Asmodeus - Revision history

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2014-09-02T18:59:10Z

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	===In the Testament of Solomon===		===In the Testament of Solomon===
	In the ''Testament of Solomon'', a 1st–3rd century text, the king invokes Asmodeus to aid in the construction of the Temple. The demon appears and predicts Solomon's kingdom will one day be divided (Testament of Solomon, verse 21–25).<ref>{{cite journal\| last = Conybeare\| first = Frederick Cornwallis (trans.)\|date=October 1898\| title = The Testament of Solomon\| journal = The Jewish Quarterly Review\| volume = 11\| issue = 1\| pages = 1–45~~\| issn = 0021-6682~~\| jstor = 1450398\| url = http://www.esotericarchives.com/solomon/testamen.htm}}</ref> When Solomon interrogates Asmodeus further, the king learns that Asmodeus is thwarted by the angel Raphael, as well as by sheatfish found in the rivers of Assyria. He also admits to hating water and birds because both remind him of God.		In the ''Testament of Solomon'', a 1st–3rd century text, the king invokes Asmodeus to aid in the construction of the Temple. The demon appears and predicts Solomon's kingdom will one day be divided (Testament of Solomon, verse 21–25).<ref>{{cite journal\| last = Conybeare\| first = Frederick Cornwallis (trans.)\|date=October 1898\| title = The Testament of Solomon\| journal = The Jewish Quarterly Review\| volume = 11\| issue = 1\| pages = 1–45\| jstor = 1450398\| url = http://www.esotericarchives.com/solomon/testamen.htm}}</ref> When Solomon interrogates Asmodeus further, the king learns that Asmodeus is thwarted by the angel Raphael, as well as by sheatfish found in the rivers of Assyria. He also admits to hating water and birds because both remind him of God.

