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597 world (Schmidt, ibid. p. 194), are alluded to in I Cor. ii. 6-8; Gal. iv. 3, 9; and elsewhere, by Paul, has been shown by Everling. Die paulinische Angelologie und Dämonologie," pp. 12, 7. The "angel worship" (Col. ii. 18) is of the Gnostics, not of the Jews. For Christian Angelology in general, Zunz (S. P. p. 14) may be quoted: The Coptic, the Abyssinian, the Greek, and the Roman churches adopted the invocation of angels in their liturgy; and since the tenth century the whole earth has been divided among the various tutelary angels and saints."

In the Koran, Jewish and Gnostic angelologies seem to be intermingled. In Mohammed's time the old Arabian goddesses-A-Lat, Al-Uzzu, and Manat —were spoken of as angels and daughters of God (Koran, sura xxxvii. 150, liii. 20). The chief of all the archangels is Gabriel (dibril): Michael cones next; Isratil (Saratiel) sounds the trumpet of the resurrection: and Azrael is the angel of death (the etymology of the last name is obscure). Instead of four, there are eight angels that support the throne of God (sura xlix. § 17). Sume angels have two, some three, others four wings (sura xxxv. § 2). They celebrate the praise of their Lord and ask forgiveness for those that are on earth" (sura xlii. § 2). Each man hath a succession of angels before and behind him" (sura xiii. § 12). The chief angel, who has charge of hell, is Malik (etymology unknown). Hell has seven doors (sura xv. § 44). Nineteen angels are set over the tire (sura lxxix. §§ 30-31). Munkar and Nakir are the angels that interrogate the dead; and another angel, Ruman, makes each man write down his deeds (Wolff, "Mumedanische Eschatologie." pp. 69, 166). Regarding the names of other angels, used for invocations and exorcism, see Hughes, Dict. of Islam," under "Da'wah" (incantation).


 * G. Brecher, Das Transcendentale, Magie und Magische Heilarten im Talmud, pp. 1, 39, Vienna, 18: Hamburger. R. B. T. i.; Weler, Systemd. Allemagagan Palästinischen Theologie, 1884), pp. 157-174: J. M. Fuller, Angelogy and Demonology. Excursus to Tobit, in Wace's p. 1. 171-175; A. Kolut Uber die Jüd. Angologie und Dämonologie in Ihrer Abhägigkeit vom Paraismus, Lepsic. 1866; A. Scmiedl, Studien üner Jüd. Religionsphilosphie, Vienna, H. Gunkel, Schopfung und Chaos, 1895, pp 294-302; W. Leken. Michael, Göttingen, 1898 Eisenmenger, Entdecktes Judenathum. ii. vii. 370-407, Königsberg. 1711: Gfrörer, Jahrhundert des Heils. i. 352-378; J. H. Weiss, Dor Dor We-Dorshaw, i.223, ii, 17: see especially R. Stuebe, Jüdisch-Babylonischer Zauber. etc. Halle, 196, a work of special interest to the student,

K.

ANGELUS A Jewish merchant in Rome in the thirteenth century, who, with other merchants— Sabbatimus, Museus, Salamon, and Consiliolus—held commercial relations with the papal court. They were associated in business with Christians who Jassessed the rights of Roman citizenship; but they themselves were not enrolled in the merchants' gild and did not have those rights. & bull of Pope Alexander IV., dated Naples, February 1, 1955, exempted them from the traveling tax.

Biblography: Registres d'Alexandre IV, No. 101: Rodenberg, Epistolae saec. xiii. selectae, ili. No. 370: Vogelstein and Rieger, ''Gesch. d. Juden in Rom.'' i. 239.

