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The Book of the Giants was published in not less than six or seven languages. From the original Syriac the Greek and Middle Persian versions were made. The Sogdian edition was probably derived from the Middle Persian, the Uygur from the Sogdian. There is no trace of a Parthian text.The book may have existed in Coptic. The presence of names such as Sām and Narīmān in the Arabic version proves that it had been translated from the Middle Persian. To the few surviving fragments (texts A-G) I have added two excerpts, the more important of which (H) probably derives from a Syriac epitome of the book. Naturally, Manichæan authors quoted the book frequently, but there is only one direct citation by a non-Manichæan writer (text O). With the exception of text O, all the passages referring to the Book of the Giants (texts J-T) go back to Syriac writings (apparently). They are, therefore, to be treated as quotations from the Syriac edition. E.g. the Parthian text N is not the product of a Parthian writer who might have employed a Parthian version of the book, but was translated from a Syriac treatise whose author cited the Syriac text.
In their journey across Central Asia the stories of the Book of the Giants were influenced by local traditions. Thus, the translation of Ohya as Sām had in its train the introduction of myths appertaining to that Iranian hero; this explains the "immortality" of Sā(h)m according to text I. The country of Aryān-Vēžan = Airyana Vaēǰah, in text G (26), is a similar innovation. The "Kögmän mountains" in text B may reflect the "Mount Hermon". The progeny of the fallen angels was confined in thirty-six towns (text S). Owing to the introduction of the Mount Sumeru, this number was changed (in Sogdiana) to thirty-two (text G, 22): "the heaven of Indra . . . is situated between the four peaks (cf. G 21) of the Meru, and consists of thirty-two cities of devas" (Eitel,Handb. Chinese Buddhism, 148, on Trayastriṃśat).
Manuscript Mapping Key
(bed) = damaged letters, or uncertain readings,
[bed] = suggested restorations of missing letters.
= visible, but illegible letters.
[. . .] = estimated number of missing letters.
[ ] = a lacuna of undetermined extent.
(84)] = same, at the beginning of a line.
[(85 = same, at the end of a line.
In the translation parentheses are employed for explanatory remarks.
Bolded text of the translation fragments are of great importance and correlation with the books of Enoch.
NOTE: The text from multiple of these manuscripts is badly damaged but between the various versions of the book in different languages we have a general picture of what the Book of Giants is discussing if the book's very title isn't enough for the reader alone. Logical estimates according to the historical texts which tell of these giants living, seem to be around 3500BC and the manuscripts (presumably) being copied several times throughout the ages (considering any scribe would find copying an epic like this more than just a "great job," they probably did it for free; which explains why so many manuscripts exist of the book) are more than likely around 3000+ years old.
(Frg. c) . . . hard . . . arrow . . . bow, he that . . . Sām said: "Blessed be . . . had [he ?] seen this, he would not have died." Then Shahmīzād said to Sām, his [son]: "All that Māhawai . . ., is spoilt (?)." Thereupon he said to . . . "We are . . . until (10) . . . and . . . (13) . . . that are in (?) the fiery hell (?) . . . As my father, Virōgdād, was . . ." Shahmīzād said: "It is true what he says. He says one of thousands of giants. For one of thousands . . . .". Sām thereupon began . . . Māhawai, too, in many places . . . (20) until to that place he might escape (1) and . . .
(Frg. j) . . . Virōgdād . . . Hōbābīš (a giant) robbed Ahr (a mortal man) of Naxtag, his wife. Thereupon the giants began to kill each other and [to abduct their wives]. The creatures, too, began to kill each other. Sām . . . before the sun, one hand in the air, the other (30) . . . whatever he obtained, to his brother . . . . imprisoned . . . (34) . . . over Taxtag. To the angels . . . from heaven. Taxtag to . . . Taxtag threw (or: was thrown) into the water. Finally (?) . . . in his sleep Taxtag saw three signs, [one portending . . .], one woe and flight, and one . . . annihilation. Narīmān saw a gar[den full of] (40) trees in rows. Two hundred . . . came out, the trees. . . .
(Frg. l) Enoch, the apostle, . . . [gave] a message to [the demons and their] children: To you . . . not peace. [The judgment on you is] that you shall be bound for the sins you have committed. You shall see the destruction of your children. ruling for a hundred and twenty [years] . . . . (50) . . . wild ass, ibex . . . ram, goat (?), gazelle, . . . oryx, of each two hundred, a pair . . . the other wild beasts, birds, and animals and their wine [shall be] six thousand jugs . . . irritation(?) of water (?) . . . and their oil shall be . . .
