156 JOURNAL Oll' BIBLICAL LITERATURE

The Origin of the Names of Angels and Demons

in the Extra-Canonical Apocalyptic Literature
to 100 A.D.
BY GEORGE A. BARTON
BBT.!I' IIAWB COLLliOB

I N (Hebrew)"
writing the article "Demons,
for Hastings'
Angels, and Spirits
Encgclopcedia of Religi<m mul
Ethica, considerable material was gathered on the names of
individual spirits which the scope of the article- a part
of an article on the spirits of all nations- made it impossi-
ble to use. The material is, accordingly, presented here.
In the earlier time the various angels and demons in which
the Hebrews believed were not sufficiently personal to bear
individual names. Apart from Satan, Azazel, Rahab, Levia-
than, and, p<>&~ibly, Lilith, we find only names for classes of
beings. A great change is traceable in the literature of the
second century B.c. and the centuries which followed.
Proper names were then bestowed upon many spirits both
good and bad. Two of these names, Gabriel and Michael,
occur in the Book of Daniel (816 10 13, 21), but the apocryphal
literature affords a considerable number.
The following is an alphabetical list of the good angels
whose names are given in the various books:
Adnlrel (according to Schwab 1 = =
.,ac-u-,ac .,lf'l"m, 'my Lord is
God'), an angel who, as second in rank, controls a fourth of the year or one
of the seasons (Eth. En. 82 u). The name is a variant of Narel (see
below), which appears in the same context.
Anyalalyur, an angel who, according to Dillmann's text of En. 10 1,
was sent to Enoch with a message from God. One MS reads Awelyer,
and the Greek texts read l1tNUl and Ou~l. The name is; therefore,
a corruption of lwael or Uriel.
1 Vocabulairt de l'.Ang~ologit, Paria, 1897, p. 42.

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 BARTON: NAMES OF ANGELS AND DEMONS 157
Aafael, an angel of the seasons (Eth. En. 82 Ill); probably a corrup-
tion of Jo•eph-el, 'God adds' (or' repeats '),1 or' increase of God.'
Berekeel, an angel of the seasons (Eth. En. 82 n). The name means
'my blesser is God ' or ' my blessing is God.'
Fanuel, an angel who presides over penitence and the hope of eternal
life (Eth. En. 40 t), who administers punishment (54 e; cf. 53 a), and who
ia one of the four archangels of the throne (40 t. t. 10 71 Na). The
name is a corruption of Pen~l (see below).
<Hdaiyal or Gedael, meaning ' fortune of God ' or ' divine good
fortune'- an angel of the seasons (Eth. En. 82 Ill).
Gabriel, ' man of God ' or ' hero of God.' He ia a good angel, who
explains visions to Daniel (Dan. 8 1e 10 'a.) (Eth. En. 91), an archangel
(Slav. En. 21 a), one of the four angels of the throne (Eth. En. 40 1. t. 10,
71 Na, Sib. Or. ii, 215), ia over the serpent, Paradise and the cherubim
(Eth. En. 20 T), is over all powers (40 t), is an angel ofpuniahment(54 e;
cf. 53 a). He conducted Enoch into God's presence when Enoch became
an angel (Slav. En. 21).
Heel (i.e. ~ai-el, 'life of God'), an angel of the seasons (Eth. En. 82 .,).
S:elemmelek (i.e. h•lammelek, 'ia it for the king?' or, according to
HaMvy, corrupted from 1"tl..,M), an angel who rules three months of
the year, or one season (Eth. En. 82 11).
S:elayaaeph or B:lluyaaeph (i.e. haley61eph, 'is it for increase?'),
an angel of one of the seasons (Eth. En. 82 n).1
Iyaauaael (i.e. ycu~U-il, 'may God exult'), an angel of a fourth pan
of the year (Eth. En. 82 ~t).
Iyelumiel or Elomeel (perhaps a corruption of 'alOnHZ, 'trees of
God'), an angel of a fourth of the year (Eth. En. 82 ~t).
Keel (i.e. keel, 'like God'), an angel of the seasons (Eth. En. 82 Ill).
Jr:eabeel or Jr:aabeel (probably a corruption of kebes-el, 'fuller of
God ' or ' cleanser of God '), an angel who reminded others of their oatha
(Eth. En. 69 u).
llleleyal (i.e. male-el, 'fullne!IB of God '),• an angel who rules three
months of the year (Eth. En. 82 11).
lllilklel (Eth. En. 82 u), corrupted to Melkeyal (v. u), an angel who
rules the summer months. His name means 'my king is God.' He was
also called' Tamaani,' and' sun' (Eth. En. 82 1&).
llliohael (i.e. ' who is like God? '), the guardian angel of Israel (Dan.
10 11. 11). He is one of the good angels (Eth. En. 9 1), one of the four
angels of the throne ( 40 2. t. 10, 71 1-11, Sib. Or. ii, 215), ia set over the ser-

