2. The first two passages represent Moses as addressing the generation

that was alive at Horeb, whereas the last represents him as speaking to those who were about to pass over Jordan a full generation later; and it may well be that the one author may, in the historical and hortatory parts, have preferred the 2nd plural and the other the 2nd singular; without the further inference being justified that every law in which the 2nd singular is used must be assigned to the latter, and every law in which the 2nd plural occurs must be due to the former. The law of the Single Sanctuary, one of D's outstanding characteristics, is, for him, an innovation, but an innovation towards which events had long been tending. 2 Kings xxiii. 9 shows that even the zeal of Josiah could not carry out the instructions laid down in D xviii. 6-8. Josiah's acceptance of D made it the first canonical book of scripture. Thus the religion of Judah became henceforward a religion which enabled its adherents to learn from a book exactly what was required of them. D requires the destruction not only of the high places and the idols, but of the Asheras (wooden posts) and the Mazzebas (stone pillars) often set up beside the altar of Jehovah (xvi. 21). These reforms made too heavy demands upon the people, as was proved by the reaction which set in at Josiah's death. Indeed the country people would look on the destruction of the high places with their Asheras and Mazzebas as sacrilege and would consider Josiah's death in battle as a divine punishment for his sacrilegious deeds. On the other hand, the destruction of Jerusalem and the exile of the people would appear to those who had obeyed D's instructions as a well-merited punishment for national apostasy. Moreover, D regarded religion as of the utmost moment to each individual Israelite; and it is certainly not by accident that the declaration of the individual's duty towards God immediately follows the emphatic intimation to Israel of Yahweh's unity. "Hear, O Israel, Yahweh is our God, Yahweh is one: and thou shalt love Yahweh thy God with all thine heart and with all thy soul and with all thy strength" (vi. 4, 5). In estimating the religious value of Deuteronomy it should never be forgotten that upon this passage the greatest eulogy ever pronounced on any scripture was pronounced by Christ himself, when he said "on these words hang all the law and the prophets," and it is also well to remember that when tempted in the wilderness he repelled each suggestion of the Tempter by a quotation from Deuteronomy. Nevertheless even such a writer as D could not escape the influence of the age and atmosphere in which he lived; and despite the spirit of love which breathes so strongly throughout the book, especially for the poor, the widow and the fatherless, the stranger and the homeless Levite (xxiv. 10-22), and the humanity shown towards both beasts and birds (xxii. 1, 4, 6 f., xxv. 4), there are elements in D which go far to explain the intense exclusiveness and the religious intolerance characteristic of Judaism. Should a man's son or friend dear to him as his own soul seek to tempt him from the faith of his fathers, D's pitiless order to that man is "Thou shalt surely kill him; thine hand shall be first upon him to put him to death." From this single instance we see not only how far mankind has travelled along the path of religious toleration since Deuteronomy was written, but also how very far the criticism implied in Christ's method of dealing with what "was said to them of old time" may be legitimately carried. (J. A. P.*) DEUTSCH, IMMANUEL OSCAR MENAHEM (1829-1873), German oriental scholar, was born on the 28th of October 1829, at Neisse in Prussian Silesia, of Jewish extraction. On reaching his sixteenth year he began his studies at the university of Berlin, paying special attention to theology and the Talmud. He also mastered the English language and studied English literature. In 1855 Deutsch was appointed assistant in the library of the British Museum. He worked intensely on the Talmud and contributed no less than 190 papers to _Chambers's Encyclopaedia_, in addition to essays in Kitto's and Smith's Biblical Dictionaries, and articles in periodicals. In October 1867 his article on "The Talmud," published in the _Quarterly Review_, made him known. It was translated into French, German, Russian, Swedish, Dutch