	===In the ''Malleus Maleficarum''===		===In the ''Malleus Maleficarum''===

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	The spellings '''Asmodai''',<ref>{{cite book \|last=Milton \|first=John \|title=Paradise Regained \|url=http://books.google.com/books?id=rZlNAAAAcAAJ \|year=1671}}</ref><ref>{{cite book \|last=Pomfret \|first=John \|title=Poems Upon Several Occasions \|chapter=Cruelty and Lust \|url=http://books.google.com/books?id=Us8TAAAAQAAJ \|year=1724 \|publisher=D. Brown \|location= \|isbn= \|page=73}}</ref> '''Asmodee''',<ref>{{cite book \|last=Mauriac \|first=François \|title=Asmodee; or, The Intruder \|year=1939 \|publisher=Secker & Warburg }}</ref><ref>{{cite book \|last=Kleu \|first=Michael \|first2=Madelene \|title=Who Are You? \|url=http://books.google.com/books?id=g6Giy2CSu90C \|year=2010 \|publisher=Xulon Press \|location=USA \|isbn=978-1-61579-841-4 \|page=214}}</ref> '''Osmodeus''',<ref>{{cite book \|last=Connell \|first=Evan S. \|title=The Alchymist's Journal \|url=http://books.google.com/books?id=XbPpM4_hyngC \|year=1992 \|publisher=Penguin Books \|isbn=0-14-016932-6 \|page=110}}</ref><ref>{{cite book \|last=Guppy \|first=Henry \|title=Bulletin of the John Rylands Library \|chapter=Tobit \|volume=42 \|url=http://books.google.com/books?id=tV4aAAAAMAAJ \|year=1960 \|publisher=Manchester University Press \|isbn= \|page=375}}</ref> and '''Osmodai'''<ref>{{cite book \|last=Garibay Mora \|first=Ernesto \|title=Dictionary of Demons and Related Concepts \|url= \|accessdate= \|year=2005 \|publisher=L. D. Books \|location=Miami, Florida \|isbn=970-732-108-3 \|page=103}}</ref><ref>{{cite book \|last=Nares \|first=Robert \|title=A Glossary of Words, Phrases, Names, and Allusions \|url=http://books.google.com/books?id=VK60AAAAIAAJ \|year=1888 \|publisher=Reeves & Turner \|location=London \|page=21}}</ref> have also been used. The name is alternatively spelled in the bastardized forms (based on the basic vowels אשמדאי, ʾŠMDʾY) '''Hashmedai''' (חַשְמְדּאָי, ''Hašmədʾāy''; also Hashmodai, Hasmodai, Chashmodai, Chasmodai),<ref>{{cite book \|last=Association of Modern Austrian Philologists \|title=Moderne Sprachen \|volume=43 \|url=http://books.google.com/books?id=chYIAQAAIAAJ \|year=1999 \|page=63}}</ref><ref>{{cite book \|last=Ritchie \|first=Leitch \|title=The Magician \|volume=Vol. I \|url=http://books.google.com/books?id=uS-wxAeo3i8C \|year=1836 \|publisher=Carey, Lea & Blanchard \|location=Philadelphia \|isbn= \|page=84}}</ref><ref>{{cite book \|last=de Laurence \|first=L. W. \|title=The Great Book of Magical Art, Hindu Magic and East Indian Occultism \|url= \|accessdate= \|year=1914 \|publisher=The de Laurence Co. \|location=Chicago \|isbn= \|page=183}}</ref><ref>{{cite book \|last=MacGregor Mathers \|first=S. L. \|title=The Book of the Sacred Magic \|url=http://books.google.com/books?id=tMgr4062BpkC \|year=1458 \|page=110}}</ref> '''Hammadai''' (חַמַּדּאָי, ''Hammadʾāy''; also Chammadai),<ref>{{cite book \|last=Voltaire \|first= \|title=A Philosophical Dictionary \|volume=1 \|url=http://books.google.com/books?id=HwpJAQAAIAAJ \|accessdate= \|year=1824 \|publisher=J. & H. L. Hunt \|location=London \|page=286}}</ref><ref name=Flax>{{cite book \|last=Leland \|first=Charles Godfrey \|title=Flaxius: Leaves from the Life of an Immortal \|url=http://books.google.com/books?id=Zhc1AAAAMAAJ \|year=1902 \|publisher=Philip Wellby \|location=London \|isbn= \|page=72}}</ref> '''Shamdon''' (שַׁמְדּוֹנ, ''Šamdōn''),<ref name=AsmoJE>{{cite book \|title=Jewish Encyclopedia \|chapter=Asmodeus, or Ashmedai \|url=http://www.jewishencyclopedia.com/articles/2019-asmodeus \|accessdate=May 1, 2013 \|year=1906 \|publisher=Funk and Wagnalls}}</ref> and '''Sidonai''' (שִׁדֹנאָי, ''Šidonʾāy'').<ref name=Flax/> Some traditions have subsequently identified Shamdon as the father of Asmodeus.<ref name=AsmoJE/>		The spellings '''Asmodai''',<ref>{{cite book \|last=Milton \|first=John \|title=Paradise Regained \|url=http://books.google.com/books?id=rZlNAAAAcAAJ \|year=1671}}</ref><ref>{{cite book \|last=Pomfret \|first=John \|title=Poems Upon Several Occasions \|chapter=Cruelty and Lust \|url=http://books.google.com/books?id=Us8TAAAAQAAJ \|year=1724 \|publisher=D. Brown \|location= \|isbn= \|page=73}}</ref> '''Asmodee''',<ref>{{cite book \|last=Mauriac \|first=François \|title=Asmodee; or, The Intruder \|year=1939 \|publisher=Secker & Warburg }}</ref><ref>{{cite book \|last=Kleu \|first=Michael \|first2=Madelene \|title=Who Are You? \|url=http://books.google.com/books?id=g6Giy2CSu90C \|year=2010 \|publisher=Xulon Press \|location=USA \|isbn=978-1-61579-841-4 \|page=214}}</ref> '''Osmodeus''',<ref>{{cite book \|last=Connell \|first=Evan S. \|title=The Alchymist's Journal \|url=http://books.google.com/books?id=XbPpM4_hyngC \|year=1992 \|publisher=Penguin Books \|isbn=0-14-016932-6 \|page=110}}</ref><ref>{{cite book \|last=Guppy \|first=Henry \|title=Bulletin of the John Rylands Library \|chapter=Tobit \|volume=42 \|url=http://books.google.com/books?id=tV4aAAAAMAAJ \|year=1960 \|publisher=Manchester University Press \|isbn= \|page=375}}</ref> and '''Osmodai'''<ref>{{cite book \|last=Garibay Mora \|first=Ernesto \|title=Dictionary of Demons and Related Concepts \|url= \|accessdate= \|year=2005 \|publisher=L. D. Books \|location=Miami, Florida \|isbn=970-732-108-3 \|page=103}}</ref><ref>{{cite book \|last=Nares \|first=Robert \|title=A Glossary of Words, Phrases, Names, and Allusions \|url=http://books.google.com/books?id=VK60AAAAIAAJ \|year=1888 \|publisher=Reeves & Turner \|location=London \|page=21}}</ref> have also been used. The name is alternatively spelled in the bastardized forms (based on the basic vowels אשמדאי, ʾŠMDʾY) '''Hashmedai''' (חַשְמְדּאָי, ''Hašmədʾāy''; also Hashmodai, Hasmodai, Chashmodai, Chasmodai),<ref>{{cite book \|last=Association of Modern Austrian Philologists \|title=Moderne Sprachen \|volume=43 \|url=http://books.google.com/books?id=chYIAQAAIAAJ \|year=1999 \|page=63}}</ref><ref>{{cite book \|last=Ritchie \|first=Leitch \|title=The Magician \|volume=Vol. I \|url=http://books.google.com/books?id=uS-wxAeo3i8C \|year=1836 \|publisher=Carey, Lea & Blanchard \|location=Philadelphia \|isbn= \|page=84}}</ref><ref>{{cite book \|last=de Laurence \|first=L. W. \|title=The Great Book of Magical Art, Hindu Magic and East Indian Occultism \|url= \|accessdate= \|year=1914 \|publisher=The de Laurence Co. \|location=Chicago \|isbn= \|page=183}}</ref><ref>{{cite book \|last=MacGregor Mathers \|first=S. L. \|title=The Book of the Sacred Magic \|url=http://books.google.com/books?id=tMgr4062BpkC \|year=1458 \|page=110}}</ref> '''Hammadai''' (חַמַּדּאָי, ''Hammadʾāy''; also Chammadai),<ref>{{cite book \|last=Voltaire \|first= \|title=A Philosophical Dictionary \|volume=1 \|url=http://books.google.com/books?id=HwpJAQAAIAAJ \|accessdate= \|year=1824 \|publisher=J. & H. L. Hunt \|location=London \|page=286}}</ref><ref name=Flax>{{cite book \|last=Leland \|first=Charles Godfrey \|title=Flaxius: Leaves from the Life of an Immortal \|url=http://books.google.com/books?id=Zhc1AAAAMAAJ \|year=1902 \|publisher=Philip Wellby \|location=London \|isbn= \|page=72}}</ref> '''Shamdon''' (שַׁמְדּוֹנ, ''Šamdōn''),<ref name=AsmoJE>{{cite book \|title=Jewish Encyclopedia \|chapter=Asmodeus, or Ashmedai \|url=http://www.jewishencyclopedia.com/articles/2019-asmodeus \|accessdate=May 1, 2013 \|year=1906 \|publisher=Funk and Wagnalls}}</ref> and '''Sidonai''' (שִׁדֹנאָי, ''Šidonʾāy'').<ref name=Flax/> Some traditions have subsequently identified Shamdon as the father of Asmodeus.<ref name=AsmoJE/>