s According to Schwab, p. 68 = r,arllOlC, 'angel of reunion.'

• Schwab, op. cit. p. 58, 'JC,..,It.
• According to Schwab, op. cie., 172, 'God fills [the world].'

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158 JOURNAL OF BmLICAL LITERATUBE

pent Semyaza and the boat of evil angels to punish them (Eth. En.10 n),
is accordingly accounted one of the angela of punishment (54 •; cf. 58 a),
is set over the best portions of men and peoples (20 •), is slow to anger
{40 t), commands another angel (60 '·e. u), discu88ee fallen angels
(67 n), talks to other angels (68 • 69 H), conducts Enoch to Paradise
(24 e), talks with him (60 •), takes Enoch to God, disrobes Enoch of his
earthly garments, and puts on him his angelic clothing (Slav. En. 22 ell'.).
Barel (i.e. ' light of God'), an angel who rulea three months of the
year (Eth. En. 82 11).
Penuel, one of the four angela of the throne (Sib. Or. ii, 215). His
name, 'face of God,' is taken from Gen. 32 a, and is most appropriate
to an angel who stands near to God. In the Enoch literature the name
is corrupted to Fanuel.
Rafael (i.e. •healer of God'), one of the four angela of the throne
(Sib. Or. ii, 215). He was sent to heal Tobit's blindness, to give Sarah
to Tobit, and to bind ARmodreus (Tob. 3 n). He goes with the young
Tobias (Tob. 5 &-e. u), teaches him to drive away an evil spirit (Tob. 6),
is obeyed by Tobias as to the demon (Tob. 8 Ill'.), is sent by Tobias to
Media (Tob. 9 ur.), on his return opened Tobit's eyes (Tob. Uu., ur.),
and finally revealed his identity (Tob. 12 16).
Rapel, an angel who tool: vengeance on the earth and luminaries
(Eth. En. 20 •)· The occurrence of his name in Eth. En. 23' instead
of Rufael, shows that it ill a corruption of that name.
Ramtel (i.e. 'my high one is God,' or, if the first element was
ra~am, 'my compassionate one is God'), a good angel who presides over
true visions (Apoc. Bar. 55 • 63 o). The Enoch apocalypses regard
Ramiel as one of the fallen angels or demons. His presence in Baruch
in a good character shows that the traditions were not uniform.
Rufael (a variant form of Rafael•), a good angel (Eth. En.10 • 13 1),
one of the four angels of the throne (Eth. En. 40' 71 T-Is) who acta
as Enoch's conductor (22 L • 32 o). He is an angel of punishment
(54 o; cf. 58 a), and was set over the sicknesses and wounds of men (cf.
40). He ia said once to have talked with Michael concerning fallen
angela (68 •).
Suryan, according to Dill mann's Ethiopic text one of the good angela
(Eth. En. 9 1). The name is a corruption of Rafael as the Gr. text and
better Ethiopic MSS show.
11rlel (i.e. 'light of God,' or' my light is God'). He spoke to Enoch
(Eth. En. 19 1), and afterward became his conductor (2111. t 33 a); he
revealed to Enoch various astronomical secreta (72 1 74 1 75 • 79 •
80 1 82 7). He presides over thunder and trembling (20 s). He was
sent at various times to Ezra (2 Ea. 4 1 7 1 10 •· s), and talked with
him at various timee, answering his questions (4 •· • 511. 10 10 1011'.}.
1 Bufad (i.e. Bofael) Ia the Hebrew form; Rafael, the Aramaic.