and Danish. He died at Alexandria on the 12th of May 1873. His _Literary Remains_, edited by Lady Strangford, were published in 1874, consisting of nineteen papers on such subjects as "The Talmud," "Islam," "Semitic Culture," "Egypt, Ancient and Modern," "Semitic Languages," "The Targums," "The Samaritan Pentateuch," and "Arabic Poetry." DEUTSCHKRONE, a town of Germany, kingdom of Prussia, between the two lakes of Arens and Radau, 15 m. N.W. of Schneidemühl, a railway junction 60 m. north of Posen. Pop. (1905) 7282. It is the seat of the public offices for the district, possesses an Evangelical and a Roman Catholic church, a synagogue, and a gymnasium established in the old Jesuit college, and has manufactures of machinery, woollens, tiles, brandy and beer. DEUTZ (anc. _Divitio_), formerly an independent town of Germany, in the Prussian Rhine Province, on the right bank of the Rhine, opposite to Cologne, with which it has been incorporated since 1888. It contains the church of St Heribert, built in the 17th century, cavalry barracks, artillery magazines, and gas, porcelain, machine and carriage factories. It has a handsome railway station on the banks of the Rhine, negotiating the local traffic with Elberfeld and Königswinter. The fortifications of the town form part of the defences of Cologne. To the east is the manufacturing suburb of Kalk. The old castle in Deutz was in 1002 made a Benedictine monastery by Heribert, archbishop of Cologne. Permission to fortify the town was in 1230 granted to the citizens by the archbishop of Cologne, between whom and the counts of Berg it was in 1240 divided. It was burnt in 1376, 1445 and 1583; and in 1678, after the peace of Nijmwegen, the fortifications were dismantled; rebuilt in 1816, they were again razed in 1888. DEUX-SÈVRES, an inland department of western France, formed in 1790 mainly of the three districts of Poitou, Thouarsais, Gâtine and Niortais, added to a small portion of Saintonge and a still smaller portion of Aunis. Area, 2337 sq. m. Pop. (1906) 339,466. It is bounded N. by Maine-et-Loire, E. by Vienne, S.E. by Charente, S. by Charente-Inférieure and W. by Vendée. The department takes its name from two rivers--the Sèvre of Niort which traverses the southern portion, and the Sèvre of Nantes (an affluent of the Loire) which drains the north-west. There are three regions--the Gâtine, occupying the north and centre of the department, the Plaine in the south and the Marais,--distinguished by their geological character and their general physical appearance. The Gâtine, formed of primitive rocks (granite and schists), is the continuation of the "Bocage" of Vendée and Maine-et-Loire. Its surface is irregular and covered with hedges and clumps of wood or forests. The systematic application of lime has much improved the soil, which is naturally poor. The Plaine, resting on oolite limestone, is treeless but fertile. The Marais, a low-lying district in the extreme south-west, consists of alluvial clays which also are extremely productive when properly drained. The highest points, several of which exceed 700 ft., are found in a line of hills which begins in the centre of the department, to the south of Parthenay, and stretches north-west into the neighbouring department of Vendée. It divides the region drained by the Sèvre Nantaise and the Thouet (both affluents of the Loire) in the north from the basins of the Sèvre Niortaise and the Charente in the south. The climate is mild, the annual temperature at Niort being 54° Fahr., and the rainfall nearly 25 in. The winters are colder in the Gâtine, the summers warmer in the Plaine. Three-quarters of the entire area of Deux-Sèvres, which is primarily an agricultural department, consists of arable land. Wheat and oats are the main cereals. Potatoes and mangold-wurzels are the chief root-crops. Niort is a centre for the growing Of vegetables (onions, asparagus, artichokes, &c.) and of angelica. Considerable quantities of beetroot are raised to supply the distilleries of Melle. Colza, hemp, rape and flax are also cultivated. Vineyards are numerous in the neighbourhood of Bressuire in the north, and of Niort and Melle in the south. The department is well known for the Parthenay breed of cattle and the Poitou breed of horses; and the mules reared in the southern arrondissements are much sought after both in France