tt Lv 2418. |§ Lv IS'Jl 1912 216 222. 32.
II II Ex 20' ; HDB v. 640i>, n. ; Gesenius, Hebrew and Chaldee Lexicon, 1S59, p. 807.
11 Am 61" ; HDB v. UO^, n.
•»* Exp. Sth ser., iii. [1912] 435.
♦ tt Mt 93 26li5, Lk 521, .)„ 1033. 36. ;;; Rev 138. §5§ Rev 18» ; of. vv.ll. •-! 131- 6 173, Ro 2»t, 1 Ti 6'.
Illlll ITi 113, AC2611, Ja2'.
that all disasters and diseases of the body and mind were caused by demons they also believed that these fell workers were controllable by powers still more mighty. 'The devils also believe [in one God], and shudder ' when they think of Him.*
Disease-demons among the .Malays could be cast out by in- voking the spirit of some powerful beast, as an elephant or tiger, t
The ma7ia of a superior divinity lay in his name, especially his secret name.ltl
Among the Australians the name of Daramuhin (ft high pod) was so potent, that 'Tundun ' was used in place of it.§ There is peculiar virtue in the three-fold repetition of the name of Ukko in the KalevalaJ
A person, by getting to know the name and using it properly, practically identified himself with, and for the time being exercised control over, the particular divinity.U
By pronouncing the Most Great Name a person could be transported from place to place, could kill the living, raise the dead, and work other miracles."* Ona tablet from Hadrumetum a magician threatens, in order to win over a demon to obey him, that he will pronounce the unutterable name of God, the very sound of which tills the demons with shuddering dread.1t Lilith, Adam's first wife (says Jewish tradition), refused to obey him, pronounced the ineffable Name, and then tiew away. Neither Jahweh nor the three great angels could therefore force her to return. But she was persuaded to swear by the Living God that she would not injure infants who had on them something with the names of the angels written on it ; hence the infants had slips hearing their names on them. This custom is still observed among some of the Jews of London. To obtain complete power over a demon it is also necessary to learn his name ; hence the question of Jesus.IJ In the magical papyri mystic names are used for expelling demons and com- pelling incantationB.§§ Among the Jews the most powerful of all names was that of Jahweh. From a right use of it amulets could be obtained, anathemas launched, the sick healed, and demons put to flight ; III! indeed the overwhelming effect of the Divine name upon the demons was a very familiar idea in post- biblical Judaism. U^ Josephus speaks of i^ptxToi/ ovona tov esov*** In the Book of Enoch an evil angel asks Michael ' U) show him the hidden name.' ttt The Jews became noted throughout the Roman Empire as magicians, mathematici, etc.JII Jewish ideas as to the name became connected with similar conceptions in pagan cults. 'Strong arguments' have been advanced 'for the Egyptian origin of this belief.' §55 We need not therefore be astonished to find that casting out ordinary disease-demons by the princely demon Beelzebul was not an uncommon practice among the Jews in the time of our Lord. II 11 II Herod liUlI was not astonished at the miracles of Jesus because he imagined that He was John the Baptist risen from the dead and therefore possessed of very powerful yyiajta.**** Jesus Himself was keenly conscious that there was within Him Svvaf^i^ which could pass out from Him, as well as be exercised by Him.tttt
In accordance with the opinion of His time, Jesus looked on some diseases as caused by the intrusion of demons, though in the great majority of His works of healing there is no reference to them. Some who were so afflicted He cured by casting out the demons.tnt It is noticeable, however, that He did this not by invoking any name, not even the Tetragrammatou ; He did it ' with a word.'§§§§ These deeds aroused immense curiosity among the populace, and it was felt that, in some way, the mana displayed in them must be accounted for. II Ml II The theory of the scribes and Pharisees was that Jesus was able to act thus through His exercise of the i/ia?ia of Beelzebul. 11*i •ill An- other theory was that Jesus, like John the Baptist, was possessed
• Ja 219 ; Deissmann, Bible Stvjdies, p. 288. t Marett, The Threshold of Religion-, p. 62, J Erman, p. 354 ; Sayce, p. 302. I .Marett, The Threshoti
quoting Skeat.
ltd of Religion'', p. 167. Quoted by Karnell, The Evolution of Religion, p. 184.
I Erman, p. 353. •• Haddon, p. 24.
tt Deissmann, Bible Studies, p. 273.
II Mk 59, Lk 830; Deissmann, Light from the Anc. East, p. 257 ; Clemen, p. 236.
§§ Deissmann, Light from the Ane. East, p. Z55\ Exp,Sib^cT., iii. 436.
nil A. Hausrath, History of NT Times, 2 vols., 1878-80, i. 125.
•Ill Deissmann, Bible Studies, p. 265. *" Jos. BJ v. x. 3.
i\i Exp, Sth ser., iii. 439.
Iti Ac 1913 and Roman authorities.
§§§ Exp, 8thser., iii. 439. Ijlll Mt 12", Lk 111».
Tllli Mk 614, or, according to BD and the Old Lat. Version, ' the people.'