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 BARTON: NAMES OF ANGELS AND DEMONS 159
trryan, a good angel (Eth. En. 9 1). The name is a corruption of
Uriel. Charles emends the text to Uriel.
Zalb•ael or Zllbeeell, one of the angels of the seaacms (Eth. En.
82 n). Perhaps the name is a corruption of zalpath-ll, 'God's sprinkler.'
He would then be the angel of the rainy season. Schwab, op. cit., 123,
explains it as r,aw:J':IT, Z eh-lebh-&he-tl, • here is the heart of God.'
Zu~el or Zotlel, a guardian of Paradise (Eth. En. 32 t). Perhaps the
first element of the name is to be connected with the Aramaic ri!f. The
name would then mean •little one of God.'

The conceptions of Demoua which appear in the Apoc-

ryphal literature are of four distinct types. Two of these
regard the arch-demons as fallen angels, but in one type this
angelic genesis of demons is much more prominent than in the
other. In the canonical literature Satan was regarded as one
of the number of the Divine beings who formed Jahweh's
court (Job 1. 2). The steps by which in the canonical litera-
ture he became the great opposer of good may easily be traced.•
In one type of Apocryphal thought Satan became the arch-
demon, who tempted man and led him astray (see Wis. 2 24 and
Slav. En. 8 31). These writers simply took Satan over from
the canonical literature, and his semi-Divine or angelic origin
apparently was forgotten. The author of Wisdom appar-
ently moved in an atmosphere of philosophic thought in
which neither angels nor demons played any considerable
part. The author of Slavonic Enoch, though he makes
much of angels, has almost nothing to say of demons. He
probably believed in them, but the interest of his narrative
led him to place the emphasis elsewhere. These writers call
Satan by the Gr. tr. of his name, Diabolo1, or' devil.' They
identify him with the serpent of Eden, and account for the
origin of sin by his agency in leading man astray.
The authors of Eth. En. 1-36 and of the Enoch Parables
(En. 37-70) represent a different type. They are much
more keenly interested in tracing the origin of demons and
of evil. Instead of taking one arch-demon from the canon-
ical literature, they go back to the narrative of Gen. 6 2-4,
and account for the origin of demons and of sin by elaborat-
• Cf. e.g. Hastings' Encyelop«dta of Religion and Ethia, IY, 697 ff.

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160 JOURNAL OF BIBLICAL LITERATURE

ing the hint there given. Persian dualism had sufficiently

influenced their thought, so that matter was to them corrupt.
That angels should come to earth and have connexion with
human wives implied, they thought, a previous rebellion and
sin on the part of the angels. The hint which supplied the
point of departure for this view was probably given by the
story of Satan in the prologue of the Book of Job. These
angelic hosts who sinned were numerous, but they were led
by certain archangels, whose names are given somewhat dif-
ferently by the two writers. These with their followers
landed on Mount Hermon, and after satisfying themselves
with human wives taught men various sins. One taught
enchantments, another astrology, another the making of
swords, another the art of abortion, and another that of writ-
ing. The one who taught the use of coats of mail and of
swords also seduced Eve (cf. Eth. En. 6-9 and 69). These
writers, like the author of the J document of the Hexateuch,
regard the arts of civilization as having had a common origin
with sin. Among the names of these arch-demons the canon-
ical names of Satan and Azazel are found (see the list
below), but these play a comparatively small part. The
role of Azazel is more prominent than that of Satan. The
larger number of these angels (and to these are attributed
the most hurtful influences) are called by names not found
in the canonical literature. What these names are and how
they originated is pointed out in the alphabetical list of
demons below. It appears from these names that many of
them were called by names appropriate to angels. The
degradation of these names to demons was in accord with
the theory that they were fallen angels. In one passage
(Eth. En. 21 s) they are identified with the stars. Having
introduced sin into the world, these fallen angels were
regarded as the presiding geniuses of various forms of trans-
gression and corruption. They were themselves, however,
thought to be already undergoing punishment. They were
bound and were being tormented by a great fire (Eth. En.
21 3-10 54 1-.tS).
The Book of Tobit represents a third type of thought. In