and in Spain. The system of co-operative dairying is practised in some localities. The apple-trees of the Gâtine and the walnut-trees of the Plaine bring a good return. Coal is mined, and the department produces building-stone and lime. A leading industry is the manufacture of textiles (serges, druggets, linen, handkerchiefs, flannels, swan-skins and knitted goods). Tanning and leather-dressing are carried on at Niort and other places, and gloves are made at Niort. Wool and cotton spinning, hat and shoe making, distilling, brewing, flour-milling and oil-refining are also main industries. The department exports cattle and sheep to Paris and Poitiers; also cereals, oils, wines, vegetables and its industrial products. The Sèvre Niortaise and its tributary the Mignon furnish 19 m. of navigable waterway. The department is served by the Ouest-État railway. It contains a large proportion of Protestants, especially in the south-east. The four arrondissements are Niort, Bressuire, Melle and Parthenay; the cantons number 31, and the communes 356. Deux-Sèvres is part of the region of the IX. army corps, and of the diocese and the académie (educational circumscription) of Poitiers, where also is its court of appeal. Niort (the capital), Bressuire, Melle, Parthenay, St Maixent, Thouars and Oiron are the principal places in the department. Several other towns contain features of interest. Among these are Airvault, where there is a church of the 12th and 14th centuries which once belonged to the abbey of St Pierre, and an ancient bridge built by the monks; Celles-sur-Belle, where there is an old church rebuilt by Louis XI., and again in the 17th century; and St Jouin-de-Marnes, with a fine Romanesque church with Gothic restoration, which belonged to one of the most ancient abbeys of Gaul. DEVA (Sanskrit "heavenly"), in Hindu and Buddhist mythology, spirits of the light and air, and minor deities generally beneficent. In Persian mythology, however, the word is used for evil spirits or demons. According to Zoroaster the devas were created by Ahriman. DEVA (mod. _Chester_), a Roman legionary fortress in Britain on the Dee. It was occupied by Roman troops about A.D. 48 and held probably till the end of the Roman dominion. Its garrison was the Legio XX. Valeria Victrix, with which another legion (II. Adjutrix) was associated for a few years, about A.D. 75-85. It never developed, like many Roman legionary fortresses, into a town, but remained military throughout. Parts of its north and east walls (from Morgan's Mount to Peppergate) and numerous inscriptions remain to indicate its character and area. See F. J. Haverfield, _Catalogue of the Grosvenor Museum, Chester_ (Chester, 1900), Introduction. DEVADATTA, the son of Suklodana, who was younger brother to the father of the Buddha (_Mah[=a]vastu_, iii. 76). Both he and his brother [=A]nanda, who were considerably younger than the Buddha, joined the brotherhood in the twentieth year of the Buddha's ministry. Four other cousins of theirs, chiefs of the S[=a]kiya clan, and a barber named Up[=a]li, were admitted to the order at the same time; and at their own request the barber was admitted first, so that as their senior in the order he should take precedence of them (_Vinaya Texts_, iii. 228). All the others continued loyal disciples, but Devadatta, fifteen years afterwards, having gained over the crown prince of Magadha, Aj[=a]tasattu, to his side, made a formal proposition, at the meeting of the order, that the Buddha should retire, and hand over the leadership to him, Devadatta (_Vinaya Texts_, iii. 238; _J[=a]taka_, i. 142). This proposal was rejected, and Devadatta is said in the tradition to have successfully instigated the prince to the execution of his aged father and to have made three abortive attempts to bring about the death of the Buddha (_Vinaya Texts_, iii. 241-250; _J[=a]taka_, vi. 131), shortly afterwards, relying upon the feeling of the people in favour of asceticism, he brought forward four propositions for ascetic rules to be imposed on the order. These being refused, he appealed to the people, started an order of his own, and gained over 500 of the Buddha's community to join in the secession. We hear nothing further about the success or otherwise of the new order, but it may possibly be referred to under the name of the Gotamakas, in the _Anguttara_ (see _Dialogues