they were recognized as Demons. In the Septuagint version of the Old Testament, where "idols" are spoken of in the Hebrew, the word is sometimes translated "demons; " as, for instance, Psalm xcvi. 5 is rendered: "For all the gods of the nations are demons." The national superstition betrays itself in this and many other passages of this version, which so well represented the views of the first ages of the Church that the Fathers regarded it as miraculous. Irenæus relates how Ptolemy, the son of Lagus, brought seventy of the elders of the Jews together to Alexandria in order to translate the Hebrew Scriptures into Greek, but fearing that they might agree amongst themselves to conceal the real meaning of the Hebrew, he separated them, and commanded each to make a translation. When the seventy translations of the Bible were completed and compared, it was found that, by the inspiration of God, the very same words and the very same names from beginning to end had been used by them all. The same superstition is quite as clearly expressed in the New Testament. The Apostle Paul, for instance, speaking of things sacrificed to idols, says: "But (I say) that the things which the Gentiles sacrifice, they sacrifice to demons, and not to God; and I would not that ye should be partakers with

2

1 Οτι πάντες οἱ θεοὶ τῶν ἐθνῶν δαιμόνια (Ps. xcv. 5, Sept.). This is not to be wondered at, when in so many other passages the Israelites are represented in the Hebrew as sacrificing to Devils when they worshipped other gods: cf. Levit. xvii. 7; Deut. xxxii. 17; Ps. cvi. (Sept. cv.) 37. In Isaiah lxv. 11, the words translated in the English version "that prepare a table for that troop" are referred to demons in the Septuagint : καὶ ἑτοιμάζοντες τῷ δαιμονίῳ τράπεζαν. In Ps. xcvii. 7, the word translated 'gods" in the English version becomes ayyeλoi avrov in the Sept. (xcvi. 7). 2 Irenæus, Adv. Hær. iii. 21, § 2, 3. Eusebius, Hist. Eccles., ed. Burton, Oxon. v. 8, cf. Philo Judæus, De Vita Mosis, lib. ii. §§ 5, 6, 7. The author of the Hortatory Address to the Greeks gives the same account as Irenæus, with additional details. Cohort. ad Græcos, § 13.

demons.

Ye cannot drink the cup of the Lord, and the cup of demons; ye cannot partake of the Lord's table, and of the table of demons.” 1

3

The apocryphal Book of Tobit affords some illustration of the opinions of the more enlightened Jews during the last century before the commencement of the Christian. era.2 The angel Raphael prescribes, as an infallible means of driving a demon out of man or woman so effectually that it should never more come back, fumigation with the heart and liver of a fish. By this exorcism the demon Asmodeus, who from love of Sara, the daughter of Raguel, has strangled seven husbands who attempted to marry her, is overcome, and flies into "the uttermost parts of Egypt," where the angel binds him.5 The belief in demons, and in the necessity of exorcism, is so complete that the author sees no incongruity in describing the angel Raphael, who has been sent, in answer to prayer, specially to help him, as instructing Tobias to adopt such means of subjecting demons. Raphael is described in this book as the angel of healing, the office generally assigned to him by the Fathers. He is also represented as saying of himself that he is one of the seven holy angels which present the prayers of the saints to God."

1 1 Cor. x. 20 : ἀλλ' ὅτι ἡ θύουσιν τὰ ἔθνη, δαιμονίοις καὶ οὐ θεῷ θύουσιν· οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι. 21. οὐ δύνασθε ποτήριον κυρίου πίνειν καὶ ποτήριον δαιμονίων· οὐ δύνασθε τραπέζης κυρίου μετέχειν καὶ τραπέζης δαιμονίων.

2 There is much discussion as to the date of this book. It is variously ascribed to periods ranging from two centuries B.C., and even earlier, to one century after Christ. Cf. Bertholdt, Einl. A. und N. Bundes, 1816, vi. p. 2499 f.; Bunsen, Bibelwerk, 1869, vii. p. 59 f.; Davidson, Introd. O. T., 1863, iii. p. 371 f.; Eichhorn, Einl. Apocr. Schr. A. T., p. 408, Anm. i.; Ewald, Gesch. des Volkes Isr., 1864, iv. p. 269 ff.; Fabricius, Liber Tobiæ, &c., p. 4; De Wette, Einl. A. T. 7te Ausg. § 311, p. 412. 3 Tobit, vi. 7. Ib., iii. 7 f.; vi. 14. 5 lb., viii. 2 f. 6 lb., iii. 17. 7 lb., xii. 15. Origen also states that the archangel Michael pre

4

There are many curious particulars regarding angels and demons in the Book of Enoch.' This work, which is quoted by the author of the Epistle of Jude,' and by some of the Fathers, as inspired Scripture,3 was supposed by Tertullian to have survived the universal deluge, or to have been afterwards transmitted by means of Noah, the great-grandson of the author Enoch.* It may be assigned to about a century before Christ, but additions were made to the text, and more especially to its angelology, extending probably to after the commencement of our era. It undoubtedly represents views popularly prevailing about the epoch in which we are interested. The author not only relates the fall of the angels through love for the daughters of men, but gives the names of twenty-one of them and of their leaders; of whom Jequn was he who seduced the holy angels, and Ashbeêl it was who gave them evil counsel and corrupted them." A third, Gadreêl,7 was he who seduced Eve. He also taught to the children of men the use and manufacture of all murderous weapons, of coats of mail, shields,

sents the prayers of the saints to God. Hom. xiv. in Num., Opp. ii. p. 323.

