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Product Details
| ISBN-13: | 9781616083335 |
|---|---|
| Publisher: | Skyhorse |
| Publication date: | 09/01/2011 |
| Edition description: | Reprint |
| Pages: | 288 |
| Sales rank: | 837,804 |
| Product dimensions: | 6.00(w) x 8.90(h) x 0.90(d) |
About the Author
is a professor Emeritus of Brooklyn College of The City University of New York and has published more than twenty books on literary history, linguistics (onomastics and geolinguistics), military history, folklore, popular culture, and the occult. He lives in Brooklyn, New York.
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CHAPTER 1
His Satanic Majesty
THE DEVIL AND DEVILS AND DEMONS
In common usage, there is only one entity called The Devil. He is Satan, contending with God. All the angels who fell with him and come from hell to torment mankind are referred to interchangeably as devils and demons, and we shall use "devils and demons" also for all the shedim or foreign, evil gods of Deuteronomy and elsewhere.
MAIL IN YOUR MIND AND BELIEVE IN THE OCCULT
Immanuel Kant, Dreams of a Spirit-Seer (1766, translated by E.E Goerwitz):
If we balance against each other the advantages and disadvantages which might accrue to a person organized not only for the visible world, but also, to a certain degree, for the invisible (if ever there was such a person), such a gift would seem to be like that with which Juno honoured Tiresias, making him blind so that she might impart to him the gift of prophesying. For ... the knowledge of the other world can be obtained here only by losing some of that intelligence which is necessary for this present one.
FROM ANIMISM TO THE ADVERSARY
The famous 11th edition of the Encyclopedia Britannica may have the very best concise description of how The Devil came to be:
The primitive philosophy of animism involves the ascription of all phenomena to personal agencies. As phenomena are good or evil, produce pleasure or pain, cause weal or woe, a distinction in the character of these agencies is gradually recognized; the agents of good become gods, those of evil, demons. A tendency towards the simplification and organization of the evil as of the good forces, leads towards belief in outstanding leaders among the forces of evil. When the divine is most completely conceived as unity, the demonic is also so conceived; and over against God stands Satan, or the devil.
HOW AN IDEA BECAME A PERSON
Jeffrey Burton Russell has a notable trilogy (Cornell University Press) on how the concept of Satan originated and continually changed over the centuries. "Paul Cams" even before Russell completed this survey wrote The History of the Devil and the Idea of Evil (1974) and more recently Elaine Pagels has closely examined The Origin of Satan (1994), following up on her studies of The Gnostic Gospels (startling documents were discovered in the desert of the Holy Land in 1945) and Adam, Eve, and the Serpent (The Devil in Genesis). As our notions of evil have changed, so has The Devil.
Pagels's "social history" of The Devil starts with the fact that the "fallen angel" as adversary (Satan) is not in the Hebrew Bible. It is an invention of the first century of Christianity — but not of Christians. Dissident Jewish groups thought it up. In the New Testament Satan appears first in Mark. Following His baptism in the Jordan, Christ goes into the desert and is tempted by Satan. It's Christ and the angels against Satan and the demons. Those who are against Christ are identified as of The Devil's party. Certain Jewish groups are beginning to be demonized. This gets stronger in the three subsequent gospels. Professor Pagels sees this anti-Semitism and the demonization of all sorts of enemies, real and imagined, the tendency to identify The Other with the work of The Devil, as still virulent in the world today. The evil may be not in The Other but inside ourselves, as the Gnostic gospel of Philip suggests. We may be projecting our own evil on the figure of The Devil.
Voltaire is often quoted as saying that if God did not exist we would be forced to invent Him. The modern argument is that to a great extent The Devil as we know him is our invention. We made him up because we don't quite understand God.
