* Long after the remark in the text was written, and long before it was in type, Dr. Kalisch, in his second part of a commentary on Leviticus, published his views upon the point referred to. When I can refer my readers to so masterly a composition as his essay upon Angels in the Jewish theology, it is seedless for me to say much on the subject. I may also refer those who are interested in the matter to a work entitled _The Devil: his Origin, Greatness, and Decadence_ (Williams & Norgate, London, 1871--small 8vo., pp. 72). My essay supplements these, and in no way clash therewith. 1. Angels were spirits, being also ministers (Heb. L 7.) They were a flaming fire (Ps. civ. 4); compare Jud. xiii. 20, and Acts vii. 35--that is, spirits are made of a combustible material which is, however, incombustible! 2. They could assume the form of men, and were identical with God (see Gen. xviii. 19; Tobit, and Luke i.): that is to say, they were masters, yet servants--the sender and the sent at the same time! 3. Their faces were terrible (Jud. xiii. 6); but they also shone (Acts vi. 15) and yet they were so good-looking and handsome that the Sodomites fell in love with them as Jupiter did with Ganymede (Gen. xix). 4 One was the superintendent of destruction, and was visible on one occasion to David (2 Sam. xxiv. 16, 17), to Oman, his sons, and to the elders of Israel (1 Chron. xxi. 16-20.) His weapon was a sword (_ibid._) He certainly must have had flesh and bones. It would be an interesting matter to inquire whether the sword was as spiritual as the angel was. 5. One angel was outwitted by a donkey (see Numb. xxii. 22-33.) Yet this angel was God (comp. Numb. xxii. 35, and xxiv. 4, 15,16). It is marvellous to me how any one can read this history of Balaam and his ass, and notice how the animal turned God from His purpose (see chap, xxii. 33), and yet believe the story to be of _divine_ origin! 6. They are made of light (Luke ii. 9), yet can talk the vernacular, and can be counterfeited by Satan (2 Cor. xi. 14); but how he manages it, and whether he then ceases to be a roaring lion or a fallen angel "reserved in everlasting chains under darkness unto the judgment of the great day" (Jude 6), is a matter for surmise. 7. One of them fought with the Devil, and kept his temper (Jude 9.) Of the language used in the disputation we do not know; nor can we tell how the two recognized each other. 8. Some of them are guilty of folly (Job. iv. 18), and some sinned--how, one does not know--and were cast down to hell, and delivered into chains of darkness. It is fitting that beings who have no flesh and bones should be bound by fetters that have no reality (2 Peter ii. 4). 9. Some were discontented with their home and were punished (Jude 6); but where their original habitation was, or why it was regarded as so miserable that another place was desired, is a mystery.