Silent Spring has been featured in many lists of the best nonfiction books of the twentieth century. It was fifth in the Modern Library List of Best 20th-Century Nonfiction and number 78 in the National Review's 100 best non-fiction books of the 20th century.[91] In 2006, Silent Spring was named one of the 25 greatest science books of all time by the editors of Discover Magazine.[5] In 2012, the American Chemical Society designated the legacy of Silent Spring a National Historic Chemical Landmark at Chatham University in Pittsburgh.[92]
Cally Logan is an author and US History teacher from Richmond, Virginia. In her free time, she enjoys mentoring youth and spending time in nature. Her book, Hang on in There, Girl! Will be available everywhere on April 1, 2022. Check her out on Instagram and Twitter, @CallyLogan and TikTok Cally_Logan.
the great book of nature all episodes in hindi 43
[ published in Henoch 22 (2000) 45-62](This paper requires the fonts SP Tiberian, SPIonic, SP Atlantic and Kirillica Wincyr)Enoch was found blameless, and he walked with the Lord and he was taken away a sign of t(d for generations(Cairo Geniza Ms. B Sirah 44:16).... the learned savantwho guards the secrets of the great gods.(Tablet from Nineveh, 19)I. The Secrets The notion of "secrets" occupies a distinct place in 2(Slavonic) Enoch. The importance of this terminology ishighlighted by its prominent position in the title of the book.While various manuscripts of 2 Enoch are known underdifferent titles, most of them[1]include the word "secrets."[2]In some of these titles the term is connected with Enoch's books- "The Secret Books of Enoch."[3] In other titles"secrets" are linked either to God ("The Book[s][called] the Secrets of God, a revelation to Enoch")[4] or to Enoch himself("The Book of the Secrets of Enoch").[5] This consistency in the use of theterm "secrets," in spite of its varied attribution todifferent subjects, may indicate that the authors and/or thetransmitters of the text viewed the motif of "secrets"as a central theme of the apocalypse. The purpose of this articleis to call attention to some details of this theme in 2 Enoch.The StoryDespite the prominent role the word "secrets" seems toplay in the titles of the book, it occurs, quite unexpectedly,only three times in the main body of 2 Enoch, twice inchapter 24 and once in chapter 36. It is not, however,coincidental that the term is found in this section of the book.Chapters 24-36 of 2 Enoch can be viewed as the climax ofangelic and divine revelations to Enoch during his celestialtour. From these chapters we learn that Enoch, previouslydescribed to have been "placed" into the clothes ofglory and instructed by the archangel Vereveil, was called by theLord. The book tells that the Lord decided to reveal to Enoch thesecrets of His creation, which he never explained even to hisangels. Further the term "secrets" is applied only tothis account of God's creation, conveyed to Enoch by the Lordhimself, "face to face."[6]The content of these revelations includes the following details:1. Prior to the Creation the Lord decided to establish thefoundation of all created things;2. He commanded one of the invisible "things" to comeout of the very lowest darkness and become visible;3. By Lord's command a primordial "great aeon," bearingthe name Adoil, descended and, disintegrating himself, revealedall creation which the Lord "had thought up to create;"[7]4. The Lord created a throne for himself. He then ordered to thelight to become the foundation for the highest things;5. The Lord called out the second aeon, bearing the name Arukhas,who became the foundation of the lowest things;6. From the waters the Lord "hardened big stones,"establishing the solid structure above the waters;7. The Lord fashioned the heavens and the sun;8. From fire the Lord created the armies of "the bodilessones;"9. The Lord created vegetation, fish, reptiles birds and animals;10. The Lord created man. While the general structure of the account of creation appears tobe similar in the shorter and the longer recension, the latteroffers a lengthy account dedicated to Adam's creation and histransgression. Let it be also noted that the notion of "secrets" setssymbolic boundaries for the story of creation; it begins andcloses the account of creation. In chapter 24 the Lord tellsEnoch that he wants to instruct him in His secrets. In somemanuscripts of the longer recension, chapter 24 even has aspecific heading, "About the great secrets of God, which Godrevealed and related to Enoch; and he spoke with him face toface."[8] Inchapter 36, which serves as a conclusion of the Lord'sinstruction, the Lord promises Enoch the role of the expert inHis secrets--"Because a place has been prepared for you, andyou will be in front of my face from now and forever. And youwill be seeing my secrets[9]...."