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THE JEWISH E>X-YCLOPEDIA
696
Adiririon (Adiryah? "might of God"; see .lellinek, "B. H." V. 178-180. aiul " lli-kalot " fracment in "Kontros Iia-Mafrgid," pp 34-36; idem, "15. II." i. uH). Zuiiz counts forty angi'ls mentioned in tlic liturgy ("S. P." |). 476), These are increased to the extent of thousands, with names far beyond intelligibility or recognition, but scarcely. asZuuz thinks ("G. V."" p. 177). altogether invented. The names of angels formed a favorite study of the Es.senes or Hasidim in view of the magical cures effected by means of these names; for upon the accurate knowledge of the name and spliere of each angel, and of the power exerted by him im certain evil spirits, dcpcn(led the efficacy of the conjurers. In the Testament of Solomon {translated by C'onybeare. ".lew. (Juart, H<v." 1S!),S, pp. 1-4.')) anapocryphal book belonging probably to the first century King Solomon is introduced as giving his cxjieriences on meeting the various demons, Conjuring of each of whom he asks his name as by Names well a.s the name of the angel that can of Angels, overpower him, Asnio<leus answers that he is frustrated by Haidiael. the archangel another demon answers Paltiel is his antagimist; a third. Uriel, etc. (see jip. 24. 38. 4(1), The magic book "Tlu^ Sword of Moses." pidjlishcd and translated by M. Gaster (London. 1896), is based upon the same principli', as are parts of the Hook In P.seuof Kaziel ascribe<l to Kleazar of Worms. do-Sirach (ed, Steinschneider. |i. 23(0 the three angels. Saiiuy. Sansjiiiuy. and Samangaluf are siud to have brought l.ilith back to Adam, and when she turned child-murderess like l.aniia, they were set in control over her: see Brueck, " Habbinische Ccremonialbriluche," pp. .')0-55; see also Amui.kt. strange story is told in Yalk.. Lam, 1001: "At the siege of .Terustdem by Nebuchadne/.zar. after the mighty hero Abika ben Gafteri had fallen. Haiianeel, the uncle of .leremiah, conjured up angels who .struck terror into the hearts of the Chaldeans, thus
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A
them
setting
to lliglit.
But Ood. having decreed
the fall of the city, had clianged the names of the angels when Ilananeel summoned up the prince of the worlil by using the Ineffable Name, and he lifted .Jerusalem into the air. but God cast it down again. To this the verse I^m, ii, 1 refers." According to another story (iliiil. 1012), the hwiing men of the city had conjured up the angels of water and of fire to surround the city with walls of fire and water; but God changed the names of the angels. The charge of angel-worship raised against the Jews, based upon ("ol. ii. 18. is decidedly unfounded. Paul had probably the sjiine Gnostic sect in nnnd that C'elsus refers to when he repeats the charge of Aristides (" Apoli>gy." xiv. 4; see Origen. book i, 26. v. 6-34. 41 telling us (Origen, vi. 30) of magical figures on which he found the seven angils inscribed: (1) Michael, with the figure of a lion; (2) Suricl. as a bull {.i/ikc or turn = TiTv: see Jeromi' on Ilab. i, 14); (3) Raphael in a Angel Worship, serpi'ntine form; (4) Gabriel as an cngle; (.")) Yalda Baliut with the countenance of a bear; (0) Erathaol as a liog; and (7) ( If these seven arehons Onoel in the shape of an ass 1,
27) i'aid speaks eoMtiiiuallv in bis lelii, (i-8; (',)1. ii. s, 20), But this Ophite sect has nothing to do with the Jews. On the contrary. I{, Ishmael. in Mek,. Yithro. x,, expressly applii'sthe prohibition of idolatry to the likeness of angels of theoranimand cherubim (compare Targ, Yer, to Ex. XX, 20), "lie who slaughters an animal in th<' name of sun. moon, stars, ami planits, or in the uunie of Michael, the great captain of thi> heaveidv hosts, renders the same an ottering to dead idols^' (Celsus.
