THE NEW SCHAFF-HERZOG
in Gen. vi. 1-4 or from the conceptions of the fall of the angels who thereby became demons. In the same region demonology developed pari passu with angelology, and a demonarchy with Satan and archdemons at the head were opposed to the hierarchy of God and the archangels and angels wliich left its traces in all Western and some Eastem literatures.
The word daimon was introduced into the Biblical sphere through the Septuagint as a translation of the two Hebrew words sa'ir (pi. se'irim) and shedh (pi. shedhim; cf. Assyr. shedu, 3. The like the Gk. daimon, originally a word Hebrew of neutral signification, found also in Se'irim and Phenician inscriptions, and possibly Shedhim. etymologieally connected with Shaddai, one of the patriarchal names for God, e.g., Gen. xvii. 1, R. V., margin, and also with the Arabic sa'id, sayyid, " lord ")• The former occurs Lev. xvii. 7 (A. V. " devils," R. V. " he-goats," margin " satyrs "); Isa. xiii. 21, xxxiv. 14 (A. V and R. V. " satyrs," R. V margin " he-goats "); and II Chron. xi. 15 (A. V. " devils," R. V " hegoats," margin " satyrs "). Shedh (shedhim) occurs in Deut. xxxii. 17 and Ps. cvi. 37 (A. V " devils," R. V. " demons "). In Isa. xiii. 21, regarded as exilic or later, the reference is to the desolate site of Babylon where repulsive creatures and dancing se'irim are to abide. The conception is evidently that of hairy goat-like creatures, not unlike the satyr or Pan of Greek myth; some varieties of the Arabic jinn are also represented as having somewhat of the same form (Wellhausen, Heidentum, pp. 151-152). This representation is in fuU accord with that of Isa. xxxiv. 14, also exilic or postexilic, in which the sa'ir cries " to his fellow " in Edom, which has become a waste inhabited by wolves and by the night monster (Heb. lilith, R. V " night-hag," see below). Further, light is cast on the subject by the passage Lev. xvii. 7, which forbids sacrifice to the se'irim, here mentioned as the objects of worship. This worship may have been simply avertive, after the primitive fashion of bringing offerings to beings whose ill will it was desired to avoid. It is significant that the purpose of the entire passage is to proscribe sacrifice in " the open field " — i.e., apart from the dwelling-place— which may mean the desert, the assumed home of evil spirits. Similar in purport is Deut. xxxii. 17, where the fathers are said to have sacrificed to shedhim, and Ps. cvi. 37. in which case sons and daughters were the offerings presented. It is questionable whether these two cases are mere invidious comparison of false gods to demons (W von Baudissin, in Hauck-Herzog, RE, vi. 4), since this comparison is not met again for several centuries, possibly not till apostolic times. The entire provenience of the passages and the ideas connected are best suited by the supposition that offerings of an avertive character are here referred to, and that not the heathen deities, but actual demons were conceived as objects of worship. The possible renascence ol totemistic practises (probably under the influence of Arabic immigration) suggested by Ezek. viii. 10 and Isa. Ixvi. 17 is in favor of this conclusion.
Mention of lilith (Isa. xxxiv. 14, A. V. " screechowl," margin and R. V " night monster," R. V. margin " Lihth ") has already been made. There can be no doubt of the Babylonian origin of this word. The god of Nippur was known as En-lil, " lord of spirits " (see Babylonia, VII., 2, § 2), and the Assyrian lilu, lilutu had the signification " sprites." The Semitic lilatu, " night," may be compared, and the fem. Lilith is named in the cuneiform inscriptions as an attendant of 4. Other Namtar, the deity of plagues (see Hebrew Babylonia, VII., 2, § 8). Inlaterab- Demonic binic literature lilin means female de- Conceptions, mons, and Lilith herself bears no slight part in legend and was conceived as living in the desert whence she emerged to make her attacks. A kindred conception is that of Prov. XXX. 15 (Heb. 'alukah, A. V. " horseleech," R. V. margin " vampire," described as having daughters ever crying " give, give "), to which what is at least a parallel, if not a cognate conception, is found in the Arabic 'aluk. The circumstances of the reference suit much better the conception of a demon than that of a horseleech, especially the circumstance of the insatiable daughters. Azazel (Lev. xvi. 8 sqq.) is the name of a demon whose home is in the desert, whose character and aims are opposed to those of Yahweh. The name has not yet yielded to investigations on the side of Hebrew philology, and is unique as being the one element of this character entering into the ritual of the Hebrews. Asmodeus, mentioned in Tobit, is either derived from Persian sources or is a literary imitation of a Persian conception. Heylel (Isa. xiv. 12), the " day star, fallen from heaven," is interesting as an early instance of what, especially in pseudepigraphic literature, became a dominant conception, that of fallen angels. The Septuagint translates by daimonia the elilim of Ps. xcv. 5 (A. V. and R. V. " idols," R. V. margin " things of naught "), probably rendering aright the conception of the author of this late psakn. It is not improbable that behind the " pestilence " and " destruction " of Ps. xci. 6 are animistic conceptions of mischief-working demons, and that they are not mere personifications. A belief closely akin to that in demons is referred to in the obh, " familiar spirit," of I Sam. xxviii. 7 sqq. In direct line with this and connecting the belief of the early Hebrews with that of surrounding nations are the teraphim (q.v.), the best explanation of which relates them to ancestral spirits that are sought among the graves (cf. Isa. Ixv. 4; cf. Deut. xxvi. 14; Ps. cvi. 28). Etymologieally connected with teraphim is the word rephaim, " giants," and this again connects the Hebrews with the beliefs of other peoples who speak of earlier inhabitants of their land as still remaining, though in the shape of elves, dwarfs, and fairies. In the Assyrian tongue the words utukku and ukimmu designated both a class of demons and also the spirits of the dead, and they are compared with zakiku, " wind," recalling the " spirits " mentioned above as unclassified (of. Hob. ruah). The idea which underlies that of rephaim is unsubstantiality, and ruhim becomes a late Jewish word for demons. The Hebrew popu-