H. V.

ANGER: A violent passion aroused by some wrong experienced, vengeance is sought upon the one who committed or caused it. It includes every degree, from displeasure and indignation at unworthy nets to wrath and fury. The Hebrew terms are ḥaron af, literally, "the burning of the nose"—that is, "the kindling of anger", 'ebrah, "a boiling over"; rogez, "anger"; ka's, "chagrin"; ḳezef "provocation" ḥemath, "wrathi"; za'af "rage "; while za'am, though translated in the A. V. "indignation," implies rather an outpouring of fury. Anger, therefore, is an element of punitive or vindictive justice in man, which, anthropopathically, is applied also to Godt,

Anger of God.—Biblical View: One of the most essential doctrines of the Bible, and hence also of Judaism, is God's holiness. God is not an intellectual abstraction, nor is he conceived as a being indifferent to the doings of man; and is pure and lofty nature resents "most energetically anything wrong and impure in the moral world: O Lord, my God, mine Holy One... Thou art of eyes too pure to behold evil, and canst not look on iniquity (11b. i. 12, 13 Heb.). "The man of unclean lips can not bear the sight of His holiness (see Isa vi. 5). The sinners in Zion are afraid. . . Who among us shall dwell with the devouring fire?" (Isa. xxxiii. 14). "Evil stall not dwell with thee; scoffers [A. V. the foolish "] shall not stand in thy sight (Ps. v. 4, 51. He that telleth lies shall not tarry in my sight" (Ps. ci. 7). An evil tongue and evil actions provoke the eyes of his glory (Isa. iii. 8). For the Lord thy God is a consuming tire, even a jealous God (Dent, iv. 24). His anger is kindled not only by idolatry (Deut. vi. 15, ix. 19, xxix. 17; II Kings, xvii. 18, and elsewhere), by rebellion (Num. xi. 1), ingratitude (Num. xi. 1, disregard of things holy (Num. xvii. 13. xvi. 4. 7; Lev. x. 6; Num, xxv, 3; II Sam. vi. 7: Isa. v. 25), and disobedience (Ex. iv, 14), but also by the oppression of the poor (Ex. xxii. 23; Isa. ix. 16, x. 4).

The divine Auger kindled becomes "a fire which shall burn unto the lowest nether world and consume the earth with her increase and set on fire the foundations of the mountains" (Dent. xxxii. 22: compare Jer. xv. 14. xvii. 4; 1's, xxi. 10, lxxviii. 21) "Wherefore my fury and mine anger was poured forth and hazed up (A. V. was kindled "} in the cities of Judah and lie streets of Jerusalem: so that they became waste and desolate as they are at this day" (Jer. xliv. 6; compare also Isa. xlii. 25, and P. lxxix, 5). Especially forcible is the description of God's avenging wrath in Nahum, i. 6, where the physical and moral forces combine to make the prophet exclaim: Who can stand before his with A. V. "indignation"]? and who can abide in the fierceness of his anger is fury is poured out like tire, and the rocks are thrown down by him." At times the divine Anger is sent forth as an elementary force to work destruction on individuals or nations (Ex. xv. 7: 1's. lxxviii. 49: Job. xx. 23; 11. xxx. 30; or God (like the goddess of destiny) offers a wine-cup of foaming wrath to the nations to drink of and become mad (Jer. xxv. 15. et seq.).

"God as a righteous judge is wroth every day" (Ps vii. 12, Heb. A. V. translates this differently): and He has certain set days for the outbursts of His Anger (1. xii. 13. Zeph. i. 15, 1. ii. 2. Ezek. vii. 19: Lam. i. 12, 8. 1. 21, 22; Prov. xi, 1; Juh, xx. Hence the day of wrath corresponds to the Day of Judgment or doomsday (Zeph. i. 15, ii. 2. ii. and elsewhere).

But whether directed against natural powers (Ps. xviii, 4, 16, compare, however. Hab. iii. 8), against individuals (II Sam. vi. ). against Israel (Deut. xxix 27. Jer. xv. 37 et seq) or the nations (Isa lxiii 3. 6; Jer. x. 25. Ezek. xxxvi. 5: whether it inflicts immediate death (Num xi.33. Ps. lvxviii. 38), or uses the foe as a rod ("0 Assyrian, the rod of mine anger." Isa x. 5). God's anger is never the outburst of a mere capricious passion,