(Frg. k) . . . father . . . nuptials (?) . . . until the completion of his . . . in fighting . . . (60) . . . and in the nest(?) Ohya and Ahya . . . he said to his brother: "get up and . . . we will take what our father has ordered us to. The pledge we have given . . . battle." And the giants fought them together . . . (67) "[Not the] . . . of the lion, but the . . . on his . . . [Not the] . . . of the rainbow, but the bow . . . firm. Not the sharpness of the blade, [but] (70) the strength of the ox (?). Not the . . . eagle, but his wings. Not the . . . gold, but the brass that hammers it. Not the proud [ruler], but the diadem on his [head. Not] the splendid cypress, but the . . . giants of the mountain . . .
(Frg. g) . . . Not he that engages in quarrels, but he that is true in his speech. Not the evil fruit(?), but the poison in it. (80) [Not they that] are placed (?) in the skies but the God [of all] worlds. Not the servant is proud, but [the lord] that is above him. Not one that is sent . . ., but the man that sent him". Thereupon Narīmān . . . said . . . (86) . . . And (in) another place I saw those that were weeping for the ruin that had befallen them, and whose cries and laments rose up to heaven. (90) And also I saw another place [where there were] tyrants and rulers . . . in great number, who had lived in sin and evil deeds, when . . . (Note here that this passage is in the style of Enoch and is likely one of the many books Enoch gave to Methuselah to "preserve even unto future generations.")
(Frg. i) . . . many men and women were killed, four hundred thousand Righteous . . . with fire, naphtha, and brimstone . . . And the angels veiled (or: covered, or: protected, or: moved out of sight) Enoch. Electae et auditrices (100) . . . and ravished them. They chose beautiful women, and demanded . . . them in marriage. Sordid . . . (103) . . . all . . . carried off . . . severally they were subjected to tasks and services. And they . . . from each city . . . and were, ordered to serve the . . . The Mesenians [were directed] to prepare, the Khūzians to sweep [and] (110) water, the Persians to . . .
[On the Five Elements]
(Frg. e) (112) . . . slaying . . . righteous . . . good deeds . . . . elements. The crown, the diadem, [the garland, and] the garment (of Light). The seven demons. Like a blacksmith [who] binds (or:shuts, fastens) and looses (or: opens, detaches) . . . . who from the seeds of . . . . and serves the king . . . . (120) . . . offends . . . when weeping . . . with mercy . . . hand . . . (125) . . . the Pious gave . . . ? . . . presents. Some buried the idols. The Jews did good and evil. Some make their god half demon, half god . . . (130) killing . . . the seven demons . . . eye . . .
(Frg. b) . . . various colours that by . . . and bile. If. . . . from the five elements. As if (it were) a means not to die, they fill themselves with food and drink. Their (140) garment is . . . this corpse . . . and not firm . . . Its ground is not firm . . . Like . . . (146) . . . imprisoned [in this corpse], in bones, nerves, [flesh], veins, and skin, and entered herself [ = Āz] into it. Then he ( = Man) cries out, over (?) sun and moon, the Just God's (150) two flames . . . ? . . ., over the elements, the trees and the animals. But God [Zrwān ?], in each epoch, sends apostles: Šīt[īl, Zarathushtra,] Buddha, Christ, . . .
(Frg. h) . . . evil-intentioned . . . from where . . . he came. The Misguided recognize the five elements, [the five kinds of] trees, the five (kinds of) animals.
(160) . . . On the Hearers>
. . . we receive . . . from Mani, the Lord, . . . the Five Commandments to . . . the Three Seals . . . (164) . . . living . . . profession . . . and wisdom . . . moon. Rest from the power (or: deceit) . . . own. And keep measured the mixture (?) . . . trees and wells, in two . . . (170) water, and fruit, milk, . . . he should not offend his brother. The wise [Hearer] who like unto juniper [leaves . . .
(Frg. f) . . . much profit. Like a farmer . . . who sows seed . . in many . . . The Hearer who . . . knowledge, is like unto a man that threw (the dish called) frōšag (180) [into] milk(?). It became hard, not . . . The part that ruin . . . at first heavy. Like . . . first . . . is honoured . . . might shine . . . (188) six days. The Hearer who gives alms (to the Elect), is like unto a poor (190) man that presents his daughter to the king; he reaches (a position of) great honour. In the body of the Elect the (food given to to him as) alms is purified in the same manner as a . . . that by fire and wind . . . beautiful clothes on a clean body . . . turn . . .