of the Buddha_ i. 222), for Devadatta's family name was Gotama. But his community was certainly still in existence in the 4th century A.D., for it is especially mentioned by Fa Hien, the Chinese pilgrim (Legge's translation, p. 62). And it possibly lasted till the 7th century, for Hsüan Tsang mentions that in a monastery in Bengal the monks then followed a certain regulation of Devadatta's (T. Watters, _On Yuan Chwang_, ii. 191). There is no mention in the canon as to how or when Devadatta died; but the commentary on the _J[=a]taka_, written in the 5th century A.D., has preserved a tradition that he was swallowed up by the earth near S[=a]vatthi, when on his way to ask pardon of the Buddha (_J[=a]taka_, iv. 158). The spot where this occurred was shown to both the pilgrims just mentioned (Fa Hien, loc. cit. p. 60; and T. Watters, _On Yuan Chwang_, i. 390). It is a striking example of the way in which such legends grow, that it is only the latest of these authorities, Hsüan Tsang, who says that, though ostensibly approaching the Buddha with a view to reconciliation, Devadatta had concealed poison in his nail with the object of murdering the Buddha. AUTHORITIES.--_Vinaya Texts_, translated by Rhys Davids and H. Oldenberg (3 vols., Oxford, 1881-1885); _The J[=a]taka_, edited by V. Fausböll (7 vols., London, 1877-1897); T. Watters, _On Yuan Chwang_ (ed. Rhys Davids and Bushell, 2 vols., London, 1904-1905); _Fa Hian_, translated by J. Legge (Oxford, 1886); _Mah[=a]vastu_ (ed. Tenant, 3 vols., Paris, 1882-1897). (T. W. R. D.) DEVAPRAYAG (DEOPRAYAG), a village in Tehri State of the United Provinces, India. It is situated at the spot where the rivers Alaknanda and Bhagirathi unite and form the Ganges, and as one of the five sacred confluences in the hills is a great place of pilgrimage for devout Hindus. Devaprayag stands at an elevation of 2265 ft. on the side of a hill which rises above it 800 ft. On a terrace in the upper part of the village is the temple of Raghunath, built of huge uncemented stones, pyramidical in form and capped by a white cupola. DEVENS, CHARLES (1820-1891), American lawyer and jurist, was born in Charlestown, Massachusetts, on the 4th of April 1820. He graduated at Harvard College in 1838, and at the Harvard law school in 1840, and was admitted to the bar in Franklin county, Mass., where he practised from 1841 to 1849. In the year 1848 he was a Whig member of the state senate, and from 1849 to 1853 was United States marshal for Massachusetts, in which capacity he was called upon in 1851 to remand the fugitive slave, Thomas Sims, to slavery. This he felt constrained to do, much against his personal desire; and subsequently he attempted in vain to purchase Sims's freedom, and many years later appointed him to a position in the department of justice at Washington. Devens practised law at Worcester from 1853 until 1861, and throughout the Civil War served in the Federal army, becoming colonel of volunteers in July 1861 and brigadier-general of volunteers in April 1862. At the battle of Ball's Bluff (1861) he was severely wounded; he was again wounded at Fair Oaks (1862) and at Chancellorsville (1863), where he commanded a division. He later distinguished himself at Cold Harbor, and commanded a division in Grant's final campaign in Virginia (1864-65), his troops being the first to occupy Richmond after its fall. Breveted major-general in 1865, he remained in the army for a year as commander of the military district of Charleston, South Carolina. He was a judge of the Massachusetts superior court from 1867 to 1873, and was an associate justice of the supreme court of the state from 1873 to 1877, and again from 1881 to 1891. From 1877 to 1881 he was attorney-general of the United States in the cabinet of President Hayes. He died at Boston, Mass., on the 7th of January 1891. See his _Orations and Addresses_, with a memoir by John Codman Ropes (Boston, 1891). DEVENTER, a town in the province of Overysel, Holland, on the right bank of the Ysel, at the confluence of the Schipbeek, and a junction station 10 m. N. of Zutphen by rail. It is also connected by steam tramway S.E. with Brokulo. Pop. (1900) 26,212. Deventer is a neat and prosperous town situated in the midst of prettily wooded environs, and containing many curious old buildings. There are three churches of special interest: the Groote Kerk (St