3. This answers implicitly the question of the origin of demons. Obviously the belief in malevolent spirits is incompatible with the existence of an all-benign and all-wise Creator. Accordingly, two alternative explanations are offered in the rabbinical and apocalyptic writings. According to one, the demons are half angelic and half animal beings, sharing intelligence and flight with the angels, sensuality with beasts and with men. Their double nature is ascribed to incompleteness, because they were created last of all beings, and their creation was interrupted by the coming of the Sabbath, putting an end to all creation.(568) According to the other view they are the offspring of the “fallen angels,” issuing from the union of the angels with the daughters of men as described in Gen. VI, 1 f. These spread the virus of impurity over all the earth, causing carnal desire and every kind of lewdness. The whole world of demons is regarded as alienated from God by the rebellion of the heavenly hosts, as if the fall of man by sin had its prototype in the celestial sphere.(569) A rabbinical legend, which corresponds with a Persian myth, ascribes the origin of demons to the intercourse of Adam with Lilith, the night spirit.(570) On the other hand, the archangel Samael is said to have cast lascivious glances at the beauty of Eve, and then to have turned into Satan the Tempter.(571) The Jewish systems of both angelology and demonology, first worked out in the apocalyptic literature, were further elaborated by the Cabbalah. Angelology found a conspicuous place in the liturgy in connection with the _Kedushah_ Benediction and likewise in the liturgy and the theology of the Church.(572) On the other hand the belief in evil spirits and in Satan, the Evil One, remained rather a matter of popular credulity and never became a positive doctrine of the Synagogue. True, the liturgy contained morning prayers which asked God for protection against the Evil One, and formulas invoking the angels to shield one during the night from evil spirits.(573) But the arch-fiend was never invested with power over the soul, depriving man of his perfect freedom and divine sovereignty, as in the Christian Church. 4. In the formation of the idea of the arch-fiend, Satan, we can observe the interworking of several elements. The name Satan in no way indicates a demon. It denotes simply the adversary, the one who offers hindrances. The name was thus applied to the accuser at court.(574) In Zechariah and in Job(575) Satan appears at the throne of God as the prosecutor, roaming about the earth to espy the transgressions of men, seeking to lure them to their destruction. In the Books of Chronicles(576) Satan has become a proper name, meaning the Seducer.