(Frg. a) . . . witness . . . fruit . . . (200) . . . tree . . . like firewood . . . like a grain (?) . . . radiance. The Hearer in [the world ?], (and) the alms within the Church, are like unto a ship [on the sea] : the towing-line (is) in the hand of [the tower] on shore, the sailor (210) is [on board the ship]. The sea is the world, the ship is [the . . ., the . . . is the ?al]ms, the tower is [the . . . ?], the towing-line (?) is the Wisdom. . . . . . . (214) . . . The Hearer . . . is like unto the branch (?) of a fruitless [tree] . . . fruitless . . . and the Hearers . . . fruit that . . . (220) pious deeds. [The Elect,] the Hearer, and Vahman, are like unto three brothers to whom some [possessions] were left by their father: a piece of land, . . ., seed. They became partners . . . they reap and . . . The Hearer . . . like . . .
(Frg. d) . . . an image (?) of the king, cast of gold . . . (230) . . . the king gave presents. The Hearer that copies a book, is like unto a sick man that gave his . . . to a . . . man. The Hearer that gives [his] daughter to the church, is like . . . pledge, who ( = father ?) gave his son to . . . learn . . . to . . . father, pledge . . . (240) . . . Hearer. Again, the Hearer . . . is like . . . . stumble . . . is purified. To . . . the soul from the Church, is like unto the wife of the soldier (or: Roman) who . . . infantrist, one shoe . . . who, however, with a denarius . . . was. The wind tore out one . . . he was abashed . . . from the ground . . . ground . . .
(Frg. m) . . . (250) . . . sent . . . The Hearer that makes one . . ., is like unto [a compassionate mother] who had seven sons . . . the enemy [killed] all . . . The Hearer that . . . piety . . . (258) . . . a well. One [on the shore of] the sea, one in the boat. (260) [He that is on] shore, tows(?) him that is [in the boat].1 He that is in the boat. . . . sea. Upwards to . . . like . . ? . . like a pearl . . . diadem . . .
(Frg. M 911) . . . Church. Like unto a man that . . . fruit and flowers . . . then they praise . . . fruitful tree . . . (270) . . . [Like unto a man] that bought a piece of land. [On that] piece of land [there was] a well, [and in that well a bag] full of drachmas . . . the king was filled with wonder . . . share . . . pledge . . .
(Frg. n) . . . numerous . . . Hearer. At . . . like unto a garment . . . (280) like . . . to the master . . . like . . . and a blacksmith. The goldsmith . . . to honour, the blacksmith to . . . one to . . .
LeCoq, Türk. Man., iii, 23. Bang, Muséon, xliv, 13-17. Order of pages according to LeCoq (the phot. publ. by Bang seems to support LeCoq's opinion).
(First page) . . . fire was going to come out. And [I saw] that the sun was at the point of rising, and that [his ?] centre (orḍu) without increasing (? ašïlmatïn ?) above was going to start rolling. Then came a voice from the air above. Calling me, it spoke thus: "Oh son of Virōgdād, your affairs are lamentable (?). More than this you shall [not] see. Do not die now prematurely, but turn quickly back from here." And again, besides this (voice), I heard the voice of Enoch, the apostle, from the south, without, however, seeing him at all. Speaking my name very lovingly, he called. And downwards from . . . then
(Second page) . . . " . . for the closed door of the sun will open, the sun's light and heat will descend and set your wings alight. You will burn and die," said he. Having heard these words, I beat my wings and quickly flew down from the air. I looked back: Dawn had . . . ., with the light of the sun it had come to rise over the Kögmän mountains. And again a voice came from above. Bringing the command of Enoch, the apostle, it said: "I call you, Virōgdād, . . . I know . . . his direction . . . you . . . you . . . Now quickly . . . people . . . also . . .
M 648. Small scrap from the centre of a page. Order of pages uncertain.
(First page) . . . I shall see. Thereupon now S[āhm, the giant] was [very] angry, and laid hands on M[āhawai, the giant], with the intention: I shall . . . and kill [you]. Then . . . the other g[iants . . .