Lebuinus), which dates from 1334, and occupies the site of an older structure of which the 11th-century crypt remains; the Roman Catholic Broederkerk, or Brothers' Church, containing among its relics three ancient gospels said to have been written by St Lebuinus (Lebwin), the English apostle of the Frisians and Westphalians (d. c. 773); and the Bergkerk, dedicated in 1206, which has two late Romanesque towers. The town hall (1693) contains a remarkable painting of the town council by Terburg. In the fine square called the Brink is the old weigh-house, now a school (gymnasium), built in 1528, with a large external staircase (1644). The gymnasium is descended from the Latin school of which the celebrated Alexander Hegius was master in the third quarter of the 15th century, when the young Erasmus was sent to it, and at which Adrian Floreizoon, afterwards Pope Adrian VI., is said to have been a pupil about the same time. Another famous educational institution was the "Athenaeum" or high school, founded in 1630, at which Henri Renery (d. 1639) taught philosophy, while Johann Friedrich Gronov (Gronovius) (1611-1671) taught rhetoric and history in the middle of the same century. The "Athenaeum" disappeared in 1876. In modern times Deventer possessed a famous teacher in Dr Burgersdyk (d. 1900), the Dutch translator of Shakespeare. The town library, also called the library of the Athenaeum, includes many MSS. and _incunabula_, and a 13th-century copy of _Reynard the Fox_. The archives of the town are of considerable value. Besides a considerable agricultural trade, Deventer has important iron foundries and carpet factories (the royal manufactory of Smyrna carpets being especially famous); while cotton-printing, rope-making and the weaving of woollens and silks are also carried on. A public official is appointed to supervise the proper making of a form of gingerbread known as "_Deventer Koek_," which has a reputation throughout Holland. In the church of Bathmen, a village 5 m. E. of Deventer, some 14th-century frescoes were discovered in 1870. In the 14th century Deventer was the centre of the famous religious and educational movement associated with the name of GERHARD GROOT (q.v.), who was a native of the town (see BROTHERS OF COMMON LIFE). DE VERE, AUBREY THOMAS (1814-1902), Irish poet and critic, was born at Curragh Chase, Co. Limerick, on the 10th of January 1814, being the third son of Sir Aubrey de Vere Hunt (1788-1846). In 1832 his father dropped the final name by royal licence. Sir Aubrey was himself a poet. Wordsworth called his sonnets the "most perfect of the age." These and his drama, _Mary Tudor_, were published by his son in 1875 and 1884. Aubrey de Vere was educated at Trinity College, Dublin, and in his twenty-eighth year published _The Waldenses_, which he followed up in the next year by _The Search after Proserpine_. Thenceforward he was continually engaged, till his death on the 20th of January 1902, in the production of poetry and criticism. His best-known works are: in verse, _The Sisters_ (1861); _The Infant Bridal_ (1864); _Irish Odes_ (1869); _Legends of St Patrick_ (1872); and _Legends of the Saxon Saints_ (1879); and in prose, _Essays chiefly on Poetry_ (1887); and _Essays chiefly Literary and Ethical_ (1889). He also wrote a picturesque volume of travel-sketches, and two dramas in verse, _Alexander the Great_ (1874); and _St Thomas of Canterbury_ (1876); both of which, though they contain fine passages, suffer from diffuseness and a lack of dramatic spirit. The characteristics of Aubrey de Vere's poetry are "high seriousness" and a fine religious enthusiasm. His research in questions of faith led him to the Roman Church; and in many of his poems, notably in the volume of sonnets called _St Peter's Chains_ (1888), he made rich additions to devotional verse. He was a disciple of Wordsworth, whose calm meditative serenity he often echoed with great felicity; and his affection for Greek poetry, truly felt and understood, gave dignity and weight to his own versions of mythological idylls. But perhaps he will be chiefly remembered for the impulse which he gave to the study of Celtic legend and literature. In this direction he has had many followers, who have sometimes assumed the appearance of pioneers; but after Matthew Arnold's fine lecture on "Celtic Literature," nothing perhaps did more to help