These are, then, briefly the main points which illustrate the personal characteristics and general mental attitude of the Apocalyptists. But this will be further illustrated by glancing at the more important doctrines inculcated in the Apocalyptic Literature; indeed, one cannot properly separate the doctrinal teaching of the apocalypses from the mental standpoint of the writers; but for the sake of convenience, in enumerating their main points of doctrinal teaching, we propose to tabulate these in a separate section. III. THE DOCTRINAL TEACHING OF THE APOCALYPTIC LITERATURE We have already pointed out that consistency of teaching is not to be looked for amongst the Apocalyptists as a whole; it is well to reiterate this here, for in referring to the main points of doctrine as taught in this literature examples of this will come before us. It is not our intention to give an exhaustive account of the doctrinal teaching of the Apocalyptic Literature; our object is to make some brief mention of the more specifically characteristic points of doctrine occurring in this literature. (_a_) _Individualism._ It is one of the marks of Hellenistic influence when we find that Individualism occupies an important place in the teaching of some of the books of this literature. This is markedly the case in the Book of 1 Enoch, where the importance of the individual is often insisted upon; not the nation as such, but the righteous and elect, the “plant of righteousness” as it is called in x. 16, lxxxiv. 6, shall inherit the eternal reward. Thus it is said in civ. 1: “I swear to you that in heaven the angels remember you for good before the glory of the Great One; and your names are written before the glory of the Great One.”[134] The redemption of the world is to be brought about through the righteous and elect individuals, “the eternal seed-plant.” This is one of the dominating thoughts of this book, and also finds expression in others of this literature; it is one, as Friedländer says, which did not emanate from Pharisaic soil, but was a product of Jewish Hellenism.[135] In accordance with this, individual responsibility is strongly emphasized; a very pointed passage in this connection is 2 (4) Esdras vii. 102-105, where the seer asks the angel: “If I have found favour in thy sight, show me, thy servant, this also: whether in the Day of Judgement the righteous shall be able to intercede for the ungodly, or to entreat the Most High in their behalf—fathers for sons, sons for parents, brothers for brothers, kinsfolk for their nearest, friends for their dearest.” And the reply of the angel is: “The Day of Judgement is decisive, and displays unto all the seal of truth. Even as now a father may not send a son, or a son his father, or a master his slave, or a friend his dearest, that in his stead he may be ill, or sleep, or eat, or be healed, so shall none then pray for another on that Day, neither