"... Irenaeus exhibits his familiarity with the angel story in several passages of his Against Heresies. The following were cited above in the first part of the chapter: 1.10.1; 1.15.6; 4.16.2; and 4.36.4. He also mentions it in 'In Demonstration of the Apostolic Preaching 18' ..."

"... In the second century CE, a number of Christians were re-reading the Book of the Watchers’ traditions about the fallen angels through the lens of Hellenistic and Roman ideas about magoi and mageia. One is hard-pressed, however, to find any explicit appeals to this association in relation to women. Where we find “magical writings” associated with the fallen angels, for instance, it is in connection to “pagan” polytheism, idolatry, and animal sacrifice, with no concern to specify the gender of the worshipers (so, e.g., Justin, 2 Apology 5.4), and when fallen angels are placed at the origins of “magical arts,” it is with reference to male “heretics” (so, e.g., Irenaeus, Against Heresies 1.15.6), consistent with what Stratton has shown for the early Christian gendering of “magic” as male. In the third century, Julius Africanus mentions traditions about the fallen angels as teaching their wives “concerning magic and sorcery, as well as the numbers of the motion of astronomical phenomena,” but he does so only in passing and in the context of dismissing these traditions as unbelievable; in fact, the implausibility of the whole complex of traditions is pivotal for the logic of the passage in question, which is the first known Christian source to promote the euhemeristic interpretation of the “sons of God” as human Sethians ..."