	The Jewish Encyclopedia of 1906 refutes the otherwise accepted etymological relation between the Persian "Æshma-dæva" and Judaism's "Ashmodai" claiming that the particle "-dæva" could not have become "-dai" and that Æshma-dæva as such—a compound name—never appears in Persian sacred texts. Still, the encyclopedia proposes that the "Asmodeus" from the Apocrypha and the Testament of Solomon are not only related somewhat to [[Aeshma]] but have similar behaviour, appearance and roles,<ref>Jewish encyclopedia 1906 full text unedited version , entry "Asmodeus" paragraph "Asmodeus, Ashmedai, and Æshma." http://www.jewishencyclopedia.com/articles/2019-asmodeus</ref> to conclude in another article under the entry "Aeshma", in the paragraph "Influence of Persian Beliefs on Judaism"<ref>Jewish encyclopedia unedited full text 1906 version, entry "Aeshma" http://www.jewishencyclopedia.com/articles/873-aeshma-asmodeus-ashmedai</ref> that Persian Zoroastrian beliefs could have heavily influenced Judaism's theology on the long term, bearing in mind that in some texts there are crucial conceptual differences while in others there seems to be a great deal of similarity, proposing a pattern of influence over folk beliefs that would extend further to the mythology itself in general.		The Jewish Encyclopedia of 1906 refutes the otherwise accepted etymological relation between the Persian "Æshma-dæva" and Judaism's "Ashmodai" claiming that the particle "-dæva" could not have become "-dai" and that Æshma-dæva as such—a compound name—never appears in Persian sacred texts. Still, the encyclopedia proposes that the "Asmodeus" from the Apocrypha and the Testament of Solomon are not only related somewhat to Aeshma but have similar behaviour, appearance and roles,<ref>Jewish encyclopedia 1906 full text unedited version , entry "Asmodeus" paragraph "Asmodeus, Ashmedai, and Æshma." http://www.jewishencyclopedia.com/articles/2019-asmodeus</ref> to conclude in another article under the entry "Aeshma", in the paragraph "Influence of Persian Beliefs on Judaism"<ref>Jewish encyclopedia unedited full text 1906 version, entry "Aeshma" http://www.jewishencyclopedia.com/articles/873-aeshma-asmodeus-ashmedai</ref> that Persian Zoroastrian beliefs could have heavily influenced Judaism's theology on the long term, bearing in mind that in some texts there are crucial conceptual differences while in others there seems to be a great deal of similarity, proposing a pattern of influence over folk beliefs that would extend further to the mythology itself in general.

