[1784] Rohde, Psyche, Index, s.v. Erinyen; articles "Ate," "Erinys," in Roscher's Lexikon.
[1785] On the diverse elements in Loki's character, and on his diabolification, see Saussaye, Religion of the Teutons, p. 259 ff.; R. M. Meyer, Altgermanische Religionsgeschichte, p. 335 ff. (Loki as fire-god developed out of a fire-demon).
[1786] Hastings, Encyclopædia of Religion and Ethics, article "Celts," p. 289. On the anthropinizing or the distinctly euhemerizing treatment of these two personages see Rhys, Celtic Folklore, Index, s.vv.
[1787] Hopkins, Religions of India, pp. 367, 377, 414.
[1788] See above, § 857.
[1789] It has been suggested that climatic conditions (sharp contrasts of storm and calm, with consequent strain and peace in life) led to this dual arrangement. But we do not know that there were specially strong contrasts of weather in the Iranian home, and there is no mention of such a situation in the early documents, in which the complaint is of inroads of predatory bands from the steppe.
[1790] See above, § 742 ff.
[1791] According to Diogenes Laertius, Proem, viii.
[1792] To designate the unfriendly supernatural Powers two terms meaning 'divine beings' were available, 'asuras' and 'divas' (daevas); the Hindus chose the former, the Iranians the latter. Cf. Darmesteter, Ormazd et Ahriman, p. 268 ff.; Macdonell, Vedic Mythology, p. 156 ff.
[1793] Zech. iii; Job i, ii; 1 Chron. xxi, 1, contrasted with 2 Sam. xxiv, 1; Enoch xl, 7; liii, 3, etc.; Secrets of Enoch (Slavonic Enoch), xxix, 4, 5; xxxi, 3, 4. The word Satan means 'adversary,' and, as legal adversary, 'accuser.' The germ of the conception is to be sought in the apparatus of spirits controlled by Yahweh, and sometimes employed by him as agents to harm men (1 Kings xxii, 19-23). The idea of an accusing spirit seems to have arisen from the necessity of explaining the misfortunes of the nation (Zech. iii); it was expanded under native and foreign influences.