DEVIL
m
DEVOTION
, it . cjoinot be denied that these repTesentations e fitted to serve as introductory to dogmatic djB> loXogyj -when the belief was eventnally carried out ts fall conclusion. The period of the exile is the 9 of this development; and when also the Medo- sian tenets of Ahriman and his emanations came » direct contact with the Israelitish fidth, they ex- td so powerful an influence in drawing out the na- lal conceptions that the Amshaspands of the Zend- asta (q. v.^ are strongly reflected in the Jewish an- ^\ogy. Earlier, indeed, a Satan, so called by way aminence, occasionally appears as the malicious au- r of homan misfortune, but only under the divine >erintendence : e. g. he incites David to a sinful act Cbron. sud, 1); casts suspicions upon Job's piety •b i, 6 sq.), and, with Jehovah's permission, inflicts >n him a lot gradually more severe to the utmost int of endurance; appears as the mendacious im- icher (6 «ar^(tfp. Rev. xii, 10) of the high-priest »hiia before the Angel of God, but draws upon him- f the divine malediction (Zech. ill, 1 sq.). Yet in this he is as little like tiie Ahriman of the Zend- resta (Rhode, HeU, Sage^ p. 182 sq. ; Matth&i, R^ wnsgUxube d, Apottel, II, i, 171 sq. ; Creuaer, Sym^ L i, 705) as an in(Uiferent prosecuting attorney- neral or judicial superintendent commissioned by ihovah : ill-will actuates him, and desire for the mis- y of the pious. Daemons are not mentioned m the nonical books of the Old Test., unless (with many iterpreters) we understand "the host of the high les" in Isa. xxiv,21 (oilBrt KD^, army of the lofty, imp. Dan. viii, 10), of the evil angels (comp. Isa. xiv, 2), and interpret the whole passage as referring to leir punishment. See Lucifer. In the Apocr3rpha, le old Hebrew notion of Jehovah^s angels who allot Isaster occurs but partially, and in case mishap over- ikes the enemies of the pious, the angels are alluded ) as auxiliaries and friends of the latter (2 Mace xv, 3 sq.), although we may search in vain such passages )r a single mention of daemons. On the other hand, tie books of Tobias and Baruch are full of representa- ions concerning them (6aifi6via\ while they never efer to Satan. These beings dwell in waste places Bar. iv, 35 ; Tob. viii, 8 ; comp. Sept. at Isa. xiii, 21 ; cxxiv, 14) ; also ruins (Gemara, Berachoth, p. 16, iabe*8 trans. ; they are the heathen gods. Bar. iv, 7 ; ;omp. Sept. at Psa. xcv, 5 ; 1 Cor. x, 20) ; but mingle imong men, take their abode in them as tormenting ipirits (Fob. vi, 9), and can only be expelled by mys- tical means (Fob. vi, 20). One of them, Asmodasns [q. v.), is licentious (on the lust of daemons as being signified in Gen. vi, 2, see the book of Enoch, ch. vii, md the Testcan. Revbeik, c. 5, in Fabridi Paeudepigr, V, T. i, 5S0), fiills in love with a beautifiil maiden, and through jealousy kills her seven successive bride- grooms on the wedding night (Tob. iii, 8 ; comp. vi, 15). In the book of Wisdom (ii, 24), the devil (6 did- (SoXo^:') comes plainly forward as an interpretation of the serpent that seduced Eve (Gen. iii ; the Taryum of Jonathan actually names, at Gen. iii, 6, Sammael as the "angel of death," Xrn^ T]«ip: see Gerlach,i>e cmgtlo mortitf Hal. 1784), and here the Zend-avestic parallel becomes more evident (the serpent was a sym- bol of Ahriman, Crenzer, Symbol, i, 724). Josephus knows nothing of Satan, but daemons (Saifiovi^ or Sai" fiovut), souls of dead men {Wary vii, 6, 8), are with him tormenting spirits, which take possessbn of men (»&.), and inflict upon them severe, incurable diseases, particularly of a psychical character (AtU. vi, 8, 2 ; 11, 8, in exphination of 1 Sam. xvi, 14). Their expulsion can be effected (see Gemara, Beraehotk, p. 28, Rabe^s tr.) by magical formulas (Anl, viii, 2, 5) and mystical means (War, vii, 6, 8). Such dsmoniacs (Saifiovi^o- ^(voi) are, as is well known, mentioned in the gos- pels, and JeAus restored many of them by a simple word. See PoesESSED (with a dbvil). But per-
haps the dsemonology of the New Test, is exhibited in a more strictly dogmatic light than any other. The daemons have Satan as their chief (dpx^i'v. Matt, xii, 24), dwell in men as ** unclean spirits" {mnvftara oKo^apra or trovripd, Ifatt. xii, 43 ; Luke viii, 2 ; x, 20 ; xi, 24 ; Eph. vi, 12 ; one inferior to the other, Luke xi, 26), and induce maladies as ** spirits of infirmities" (TTvevfiaTa aff^rfviiAVf Luke viii, 2 ; xiii, 11 ; comp. 1 Cor. T, 5 ; 1 Tim. i, 20). They appear in association with Satan in the Apocalypse (Rev. xii, 7, 9 ; xvi, 13 sq.). Satan himself (6 l^ravoQf 6 Aid^oXoQ, 6 vovrf poQ, B€cX^c/3ot;X [see Beelzebub], BfX/oX [^??^3] or BeXtap, 2 Cor. vi, 16 [see Belial]), is the origina- tor of all wickedness and mischief (Luke x, 19 ; xiii, 16; xxii, 81; Acts v, 8; 2 Cor. xi, 8; Eph. ii, 2), therefore the opponent (o ix^P^O ^^ ^^® kingdom of God (Matt, xiii, 89 ; Luke x, 18 ; xxii, 8 sq. ; for whose subjugation Christ came, John xii, 81 ; xiv, 80 ; xvi, 11), and the tempter (6 vupal^ufv) of the fidthful (1 Cor. vii, 5 ; 1 Thess. iii, 5 ; 1 Pet. v, 8 sq.), as Jesus himself was tempted by hbn in the beginning of his ministry (Matt. iv). Satan's first act towards man- kind was the leading of Eve into sin (2 Cor. xi, 8 ; comp. Rev. xii, 9; John viii, 44), and so he became the originator and king of death (1 Cor. xv, 26 ; Heb. ii, 14 ; the Sammail% ^K^p, of the later Jews, see Bux- torf. Lex. Chald. col. 1495). He and his angels (Rev. xii, 9; comp. 2 Cor. xii, 7\ i. e. apparently the dae- mons, were originally created good (inasmuch as from the hand of God only good can come, but against him, the Creator of the universe, no opposing being could originally exist); but through their own fkult they fell (John viii, 44 [?] ; 2 Pet. ii, 4 ; Jude 6) ; yet they rule in the kingdom of darkness (Eph. vi, 12 ; comp. Col. i, 18 ; roving about ui the atmosphere, Eph. ii, 2), as well as over all mankind alienate from God (6 Kotr* /ioc, as KOffuoKpaToptg, Eph. vi, 12 ; but Satan as dp-