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 BARTON: NAMES 01!' ANGELS AND DEMONS 161

it but one demon appears,- Allmodeus,- and he is clearly,

as his name implies, of Persian origin. The author of this
book had so come under Persian influence, probably by liv-
ing in the East, that its demonology or demonological
vocabulary influenced him more than did that of the canon-
ical, or even the apocryphal, writings of his people.
A fourth type of thought is represented by The Testament
of the Twelve Patriarchs and the Ascension of Isaiah. In
these works the demonology, while very real and all perva-
sive, is made up in a rational way, and such contact as it has
with canonical thought is at quite a different angle of that
thought. The world is thought to be pervaded by evil spirits,
but these spirits are simply the personification of the evil
propensities of man,- jealousy, lust, pride, chicanery, injus-
tice, rapacity, etc. Writers who thus made evil spirits of the
sinful tendencies of men about them moved in a somewhat
different realm of thought from those who connected these
evil spirits with the story of Gen 6 2-4, and gave to these
spirits orthodox Hebrew names. Over this mass of evil spirits
the two writers under consideration believed that Bellar pre-
sided. Beliar to them takes the place of the devil in Wisdom
and the Secrets of Enoch, of Semyaza in the other Enoch
books, and of Asmodreus in Tobit. Beliar is a form of Belial.
Belial had been used by Nab. 2 1 (l111) as the name of a
great evil power. Possibly Belial was an old name for
Sheol, though that is uncertain. If it were so, it is easy to
see why these writers took it as the name of the prince and
leader of all evil and destructive spirits.
To most of the Jews of the period, as indeed to most of
the men of that time, the world was full of supernatural
agencies. As there were angels to accomplish every good
act, so there were demons or evil spirits to perpetrate every
evil deed or to prompt every sinful impulse. Some of the
writers, however, manifest no trace of this demonology ;
such are Ben Sira and the authors of the Books of Macca-
bees. The subject-matter of Sirach as well as the philo-
sophical point of view of Ben Sira excluded any refer'3nce to
them, while the author of 1 Mac. had probably come sufli-

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162 JOURNAL OF BIDLICAL LITERATURE

ciently under incipient Sadduceeism so that demons had

little or no place in his thought. To most men, however,
demons in one form or another were very real, and played
an important part in life.
The various fallen angels and demons mentioned in the
literature, together with the functions assigned to each, are
as follows:
Akibeel was, according to Dillmann's Ethiopic text, one of the arch-
demons who led the hosts of revolting angels that married human wives
(Eth. En. 6 7). The Gr. and Charles's Eth. textread.Kokabel (see below).
The name iB a corruption of Kolc~l.
Amesyarak (Dillmann), Am1siru (Charles), is the angel who taught
conjurers and root-cutters their arts (Eth. En. 8 •). The Gr. text reads
Stmiaza~, and the name is undoubtedly a corruption of Semyaza
(see below).
AnllDel (Eth. KAanantl, 'favor of God '), one of the arch-demons
who brought sin to earth (Eth. En. 69 s).
Ana.Di, according to Dillmann's text one of the arch-demons who
descended on Mount Hermon (Eth. En. 6 7). Charles reads Anand, of
which the name is in any case a corruption.
Arasyal (a corruption of Sahaml,7 'my moon is God') was one of
the arch-demons who came to earth and married human wives
(Eth. En. 6 7) •
.Arla~qlfa (Dillmann), AJ1aqlfa (Charles), one of the arch-demons
who descended to earth and brought sin (Eth. En. 69 s). The name is
probably a corruption of Arakab, 'rider,' 8 from Heb. riilcdb.
Armaroa, one of the archangels who fell (Eth. En. 6 7). He taught
men conjurations (8 e). Dillmann thought the name a corruption of the
Heb. ~trtm, 'something devoted.' Schmidt, Harper Memorial, ii, 844,
takes it to be M C"'M, 'be consecrates a mystery.' Charles, Enoch, 1912,
p. 16, derives it from ~!;!, an incantation.
Armen, one of the leaders of the evil angels (Eth. En. 69 s). The
name is evidently a corruption, but whether of Ramitl, which occurs in
6 71 or of Arakiel, which occurs in a Gr. text, it iB difficult to say. U
Arakiel is the name, it iB perhaps a corruption of Baraqel (see below).
Schmidt, Harper Memorial, ii, 344, would derive it from the Aramaic
':llo/"lt1 ' God's earth.' This is very improbable.
7 So Charles, Eth. Version of the Boolc of Enocl&, 1893, pp. 14 fl., n. 28.

In the Boolc of Enoch, 1912, he emends the name to SarUl.

• Charles, Eth. Version, p. 227. Schmidt, Harper Memorial, II, M4, de-
rives It from the Aramaic :::1~, 'he causes to ride,' 'the charioteer.'