[10]Expert in SecretsThe tradition about Enoch as an expert in God's secrets does notbegin in 2 Enoch. Already in the earliest Enochicbookletes of 1 (Ethiopic) Enoch, the knowledge and therevelation of secrets become major functions of the elevatedEnoch.[11] LaterEnochic traditions also emphasize the role of Enoch as the"Knower of Secrets" (Myzr (dwy).According to 3 Enoch, Enoch-Metatron is able to behold"deep secrets and wonderful mysteries."[12] In this Merkabah text Metatronis also responsible for transmitting the highest secrets to thePrinces under him, as well as to humankind. H. Kvanvig observesthat "in Jewish tradition Enoch is primarily portrayed as aprimeval sage, the ultimate revealer of divine secrets."[13] Two recent important studies[14]in Enochic traditions trace the origin of the image of Enoch as aprimeval sage preoccupied with divine secrets to some heroes ofthe Mesopotamian lore. According to these studies, one of thesepossible prototypes can be an intriguing character of the"Sumerian" Kings list--Enmeduranki, king of Sippar. Inthree copies of the List he occupies the seventh place, which inGenesis' genealogy belongs to Enoch. In other Mesopotamiansources Enmeduranki appears in many roles and situationsremarkably similar to Enoch's story. One of these roles isthat of the knower and the guardian of the secrets of gods.[15]The tablet from Nineveh, possibly dated before 1100 B.C.E., is aprimary witness to the parallels between the stories of Enoch andEnmeduranki.[16] Thetext, reconstructed by W.G. Lambert,[17]describes Enmeduranki's initiation into the divine secrets andattests him as "the learned savant, who guards the secretsof the great gods." In this text[18]Enmeduranki also functions as a mediator between the deities andthe people of Nippur, Sippar and Babylon. He instructs them inthe secrets, which he received from the deities. Kvanvig observes that the tablet emphasizes the esotericcharacter of the divine wisdom revealed to Enmeduranki,reinforced by such terms as nisirtu (mystery) and piristu (secret).[19]Another important detail in the passage is the juxtaposition ofthe terms "secrets" and "mysteries" with thephrases "heaven and underworld" and "heaven andearth." Kvanvig points out that both phrases have a"cosmological" meaning.[20]Intended to describe the totality of creation--"the wholeworld," this terminology can also be related to cosmogonicand creational concepts. Secrets in Enochic traditionsJust as the role of Enoch as the Knower of secrets does not beginin 2 Enoch, so the information about the heavenly secretsis also not pecular only to this apocalypse. We encounter thistheme in other Biblical and the Pseudepigraphical texts,[21] including the earlyEnochic booklets of 1 Ethiopic Enoch.1 Enoch applies the term "secrets" to variousthings Enoch acquires during his celestial tour. In 41:1-3 Enochtells about his experience:...I saw all the secrets of heaven, and how the kingdom isdivided, and how the deeds of men are weighed in the balance.There I saw the dwelling of the chosen and the resting-places ofthe holy; and my eyes saw there all the sinners who deny the nameof the Lord of Spirits being driven from there, and they draggedthem off, and they were not able to remain because of thepunishment which went out from the Lord of Spirits. And there myeyes saw the secrets of the flashes of lightning and the thunder,and the secrets of the winds, how they are distributed in orderto blow over the earth, and the secrets of the clouds and of thedew.... [22]The passage shows that in 1 Enoch the secrets include notonly astronomical, cosmological, and calendar information, butalso eschatological details which Enoch acquired either himselfor through angelic mediators.[23]The unity between the cosmological and the eschatological,between the secrets of "heaven" and the secrets of"earth," is prominent in 1 Enoch 52:2, whereEnoch attests that he "saw the secrets of heaven, everythingthat will occur on earth: a mountain of iron, and a mountain ofcopper, and a mountain of silver, and a mountain of gold, and amountain of soft metal, and a mountain of lead... all thesethings which serve the authority of the Messiah."[24] M. Bockmuehl notesthat cosmological and eschatological secrets occur repeatedly intandem and show the intimate link between the cosmologicalmysteries of heaven and the eschatological questions pursued bythe visionaries.[25]The tendency to include the knowledge about future eschatologicalevents in the notion of "secrets" can be found both inthe Pseudepigrapha and in the Bible. M. Bockmuehl observes thatthe term zr in Daniel alwaysrelates in some way to a disclosure of the future.