* Philo also identifies the heroes and demons of Oreek specn. lation with the angels of Moses. Hia tendency was to rationalize myth, * In souls and demons and ansela we have, it is true, diiferent names, but, in conceiving the thing represented by them all to be one and the same, you will set aside a heavy bunU'n. viz. superstition ' (Conybeare in J^R, Oct 1H9C, p. 79X
t This is the Syr. equivalent of laufjun In Lk 8*, and iouiMuir (Mt I7i« etc), and Tif (Lt 177, u IS" M").
: Cf. Mk lU )i> AMVa T<:> ir:tmt.
DEMON, DEVIL
DEMON, DEVIL
693
Writ were considered specially potent against demons. Berach. 51a recommends the passage from Zee 3^ ' The Lord rebuke thee, Satan, as specially eflective ajjainst the Angel of Death. A boaa Zara 126, Pesachim 1126, warn the reader against drink- ing wat«r in the night, for he runs the risk of death, or of the demon Shabriri, who can make men blind. The remedy is to strike the water-jug with the lid, and say to oneself, 'Thou N., son of N., thy mother hath warned thee, and said. Guard thyself from tlie Shabriri, beriri riri, in, ri,' the pronunciation of the namewith a syllable short each time beini; a potent spell to drive the demon away.
We shall now cite an interesting illustrative passage from Josephus {Ant. vill. ii. 5), which is signihcant because it shows how profoundly the belief in demonology ati'ected even the most culti- vated and cosmopolitan of Jews. In his account of Solomon's wisdom * we are informed that ' God enabled him to learn that skill which expels demons,' and that Solomon composed such in- cantations as alleviate distempers. ' And he left behind him the mode of using exorcism by which they drive away demons so that they never return. And this method is prevalent unto this day, for I have seen a certain man of my own country, whose name was Eleazar, releasing people that were de- moniacal in the presence of Vespasian. . . . The manner of the cure was as follows : — He put a ring that had a root, of one of those sorts mentioned by Solomon, to the nostrils of the demoniac, after \vhich he drew the demon out through his nostrils ; and when the man fell down at once, he adjured him (the demon) to return unto him no more, making still mention of Solomon, and reciting the incantations which he composed.' Another passage shows that Josephus con.sidered demons to be the Bpirit« of departed wicked men {BJ vu. vi. 3).
Passing for a few moments to the Jewish (apocryphal literature of the age preceding the ybirth of Jesus, we observe that according to the Book of Enoch the demons are lost angels. They assail men's bodies, cause convulsions, and in other ways vex and oppress mankind (ch. 15) ; and this war of the demons on men will continue until the day of consummation — the great judgment (16), when they will receive dire chastisement, t In 19' we learn that evil spirits in various shapes shall corrupt men, and leaxi them astray to sacrifice to demons as if to gods until the great judgment day. In 53' we read of the iron chains prepared for the angelic hosts who are hurled down into the abyss of condemnation (cf. 2 P 2*, Rev 20-'- »).
In the Testaments of the Twelve Patriarchs (test. Reuben) we are informed that there are seven evil spirits sent out from Beliar against mankind, viz. those of life, seeing, hearing, smell, talking, taste, and the proereative impulses. Another group of ■even is mentioned, viz. of fornication, gluttony, combativeness, flattery, pride, falsehood, injustice.
C. TlIK Dkmonolouy ofthk Nkw Testamknt. — This is in all its broad characteristics the demon- ology of the contemporary Judaism stripped of its cruder and exaggerated features. Evil demons or unclean demons, SaifjUtvta (D"ip), wevfiaTa dKidapra or ^ovr)pi (]V'; I'lj"), hover about the world, and these are umler subicctlon to Satan {ipxuy rwy Satfioyluv),
• ReBpectinp Solomon (u a nucleus of lat«r lepend, see SUde, Grtch. p. 3lrt)ff., and the Arabic story of Bilkis (given in the rhr<--8tomathy of Socin's Arabic Grnmmar).
t Conyheare, in quotini; this, appositely cites the cry of the demons to jMua, ' Art thou come hither to tomifnt us hfjort our tijneV 1 desire hero to express my ohligations to this WTiter. whose Interesting articles on the ' Denionolojo* of the New Testament' (J<^H. July and October I8i)0) contain much valuable information. Thfv are octaisionally marked, however, by a certain tendency to acrentuato unduly some of the details of the NT narrative. Note, for example, his renderin); of irivirf as 'fell iHxlily' in Ac 10**, whereas it has no more physical significance than in Eurip. Androm. 1Q42. r«/ fju,^
vol.. I. — 3S
Mt 9" 12", Mk 3", Lk 11". The demon was said to enter (e/a^px"'^'") into a man somewhat as though it were a physical entity, and similarly was said to pass out Ui^pxecOai), or was forcibly expelled by some superior power who had authority to cast out (^K^dWeif) demons. The demons may pass into other animals, e.y. into the Gadarcne swine. A man possessed with a devil was said to have or hold a demon (fx" Sai/jUivioy), or to be a demoniac (ooi^oi-tf^/ifxo!, cf. the Arabic mcjnim, said of a man possessed by a Jinn, Doughty, i. p. 259). Mt (4-^ 17") also employs the verb <re\-iti>tif«x6at, ' to be a lunatic,' as though it expressed something distinct from Saifioyl^eaOcu (4"). In Mk 1^ 5» the phrase used is (tivdpuTroi) iv TrveO/iaTt dKaddprtf, where the preposition iy means ' in the power or under the influence of ; cf. Winer, § xlviii. (Eng. ed. p. 483a). Luke also uses ^coxXeiffflat of demon possession (6'").