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 BARTON: NAMES OF ANGELS AND DEMONS ]63
Armen (Dillmann), Armlr6a (Charles), a leader of the evil angels
(Eth. En. 69 s). Probably the same name as Armaros (see above).
One form of the Gr. makes it Arearo•, as though from the Heb. 'arar,
•to curse.'
Asael (Heb. 'a.ahel, 'God has created') was one of the leaders of
the evil angels (Eth. En. 6 T). The name was borne by one of David'.;.
nephews (cf. 2 S. 231M2 tu.) .
.Aabeel (f:,acltn, 'thought of God'), one of the archangels of evil, who
led good angels to unite with women (Eth. En. 69 1). The name may
po111ibly be a variant of A1ael or Azaul.
Asmod111ua (from Pers. Auhma-daeva,' 'evil deity or spirit'), an
evil spirit who had connection with a certain Sara, and who killed seven
husbands as soon as they had married her (To. S •) . He was bound by
the angel Rafael (S n), and finally, by Rafael's directions, driven away
(Su.) .
.Aaradel (Dillmaun), Asderel (Charles), one of the evil angels who
taught men the course of the moon. Charles to holds that the name is a
corruption of Sahariel.
Asasel (supposed to mean 'entire removal' BDB), one of the evil
angels (Eth. En. 69 •)· Probably originally r,lfm1, 'strong one of God.'
He is the wildeme111 demon of the canonical literature. He taught
mankind metal work (St. s) and wickedness (9 • 10 •). He ia told by
Enoch that he should have no peace (13 t); chains are prepared for him
and his hosts, that they may be bound and cast into the abyBB (54 a).
He is to be judged by the Me111iah (55 t).
Baraq'al (Dillmann), Barlqlyll (Charles), (better with some MSS
Baraqel, i.e. 'lightning of God'), the evil angel who taught astrologers
their arts (Eth. En. 8 a).
Baraqel, one of the evil angels (Eth. En. 69 1). The name is the
true form of the preceding one.
Baaaaael (Dillmann), Baaaaalyal (Charles), one of the evil angela
(Eth. En. 69 1). The form of the name in Greek (lap&~.\ or :lqu~)
suggests that it is a corruption of belami'el, 'in the name of God.'
Ba~al (Eth. En. 69 1, BtJlaryal), one of the evil archangels (Eth.
En. 6 T, 69 1). Charles's te.J:t makes the name Ba!arel. It is, I think,
a corruption of betlau'il, which is in tum a corruption of methu'll, •man of
God.'ll

• Cf. Toy, Judaima and OArllltaniC,, p. 160.

to Book of .Enoch, 1912, p. 20.
n The derivation of Schwab, Vocabulatre de l'..d.rtg~loloQU, p. 90, and
Schmidt (Ha~r Memorial, ii, 344), r,~, 'hinder part of God,' Is
moat Improbable.

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164 JOURNAL 01!' BmLICAL LITERATURE

