title is inspired by George Lakoff, Women, Fire, and Dangerous Things: What Categories Reveal about the Mind (Chicago: University of Chicago Press, 1987), esp. 98–104. Lakoff’s title is based on a Dyirbal language-category, and its no doubt coincidental similarity to the ancient proverb cited was pointed out by Elisabeth Piirainen, “Metaphors of an Endangered Low Saxon Basis Dialect—Exemplified by Idioms of Stupidity and Death,” in Endangered Metaphors, ed. Anna Idström and Elisa- beth Piirainen, Cognitive Linguistic Studies in Cultural Contexts 2 (Amsterdam: John Ben- jamins, 2012), 339–357 at 354–355. However, Piirainen only gives a version found in Eras- mus, Adagia, 2.2.47, which I have not been able to find in any ancient sources: πῦρ, καὶ θάλασσα, καὶ γυνὴ, κακὰ τρία. Erasmus also quotes from Euripides, via Planudes’s life of Aesop: “Constant the fury of the ocean wave, | Of raging rivers and hot streams of fire | Frightful is poverty and much else besides, | But naught so frightful as a wicked woman.” William W. Barker, numbers the adage 2.2.48 instead of 47; Barker, The Adages of Eras- mus (Toronto: Toronto University Press, 2001), 166. Aesop seems to have had a quite differ- ent version of the saying in his Sententia, quoted by Maximus the Confessor: Πῦρ γυνὴ καὶ θάλασσα, δυνατὰ τρία; see Ben E. Perry, Aesopica 1 (Urbana: University of Illinois Press, 1952), 248. © CHRISTIAN H. BULL, 2017 | doi: 10.1163/9789004344938_006 This is an open access chapter distributed under the terms of the CC BY-NC-ND 4.0 license.Christian H. Bull - 9789004344938 Downloaded from Brill.com09/29/2021 06:28:19PM via free access 76 bull entrenched values.2 A myth is successful only if it is continually retold and reen- gaged with, and yet every retelling opens the way to subtly alter the fabric of the myth, and thus also the categories being negotiated. Written myths are further- more susceptible to changes from one manuscript to the next, as textual critics have learned to their chagrin in the search for Urtexts. Scholars engaged with textual fluidity, on the other hand, see divergent manuscripts as an opportu- nity to compare the different readings elicited in each manuscript.3 A text that attains the status of canon is however less vulnerable to textual fluidity (but by no means immune),4 and the main tool to modify the categories negotiated in the text becomes the commentary, or the apocryphal elaboration.5 The book of Genesis is one such text that has spawned innumerable com- mentaries and apocrypha, a number of which is contained in the Nag Hammadi Codices. In the present contribution—offered here in homage to Professor Antti Marjanen6—I will consider a myth dealing with somewhat similar cat- egories as those in the Greek saying, namely women, angels (incidentally often described as igneous), and the dangerous knowledge they reveal, in the recep- tion of a biblical myth in late antique Egypt. On the subject of women, angelic or demonic beings, and knowledge, it is the myth of Eve, the snake, and the fruit of the tree of knowledge of good and evil that has received the most attention, both in the apocrypha of the Nag Hammadi Codices and the scholarly liter- ature. However, another myth deals with a later stage of antediluvian history, 2 I am particularly influenced here by Bruce Lincoln, e.g., Theorizing Myth: Narrative, Ideology, and Scholarship (Chicago: University of Chicago Press, 1999). 3 Hugo Lundhaug, “The Nag Hammadi Codices: Textual Fluidity in Coptic,” in Comparative Oriental Manuscript Studies: An Introduction, ed. Alessandro Bausi et al. (Hamburg: COMSt, Comparative Oriental Manuscript Studies, 2015), 419–423. Cf. also Hugo Lundhaug and Liv I. Lied, eds., Snapshots of EvolvingTraditions: Jewish and Christian Manuscript Culture, Textual Fluidity, and New Philology, tugal 175 (Berlin: De Gruyter, 2017). 