29. From which government and dominion the branches or children were born, concerning which the holy spirit complained in Noah, that they would not suffer his spirit to reprove them any more (Gen. vi. 3), for they were a tree or branch sprung forth from the tree ofself-fullness;
from which the worldly principalities and superiorities have taken their rise and original. For when the human life fell unto the stars, and the spirit of the outward world, then the same brought the human life into its [the outward world's] own dominion, from the angelical into the astral and outward elementary dominion, according to its figure. This, the city of Cain, viz. Enoch, does signify unto us, viz. the dominion upon the earth.
30. But now Enoch cannot be the ruler, but the city is he, that is, the branch or the country of the children of pride, who departed from God in their own selfish power and authority. Now the multiplicity of wills must have a judge, seeing they would not suffer the Spirit of God to rule them (I Same viii. 7). Therefore the spirit in Moses says, and Enoch begat Irad (Gen. iv. 18). This is now the governor who, out of their own essence, set himself up to be judge and lord over them, viz. a potentate and tyrant.
31. For the name is very pregnant in the Language of Nature, and signifies a forth-breathing of life, where the life doth soon form itself in the centre of the fiery property and strong might; viz. in the anger of God, which was become ruler over the life; the same took Irad, as a lord and tamer of the life, and set him over Enoch.
32. From this root the rulers of the world are arisen; for seeing that man would not have God for a ruler of his life and will, God gave them the ruler in nature from among themselves; that they might lord it over and rule one another.
33. For God has not given mankind any law or government among themselves, but made man to be lord only over all creatures, so that he should rule over all things. But God himself would rule with his spirit over man, and govern the human life. But seeing that self-hood would not, then Irad (that is, the fire's strength and might) sprang forth forcibly out of the human tree, and set itself over the city, Enoch, upon the earth.
34. But now Irad must have something wherein and wherewithal to set up himself to rule and reign, for the fire's wrath and fury would not have suffered them; and also the government must be somewhat profitable and advantageous. Therefore Moses writes now very right and exceeding wonderfully, and says, Irad begat Mahujael, which intimates very emphatically, in the Language of Nature, an assumingl of the outward and inward centre of nature, viz. of the outward and inward world;
a self-conceived, bold, courageous, vainglorious, arrogant mind, which would possess the riches of the outward world in its domination and superiority, viz. all manner of creatures and fruits. And especially it denotes a splendour of the inward assuming, viz. an earthly god, which externally sets itself in God's office. Out of this name, Babel, viz. the Beast with the Whore, was afterwards brought forth.
35. And Moses says further: Mahujael hegat Methusael. This is now the right wonderful name, wherein is signified how the life doth arrogate divine power to itself: for Methusael would intimate in the
Language of Nature thus much, that is to say, Mine is the divine might: I am an angel, set therein by God, or, I am the ordinance of God. Which indeed is true, but [only] according to the first Principle, by the outward nature, viz. a natural power and ordinance.
29. From which government and dominion the branches or children were born, concerning which the holy spirit complained in Noah, that they would not suffer his spirit to reprove them any more (Gen. vi. 3), for they were a tree or branch sprung forth from the tree ofself-fullness;
from which the worldly principalities and superiorities have taken their rise and original. For when the human life fell unto the stars, and the spirit of the outward world, then the same brought the human life into its [the outward world's] own dominion, from the angelical into the astral and outward elementary dominion, according to its figure. This, the city of Cain, viz. Enoch, does signify unto us, viz. the dominion upon the earth.
30. But now Enoch cannot be the ruler, but the city is he, that is, the branch or the country of the children of pride, who departed from God in their own selfish power and authority. Now the multiplicity of wills must have a judge, seeing they would not suffer the Spirit of God to rule them (I Same viii. 7). Therefore the spirit in Moses says, and Enoch begat Irad (Gen. iv. 18). This is now the governor who, out of their own essence, set himself up to be judge and lord over them, viz. a potentate and tyrant.
31. For the name is very pregnant in the Language of Nature, and signifies a forth-breathing of life, where the life does soon form itself in the centre of the fiery property and strong might; viz. in the anger of God, which was become ruler over the life; the same took Irad, as a lord and tamer of the life, and set him over Enoch.
32. From this root the rulers of the world are arisen; for seeing that man would not have God for a ruler of his life and will, God gave them the ruler in nature from among themselves; that they might lord it over and rule one another.
33. For God has not given mankind any law or government among themselves, but made man to be lord only over all creatures, so that he should rule over all things. But God himself would rule with his spirit over man, and govern the human life. But seeing that self-hood would not, then Irad (that is, the fire's strength and might) sprang forth forcibly out of the human tree, and set itself over the city, Enoch, upon the earth.
34. But now Irad must have something wherein and wherewithal to set up himself to rule and reign, for the fire's wrath and fury would not have suffered them; and also the government must be somewhat profitable and advantageous. Therefore Moses writes now very right and exceeding wonderfully, and says, Irad begat Mahujael, which intimates very emphatically, in the Language of Nature, an assumingl of the outward and inward centre of nature, viz. of the outward and inward world;
a self-conceived, bold, courageous, vainglorious, arrogant mind, which would possess the riches of the outward world in its domination and superiority, viz. all manner of creatures and fruits. And especially it denotes a splendour of the inward assuming, viz. an earthly god, which externally sets itself in God's office. Out of this name, Babel, viz. the Beast with the Whore, was afterwards brought forth.
35. And Moses says further: Mahujael hegat Methusael. This is now the right wonderful name, wherein is signified how the life does arrogate divine power to itself: for Methusael would intimate in the
Language of Nature thus much, that is to say, Mine is the divine might: I am an angel, set therein by God, or, I am the ordinance of God. Which indeed is true, but [only] according to the first Principle, by the outward nature, viz. a natural power and ordinance.
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