10. Now the task which Moses believed himself divinely commissioned to accomplish was the revelation of this one living and ruling God to the whole body of his countrymen. Thus we find God, in the sacred writings of the Jews, saying to Moses, ‘I am the LORD (Jehovah), and I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty (El Shaddai); but by my name Jehovah was I not known to them.’[6] We do not however intend to discuss the precise meaning of the two names of God, which we find in the Hebrew Scriptures—sufficient for us that Moses endeavoured to impress upon his people the unity and ever-living presence of the Divine Being. 11. Again, it would appear that the Jews, in addition to their belief as a nation in the unity of God, believed also in the reality of an invisible world containing spiritual intelligences, some of whom were the loyal servants and messengers of God, while others delighted in the endeavour to thwart His counsels, and were in rebellion against Him. Apparently both orders of these were supposed to have very considerable power, not only over the minds and bodies of men, but also over the operations of nature. Thus two angels were commissioned by God to destroy Sodom;[7] and again, in the poem of Job, when Satan received power over the Patriarch, he overwhelmed him by at once inciting robbers who plundered his substance, killing his children by a wind from the wilderness, and finally smiting the body of Job himself with a loathsome disease. It is perhaps worthy of note that while we read in these records of various appearances of good spirits in the human form, we have no certain account of any such manifestation of evil spirits. It may even be supposed that a good deal of the Demonology of Scripture belongs to poetic or semi-parabolic representation of spiritual truths. Thus Coleridge and others have thought that the Satan of Job is only the dramatic accuser or adversary imagined by the poet.