(Second page) . . . do not be afraid, for . . . [Sā]hm, the giant, will want to [kill] you, but I shall not let him . . . I myself shall damage . . . Thereupon Māhawai, the g[iant], . . . was satisfied . . .
Published Sb.P.A.W., 1934, p. 29.
. . . outside . . . and . . . left . . . . read the dream we have seen. Thereupon Enoch thus . . . . and the trees that came out, those are the Egrēgoroi (‘yr), and the giants that came out of the women. And . . . . . over . . . pulled out . . . over . . .
T iii 282. Order of pages uncertain.
(First page) . . . [when] they saw the apostle, . . . before the apostle . . . those demons that were [timid], were very, very glad at seeing the apostle. All of them assembled before him. Also, of those that were tyrants and criminals, they were [worried] and much afraid. Then . . .
(Second page) . . . not to . . . Thereupon those powerful demons spoke thus to the pious apostle : If . . . . by us any (further) sin [will] not [be committed ?], my lord, why ? . . . . you have . . . and weighty injunction . . .
T ii D ii 164. Six fragmentary columns, from the middle of a page. Order of columns uncertain. Instead of A///B///CDEF, it might have been: BCDEFA, or even CDEF///A///B.
(Col. A) . . . poverty . . . [those who] harassed the happiness of the Righteous, on that account they shall fall into eternal ruin and distress, into that Fire, the mother of all conflagrations and the foundation of all ruined tyrants. And when these sinful misbegotten sons of ruin in those crevices and . . . .
(Col. B) . . . you have not been better. In error you thought you would this false power eternally. You . . . all this iniquity . . .
(Col. C) . . . you that call to us with the voice of falsehood. Neither did we reveal ourselves onyour account, so that you could see us, nor thus . . . . ourselves through the praise and greatness that to us . . . -given to you . . ., but . . .
(Col. D) . . . sinners . . . . . is visible, where out of this fire your soul will be prepared (for the transfer) to eternal ruin (?). And as for you, sinful misbegotten sons of the Wrathful Self, confounders of the true words of that Holy One, disturbers of the actions of Good Deed, aggressors upon Piety, . . . -ers of the Living. . . ., who their . . .
(Col. E) . . . and on brilliant wings they shall fly and soar further outside and above that Fire, and shall gaze into its depth and height. And those Righteous that will stand around it, outside and above, they themselves shall have power over that Great Fire, and over everything in it. . . . . . blaze . . . . souls that . . .
(Col. F) . . . they are purer and stronger [than the] Great Fire of Ruin that sets the worlds ablaze. They shall stand around it, outside and above, and splendour shall shine over them. Further outside and above it they shall fly (?) after those souls that may try to escape from the Fire. And that . . . .
T ii. Two folios (one only publ. here; the other contains a wyδβ’γ cn pš’qṯ δywtyy "Discourse on the Nephīlīm-demons"). Head-lines: R: pš’n prβ’r ". . . pronouncement", V: iv fryštyt δn CC "The four angels with the two hundred [demons . . . ". (Presumably this is where Enoch is addressing the 200 fallen angel leaders who petitioned him to take their case to God. It also coincides with the text later on revealing that four angels imprisoned multiple demons but precisely how many is not specified.)
. . . they took and imprisoned all the helpers that were in the heavens. And the angels themselves descended from the heaven to the earth. And (when) the two hundred demons saw those angels, they were much afraid and worried. They assumed the shape of men and hid themselves. Thereupon the angels forcibly removed the men from the demons, (10) laid them aside, and put watchers over them . . . . the giants . . . . were sons . . . with each other in bodily union . . . . with each other self- . . . . and the . . . . that had been born to them, they forcibly removed them from the demons. And they led one half of them (20) eastwards, and the other half westwards, on the skirts of four huge mountains, towards the foot of the Sumeru mountain, into thirty-two towns which the Living Spirit had prepared for them in the beginning. And one calls (that place) Aryān-waižan. And those men are (or: were) . . . . in the first arts and crafts. (30) . . . . they made . . . the angels . . . and to the demons . . . they went to fight. And those two hundred demons fought a hard battle with the four angels, until the angels used fire, naphtha, and brimstone . . . .