The Chronicle of Higher Education (14 July 1995) interviewed Professor Pagels at Princeton on her disturbing and debated scholarly findings and concluded with a mention that she had dismissed the movies Reservoir Dogs and The Bad Lieutenant as simplistic, "straight good and evil, black and white; you can't get much more blatant." Professor Pagels thinks that The Devil is not a simplistic concept, not a black and white one, and she has sought the origins of the ambiguities.
How an idea can "change its complexion" is noted in Witchcraft and Black Magic by Montague Summers, reprinted often since 1946. He's worth quoting at length on this:
Satanist, as is plain, means a devotee of Satan, a person who is regarded as an adherent and follower of Satan. It is significant however, and worth remembering that when first employed the word Satanist was equivalent to an atheist, and it is used in this sense by John Aylmer [1521-1594], who was Bishop of London under Queen Elizabeth. In his political pamphlet, An Harbour for Faithful and True Subjects, published in 1559 at Strassburg, where he was then living [because of Queen Mary's Catholicism], he speaks of Satanists, implying infidels and unbelievers generally Later the word became more restricted and changed its complexion, since, whatever else, the witch is certainly no atheist. In The Life of Mr. Lynn Linton, published in 1901, the following passage occurs: "There are two sects, the Satanists and the Luciferists — and they pray to these names as Gods."
Actually, there was a sect called Luciferians against whom Gregory IX loosed his anger, writing in 1233:
Each year at Easter [time for the "Easter duty" of taking Holy Communion to retain one's membership in the Church] the sect members receive the host consecrated by a priest, hold it in their mouths, and returning home spit it into the latrines. Finally, these blasphemers dare to assert that the God of Heaven condemned Lucifer out of jealousy, violence, and against all justice. These poor unfortunates believe that some day Lucifer will be restored to his place of glory. It is with him and not before him that they look to be granted eternal blessedness. They believe that they must take care to do nothing which would please God and contrariwise they behave in ways they know God will detest.
To return to Summers and the two "sects":
This is a distinction without a difference, Satan and Lucifer being identically the same entity and power. Dr. Charles H. H. Wright, sometime Grinfield lecturer on the Septuagint, Oxford, may say of Lucifer, "the word in Scripture has nothing to do with the devil," but he is wrong. In English, all accepted understanding and ordinary use are against him, and we parallel the words of Isaiah (XIV, 12), "How art thou fallen from heaven, O Lucifer, son of the morning!" with the gospel (St Luke X, 18): "I beheld Satan as lightning fall from heaven."
Now, Isaiah may in fact be calling a defeated earthly king "Lucifer" in that gloating over a fall, but let that pass. The point is made by Russell's three books, with which we started here, that Satan, Lucifer, and Mephistopheles are three different names for the three very different ways we have personified the same evil over the centuries, reflecting shifts or modifications of "complexion" in the way we structure our personification of evil and anthropomorphize a force of which we are aware, reifying it with a name.
In the Bible story of Dives and Lazarus we prefer what look like real names to the vagueness of "The Rich Man" and "The Leper." When we are not given names of historical characters (the Roman soldier whose lance pierced the side of the crucified Christ), we invent one (Longinus). When we do not know the names of characters who may or may not be historical, like the Three Magi, we create names: Caspar, Balthazar, Melchior. (We made one of them black, for political reasons, not because the Bible said so.) Challenged to understand inhuman forces, we humanize them, name them, and start attributing to them such human characteristics as anger and jealousy and malice. We make them into nasty people. That we can understand.
Evil is real. The man with horns or bat wings is the creation of words. But "in the beginning was The Word" and out of that came God. Out of words The Devil came, too.
ALCIMIUS AVITUS ON THE DEVIL
Avitus was a sixth-century poet and author of De Originale Peccato (On Original Sin). He wrote of the fall of Satan:
He had long been an angel, but after he became inflamed by his own wickednesses and exploded into haughty acts of arrogance, thinking that he had created himself — that he was his own creator, then in his mad heart he grew enraged and, denying his creator, he said, "I shall adopt the divine title, and set my throne above the heavens and be like the Most High, his equal in awesome strength." Even as he boasted thus, the Supreme Power cast him down out of heaven and stripped the outcast of his old distinctions. He who shone forth as first in the order of creation will pay the principal penalty by verdict of the Judge who is to come.
