pore Mosis ait a diabolo inspiratum serpentem causam exstitisse praevaricationis Adae et Evae”.!
The history of the gradual development of the belief in regard to Satan, as exhibited in the Bible, will be found in any of the Dictionaries of the Bible. Beside the attempt to harmonise the two Fall-stories by making Satan the cause of both, an attempt was made to arrive at the same result by ascribing to Satan or the Serpent the same motive which led to the fall of the angels. In Wisdom ii. 24 we read “ By the envy of the devil death entered into the world”. This envy is explained in rabbinical writings sometimes as occasioned by the dignity of Adam and his lordship over the creation, but more frequently by Satan’s desire for Eve:? cf. 4 Macc. xviii. 8, οὐδὲ ἐλυμήνατό µου τὰ ἁγνὰ τῆς παρθενίας λυμεὼν ἀπάτης dts. Sometimes again his fall is ascribed to the less ignoble motive of pride, as in the pseudepigraphic Life of Adam: “ When God created Adam, He called upon the angels to adore him as His image... . Satan however refused, and on being threatened with the wrath of God said that he would exalt his throne above the stars of heaven” (Isa. xiv. 13). In other writings (Life of Adam, Secrets of Enoch) Satan refuses to worship God Himself, “entertaining the impossible idea that he should make his throne higher than the clouds over the earth, and should be equal in rank to [God’s] power’. ὃ
There can be little doubt that the story of the punishment of the angels took its colouring from two passages of Isaiah, the fine imaginative description of the mighty king of Babylon, under the figure of the morning star, entering the realm of Hades (ch. xiv.) and what appears to be an account of the punishment of guardian angels for their neglect of the nations committed to their charge (ch. xxiv. 21 f.), “It shall come to pass in that day, that the Lord shall punish the host of the high ones on high, and the kings of the earth upon the earth. And they shall be gathered together as prisoners are gathered in the pit, and shall be shut up in the prison and after many days shall they be visited.”
St. Jude’s allusion to this story is merely parenthetical, to illus- trate the law of judgment. He appears not to recognise any con-
‘Cf. Tennant, The Fall and Original Sin, pp. 245, 246. ;
2See Tennant, pp. 152 foll.; Thackeray, St. Paul and fewish Thought, pp. 5ο foll.; Edersheim, Life and Times of Fesus, i. p. 165, ii. 753 foll. In the latter passage the rabbis are quoted to the effect that the angels generally were opposed to the creation of man, and that the demons were the offspring of Eve and male spirits, and Adam and female spirits, especially Lilith.
3 See Tennant, pp. 190, 201, 206.