' Oh 1 how art thou (alien from heaven Lucifer (Vj'n) son of
the dawn I How art thou hewn down to earth who didst laj peoples low I And thou saidst in thy heart : To the heavenewjl I mount up, Above the Btars of God will I set my throne on high ' . . .
B. The Dkmonolooy of later Judaism.— During the Greek period the conception of the gods of the heathen as demons became firmly estab- lished, and its development was no doubt largely helped by a growing tendency to assume an inter- mediate realm of Sai/ioves (later Sat/iivia). Its beginnings may be traced even in Hesiod, who mEuie a distinction between Oeol and Sal/xoyes — the latter being good, and the survivors of the happy golden race whom the Olympic gods first made. But in the 5th cent. B.C. £mpedocles widened the gap between gods and demons. The gods were powerful and good, without appetite or passion ; the demons, on the other hand, held a middle position between men and gods, and were the ministers from the latter to the former. These Salfions lived long, but were not immortal like the gods. They had passions like men, and there existed varying grades among them, some being beneficent and others malignant. It was the demons who communicated dreams and oracles to men, and inspired them towards good and evil (Grote, Hist, of Greece, L pp. 66, 409 fT.). Stoic theology subsequently adopted into its system this conception of an intermediate realm of Sai^ii-ia, in order that polytheism, as a moral power, miglit be rehabilitated. This finds full expression in the 2nd cent A.D. in such writers as Plutarch, Apuleius, and Maximus of Tyre. The demons stand between men and gods, and all the elements of mythology that were derogatory to the char- acter of the national deities were referred to the demons.
Greek influence, therefore, stimulated the growth of Hebrew angelology and demonology. Inter- mediate personal agencies became interpolated between the absolute transcendent God and the phenomenal world. As God in His transcendence became removed from participation in the material
• I disagree, however, with Smend in his conclusion that this name was a speciality of prophetic literature, borrowed, as Wellhausen suggests, from Amos {Lfhrii^uh d. Atttsst. Reiigumt- geteh. p. 186 IT.). The orl^ of the phrase was undoubtedly much more primitive.
world, these mediating personalities became a quasi. intellectual necessity. Accordingly, the LXX renders o'Y^x in Ps 95 [Heb. 96]' by Sai/iina, and so also D-iBi in t)t 32", Ps 105 [Heb. 106] ", ti in la 65", and dv51 in Is 34'^. Similarly, in the Bk. of Baruch heathen deities are called Scu/Miria or evil spirits. The Ethiopic Bk. of Enoch designates the gods Aganent, ' demons,' while in the proem to the Sibylline books the gods of the heathen are called ialfioves ol iv dSj]. It should be noted, moreover, that both in the Sibylline books and in the Bk. of Enoch the deities are regarded as evil spirits. PhUo, on the other hand, who came more directly and completely under Greek influence, occupied an exceptional position. He treats the gods of the heathen as good heavenly powers, identified with stars, in opposition to the prevalent Jewish -Alex- andrine conception.* We notice again in '^ 6"** the evil spirit Asmodaeus is called simply Scu/idrtor, and in 3'' " rovripiv 5ai/i6;'ioi<. Similarly, in Josephus Sain^viov is used of the ghostly evil spirit.
The subject of Jewish demonology is too rast to compress into the compass of this article. We shall therefore cite a few only among the salient features which may be gathered from Weber's System der altsynagog. Paldst. Theol. § 54.
The ordinary word for ' devil ' in later Heb. is
IS*. Similarly, in the Peshittft ]>(-• is the render- ing of the SaiiiMviov of NT.+ Another term em- ployed by the Jews was I'p'i?, meaning ' destructive' or 'injurious ones' (cf. Pael P'lj 'injure'). Thus the Targ. renders a-i-'g in Ps i06" by k.S"'?. In fact, the Trvev/iara aKaBaprra (irovripi) of NT is merely a rendering of [V? fa'"' or .inp d 'nn ; and just as pm-i is sometimes used by itself to express this, so also in NT with Tnievnara.
According to Jewish conjceptions, Satan stands at the head of the demons. From BcrachOth 51a we learn that they form societies or bands which lie in wait for men. The sick, women in men- struation, bridegrooms and brides, those in sorrow, and even disciples (D'Pjq I'P^p), are liable to their assaults. According to Pesachim 1124 the nightly wanderer is specially open to danger, for the night season until cock-crow is the time when demons walk abroad. They surround the house, and injure those who fall into their hands. More particularly, they destroy children who during the night pass outside the bouse. As soon as the cock crows this power ceases, and the demons return to their place of abode. Also there are special animals which, according to Jewish belief, are united with demons, viz. serpents, asses, bulls, mosquitos, etc. We are here again reminded of the Jinn of the desert in primitive as well <u modem Arabian belief.! ' Don't remain standing,' is the warning of Pesachim 1 124, ' when the bull comes from the meadow, for Satan dances between his horns.' God alone has power to quell the demons. His protection is always bestowed on the congregation when the priest recites the 'nPy': of Nu 6^, an expression which, according to Sifre 12a, bears special reference to evil thoughts and demons. The protection is aflbrded bj* means of the guardian angels whom God assigns to His pious followers. BerachCth 40a gives the advice that covenant salt (Lv 2", Nu 18'*) should be eaten and drunk at every meal as a protection against demons. Certain formulffi or passages from Holy