Uts
(I
vi.
Gor,
Angelology
'Ab, Zarah. 424). "Not as one who send his servant to a friend to ask for aid in his hour of need should man apply to Michael, or Gabriel, to intercede for him; but he should turn inunediately to God Himself; for whosoever shall call on the name of the Lord shall be delivered " (Joel, iii, 5 [A. V. ii. 32]; Yer, Ber, ix, 13«; compare Rev, xix. 10, xxii. 8-9). "Four keys are in the keeping of God exclusively and not in that of the angels: the keys of niin. of nourishment, of birth, and of resurrection" (Targ, Yer. to Gen. xxx. 22; Dcut. xxviii. 12 compare Ta'anit. 2((. where only three keys arc mentioned). This is rightly interpreted by GfriJrer. ".Jahrlnmdert dcs Heils. i, 377, as meant to exclude jirayer to the angels. The invocations of angels occurring in the liturgy were addressed to them as mediators, not as helpers. Still many rabbinical authorities disapproved of such invocations (see the literature in Zunz. "S. P." p. 148). However great the tendency to enlarge the number and the infiuenee of the angels over life, there is, on the other hand, great stress laid Inferior upon the fact that the angels are in to Man. many respects inferior to man. Already Enoch (XV. 2) intercedes on be(IIul.
would
40«;
first
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half of the angels, instead of having them intercede for him; and none of the angels coidd see what he saw of God's glory {ihiil. xiv. 21). or learn the secrets of God as he knew them (Slavonic Book of Enoch, xxiv. 3; compare Sifra, 2/<; Ascensio, Isa, ix. 27-38), .Vdam was to be worshiped by the angels as the image of God (Vita Adic et Evic, p. 14; Gen. R. viii,). Before his fall his place was within the precincts of God's own majesty, where the angels can not stay (Gen. R. xxi,); and so in the future will the righteotis aeain be placed nearer to God than the angels (Deu't. R. 1, Yer. Shab. vi. 8rf, Ned. 32<(). Indeed. " they were inferi<ir in intelligence to Adam, when names were given to all things" (Pirlje R. El. xiii,), "Thi' righteous rank above the angels" (Sanh. 93((; Midr. Teh,. Ps. ciii. 18; compare I Cor. vi. 3; Heb. ii. .I). "When Aaron in his vestments as high priest entered the Holy of Holies, the ministering angels tied in awe before him " (Pesi^. R. 47; com])are Ex. R. xxxviii,). "Israel is dearer to God than the angels; for Israel's jiraise is not confined to stated hours as that of the angels. Israel pronounces the name of God after two words: Hear, Israel '; the angelsafter three: Holy. Holy. Holy! Israel begins the song of praise on earth and the "
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angels in heaven chime in"(Hul. 91/;: Midr, Teh., Ps. civ. 1). "Angels minister to the saints" (Heb. i.
13-14).
Philo was inclined to accept the existence of angels as a fact far more than his allegorical system would lead one to surmise. He was Philo prompted to do so through the examon Angels, jile of the Stoics: " Beings whom other philosophers called demons. Moses usually called angels"; they are "souls hovering in the air"; "some have descended into binlies; others have not thought fit to approach any part of the earth; and these, hallowed and surrounded by the ministrations of the Father, the t'reator employs as a.ssistants ami ministers for the care of the mortals," "They report the injunctions of the Father to His children, and the nec<-.ssities of tile children to the And. with refen-ncc to this. Holy Scripture Father represents them as a.scending and descending, Not G<«i. but we mortals are in need of a mediator and inlerccs,sor" (iV/<iH. "On nrrams."i, 22), "Souls, demons, and angels are things ditTiring in name, but identical in reality. Yet. a.s men speak of God and of evil demons ami of goo«i and evil souls, so they '
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