GOD AND THE ADVERSARY
Jules Michelet, author of La Sorcière (1862), wrote:
When Colbert (1672) gave Satan short shrift by urging the judges to abandon trials for sorcery, the dogged Norman Parliament, with fine Norman logic, pointed out the dangerous implications of such a decision. The Devil, it argued, is more than a dogma to be minimized in importance or altogether discounted. For does not meddling with the eternally conquered involve meddling with the conqueror? To question the power of the first leads to questioning the power of the second, and the miracles He worked to combat The Devil. The pillars of heaven have their base in the abyss. The heedless person who denies this base could shatter paradise....
THE USEFULNESS OF THE CONCEPT OF THE DEVIL
From Charles Harris's A Text-Book of Apologetics (1905):
The hypothesis of a personal Devil has many advantages. It explains the whole of the facts; it avoids the postulation of two first causes; it vindicates the moral perfection of the Deity; and it allows the optimistic hope to be entertained that in the end good will triumph over evil.
Without belief in the Antichrist, we cannot look forward to everything turning out all right in the end.
DOUBTING THE EXISTENCE OF THE DEVIL
From Cotton Mather's Wonders of the Invisible World (1692):
That there is a Devil is a thing doubted by none but such as are under the influences of the Devil. For any to deny the being of a Devil must be from an ignorance or profaneness worse than diabolical.
GOD AND THE DEVIL BEFORE THE DIASPORA
In the original Jewish conception, evil came from God. It was God who permitted the Serpent to tempt Eve (knowing also, of course, what the outcome would be). It was God who sent the "evil spirit" to possess Saul. It was God who bet with the Evil One on the loyalty of Job. It was God who created the enmity between Abimelech and the Shechemites. "A lying spirit in the mouth of all His prophets" drives Ahab to destruction. Watchers sent to earth turned out to be bad angels (some of them) who mated with the sons of men for no good result, but it was God who sent them and permitted what occurred. The two books of Samuel, especially, make it clear that evil is under the control of God and The Evil One reports to God. The Devil is a tempter and accuser but it is God who takes action.
It is only after the Exile that the Jews begin to pick up on Zoroastrian dualism and to build up Satan as an opponent rather than as a servant of God. By the Book of Enoch, Satan has his own evil kingdom. By the time of the New Testament, Satan is The Adversary, acting out of his own evil motives. Satan's best work in the New Testament, of course, is inspiring Judas. Without Judas there would have been no Crucifixion, no Redemption. The Devil has been tricked by God into contributing to God's great plan. Nonetheless, in the long run Satan will be cast into a lake of fire and brimstone (II Peter 11:4) and will be totally, finally defeated by Christ (John XVL33). Christ's First Coming delivered mankind from Satan's control of the dead. His Second Coming will complete the defeat of Satan. To say that the goodness of God will eventually pardon His tool Satan is heresy in Christianity.
Those who believe in the inerrancy of the Scripture have the problem of the evolution of The Evil One, a change in his role and even basic nature. The 11th edition of the Encyclopædia Britannica again: having discussed various views about the evolution of Satan the author (Reverend Alfred Ernest Garvie) writes that:
the possibility of the existence of evil spirits, organized under one leader Satan to tempt man and oppose God, cannot be denied; the sufficiency of the evidence for such evil agency may, however, be doubted; the necessity for any such belief for Christian thought and life cannot, therefore, be affirmed.
Briefly, you do not have to believe what the ancient Jews believed, what the Gospels taught, what the early doctors of the church believed, what the Middle Ages were so sure about, or what others say about The Devil active in the world today. Unless your religion insists.