	==In the Texts==		==In the Texts==
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	===In the ''Malleus Maleficarum''===		===In the ''Malleus Maleficarum''===
	In the ''Malleus Maleficarum'' (1486), Asmodeus was considered the demon of [[lust]].<ref>		In the ''Malleus Maleficarum'' (1486), Asmodeus was considered the demon of lust.<ref>
	{{cite book\| last1 = Kramer\| first1 = Heinrich\| last2 = Summers\| first2 = Montague (trans.)\| origyear = 1486\| year = 1928\| title = Malleus Maleficarum\| publisher = John Rodker\| location = London, England\| volume = 1\| chapter = Question IV: By which Devils are the Operations of Incubus and Succubus Practised?\| oclc = 504248484\| lccn = 29017069\| chapterurl = http://www.sacred-texts.com/pag/mm/mm01_04a.htm\| quote = But the very devil of Fornication, and the chief of that abomination, is called Asmodeus, which means the Creature of Judgement: for because of this kind of sin a terrible judgement was executed upon Sodom and the four other cities.}}</ref> Sebastien Michaelis said that his adversary is St. John. Some demonologists of the 16th century assigned a month to a demon and considered November to be the month in which Asmodai's power was strongest. Other demonologists asserted that his zodiacal sign was Aquarius but only between the dates of January 30 and February 8.		{{cite book\| last1 = Kramer\| first1 = Heinrich\| last2 = Summers\| first2 = Montague (trans.)\| origyear = 1486\| year = 1928\| title = Malleus Maleficarum\| publisher = John Rodker\| location = London, England\| volume = 1\| chapter = Question IV: By which Devils are the Operations of Incubus and Succubus Practised?\| oclc = 504248484\| lccn = 29017069\| chapterurl = http://www.sacred-texts.com/pag/mm/mm01_04a.htm\| quote = But the very devil of Fornication, and the chief of that abomination, is called Asmodeus, which means the Creature of Judgement: for because of this kind of sin a terrible judgement was executed upon Sodom and the four other cities.}}</ref> Sebastien Michaelis said that his adversary is St. John. Some demonologists of the 16th century assigned a month to a demon and considered November to be the month in which Asmodai's power was strongest. Other demonologists asserted that his zodiacal sign was Aquarius but only between the dates of January 30 and February 8.