the Celtic revival than Aubrey de Vere's tender insight into the Irish character, and his stirring reproductions of the early Irish epic poetry. A volume of _Selections_ from his poems was edited in 1894 (New York and London) by G. E. Woodberry. DEVICE, a scheme, plan, simple mechanical contrivance; also a pattern or design, particularly an heraldic design or emblem, often combined with a motto or legend. "Device" and its doublet "devise" come from the two Old French forms _devis_ and _devise_ of the Latin _divisa_, things divided, from _dividere_, to separate, used in the sense of to arrange, set out, apportion. "Devise," as a substantive, is now only used as a legal term for a disposition of property by will, by a modern convention restricted to a disposition of real property, the term "bequest" being used of personalty (see WILL). This use is directly due to the Medieval Latin meaning of _dividere_ = _testamento disponere_. In its verbal form, "devise" is used not only in the legal sense, but also in the sense of to plan, arrange, scheme. DEVIL (Gr. [Greek: diabolos], "slanderer," from [Greek: diaballein], to slander), the generic name for a spirit of evil, especially the supreme spirit of evil, the foe of God and man. The word is used for minor evil spirits in much the same sense as "demon." From the various characteristics associated with this idea, the term has come to be applied by analogy in many different senses. From the idea of evil as degraded, contemptible and doomed to failure, the term is applied to persons in evil plight, or of slight consideration. In English legal phraseology "devil" and "devilling" are used of barristers who act as substitutes for others. Any remuneration which the legal "devil" may receive is purely a matter of private arrangement between them. In the chancery division such remuneration is generally in the proportion of one half of the fee which the client pays; "in the king's bench division remuneration for 'devilling' of briefs or assisting in drafting and opinions is not common" (see _Annual Practice_, 1907, p. 717). In a similar sense an author may have his materials collected and arranged by a literary hack or "devil." The term "printer's devil" for the errand boy in a printing office probably combines this idea with that of his being black with ink. The common notions of the devil as black, ill-favoured, malicious, destructive and the like, have occasioned the application of the term to certain animals (the Tasmanian devil, the devil-fish, the coot), to mechanical contrivances (for tearing up cloth or separating wool), to pungent, highly seasoned dishes, broiled or fried. In this article we are concerned with the primary sense of the word, as used in mythology and religion. 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. Although it is in connexion with Hebrew and Christian monotheism that this belief in the devil has been most fully developed, yet there are approaches to the doctrine in other religions. In Babylonian mythology "the old serpent goddess 'the lady Nina' was transformed into the embodiment of all that was hostile to the powers of heaven" (Sayce's _Hibbert Lectures_, p. 283), and was confounded with the dragon Tiamat, "a terrible monster, reappearing in the Old Testament writings as Rahab and Leviathan, the principle of chaos, the enemy of God and man" (Tennant's _The Fall and Original Sin_, p. 43), and according to Gunkel (_Schöpfung und Chaos_, p. 383) "the original of the 'old serpent' of Rev. xii. 9." In Egyptian mythology the serpent Apap with an army of monsters strives daily to arrest the course of the boat of the luminous gods. While the Greek mythology described the Titans as "enchained once for all in their dark dungeons" yet Prometheus' threat remained to disturb the tranquillity of the Olympian Zeus. In the German mythology the army of darkness is led by Hel, the personification of twilight, sunk to the goddess who enchains the dead and terrifies the living, and Loki, originally the god of fire, but afterwards "looked upon as the father of the evil powers, who strips the goddess of earth of her adornments, who robs Thor of his fertilizing hammer, and causes the death of Balder the beneficent sun." In Hindu mythology the Maruts, Indra, Agni and Vishnu wage war with the serpent Ahi to deliver the celestial cows or spouses, the waters held