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The Book of Enoch (1 Enoch, Charles translation) · 98 of 141 · tr. R.H. Charles

Chapter LXXVI

LXXVI. The Twelve Windows and their Portals . CHAPTER LXXVI. 1 And at the ends of the earth I saw twelve portals open to all the quarters (of the heaven), from which the winds go forth and blow over the earth. 2. Three of them are open on the face ( i.e. the east) of the heavens, and three in the west, and three on the right ( i.e. the south) of the heaven, and three on the left ( i.e. the north). 3. And the three first are those of the east, and three are of †the north, and three [ after those on the left ] of the south†, and three of the west. 4. Through four of these come winds of blessing and prosperity, and from those eight come hurtful winds: when they are sent, they bring destruction on all the earth and on the water upon it, and on all who dwell thereon, and on everything which is in the water and on the land. 5. And the first wind from those portals, called the east wind, comes forth through the first portal which is in the east, inclining towards the south: from it come forth desolation, drought, heat, and destruction. 6. And through the second portal in the middle comes what is fitting, and from it there come rain and fruitfulness and prosperity and dew; and through the third portal which lies toward the north come cold and drought. 7. And after these come forth the south winds through three portals: through the first portal of p. 103 them inclining to the east comes forth a hot wind. 8. And through the middle portal next to it there come forth fragrant smells, and dew and rain, and prosperity and health. 9. And through the third portal lying to the west come forth dew and rain, locusts and desolation. 10. And after these the north winds: from the seventh portal in the east come dew and rain, locusts and desolation. 11. And from the middle portal come in a direct direction health and rain and dew and prosperity; and through the third portal in the west come cloud and hoar-frost, and snow and rain, and dew and locusts. 12. And after these [ four ] are the west winds: through the first portal adjoining the north come forth dew and hoar-frost, and cold and snow and frost. And from the middle portal come forth dew and rain, and prosperity and blessing; and through the last portal which adjoins the south come forth drought and desolation, and burning and destruction. 14. And the twelve portals of the four quarters of the heaven are therewith completed, and all their laws and all their plagues and all their benefactions have I shown to thee, my son Methuselah.
Themes
Numerical Mysticismtheology

Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.

[auto] The passage structures the entire cosmology around the specific number twelve portals arranged in groups of three across four quarters.