4 Lee Martin McDonald, The Biblical Canon: Its Origin, Transmission, and Authority (Peabody, ma: Hendrickson, 2007), 149ff.; Edmon L. Gallagher, Hebrew Scripture in Patristic Biblical Theory: Canon, Language, Text, VCSup 114 (Leiden: Brill, 2012), 143ff. Cf. Einar Thomassen, “Some Notes on the Development of Christian Ideas about a Canon,” in Canon and Canonicity: TheFormationandUseof Scripture, ed. EinarThomassen (Copenhagen: MuseumTusculanum Press, 2009), 9–28. 5 Jan Assmann, Das kulturelle Gedächtnis: Schrift, Erinnerung und politische Identität in frühen Hochkulturen (München: C.H. Beck, 1992, 6th ed., 2007), 93–129. 6 I am particularly grateful for Antti’s efforts in the steering-committee of the Nordic Nag Hammadi and Gnosticism Network, funded by Nordforsk 2004–2009, which has been of enormous importance for me and many other young scholars, Scandinavian as well as inter- national. Christian H. Bull - 9789004344938 Downloaded from Brill.com09/29/2021 06:28:19PM via free access women, angels, and dangerous knowledge 77 when the sons of God took the daughters of men as wives, and the descendants of Cain invented arts musical and metallurgical. According to the book of Genesis, before the flood, when men began to multiply, the sons of God (Bene Elohim) saw the beauty of the daughters of men and took as wives whoever they wanted (Gen 6:1–2). Some versions of the Septuagint, such as Codex Alexandrinus, write angels (ἄγγελοι) instead of sons (υἱοί) of God,7 and according to Julius Africanus (2nd c.) the majority of copies says “angels of heaven,” whereas “in some copies, I found: ‘the sons of God.’”8 In response to their actions, God goes on to say that his spirit will not remain with humans forever, since they are flesh, but their days will be 120 years (either limiting the human lifespan or predicting the flood; Gen 6:3). The sons of God begot offspring with their human wives who became giants and famous heroes (Gen 6:4).9 Straight after this, God saw that human evil had proliferated and decided to wipe them out with the flood (Gen 6:5ff.). The cryptic passage spawned several attempts at explanation, for example Philo asserted that the myth is an allegory of souls falling into material desires,10 while Tertullian identified the sons of God with angels, and claims that this is the reason that Paul commands women to wear a veil on their head during divine service, “because of the angels” (1Cor 11:10), in order not to tempt them.11 Tertullian’s interpretation is based on the more elaborate version of the myth found in the Book of Watchers, which comprises the first 36 chapters of 1Enoch.12 7 Susan Brayford, Genesis, Septuagint Commentary Series (Leiden: Brill, 2007), 46, 260. 8 Apud Synk., Chron. 19.24–26: Πλήθους ἀνθρώπων γενομένου ἐπὶ τῆς γῆς ἄγγελοι τοῦ οὐρανοῦ θυγατράσιν ἀνθρώπων συνῆλθον. ἐν ἐνίοις ἀντιγράφοις εὗρον· οἱ υἱοὶ τοῦ θεοῦ; cf. below. Also Philo, Deus 1 quotes “angels of God.” 9 Cf. Walter Bührer, “Göttersöhne und Menschentöchter: Gen 6,1–4 als innerbiblische Schriftauslegung,” zaw 123 (2011): 495–515. Cf. also Ellen J. van Wolde, “The Sons of God and the Daughters of Men in Genesis 6:1–4,” in Words Become Worlds: Semantic Studies of Genesis1–11, BibInt 6 (Leiden: Brill, 1994), 63–74,who sees this episode in the Masoretic text as a positive event, and David J.A. Clines, “The Significance of the ‘Sons of God’ Episode (Genesis 6:1–4) in the Context of the ‘Primeval History’ (Genesis 1–11),” jsot 13 (1979): 33– 46, for a negative view. 10 Philo, Gig. 6–18; Deus 1–3. Cf. Bührer, “Göttersöhne und Menschentöchter,” 495–515. 11 Tertullian, Virg. 7.2.4; see also Cult. fem. 1.2–3, 2.10; Or. 22.5; Apol. 35.12; An. 2.3; Idol. 4, 9.1; Jean Daniélou, Histoire des doctrines chrétiennes avant Nicée iii: Les origines du christianisme latin (Paris: Éditions du Cerf, 1978), 140–149. Few modern scholars agree with Tertullian that this is the meaning of Paul in 1Cor, cf. for example Dennis R. Macdonald, “Corinthian Veils and Gnostic Androgynes,” in Images of the Feminine in Gnosticism, ed. Karen L. King, sac (Harrisburg, pa: Trinity Press, 1988), 276–292 at 290. 12 Ethiopic text in Michael A. Knibb, The Ethiopic Book of Enoch: A New Edition in the Light of Christian H.
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