captive in the caverns of the clouds. In the _Trimurti_, Brahm[=a] (the impersonal) is manifested as Brahm[=a] (the personal creator), Vishnu (the preserver), and Siva (the destroyer). In Siva is perpetuated the belief in the god of Vedic times Rudra, who is represented as "the wild hunter who storms over the earth with his bands, and lays low with arrows the men who displease him" (Chantepie de la Saussaye's _Religionsgeschichte_, 2nd ed., vol. ii. p. 25). The evil character of Siva is reflected in his wife, who as Kali (the black) is the wild and cruel goddess of destruction and death. The opposition of good and evil is most fully carried out in Zoroastrianism. Opposed to Ormuzd, the author of all good, is Ahriman, the source of all evil; and the opposition runs through the whole universe (D'Alviella's _Hibbert Lectures_, pp. 158-164). The conception of _Satan_ (Heb. [Hebrew: Satan], the adversary, Gr. [Greek: Satanas], or [Greek: Satan], 2 Cor. xii. 7) belongs to the post-exilic period of Hebrew development, and probably shows traces of the influence of Persian on Jewish thought, but it has also its roots in much older beliefs. An "evil spirit" possesses Saul (1 Sam. xvi. 14), but it is "from the Lord." The same agency produces discord between Abimelech and the Shechemites (Judges ix. 23). "A lying spirit in the mouth of all his prophets" as Yahweh's messenger entices Ahab to his doom (1 Kings xxii. 22). Growing human corruption is traced to the fleshy union of angels and women (Gen. vi. 1-4). But generally evil, whether as misfortune or as sin, is assigned to divine causality (1 Sam. xviii. 10; 2 Sam. xxiv. 1; 1 Kings xxii. 20; Isa. vi. 10, lxiii. 17). After the Exile there is a tendency to protect the divine transcendence by the introduction of mediating angelic agency, and to separate all evil from God by ascribing its origin to Satan, the enemy of God and man. In the prophecy of Zechariah (iii. 1-2) he stands as the adversary of Joshua, the high priest, and is rebuked by Yahweh for desiring that Jerusalem should be further punished. In the book of Job he presents himself before the Lord among the sons of God (ii. 1), yet he is represented both as accuser and tempter. He disbelieves in Job's integrity, and desires him to be so tried that he may fall into sin. While, according to 2 Sam. xxiv. 1, God himself tests David in regard to the numbering of the people, according to 1 Chron. xxi. 1 it is Satan who tempts him. The development of the conception continued in later Judaism, which was probably more strongly influenced by Persian dualism. It is doubtful, however, whether the Asmodeus (q.v.) of the book of Tobit is the same as the A[=e]shma Da[=e]wa of the Bundahesh. He is the evil spirit who slew the seven husbands of Sara (iii. 8), and the name probably means "Destroyer." In the book of Enoch Satan is represented as the ruler of a rival kingdom of evil, but here are also mentioned Satans, who are distinguished from the fallen angels and who have a threefold function, to tempt, to accuse and to punish. Satan possesses the ungodly (Ecclesiasticus xxi. 27), is identified with the serpent of Gen. iii. (Wisdom ii. 24), and is probably also represented by Asmodeus, to whom lustful qualities are assigned (Tobit vi. 14); Gen. iii. is probably referred to in Psalms of Solomon xvii. 49, "a serpent speaking with the words of transgressors, words of deceit to pervert wisdom." The _Book of the Secrets of Enoch_ not only identifies Satan with the Serpent, but also describes his revolt against God, and expulsion from heaven. In the Jewish _Targums_ Sammael, "the highest angel that stands before God's throne, caused the serpent to seduce the woman"; he coalesces with Satan, and has inferior Satans as his servants. The birth of Cain is ascribed to a union of Satan with Eve. As accuser affecting man's standing before God he is greatly feared. This doctrine, stripped of much of its grossness, is reproduced in the New Testament. Satan is the [Greek: diabolos] (Matt. xiii. 39; John xiii. 2; Eph. iv. 27; Heb. ii. 14; Rev. ii. 10), slanderer or accuser, the [Greek: peirazôn] (Matt. iv. 3; 1 Thess. iii. 5), the tempter, the [Greek: ponêros] (Matt. v. 37; John xvii. 15; Eph. vi. 16), the evil one, and the [Greek: echthros] (Matt. xiii. 39), the enemy. He is apparently identified with Beelzebub (or Beelzebul) in Matt. xii. 26,