Behemoth, the male primeval sea-monster whose waters were em-

bosomed with those of the female monster Leviathan to start the process
of creation. The idea is borrowed from the Bab. creation epic ( cf. Barton,
JAOS, xv [1890], 17-20). Leviathan was a Heb. name ior the Bab.
dragon Ti&mat. In Job 41 Leviathan had been used as a poetical name
for the crocodile, some mythological features having been mingled there
with the description. In connection with the crocodile an interpolator
of Job had described the hippopotamus under the name Behemoth, the
plural of behimiJh, •cattle,' nsing the plural intensively. The author of
the Enoch Parables, finding Behemoth aaaociated with Leviathan in
Job, concluded that Behemoth was the name of the primeval male
demon-dragon.
Bellar (same as Bella!, •worthle111,' Hastings' Encyc. of Religion and
Ethic&, [YoL ii, 458]). The chief of demons and evil spirits in the Testa-
menta of the Twelve Patriarchs and the Ascension of Isaiah (cf. Teat. of
Reuben 2 1 6 a, Simeon 5 a, Levi 19 1, Iaaachar 6 1 7 '• Dan 1 T 4 ' 5 1o,
Naphtali81, Joseph 7 '• and Benj. 7 L 11; .Aacen. Iaa.1•. • 2• 8 u.u4t.t.
11. 11 51. '· u).
Danel (i.e. dani-el, • my judge is God'), one of the troop of evil arch·
angela (Eth. En. 6 '• 69 2). Spelled Danyal in 69 1.
Devil (i.e. diabolol, • calumniator,' •slanderer '-the Gr. tr. of Satan).
The arch-demon who tempted Adam and caused him to sin in Eden
(Wis. 2 "• Slav. En. 81 a). These writers identify the Devil with the
18rp8nt of Gen 3.
Bseqeel, one of the boat of evil archangels (Eth. En. 6 T). The Gr.
form of the name, Eukiel, shows that it was originally identical with the
name of a Hebrew prophet, and meant •may God strengthen.' u
Gadreel (i.e. gadar-el, •wall of God '),11 the angel who led Eve astray,
taught men murder, the nee of weapons and coats of mail (Eth. En. 69 e).
His functions in the Enoch parables are similar to those assigned by the
first Enoch apocalypse to Azazel. Perhaps Gadreel is a corruption of
Azaul, and ita identity with a good Hebrew etymology merely accidental.
Iseseel (Dillmann), AsAsll (Charles), one of the evil archangels
(Eth. En. 69 2) . The name is, perhaps, a corruption of Euqeel, .,atp11"1',
of the list in 6 ,,u to which it correspond& Charles takes it to be a cor-
ruption of .Azaul.
Xeadeya, an evil archangel who taught men the smiting of spirits
and demons, the art of abortion, etc. (Eth. En. 69 u). This is simply
~. •Chaldlean.' The nation of astrologers (cf. Dan 2) which de-

l l Schmidt's derivation (Harper Memorial, li, 844), as an Aramaic com-

pound, .,Kplm, ' sky of God, • Ia very improbable.
11 Charles takes it to be .,K""'MJ1, ' God Ia my helper.'
u Cf. Charles, EtAiopic Verrion of tAe Book of EnocA, p. 227.

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 BARTON: NAMES Oll' ANGELS AND DEMONS 165
stroyed Judah is here made one of the demons who fell from a high
estate.
Jtokablel or Jtokabll (i.e. •star of God'), one of the evil arch-
angela (Eth. En. 6 T 69 s). He taught men the signa (8 a).
Leviathan, the primitive female sea-dragon and monster of evil. See
above on Behnnoth.
:Nuqael (Dillmann; Neqael, Charles), one of the evil archangels (Eth.
En. 69 2). The name is a corruption of Ezel:iel.
Penemue, an evil archangel who taught men to discern bitter and
sweet, wisdom and writing (Eth. En. 69 ur.). Schwab, op. cit., 223,
regards it as :"l"tl"lD ='the severe looks of God.' One MS gives the name
Tuniel; it is probably a corruption of NathanW, 'gift of god.' Halevy
and Charles take it to be 'IC'lll, • the inside.'
Ramuel (Dillmann), Ramiel (Charles), one of the evil archangels
(Eth. En. 6 T). Perhaps from R~amiel, 'my compassionate One is
God,' or Ramiel, ' my exalted one is God.'
Rumael, an evil archangel (Eth. En. 69 s). Perhaps a corruption of
Rum-'el, 'height of God,' or ram-el, 'God is exalted,' or of the preceding
name.
Rumyal, one of the evil archangels (Eth. En. 69 s), a corrupt dupli-
cate of the preceding.
Samaapeel, one of the evil archangels (Eth. En. 6 T). The name is a
variant form of Simapiliel (see below).
Saraquyal, according to Dillmann'a text, one of the evil archangels
(Eth. En. 6 T). Charles reads better, Baraqiyal, which makes it the same
as Baraqtl (see above).
Sartael, according to Dillmann's text, one of the evil angela (Eth.
En. 6 T). Charles reads Satarel. It is probably a corruption of Sathar-'el,
'covering of God.' Schmidt takes it as an Aramaic formation, meaning,
'God's side.'
Satan, an archangel who, having turned away with the ranks of those
below him, is hurled to the abyss (Slav. En. 29 • 31 t). He is the chief
of the demons (Test. Gad, 6 T). Although he is being punished (Eth.
En. 53 a), the earth-dwellers are subject to him (54 e). In Eth. En. 651
'1atar11 ' signifies demons in general. Satan is of course taken over from
the canonical books.
Semyua,ta the leader of the evil archangels (Eth. En. 6 a.'
69 s).
The name is apparently the Heb. 1hemt-'az, ' my name is mighty,' 11
1laem standing as in Lev. 24 11 instead of the name of God. He was the

u Also spelled Bhamiazaz, Etb. En. 6 T (Charles).