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	Asmodai appears as the king 'Asmoday' in the Ars Goetia, where he is said to have a seal in gold and is listed as number thirty-two according to respective rank.		Asmodai appears as the king 'Asmoday' in the Ars Goetia, where he is said to have a seal in gold and is listed as number thirty-two according to respective rank.

	He "is strong, powerful and appears with three heads; the first is like a bull, the second like a man, and the third like a ram; the tail of a serpent, and from his mouth issue flames of fire." Also, he sits upon an infernal [[dragon]], holds a lance with a banner and, amongst the Legions of ''Amaymon'', Asmoday governs seventy two legions of inferior spirits.		He "is strong, powerful and appears with three heads; the first is like a bull, the second like a man, and the third like a ram; the tail of a serpent, and from his mouth issue flames of fire." Also, he sits upon an infernal dragon, holds a lance with a banner and, amongst the Legions of ''Amaymon'', Asmoday governs seventy two legions of inferior spirits.

	===In The Magus===		===In The Magus===

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	[[Category:Demon Names]]		[[Category:Demon Names]]
	''For the Dungeons and Dragons deity named Asmodeus, see [[Asmodeus (Dungeons and Dragons)\|Asmodeus]].''		''For the Dungeons and Dragons deity named Asmodeus, see [[Asmodeus (Dungeons and Dragons)\|Asmodeus (Dungeons and Dragons)]].''

TeraS at 18:07, 2 September 2014

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	[[Category:Demon Names]]		[[Category:Demon Names]]
			''For the Dungeons and Dragons deity named Asmodeus, see [[Asmodeus (Dungeons and Dragons)\|Asmodeus]].''


	Asmodai or Asmodeus (see below for other variations) is a [[demon]] mostly known from the deuterocanonical Book of Tobit. The demon is also mentioned in some Talmudic legends, for instance, in the story of the construction of the Temple of Solomon.		Asmodai or Asmodeus (see below for other variations) is a [[demon]] mostly known from the deuterocanonical Book of Tobit. The demon is also mentioned in some Talmudic legends, for instance, in the story of the construction of the Temple of Solomon.

TeraS: mi

2007-12-17T22:08:34Z

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	[[Category:Demon Names]]		[[Category:Demon Names]]

	Asmodai or Asmodeus (see below for other variations) is a demon mostly known from the deuterocanonical Book of Tobit. The demon is also mentioned in some Talmudic legends, for instance, in the story of the construction of the Temple of Solomon.		Asmodai or Asmodeus (see below for other variations) is a [[demon]] mostly known from the deuterocanonical Book of Tobit. The demon is also mentioned in some Talmudic legends, for instance, in the story of the construction of the Temple of Solomon.
	Spelling variations deriving from Asmodai/Asmodeus include Ashmadia, Ashmedai (Hebrew), Asmodaios-Ασμοδαίος (Greek), Asmoday, Asmodée (French), Asmodee, Asmodei, Ashmodei, Ashmodai, Asmodeios, Asmodeo (Spanish and Italian, from a Latin declination), Asmodeu (Portuguese), Asmodeius, Asmodi, Chammaday, Chashmodai, Sidonay, Sydonai.		Spelling variations deriving from Asmodai/Asmodeus include Ashmadia, Ashmedai (Hebrew), Asmodaios-Ασμοδαίος (Greek), Asmoday, Asmodée (French), Asmodee, Asmodei, Ashmodei, Ashmodai, Asmodeios, Asmodeo (Spanish and Italian, from a Latin declination), Asmodeu (Portuguese), Asmodeius, Asmodi, Chammaday, Chashmodai, Sidonay, Sydonai.

