[1174] 2 Cor. iv, 4.
[1175] The Greek daimon, properly simply a deity, received its opprobrious sense when Jews and Christians identified foreign deities with the enemies of the supreme God.
[1176] Tylor, Primitive Culture, ii, 318 ff.
[1177] Great gods also send suffering, but only when they are angered by men's acts, as by disrespect to a priest (Apollo, in Iliad, i) or to a sacred thing (Yahweh, 1 Sam. vi, 19; 2 Sam. vi, 7). In the high spiritual religions suffering is treated as educative, or is accepted as involving some good purpose unknown to men.
[1178] W. R. Smith, Religion of the Semites, 2d ed., p. 126 f.
[1179] Jastrow, Religion of Babylonia and Assyria, p. 260 ff.; O. Weber, Dämonenbeschwörung bei den Babyloniern und Assyriern (in Der Alte Orient, 1906).
[1180] The Ethiopic Book of Enoch (ed. R. H. Charles), chaps. liii, vi-x; the Slavonic Enoch, or Secrets of Enoch (ed. R. H. Charles), chap. xxxi. For the later Jewish view (in Talmud and Midrash) see Jewish Encyclopedia, article "Satan."
[1181] The "demons" of 1 Cor. x, 20 (King James version, "devils") are foreign deities.
[1182] Hopkins, Religions of India, pp. 416, 492 ff.
[1183] Herzog-Hauck, Real-Encyklopädie, articles "Ophiten," "Kainiten."