The demonology of the Book of Enoch is de- velojied with remarkable fulness, and presents striking analogies to that of the NT. Charles, in his art. APOCALYPTIC LlTERATUEE in the present work (cf. his edition of the Book of Enoch), would pl.ace the dates of the different sections between 180 and 64 B.c.t The demons proceeded, according to 16', from the giants, who were the offspring of the fallen angels wlio lusted after the daughters of men. These demons accomplish man's moral ruin until the day of final judgment arrives. Satan, as in the NT, is represented as the ruler of a rival kingdom of evil, which is nevertheless subject to the 'Lord of spirits' (65"). We read, moreover, not only of Satan, but also of Satan« ; and it should be noted that in the Similitudes the Satans and the fallen angels are carefully distinguished. The latter fall in the days of Jared according to chs. 1-36 and 91-104, while in ch. 69, where a catalogue of names is given (cf. 6'), the functions of the two classes are confused (Charles). Jekfln is the first chief ' who led astray all the children of the angels and brought them down to earth.' The names of other tempters follow. The name of the Satan who led Eve astray is Gadreel (69"). He is third in the hierarchy described in §32'. The Satans are first mentioned in Enoch 40', where we read that Eanuel, one of the four chief angels, wards oH' the Satans and forbids them to appear (as Satan in the Book of Job) in the presence of the Lord of spirits to accuse the dwellers on earth. These Satans belong to a counter-kingdom of evil ruled by a chief called Satan (53^). They existed as evil powers before the 'Watchers' J fell by corrupting themselves with the daughters of men. The four chief angels, ' Michael, Gabriel, Rafael, and Fanuel will take hold of them on that great day [i.e. Judgment Day] and cast them into a burning furnace, that the Lord of spirits may take venge- ance on them for their unrighteousness in becoming subject to Satan and leading astray those who dwell on the earth ' (54»). These Satans, accord- ing to 40'', have the means of access to heaven, which the 'watchers' or other fallen angels did not possess (13' 14°). They have a threefold func- tion : they tempt to evil (69*- "), they accuse tha
•This U »!so the view of Baudissln In PRE* rub com •Aamodi.'
t li.'ildensperger (Selbstbewusttsein Jetu*. pp. 12-19) would place the dates considerably later. So also Schurer; cf. hi< Ol'/Siii. pp. 195, 19»-201.
: Cf. tlic iyfiytpti of Dn 410 ; ct al*o Book of JulnUtt taa Testammta o/the XII Patriarchs.
SATAN
SATAN
409
Inhabitants of earth (40^), and they punish the con- deinneii. In this last character they are called ' anfitla of punishment ' (53^ 56» 62" 63M (Charles).
Tills multiform activity in the kingdom of evil, expressed in multiplied personalities, is a marked feature of the Book of Knoch ; and, viewed from this aspect, there is a close resemblance between the demonolo^'V of the liook of Enoch and that of the later Judaism expressed in the treatises of the Talmud, to which attention will presently be called.
In the Apocrypha, apart from the Book of Tobit, the references to Satan, though signilicant, are not numerous. As in the Book of Knoch, we are in the presence of a kingdom of demons. Satan, accordmg to the Book o/' Slrach, so takes posses- sion of the ungodly man s soul that when he curses Satan he may be said to curse himself (Sir 21"). In the Book of Wisdom (2") we see that Satan and the Serpent of Gn 3 are more or less identified. Death entered into the world through the envy of the devil This identilication of the Serpent and Satan is the ever-recurring featvire of Judaism and Christianity alike. In the Book of Barttch. {i''- ") the deities of the heathen are called demons (cf. Dt 32", Ps 106"), and Israel sutfers punishment for sacrilicing to them (cf. Kv 9-") ; but of Satan there is no express mention. In the Book of 2'obit, Asmodi (Asmod.Tus) may be regarded as the equivalent of Satan in being the chief personi- fication of evil. This demon is conjured by the magical jirescription described in ch. 6, viz. burn- ing the heart and liver of a fish with the ashes of incense. In its deraonology this book stands apart from the other books of the Apocrypha, but in its ascription of lustful qualities to Asmochcus we find a close parallel to later Jewish conceptions. In the Psalms of Holomon we have only a slight refer- ence to the supernatural agency of evil. Ryle and James have noted the simplicity of the reli- gious ideas of this book. There is only one clear allusion to angelology (17^). In 4' the prosperous man is compared to 'a serpent speaking with the words of transgressors words of deceit to pervert wisdom.' Here Gn 3 is evidently in the mind of the I'salmist. In PAi/o J'urfeEM* demons and Satan fall into the background and disappear. His attitude is exhibited in his Treatise on Giants, c. 4, where his rationalizing tendency is manifest. Note his treatment of F» 77''° LXX. The sources of evil are found in the liesh and its passions, in self-love and ignorance, rather than in sujiernatural personalities (see Drummond, vol. ii. jip. 297-305).