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	Another Talmudic legend has King Solomon tricking Asmodai into collaborating in the construction of the temple of Jerusalem. In yet another legend Asmodai changed place for some years with King Solomon. An aggadic narrative describes him as the king of all the shades (Pesachim 109b-112a). Another passage describes him as marrying Lilith, who became his queen.[1]		Another Talmudic legend has King Solomon tricking Asmodai into collaborating in the construction of the temple of Jerusalem. In yet another legend Asmodai changed place for some years with King Solomon. An aggadic narrative describes him as the king of all the shades (Pesachim 109b-112a). Another passage describes him as marrying Lilith, who became his queen.[1]

	It is also stated that he was the off-spring of the union between Adam and the angel of prostitution, Naamah, conceived whilst Adam was married to Lilith.		It is also stated that he was the off-spring of the union between Adam and the angel of prostitution, Naamah, conceived whilst Adam was married to [[Lilith]].

	== In the Testament of Solomon ==		== In the Testament of Solomon ==

TeraS: In the Malleus Maleficarum

2007-12-17T21:54:54Z

In the Malleus Maleficarum

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	== In the Malleus Maleficarum ==		== In the Malleus Maleficarum ==
	In the Malleus Maleficarum (1486), Asmodai was considered the demon of lust, to which agreed Sebastian Michaelis saying that his adversary is St. John. Some demonologists of the 16th century assigned each month to a demon and considered November to be the month in which Asmodai's power was stronger. Other demonologists asserted that his zodiacal sign was Aquarius but only between the dates of January 30th and February 8th.		In the Malleus Maleficarum (1486), Asmodai was considered the [[demon]] of lust, to which agreed Sebastian Michaelis saying that his adversary is St. John. Some demonologists of the 16th century assigned each month to a demon and considered November to be the month in which Asmodai's power was stronger. Other demonologists asserted that his zodiacal sign was Aquarius but only between the dates of January 30th and February 8th.
	He has seventy-two legions of demons under his command. He is one of the Kings of Hell under Lucifer the emperor. He incites gambling, and is the overseer of all the gambling houses in the court of Hell. Some Catholic theologians compared him with Abaddon. Yet other authors considered Asmodai a prince of revenge.		He has seventy-two legions of [[demons]] under his command. He is one of the Kings of Hell under Lucifer the emperor. He incites gambling, and is the overseer of all the gambling houses in the court of Hell. Some Catholic theologians compared him with Abaddon. Yet other authors considered Asmodai a prince of revenge.

	== In the Dictionnaire Infernal ==		== In the Dictionnaire Infernal ==

TeraS: In the Testament of Solomon

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In the Testament of Solomon

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	== In the Testament of Solomon ==		== In the Testament of Solomon ==
	In the Testament of Solomon, a 1st-3rd century text, the king invokes Asmodeus to aid in the construction of the Temple. The demon appears and predicts Solomon's kingdom will one day be divided (Testament of Solomon 5:4-5). When Solomon interrogated Asmodeus further, the king learns that Asmodeus is thwarted by the angel Raphael, as well as by sheatfish found in the rivers of Assyria. He also admits to hating water.		In the Testament of Solomon, a 1st-3rd century text, the king invokes Asmodeus to aid in the construction of the Temple. The [[demon]] appears and predicts Solomon's kingdom will one day be divided (Testament of Solomon 5:4-5). When Solomon interrogated Asmodeus further, the king learns that Asmodeus is thwarted by the angel Raphael, as well as by sheatfish found in the rivers of Assyria. He also admits to hating water.