T ii S 20. Sogdian script. Two folios. Contents similar to the "Kephalaia". Only about a quarter (I R i-17) publ. here. The following chapter has as headline: ’’γšt š’nš’y cnn ’β[c’n]pδ[yh w]prs = Here begins: Šanšai's question the world. Init. rty tym ZK š’nš’[y] [cnn] m’rm’ny rwγšny pr’yš[t’kw w’nkw ’]prs’ ’yn’k ’βc’npδ ZY kw ZKh mrtγmyt (’skw’nt) oo ckn’c pyδ’r ’’zy mrch ’zγyr’nt = And again Šanšai asked the Light Apostle: this world where mankind lives, why does one call it birth-death (saṃsāra, Chin. shêng-szŭ).
. . . and what they had seen in the heavens among the gods, and also what they had seen in hell, their native land, and furthermore what they had seen on earth, —all that they began to teach (hendiadys) to the men. To Šahmīzād two(?) sons were borne by . . . . One of them he named "Ohya"; in Sogdian he is called "Sāhm, the giant". And again a second son [was born] to him. He named him "Ahya"; its Sogdian (equivalent) is "Pāt-Sāhm". As for the remaining giants, they were born to the other demons and Yakṣas. (Colophon) Completed: (the chapter on) "The Coming of the two hundred Demons".
M 500 n. Small fragment.
. . . . manliness, in powerful tyranny, he (or: you ?) shall not die". The giant Sāhm and his brother will live eternally. For in the whole world in power and strength, and in . . . .
T ii D ii 120, V ii 1-5: and in the coming of the two hundred demons there are two paths: the hurting speech, and the hard labour; these (belong, or: lead) to hell.
M 363.
(First page) . . . before . . . they were. And all the . . . fulfilled their tasks lawfully. Now, they became excited and irritated for the following reason: namely, the two hundred demons came down to the sphere from the high heaven, and the . . . .
(Second page) . . . in the world they became excited and irritated. For their lifelines and the connections of their Pneumatic Veins are joined to the sphere. (Colophon) Completed: the exposition of the three worlds. (Head-line) Here begins: the coming of Jesus and [his bringing] the religion to Adam and Šitil. . . . you should care and . . .
Kephalaia, 171 16-19: Earthquake and malice happened in the watchpost of the Great King of Honour, namely the Egrēgoroi who arose at the time when they were . . . . and there descended those who were sent to confound them. (Genesis 11)
Kephalaia, 92 24-31: Now attend and behold how the Great King of Honour who is ἔννοια, is in the third heaven. He is . . . with the wrath . . . and a rebellion . . ., when malice and wrath arose in his camp, namely the Egrēgoroi of Heaven who in his watch-district (rebelled and) descended to the earth. They did all deeds of malice. They revealed the arts in the world, and the mysteries of heaven to the men. Rebellion and ruin came about on the earth . . .
M 35, lines 21-36. Fragment of a treatise entitled ’rdhng wyfr’s = Commentary on (Mani's opus)Ārdahang.
And the story about the Great Fire: like unto (the way in which) the Fire, with powerful wrath, swallows this world and enjoys it; like unto (the way in which) this fire that is in the body, swallows the exterior fire that is (lit. comes) in fruit and food, and enjoys it. Again, like unto (the story in which) two brothers who found a treasure, and a pursuer lacerated each other, and they died; like unto (the fight in which) Ohya, Lewyātīn ( = Leviathan), and Raphael lacerated each other, and they vanished; like unto (the story in which) a lion cub, a calf in a wood (or: on a meadow), and a fox lacerated each other, [and they vanished, or: died]. Thus [the Great Fire swallows, etc.] both of the fires. . . .
M 740. Another copy of this text.
Al-Ghaḍanfar (Abū Isḥāq Ibr. b. Muḥ. al-Tibrīzī, middle of thirteenth century), in Sachau's edition of Beruni's Āthār al-bāqiyah, Intr., p. xiv: The Book of the Giants, by Mani of Babylon, is filled with stories about these (antediluvian) giants, amongst whom Sām and Narīmān.
Keph. 9323-28: On account of the malice and rebellion that had arisen in the watch-post of the Great King of Honour, namely the Egrēgoroi who from the heavens had descended to the earth,—on their account the four angels received their orders: they bound the Egrēgoroi with eternal fetters in the prison of the Dark(?), their sons were destroyed upon the earth.
Manich. Psalm-book, ed. Allberry, 1427-9: The Righteous who were burnt in the fire, they endured. This multitude that were wiped out, four thousand . . . . Enoch also, the Sage, the transgressors being . . .
Man. Homil., ed. Polotsky, 6818-19: . . . evil. 400,000 Righteous were slain by the giants and many more . . . . the years of Enoch . . .
