Dark Mirrors: Azazel and Satanael in Early Jewish Demonology
Andrei A. Orlov
Discusses the 2 most crucial figures in early Jewish mythologies of evil, the fallen angels Azazel and Satanael.
stipulations, one earthly and one other celestial. In De Mutatione Nominum 43–44, he displays at the abnormal symbolism of the excessive priest’s gowns, seeing them because the unique “attires” befitting divine and human nation-states: It was once this suggestion which triggered Moses while he wove the tabernacle, dividing its precincts into , and set a curtain 58 darkish Mirrors among the components to differentiate the interior from the outer; whilst too he gilded the sacred ark which holds the legislation either inside of and.
Satan’s The Garment of Azazel sixty nine visual appeal present in the first Adam Books. There, too, throughout the seduction of the 1st human couple, the detrimental protagonist is endowed with a polymorphic form that mixes positive factors of a serpent and an angel.76 In gentle of those similarities, a quick excursus into the traditions of Satan’s appearances within the fundamental Adam Books is critical. In quite a few types of the lifetime of Adam and Eve, the executive antagonist— Satan—undergoes a suite of enigmatic.
according to your notice, O Lord!”34 Michael Stone formerly spotted that the tale present in 2 En. 21–22 is such as the account of Adam’s elevation and his veneration through angels present in the lifetime of Adam and Eve.35 Stone notes that, besides the motifs of Adam’s elevation and his veneration by way of angels, the writer of two Enoch looks additionally to concentrate on the motif of angelic disobedience and refusal to venerate the 1st human. Stone attracts the reader’s consciousness to the word “sounding.
P. Lory, “Sexual sex among people and Demons within the Islamic Tradition,” in Hidden sex: Eros and Sexuality within the background of Western Esotericism (ed. W. J. Hanegraaff and J. J. Kripal; Aries, 7; Leiden: Brill, 2008), 49–64; J. Lyons and A. Reimer, “The Demonic Virus and Qumran experiences: a few Preventative Measures,” DSD five (1998): 16–32; J. Maier, “Geister (Dämonen), B.III.d. Talmudisches Judentum,” in Reallexikon für Antike und Christentum (23 vols.; ed. T. Klauser; Stuttgart:.
The cultic measurement and is expected as a visitation of the heavenly temple. See Himmelfarb, Ascent to Heaven in Jewish and Christian Apocalypses, sixty six. 70. but the repeated references to a seer’s stumble upon with fireplace seem to be major for the authors of the pseudepigraphon, who envision hearth as a theophanic substance surrounding the very presence of the deity. hence, later within the textual content, Abraham’s transition into the divine realm is defined as his stepping into the fireplace. Cf., for example,.