	== In the Malleus Maleficarum ==		== In the Malleus Maleficarum ==

TeraS: In the Book of Tobit

2007-12-17T21:53:18Z

In the Book of Tobit

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	The Asmodeus of the Book of Tobit is attracted by Sarah, Raguel's daughter, and is not willing to let any husband possess her (Tobit, vi.13); hence he slays seven successive husbands on their wedding-nights, thus impeding the consummation of the sexual act. When the young Tobias is about to marry her, Asmodeus purposes the same fate for him; but Tobias is enabled, through the counsels of his attendant angel Raphael, to render him innocuous. By placing a fish's heart and liver on red-hot cinders, Tobias produces a smoky vapor which causes the demon to flee to Egypt, where Raphael binds him (viii.2, 3).		The Asmodeus of the Book of Tobit is attracted by Sarah, Raguel's daughter, and is not willing to let any husband possess her (Tobit, vi.13); hence he slays seven successive husbands on their wedding-nights, thus impeding the consummation of the sexual act. When the young Tobias is about to marry her, Asmodeus purposes the same fate for him; but Tobias is enabled, through the counsels of his attendant angel Raphael, to render him innocuous. By placing a fish's heart and liver on red-hot cinders, Tobias produces a smoky vapor which causes the demon to flee to Egypt, where Raphael binds him (viii.2, 3).

	Asmodeus would thus seem to be a demon characterized by carnal desire; but he is also described as an evil spirit in general: 'Ασμοδαίος τὸ πονηρὸν δαιμόνιον or τõ δαιμόνιον πονηρόν, and πνεῦμα ἀκάϑαρτον (iii.8, 17; vi.13; viii.3). It is possible, moreover, that the statement (vi.14), "Asmodeus loved Sarah," implies that he was attracted not by women in general, but by Sarah only.		Asmodeus would thus seem to be a [[demon]] characterized by carnal desire; but he is also described as an evil spirit in general: 'Ασμοδαίος τὸ πονηρὸν δαιμόνιον or τõ δαιμόνιον πονηρόν, and πνεῦμα ἀκάϑαρτον (iii.8, 17; vi.13; viii.3). It is possible, moreover, that the statement (vi.14), "Asmodeus loved Sarah," implies that he was attracted not by women in general, but by Sarah only.

	== In the Talmud ==		== In the Talmud ==

TeraS: Etymology

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Etymology

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	== Etymology ==		== Etymology ==
	The name Asmodai is believed to derive from Avestan language *aēšma-daēva, where aēšma means "wrath", and daēva signifies "demon". While the daēva Aēšma is thus Zoroastrianism's demon of wrath and is also well attested as such, the compound aēšma-daēva is not attested in scripture. It is nonetheless likely that such a form did exist, and that the Book of Tobit's "Asmodaios" (Ἀσμοδαῖος) and the Talmud's "Ashmedai" (אשמדאי) reflect it.		The name Asmodai is believed to derive from Avestan language *aēšma-daēva, where aēšma means "wrath", and daēva signifies " [[demon]] ". While the daēva Aēšma is thus Zoroastrianism's demon of wrath and is also well attested as such, the compound aēšma-daēva is not attested in scripture. It is nonetheless likely that such a form did exist, and that the Book of Tobit's "Asmodaios" (Ἀσμοδαῖος) and the Talmud's "Ashmedai" (אשמדאי) reflect it.
	Although there are also functional parallels between Zoroastrianism's Aēšma and Judaism's Asmodai/Asmodeus, the linguistic relationship does not denote conceptual continuity. The two are mythologically and culturally distinct.		Although there are also functional parallels between Zoroastrianism's Aēšma and Judaism's Asmodai/Asmodeus, the linguistic relationship does not denote conceptual continuity. The two are mythologically and culturally distinct.