Keph., 117 1-9: Before the Egrēgoroi rebelled and descended from heaven, a prison had been built for them in the depth of the earth beneath the mountains. Before the sons of the giants were born who knew not Righteousness and Piety among themselves, thirty-six towns had been prepared and erected, so that the sons of the giants should live in them, they that come to beget . . . . who live a thousand years.
291a. Order of pages unknown.
(First page) . . . mirror . . . image. . . . distributed. The men . . . and Enoch was veiled ( = moved out of sight). They took . . . Afterwards, with donkey-goads . . . . slaves, and waterless trees (?). Then the arch angels Michael, Raphel, Gabriel, and Istrael . . . and imprisoned the demons. And of them . . . . seven and twelve. (Possibly a numerical indication as to how many demons the archangels imprisoned?)
(Second page) . . . three thousand two hundred and eighty- . . . the beginning of King Vištāsp.. . . . in the palace he flamed forth (or: in the brilliant palace). And at night . . ., then to the broken gate . . . men . . . physicians, merchants, farmers, . . . at sea. ? . . . armoured he came out . . .
T ii D 58. From the end ( . . . r š t) of a hymn.
. . . gifts. A peaceful sovereign [was] King Vištāsp, [in Aryā]n-Waižan Wahman and Zarēl . . . . The sovereign's queen, Khudōs, received the Faith, the prince . . . They have secured (a place in) the (heavenly) hall, and quietude for ever and ever . . .
M 692. Small fragment. Order of pages uncertain.
(First page) . . . because . . . the House of the Gods, eternal joy, and good . . ? . . For so it is said: at that time . . . Yima was . . . in the world. And at the time of the new moon (?) . . . . the blessed denizens of the world . . . all assembled . . . all . . .
(Second page) . . . they offered five garlands in homage. And Yima accepted those garlands . . . And those . . . that . . . . and great kingship . . . was his. And on . . . them . . . . And acclamations . . . And from that pious (?) . . . he placed the garlands on his head . . . the denizens of the world . . .
CHAPTER ONE: The Watchers are grieved over the sins of mankind, and petition God to let them descend to the earth to teach the sons of men righteousness and to rebuke them. God grants their petition. Azazel is sent to prepare the way for the Watchers. Azazel prepares the way, and the Watchers descend and they begin to teach them righteousness and justice. Enoch is chosen by the Watchers to serve as a mediator between men and the Watchers.
CHAPTER TWO: The daughters of men lust after the attractive Watchers, and seduce them; Azazel, with Shemhazah's help, instigates the fall of the 200 Watchers and their followers. The Watchers fall from their glorious nature, and become bound to fleshly bodies as a consequence of their joining sexually to flesh. They begin to reveal to their wives heavenly and earthly secrets.
CHAPTER THREE: The Watchers have their own families with humans and also with animals, and those that were defiled by them give birth to Giants. These Giants begin to grow to massive sizes, and become full of greed and corruption. They kill many dragons and the sons of Cain worship them for protecting them. The children of Cain are no longer able to sustain the Giants with their offerings of vegtables and grain so the Giants turn on them and kill them and begin to eat them. The Giants develop a taste for blood and begin eating any moving thing including each other. The Watchers teach some of the secrets they were appointed over to keep from the sons of men. The Giants imitate the sins of their fathers, and take for themselves wives and animal mates, and they beget Naphil and Eliyo. God seeing all this wickedness, sends Enoch to declare to Shemhazah and the fallen Watchers that they will be soon punished for causing the earth to be corrupted.
CHAPTER FOUR: Enoch is sent by the righteous Watchers to rebuke the fallen Watchers and to declare to them their doom. He comes to Azazel first and condemns him as the principal sinner amongst the fallen Watchers. He then summons Mahaway to him and has him gather all the Watchers for his message. Enoch enters the assembly of the fallen Watchers, and gives them the message of doom. They weep and lament and beg Enoch to present to God their petition for mercy and a second chance - to restore them to their former glory and that their sons might have eternal life. They required a messenger to talk to God because God had since stopped talking to them after their transgression. Enoch hears their case and tells them he will talk to God on their behalf.
CHAPTER FIVE: Enoch, having written the petition of the fallen Watchers and discussing it with God, receives a vision from God as a response, and Enoch writes the vision for the fallen Watchers in a book and gives the book to them. Enoch declares to them they will not be forgiven, and describes for them his ascent into the presence of God, where he was given a message for them.
