xvl, 18 ; xviii, 2), and even in the sbigalar to himself (Mark iii, 80; comp. 22). Tbeee tions, we think, render it probable that tbe of the N. T. belong to the number of *'who kept not their first estate;" and probably (though attempts have been made to d^ the inference) that they must be the same aa ^'tihe ai* gels of the devil" (Matt xxv, 41 ; Rev. xii, 7, SX *** principalities and powers" against whom we " wnak* (Eph. vi, 12, etc).
2. As to character, dsmons are desczibed as m unclean (iromipd, dxa^aprd) (Matt, xii, 45 ; x, 1, ifc^ as belonging to the kingdom of d&rknesa, aad aRilr Satan for his wicked designs (Matt, ix, 34; xxr. fi. Eph. vi, 12).
8. As to their abode, they a»e represented as *'ii served in everlasting chains under darkness uate ik judgment of the great day" (Jude 6; compu 2 PflLi 4). They are said also to be in the abjvs (Lake ii. 81 ; comp. Rev. ix, l-U). See Abtss. Such do^ tions, however, can be understood as intlmatiag bs^ ing more tlian their being in a state of and under control; for tlie activity which is to them is incompatible with the idea of their beaafk a state of confinement; and, liefiides, such xtswMimi i u Eph. ii, 2; vi, 12, would lead to the ooaclosicai ttoCi sphere of extended physical freedom is sitftigitfi^ k these fidlen spirits.
III. The fathers frequently refer to daemons in tfc^ writings. By some tbey are represented as aitfd.' who, originally created holy, fell into rebdfisB mi. sin (Joan. Damasc. Expos. Fidei^ ii, 4), -while ottee represent them as the fruit of the intercomse of ai^ with women (Justin M. Apol, ii, 5), and others lis they are the souls of tlie giante whom the Hjaagfe^m of men bore to devils (Pseudo-Clemmtm. viii, IB). Tbrr also teach that they are offutfutra, yet not in ac& i sense as to be absolutely impassable, but as say am (Clem. Alex. p. 791 ; comp. Chrysostom, Horn. ezzr. Theodoret, in Jes, xiii). They all describe tfaea ^ evU, as deceiving and destroying men, as being tfcr object of worship to the heathen, and as employed k God to punish the wicked (Origen, Gml. Ode. v, Si; viii, p. 899, etc.\ See the passages collectod m Sb- cer, Thes, s. v. caifiwVj and in Usteri, Paacfia. Lehh' griffe (Anh. iii, p. 421 sq., 5th ed.) ; comp. also on tte whole subject Winzer, De Dcemonologia «a N, T. Bn (Yiteb. et Lips. 1812-22) ; Lindinger, De fftiraar. ertt med, de Damons (Wittenb. 1774) ; Pisanski, Bdtwi- tung der sogenant, biblisch. Dam&nologie (Danz. 177F^; Schmid, De lapsu desmonttm (Wittenberg, 1775}. See
DjKMOmAC.
Daemoniao (^at/iovt^o^icvoc, rendered ''possasR^ with a devil ;" also daifuwa Ix^^^ ^ ^on (ui the Gr.> frequently used in the New Test., and applied to per- sons suffering under the possession of a daemon or erd spirit [see Damon], such possession generally <!»«> ing itself visibly in bodily disease or mental deaagt' ment. Tbe word Batfiovav is used in a nearly eoaiv- alent sense in classical Greek (as in .£sch. CioepL p. 666; 8q)t.c.Theb. p. 1001; Eurip. PAon. p. 888, etc> except that as the idea of spirits distinctly evil aal rebellious, hardly existed, such possession was refined to the will of the gods or to the vague prevaleaee ti an 'Anj, or fury. Neither word is employed in tiaa sense by the Sept, but in our Lord's time (as is sees, for example, constantly in Josephus) the belief m tk possession of men by dssmona, who were ^ther tbe souls of wicked men after death cr evil angels, ms thoroughly established among all the Jews, witb ti» exception of tbe Saddncees alone. Demoniaed p» sons, in the N. T., are those who were spoken of m having a demon or dsmons occupying tiMon, snspsDi- ing the faculties of thek minds, and governing tbe members of their bodie/, so that what was aid nd done by the dsamoniacs was ascribed to the tndwefi- ing dnmon. Plato (apud Clem. Alex. Sinm, i, 4^
D-JaiONIAC
641
DJEMONIAC
son.) affinns that " dasmoniacs do not use their own gJect or tongne, but that of the daBmons who have iered into them.*' Laciaa says ** the patient is si- nt; the demon returns the answer to the qaestion ked.'* Apollonlus thos addresses a youth supposed be possessed : " I am treated contumeliouslj by the Bmon, and not by thee** (comp. ICatt. viii, 28 and ; Mark v, 2 ; ix, 12 ; Luke yiii, 27, 82). With re- urd to the frequent mention of dsmoniacs in Scrip- re, three main opinions have been started.
1. Tliat of Strauss and the mythical school, which akes the whole account merely symbolic, without lais of fact. The possession of the devils is, accord- g to this idea, only a lively symbol of the preva- nee of evil in the world, the casting out of the devils T our Lord a corresponding -symbol of his conquest rer that evil power by his doctrine and his life. This >tion stands or falls with the mythical theory as a hole : with regard to this special form of it, it is suffi- ent to remark the plain, simple, and prosaic relation ' the facts as ftu^, which, whatever might be con- lived as possible in highly poetic and avowedly figu- itive passages, would make their assertion here not a rmbol or a figure, but a lie. It would be as reasona- le to expect a myth or symbolic &ble from Tacitus r Thucydides in their accounts of contemporaiy his- )ry.