1 Dillmann, Das Buch Henoch; Fabricius, Cod. Vet. Test., i. p. 179 ff. 2 v. 14 f.

3 Cf. Fabricius, Cod. Vet. Test., i. p. 160 ff.

4 Tertullian, De Cultu fem., i. 3.

5 Dillmann, Das Buch Henoch, 1853, p. x. ff., xliii. ff.; Ewald, Ueber d. ath. Buch Henoch, 1854, Gesch. d. Volkes Isr., iv. p. 451 ff.; Gfrörer, Das Jahrh. des Heils, 1838, i. p. 93 ff.; Hilgenfeld, Die jüd. Apokalyptik, 1857, p. 93 ff.; Hoffmann, Zeitschr. deutsch. Morgenländ. Gesellsch. 1852, vi. p. 87; Köstlin, Theol. Jahrb. 1856, pp. 240-279, 370-386; Lücke, Einl. Offenb. Johannes, 2te Aufl. p. 142f.; Weisse, Die Evangelienfrage, 1856, p. 215 ff.

Cap. lxix. i. ff., cf. vi.

7 In the extract preserved by George Syncellus in his Chronography (p. 11), the angel who taught the use of weapons of war, &c., is called Azael or Azalzel.

swords, and of all the implements of death. Another evil angel, named Pênêmuê, taught them many mysteries of wisdom. He instructed men in the art of writing with paper (xáprns) and ink, by means of which, the author remarks, many fall into sin even to the present day. Kaodejâ, another evil angel, taught the human race all the wicked practices of spirits and demons,' and also magic and exorcism.2 The offspring of the fallen angels and of the daughters of men were giants, whose height was 3000 ells;3 of these are the demons working evil upon earth.* Azazel taught men various arts: the making of bracelets and ornaments; the use of cosmetics, the way to beautify the eyebrows; precious stones, and all dye-stuffs and metals; whilst other wicked angels instructed them in all kinds of pernicious knowledge.5 The elements and all the phenomena of nature are controlled and produced by the agency of angels. Uriel is the angel of thunder and earthquakes; Raphael, of the spirits of men; Raguel is the angel who executes vengeance on the world and the stars; Michael is set over the best of mankind, i.e., over the people of Israel; 6 Saraqâel, over the souls of the children of men, who are misled by the spirits of sin; and Gabriel is over serpents and over Paradise, and over the Cherubim." Enoch is shown the mystery of all the operations of nature, and the action of the elements, and he describes the spirits which guide them, and control the thunder and lightning and the winds; the spirit of the seas, who curbs them with his might, or tosses them forth and scatters them through the mountains of the earth; the

3 c. vii. 2. One MS. has 300, Dillmann, p. 3, cf. c. ix. xv.

• c. xv., of. Gfrörer, Das Jahrh. des Heils, i. p. 380 f.

C. viii,

6cf. Daniel x. 13, 21; xii. 1.

7 c. xx.

spirit of hoar frost, and the spirit of hail, and the spirit of snow. There are, in fact, special spirits set over every phenomenon of nature-frost, thaw, mist, rain, light, and so on. The heavens and the earth are filled with spirits. Raphael is the angel set over all the diseases and wounds of mankind, Gabriel over all powers, and Fanuel over the penitence and the hope of those who inherit eternal life.2 The decree for the destruction of the human race. goes forth from the presence of the Lord, because men know all the mysteries of the angels, all the evil works of Satan, and all the secret might and power of those who practise the art of magic, and the power of conjuring, and such arts. The stars are represented as animated beings. Enoch sees seven stars bound together in space like great mountains, and flaming as with fire; and he inquires of the angel who leads him, on account of what sin they are so bound? Uriel informs him that they are stars which have transgressed the commands of the Highest God, and they are thus bound until ten thousand worlds, the number of the days of their transgression, shall be accomplished. The belief that sun, moon, and stars were living entities possessed of souls was generally held by the Jews at the beginning of our era, along with Greek philosophers, and we shall presently see it expressed by the Fathers. Philo Judæus considers the stars spiritual beings full of virtue and perfection, and that to them is granted lordship over other heavenly bodies, not absolute, but as viceroys under the Supreme

Enoch, c. lx. 12 ff., cf. xli. xxxiv.

2

C. xl., 9 f., cf. xxxix.

3

c. lxv. 6 ff.

Cf. Hilgenfeld, Die jüd. Apok., p. 108, Anm. 2; Gfrörer, Das Jahrh. des Heils, i. p. 362 f., cf. p. 394 f.,

p. 406.

De Mundo opificio, § 48; De Gigantibus, § 2, cf. De Somn & 4 f.. § 22.