[26] The labeling of disclosures ofthe future as "secrets" becomes a prominent motif inthe later "Enochic" text, Sefer Hekhaloth. In 3Enoch 11:2-3 Enoch-Metatron tells R. Ishmael that from thetime of his elevation he has acquired an ability to see deepsecrets and wonderful mysteries.[27]According to the text, before a man thinks in secret, Metatron isable see his thought; before a man acts, he can see his act.Metatron concludes that "there is nothing in heaven above ordeep within the earth concealed from me."[28] It is clear that the passageunderstands "secrets" to be foresights of human deedsand thoughts. 3 Enoch also demonstrates some other affinities with 1Enoch in its usage of the notion "secrets." First,it applies the word "secrets" to various revealed"things"--"all mysteries of wisdom, all the depthsof the perfect Torah, and the thoughts of human hearts."[29] Second, insimilarity with 1 Enoch, it includes eschatological andhistorical details into the category of the "secrets".Third, the angels in 3 Enoch are aware of God's secrets:"YHWH the God of Israel is my witness that when I revealedthis secret to Moses, all the armies of the height, in everyheaven, were angry with me...."[30]Fourth, Gruenwald's research emphasizes the close proximitybetween apocalyptic and Merkabah mysticism in the concept of"secret oath/name" which plays a significant role inthe cosmology of 1 Enoch and 3 Enoch.[31]In contrast to these apocalyptic and Merkabah Enochic texts, 2Enoch offers a different understanding of"secrets." At least four points of difference need tobe noted. First, 2 Enoch does not apply the notion of"secrets" to many types of revelation. This term,occurs very rarely in the book and is reserved only for theparticular cosmogonic[32]revelation of the Lord. Second, the term is never applied to anearthly affair, not even in reference to historical andeschatological information. Third, the "secret name"does not play any significant role in 2 Enoch's cosmogony.Fourth, the angels in 2 Enoch do not know about God'scosmogonic "secrets."Moreover, it seems that in 2 Enoch the realm of thesecrets, even "topologically," transcends the angelicworld. The shorter recension tells that before the cosmogonicrevelation took place, the Lord had "placed" Enoch tothe left of Himself, closer than Gabriel.[33] Further, the Lord confirms thetranscendence of the knowledge about creation over the angelicworld when He informs Enoch that even to his angels He hasexplained neither his secrets nor his "endless andinconceivable creation which He conceived."[34] The "secrecy" of the Lord's revelation is underscoredfurther by several additional factors. First, immediately following the cosmogonic instructions, theLord informed Enoch that he appointed an intercessor, thearchangel Michael, and guardian angels, Arioch and Marioch,[35] for Enoch'swritings which should not perish in the impending flood:For I will give you an intercessor, Enoch, my archistratig,Michael, on account of your handwritings and the handwritings ofyour fathers - Adam and Seth. They will not be destroyed untilthe final age. For I have commanded my angels Arioch and Marioch,whom I have appointed on the earth to guard them and to commandthe things of time to preserve the handwritings of your fathersso that they might not perish in the impending flood which I willcreate in your generation (33:10-12).[36]The motif of the guardian angels of the books is pecular to theesoteric tradition conveyed to Enoch. It might indicate that wedeal here with the famous "secret" books by whichantediluvian wisdom reached postdeluvian generations. This motifof antediluvian "secret" writings has a number ofparallels in Mesopotamian lore.[37]Second, the esoteric details of the Lord's cosmogonic revelationsdo not appear in chapters 39-66, dedicated to Enoch'sinstructions to his children. In these chapters Enoch shares theinformation about his heavenly tour and his extraordinaryexperiences near the Throne of Glory. He conveys to his childrenan esoteric knowledge which includes meteorological, cosmologicaland eschatological information. In this section of the book Enocheven offers a lengthy description of the Lord's limbs"without measure and analogy"[38] which, some scholars believe,belongs to another highly esoteric trend of Jewish mysticism.[39] The fullaccount of God's cosmogonic revelations, however, does not appearin these instructions of Enoch. Even though the text makesseveral allusions to the creation story, telling that "theLord was the one who laid the foundations upon the unknown thingsand... spread out the heavens above the visible and the invisiblethings,"[40]Enoch never discloses to his children the full story about Adoiland Aruchas. 2ff7e9595c
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