GOD AND THE DEVIL, GODS AND DEMONS AND DEVILS, AND THE GODDESS
In Homer, the Greeks are seen to equate theos (god) with dæmon (demon), the first stressing personality and the second activity. Later came the concept of a personal dcemon, along with one's fate. Later, when the Jews turned the gods of their enemies into evil forces, the pagan gods became demons and the personal spirit was usually called genius. From the Jews we also got the idea of angels fallen from heaven by the sin of pride under the leadership of Satan (The Adversary). This chief Evil One we call The Devil, and all the angels who fell with him (and presumably all the pagan gods) are devils and demons. In this book, devils and demons are regarded as the same thing. Where the devils and demons of other religions fit into the Judeo-Christian idea is a vexed question. We made, for instance, the chief evil god (Ahriman) of the Persians into our Devil and the occult practices of their Magi into our black magic, alternatively feared or dismissed as charlatanism. If the Magi who followed the star to Bethlehem were among the first to honor Christ, the early Christians believed, then there must be some power in their astrology, and if The Devil is active in the world, there must be some ways of taking his side against God and obtaining power from The Devil by a pact bartering the soul.
Those whom the church regarded as heretics were of The Devil's party in the eyes of the church and were to be put down. Students of cabalistic and other hermetic lore were suspect. Witches were thought to be practicing the religion of The Devil, often with ceremonies parodying those of the church. Alchemy and astrology and other pseudo-sciences became entangled with demonology and witchcraft. Magic potions and medicine existed side by side.
The superstitious medieval mind was much infected by all of this. It was not really until after the medieval witchcraft scare that the great witch persecutions began in earnest. The Renaissance and Reformation were the darkest periods of superstition and violence as regards to The Devil and his devils and demons. Hundreds of thousands of persons were accused of witchcraft and their bodies destroyed, presumably for the good of their souls — or those of the faithful.
In the twentieth century, witches tend to be involved not with The Devil but with The Goddess, whose religion (claimed Margaret Murray in much-debated books) was the Old Religion that Christianity could not quite destroy and which was the base of magic and witchcraft. Most modern witchcraft pays little or no attention to devils and demons and is not to be equated with Satanism.
Where the religion of The Devil was one of anarchy and destruction of God's great plan, the religion of The Goddess is one of harmony and living in accord with nature.
MANICHEANISM
It is often assumed that the Hebrew scriptures are the beginning of religion, but of course they are built upon much earlier foundations. A number of their details are clearly reminiscent, intentionally or not, of such features as The Devil, called "the king or prince of darkness" in the religion of the Persian, Mani. The Jews copied angels with wings and the demon Lilith from the Babylonians. The Jews took other points of religion, if contrariwise, from other peoples such as the Chaldean magicians and the Assyrian astrologers. The Jewish identification of The Evil One with pigs, or their abhorrence of pork, is a tiny detail that has obscure, pre-Jewish explanations. In the Middle Ages some Christian depictions of The Devil involve pigs. Albrecht Dürer depicted The Devil as a pig following the figure of Death. Pig and The Devil were equated as unclean.
Manicheanism truly enters the Judeo-Christian mythos, however, with Saint Augustine and other early writers forming the Christian theology. Manicheanism had to be fought as a heresy among early Christians and in one form or another a thousand years later in the heretical sects of the Middle Ages.
(Continues…)
Excerpted from "The Complete Book of Devils and Demons"
by .
Copyright © 2011 Leonard R. N. Ashley.
Excerpted by permission of Skyhorse Publishing.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.
Table of Contents
Chapter 1 His Satanic Majesty 13
Chapter 2 A Host of Demons 49
Chapter 3 Dealing with the Devil 105
Chapter 4 In the Service of Satan 133
Chapter 5 Some Major People 173
Chapter 6 Some Minor Spirits 211
Chapter 7 Satanism in the Modern World 245
Index 277