CHAPTER SIX: Enoch received from God an answer for the fallen Watchers: he is told to tell them why they were not given permission to have sex, and what their punishment is because of it, and he foretells unto them the miserable doom and fate of the offspring of the fallen Watchers, and foretells to them that they will become evil spirits and will not have eternal life but that their years will be no more than 500. After hearing this the fallen Watchers and their Giant sons take up stones to throw at Enoch but the holy Watchers shield Enoch from their deadly blows and lift Enoch up into the heavens to escape their earthly wrath against Enoch the messenger. (This is perhaps the first time that anyone ever attempted to "kill the messenger.")
CHAPTER SEVEN: Hobabesh kidnaps another Giant's wife, and starts a war amongst the Giants. When the war was ending, one of Ohyah's companions was killed by Mahaway. Ohyah mourns with his father Shemhazah about his friend, and they curse Mahaway. Mahaway defends himself, appealing to the words of his father Baraqel as justification. Ohyah gets angry and attempts to kill Mahaway, but Gilgamesh and the other Giants prevent Ohyah from doing so, and they ward off Ohyah's murderous intentions. (This is where we learn about Gilgamesh slaying dragons, or dinosaurs and being a hero for the normal sized men of that time.)
CHAPTER EIGHT: Gilgamesh has a dream, but interprets it as indicating the Giants will not be punished. The Giants celebrate but aren't entirely convinced, and subsequent to this, Ohyah and Hahyah have dreams of their own. They seek the interpretation of the dreams, but none of the Giants can declare to them what the meaning of their dreams are, so the Giants have Mahaway go to Enoch in order to learn from him the meaning of the dreams and to learn what the fate of the Giants will be. Mahaway flies to Enoch, and Enoch greets Mahaway, and Mahaway explains why he came, and Enoch proceeds to give Mahaway the answer, and he writes it down in a tablet, and gives a second tablet as well to Mahaway intended for Shemhazah and the Watchers, and he sends Mahaway back to the Giants with the two tablets.
CHAPTER NINE: Mahaway flies back to the Giants with the two tablets. And Mahaway tells them of his journey to Enoch and of Enoch saving his life, and tells them that Enoch had given him two tablets and revealed everything they had wanted to know form him. The first tablet is read. The Giants discuss the contents of the first tablet after it is finished being read, and realize they are doomed, and they lament over their miserable fate. They then have the second tablet read. Enoch tells Shemhazah that he and the other fallen Watchers will soon be bound, but that the Giants should repent and pray, for they still have a chance to benefit from reformation of their lives.
CHAPTER TEN: Shemhazah urges his two sons Ohyah and Hahyah to reform their lives in the hopes that they will be yet given mercy. Ohyah and Hahyah listen to the advice of Shemhazah and attempt to convince the Giants to reform themselves, teaching them through proverbs where true success is found. The Giants seek to reform their lives. Enoch is sent to declare to the Watchers that within 120 years, they would all be bound in a dark prison of punishment for their sins, and that their sons would all be destroyed from off the face of the earth. Noah begins to build the Ark. Around this time, only Azazel is bound.
CHAPTER ELEVEN: The Giants lament over Azazel being bound, and then they and the Watchers, seeing that they were not bound or destroyed vaunted themselves. When this happened, Gabriel the archangel was sent to incite the Giants to commit civil war against themselves and their offspring, and they all began to kill each other, and the Watchers beheld the destruction of their families. When the war of the Giants ends with few survivors, all of the fallen Watchers are subsequently bound by the angels into the dark prison of punishment.
CHAPTER TWELVE: Noah goes into the Ark, and the flood comes, and begins to kill all life, but not all the Giants are killed by the flood. In order to fix this, Yehuweh sends the Leviathan, and the Leviathan begins to kill all the Giants and their sons who survived. Ohyah alone survives the attacks of the Leviathan, and kills the Leviathan. The archangel Raphael is sent by Yehuweh in order to punish Ohyah for killing the Leviathan, and to finally restore the earth to purity Ohyah is killed and bound in the dark prison of punishment with the fallen Watchers. The flood being over, and the Giants and their sons still remaining on the earth without bodies, become evil spirits, and are given a law by an angel of Yehuweh how they are to live if they want to avoid being sent to the dark prison of punishment that the Watchers were sent to. And this explains how the Nephilim came to be on the earth after the flood.