11 Schmidt, Harper Memorial, li, 848 ff., derives It from the Aramaic
m Me~,' he sees the name,' or, -nn K"'::'ir.t, 'he surveys the heavens.'

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166 JOURNAL OJI' BmLICA.L LITERATURE

leader (Eth. En. 9 7) of two hundred angela who nnit.ed themaelvea to

women and whoee wives brought forth gianta (11. t).
Slmaplslel (Dillmann), Slmipesiel (Charles), one of the evil arch-
angela (Eth. En. 69 s). The name is evidently the same which appears
above 88 SaTT16apeel. If thia is the original form of it, it W88 a late
Hebrew compound, Sh•ma'-pl·ll-'el, •hearken to the mouth of God.'IY
'J'amiel (i.e. r,M"CC'', 'my perfect one is God'), one of the evil arch-
angela (Etb. En. 6 7).
'J'emel (Dillmann), the evil angel who taught men 88trology (Eth.
En. 8 a). The name is a corruption of Tamiel. Charles eo reads it.
Tumael, an evil archangel (Eth. En. 69 s). The name is a corrup-
tion of Tamul.
'J'arel, an evil archangel (Eth. En. 69 s) . The name is a corr11ption
of Turel (eee below). Charles reada it 'furel.
'J'urel (Dillmann), 'J'uruel (Charles), (i.e. Aram. Etl,..'el, 'mount of
God,' or, Heb. ftl,..U, • rock of God '), one of the evil archangels (Eth.
En. 6 7, 69 t). Schwab, op. cit., 264, regards it 88 .,....,.,, • powerful
beauty.' Thil is improbable. Charles regards it as a corruption of Tarr&Ul.
'farYal, according to Dillmann's text one of the evil archangels (Eth.
En. 69 s). Charles reada the name 'furel, which makes it the same 88
the preceding, of which it was doubtle111 a corruption.
11raldbarameel, according to Dillmann's text, one of the evil arch-
angela (Eth. En. 6 7). Charles reads Arakibaramul. A comparison of 69 •
ahowa that here the names of two angela have been blended into o.ne.
The two angela wereArakib ('rider'?) and Rarr&Ul.ll
Tatreel, one of the evil angela (Etb. En. 69 t). The name is a cor--
ruption of Sathar~l, • covering of God'; cf. Sartael of ch. 6 7,
Teqoo, an archangel of evil who led astray all children of angela
(Etb. En. 69 t). One MS reads the name Qoyen, i.e. Cain. This proba-
bly pointa to the real origin of the name. The first murderer was made
a demon.
Tomyael, one of the evil archangels (Eth. En. 6 7). The name is a
corruption of Rumael, which stands in the text of 69 s- itself a corrup-
tion of Rami·'el, •my highor compassionate one is God.' Charles takes it
as r,ft,., •day of God.'
Zaqebe, according to Dillmann's text one of the evil archangels (Etb.
En. 6 7). Charles reads Za~l. The name is a corruption of Euael.
As Charles had pointed out (Ethiopic Vernon of the Book
u Sohmldt, Ibid., tatee thla to be a corruption of '='nc'd, •God'• BDD.'
Charlee, 88 r,n='d, with the same meaning.
11 Cf. Charles, EtAioplc Vemot. of eAe Book of B•oeA, 227. A.lao hla
Book of Enocla, 1912, p. 16.

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 BARTON : NAMES Ol!' ANGELS AND DEMONS 167

of E-rwch, 227 ff. ), the lists of evil angels in the earliest

Enoch apocalypse and the Parables (Eth. En. 6 7 69 2) go
back to the same original. That original list the present
writer would reconstruct as follows: Shemiaz, Arakab,
Ra\lamiel (or Ramiel ), Kokabel, Ta.miel, Daniel, Ezekiel,
Ba.raqel, Asahel (afterward confused with Azazel), ~erem,
~ananel, Shema.pishael, Sa.tharel, Turel, and Sahariel.
Ra\wniel (or Ramiel) and Ezekiel were used twice over.
This probably occurred through variations in the spelling
which gave rise to doublets. Some of the others in our
alphabetic list arose from other variant spellings of this
original list.

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