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Related passages · 16 parallels
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 9 (part 1)
THE ABODE OF THE BLESSED. The Egyptian heaven. The gods of the Egyptians dwelt in a heaven with their ka's , and khu's , and shadows, and there they received the blessed dead to dwell with them. This heaven was situated in the sky, which…”
Both passages describe a structured cosmology with specific divisions and elements. The Egyptian Book of the Dead details the structure of the sky and the gods supporting it, while the second passage describes twelve portals in the heavens from which winds emanate. Both texts share a common theme of a structured, ordered heaven with specific functions and divisions.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 9 (part 2)
One scene makes the morning and evening boats of Ra to sail along the back of Nut;[3] another depicts Shu holding up the boat of the sun wherein is the disk on the horizon.[4] A third from the sarcophagus of Seti I. represents Nu the god o…”
Both passages describe a cosmological structure with specific regions and portals through which divine elements pass. The Egyptian Book of the Dead details the Tuat and the journey of the sun, while the second passage describes twelve portals from which winds emerge, affecting the earth. Both texts use spatial divisions to explain divine or natural phenomena.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 20 (part 1)
PLATES XI. AND XII. Vignette I. : Ani and his wife Thuthu approaching the first Arit,[3] the cornice of which is ornamented with ### i.e. , emblems of power, life, and stability. At the entrance sit three gods, the first having the hea…”
Both passages describe a series of gateways or portals that the deceased or the winds must pass through, each guarded by divine beings or associated with specific elements or effects. They share a conceptual parallel in the idea of a structured journey through a divine or cosmic realm.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 40 (part 4)
I have sailed on its Lake that I may come unto its cities, and I have drawn nigh It unto the city Hetep.[3] For behold, I repose at the seasons [of Horus]. I have passed through the region of the company of the gods who are aged and venera…”
Both passages describe mystical journeys through sacred landscapes with specific regions and portals that have distinct effects on the traveler. They share themes of divine order, blessings, and challenges, but are rooted in different cultural and religious contexts.
egyptian|The Egyptian Heaven and Hell|Chapter 8 (part 2)
This DIVISION, or antechamber, or vestibule, of the Tuat is, according to the BOOK AM-TUAT, called NET-RA, and before the Sun-god can come to the dweller in the Tuat he must pass over a space which is said to be 120, or 220, atru , or leagu…”
Both passages describe mystical journeys through a divided afterlife or cosmic realm, involving divine beings and specific directions. They share themes of transformation, divine guidance, and the structured nature of the otherworldly journey.
egyptian|The Egyptian Heaven and Hell|Chapter 8 (part 3)
AFU-RA), twelve goddesses, who open the gates in the earth, twelve goddesses, who guide the god, and nine gods, "who praise Ra" (vol. i., pp. 9-11). So soon as AFU-RA has entered this DIVISION (ARRIT) he calls upon the gods to let him pr…”
Both passages describe a structured journey through a divine realm with specific gates or portals, guided by divine beings or forces. They share the theme of divine order and the passage through different divisions or quarters, each with its own characteristics and effects.
egyptian|The Egyptian Heaven and Hell|Chapter 9 (part 1)
p. 111 CHAPTER VI. SECOND DIVISION OF THE TUAT. I. THE KINGDOM OF KHENTI-AMENTI-OSIRIS ACCORDING TO THE BOOK AM-TUAT. THE god AFU-Ra now enters the region URNES which derives its name from that of the river flowing through it; it is 30…”
Both passages describe mystical realms with specific divisions and portals or regions that have distinct characteristics and functions. They both involve divine beings and elements that bring about different effects, such as blessings or destruction, reflecting a structured cosmology.
egyptian|The Egyptian Heaven and Hell|Chapter 12 (part 1)
THIRD DIVISION OF THE TUAT. II. THE KINGDOM OF KHENTI-AMENTI-OSIRIS ACCORDING TO THE BOOK OF GATES. Before AFU-RA can pass into the THIRD DIVISION it is necessary for him to pass through a Gate which is protected by two strong walls, wit…”
Both passages describe a journey through a mystical realm with specific gates or portals that control passage and have associated deities or guardians. They share the theme of a structured, otherworldly journey with obstacles and divine intervention.
egyptian|The Egyptian Heaven and Hell|Chapter 20
NINTH DIVISION OF THE TUAT. I. KINGDOM OF OSIRIS ACCORDING TO THE BOOK AM-TUAT. The name of this DIVISION, or HOUR, Or CITY, is BEST-ARU-ANKHET-KHEPERU, the Gate is called SAA-EM-KEB, and its Hour-goddess is TUATET-MAKETET-EN-NEB-S. The Boa…”
Both passages describe a structured cosmology with specific divisions or portals that regulate and influence the world. They share a theme of divine order and the role of deities or forces in maintaining that order, though they come from different mystical traditions.
egyptian|The Egyptian Heaven and Hell|Chapter 28 (part 1)
ELEVENTH DIVISION OF THE TUAT. II. KINGDOM OF TEMU-KHEPERA-RA ACCORDING TO THE BOOK OF GATES. The gate which leads into the ELEVENTH DIVISION, or HOUR, is called SHETAT-BESU, and the name of the p. 189 monster serpent which guards it is…”
Both passages describe a structured cosmology with specific divisions or portals that regulate the movement of divine entities and natural phenomena. They share a theme of ordered realms with specific functions and guardians, reflecting a common mystical concern with the organization of the divine and natural worlds.
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egyptian|The Egyptian Heaven and Hell|Chapter 30 (part 1)
TWELFTH DIVISION OF THE TUAT. II. EASTERN VESTIBULE OF THE TUAT ACCORDING TO THE BOOK OF GATES. The last section of the BOOK OF GATES contains representations of the Gate TESERT-BAIU, with its two doors (vol. ii., pp. 302, 303), which…”
Both passages describe mystical gates or portals that mark transitions between different realms or states of existence. They share a common theme of celestial navigation and the passage of divine entities through these gates, though they originate from different cultural and religious traditions.
finnic|The Kalevala|Rune XXVIg
Little heeding, Lemminkainen Cries aloud in prayer to Ukko: "Ukko, thou O God above me, Dear Creator, omnipresent, From the north-west send a storm-cloud, From the east, dispatch a second, From the south send forth a third one; Let them gat…”
Both passages describe divine intervention through natural elements and portals, highlighting the interaction between the divine and the natural world. They share a theme of supernatural forces influencing the physical realm, though they come from different cultural and religious contexts.
finnic|The Kalevala|Rune XLVIIb
Quick the heavens are burst asunder, Quick the vault of Ukko opens, Downward drops the wayward Fire-child, Downward quick the red-ball rushes, Shoots across the arch of heaven, Hisses through the startled cloudlets, Flashes through the trou…”
Both passages describe celestial events that impact the earth, involving divine or mystical elements. They share themes of cosmic forces affecting human life and the quest for understanding or controlling these forces.
greek_mystery|Orphic Hymns|Hymn LXXXI. THE SOUTH WIND
LXXXI. TO THE SOUTH WIND. The FUMIGATION from FRANKINCENSE. WIDE coursing gales, whose lightly leaping feet With rapid wings the air's wet bosom beat, Approach benevolent, swift-whirling pow'rs, With humid clouds the principles of flow'rs:…”
Both passages discuss the winds and their effects on the earth, with the Orphic Hymn focusing on the South Wind and its benevolent aspects, while the second passage describes the twelve portals from which winds of various effects emerge. Both texts attribute significant influence to the winds, though from different cultural and religious contexts.
platonism|Plato: Phaedo|Section 1‡
And upon the earth are animals and men, some in a middle region, others dwelling about the air as we dwell about the sea; others in islands which the air flows round, near the continent: and in a word, the air is used by them as the water a…”
Both passages describe a cosmological structure with portals or openings that influence the earth. Plato's passage discusses the earth's interior and the flow of elements, while the second passage describes twelve portals in the heavens that release winds affecting the earth. Both share a conceptual parallel in their exploration of cosmic influences on the earth.
platonism|Plato: Phaedo|Section 1ˆ
And some burst forth again on the opposite side, and some on the same side, and some wind round the earth with one or many folds, like the coils of a serpent, and descend as far as they can, but always return and fall into the lake. The ri…”
Both passages describe a complex, structured cosmology involving rivers or winds that originate from specific locations and have significant effects on the world. They share a theme of divine judgment and the consequences of actions, though they are rooted in different cultural and religious contexts.