Nehemiah Curtis "Skip" James (June 9, 1902–October 3, 1969) [1] was an American Delta blues singer, guitarist, pianist and songwriter. AllMusic stated: "This emotional, lyrical performer was a talented blues guitarist and arranger with an impressive body of work." [2] The Arabic equivalent of the word Satan is Shaitan (شيطان, from the triliteral root š-ṭ-n شطن). The word itself is an adjective (meaning "astray" or "distant", sometimes translated as "devil") that can be applied to both man ("al-ins", الإنس) and al-jinn (الجن), but it is also used in reference to Satan in particular. In the Quran, Satan's name is Iblis ( Arabic pronunciation: [ˈibliːs]), probably a derivative of the Greek word diabolos. [186] Muslims do not regard Satan as the cause of evil, but as a tempter, who takes advantage of humans' inclinations toward self-centeredness. [187] Quran Illustration from a manuscript of Abu Ali Bal'ami's Persian translation of the Annals of al-Tabari, showing Satan ( Iblis) refusing to prostrate before the newly created man ( Adam) a b Schorn, Joel (October 2013). "What is 666 in the Bible?". U.S. Catholic . Retrieved 2018-01-02. A figure known as ha-satan ("the satan") first appears in the Hebrew Bible as a heavenly prosecutor, subordinate to Yahweh (God), who prosecutes the nation of Judah in the heavenly court and tests the loyalty of Yahweh's followers. During the intertestamental period, possibly due to influence from the Zoroastrian figure of Angra Mainyu, the satan developed into a malevolent entity with abhorrent qualities in dualistic opposition to God. In the apocryphal Book of Jubilees, Yahweh grants the satan (referred to as Mastema) authority over a group of fallen angels, or their offspring, to tempt humans to sin and punish them.

Forsyth, Neil (1987). The Old Enemy: Satan & the Combat Myth. Princeton University Press; Reprint edition. ISBN 0-691-01474-4. James' distinctive sound is based on his unique use of open D-minor tuning that gives his songs a somber and profound character. In addition to his unique tuning, Skip James utilized a broader range of registers than other blues guitarists of his time. Smith, Peter (2000), A Concise Encyclopedia of the Baháʼí Faith, Oxford, UK: Oneworld, pp. 135–136, 304, ISBN 1-85168-184-1

1. Demons are fallen angels.

Rebus, however, lived in real time, which meant that retirement eventually loomed. Now, in Rather Be the Devil, he is on the periphery of the police, itching to get involved but unable to find a role. He has health issues, too, which trouble him as he sits in his tenement flat, surrounded by notes from cases solved and unsolved. One of these begins to resonate with crimes happening in the present, and Rebus starts to see a way in which he can become useful again – useful as a detective, which is the only thing he’s ever wanted in life. Along with his old adversary, the gangster Morris Gerald Cafferty, he is asking himself if he has made any difference to the world. The two men become involved in a battle of wills. This has been the story of their relationship ever since Cafferty entered the series in book three. Neither man can really imagine a world without the other, much as they may sometimes want to kill one another.

Bryson, Michael (2004), The Tyranny of Heaven: Milton's Rejection of God as King, Cranbury, New Jersey; London, and Mississauga, Ontario: Rosemont Publishing and Printing Corp., ISBN 0-87413-859-0 For the next thirty-three years, James made no known recordings and performed sporadically. He was virtually unknown to the general public until about 1960. Blues singer and guitarist Big Joe Williams believed that James had already passed, having been murdered in Mississippi. [9] In 1964, blues enthusiasts John Fahey, Bill Barth, and Henry Vestine found him in a hospital in Tunica, Mississippi. [10] According to Calt, the "rediscovery" of both James and Son House at virtually the same time was the start of the blues revival in the United States. [4]a b R. C. Lucas; Christopher Green (2014). The Message of 2 Peter & Jude. InterVarsity Press. pp.168–. ISBN 978-0-8308-9784-1. Can believers be demon inhabited? This is a question which many ask. Theologically considered, it is hard to believe that it is possible that a believer can both be a dwelling place for a demon and the temple of the indwelling Holy Spirit (1 Cor. 6:19 and 2 Cor. 6:16). However, there is every reason to believe that a believer may be demonized in the sense of oppressed by demonic malevolence (1 Pet. 5:8–9). Likewise, the devil may actively seek to harass a godly servant as Paul tells the Corinthians (2 Cor. 12:7). In brief: inhabited, no; oppressed, yes. 9. The devil and demons have no future with God. Plantinga, Richard J.; Thompson, Thomas J.; Lundberg, Matthew D. (2010), An Introduction to Christian Theology, Cambridge, England: Cambridge University Press, ISBN 978-0-521-69037-9 Tambling, Jeremy (2017), Histories of the Devil: From Marlowe to Mann and the Manichees, London: Palgrave Macmillan Publishers Ltd., doi: 10.1057/978-1-137-51832-3, ISBN 978-1-137-51832-3 Introduction to the Book of Jubilees, 15. Theology. Some of our Author's Views: Demonology, by R.H. Charles.

Skatssoon, Judy (2006-06-06). "Why 666 is a devil of a day". ABC News and Current Affairs . Retrieved 2018-01-02. Illustration of the Devil on folio 290 recto of the Latin, Bohemian Codex Gigas, dating to the early thirteenth century

2. Demons have a leader.

Satan plays a role in some of the parables of Jesus, namely the Parable of the Sower, the Parable of the Weeds, Parable of the Sheep and the Goats, and the Parable of the Strong Man. [80] According to the Parable of the Sower, Satan "profoundly influences" those who fail to understand the gospel. [81] The latter two parables say that Satan's followers will be punished on Judgement Day, with the Parable of the Sheep and the Goats stating that the Devil, his angels, and the people who follow him will be consigned to "eternal fire". [82] When the Pharisees accused Jesus of exorcising demons through the power of Beelzebub, Jesus responds by telling the Parable of the Strong Man, saying: "how can someone enter a strong man's house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house" ( Matthew 12:29). [83] The strong man in this parable represents Satan. [84]

Although Satan is generally viewed as evil, some groups have very different beliefs. In theistic Satanism, Satan is considered a deity who is either worshipped or revered. In LaVeyan Satanism, Satan is a symbol of virtuous characteristics and liberty. Satan's appearance is never described in the Bible, but, since the ninth century, he has often been shown in Christian art with horns, cloven hooves, unusually hairy legs, and a tail, often naked and holding a pitchfork. These are an amalgam of traits derived from various pagan deities, including Pan, Poseidon, and Bes. Satan appears frequently in Christian literature, most notably in Dante Alighieri's Inferno, all variants of the classic Faust story, John Milton's Paradise Lost and Paradise Regained, and the poems of William Blake. He continues to appear in film, television, and music. The film version of Ira Levin's Rosemary's Baby established made Satanic themes a staple of mainstream horror fiction. [292] Later films such as The Exorcist (1973), The Omen (1976), Angel Heart (1987) and The Devil's Advocate (1997) feature Satan as an antagonist. [293] In music Tartini's Dream (1824) by Louis-Léopold Boilly Satanism and Demonology, by Lionel & Patricia Fanthorpe, Dundurn Press, 2011, p. 74, "If, as theistic Satanists believe, the devil is an intelligent, self-aware entity..." "Theistic Satanism then becomes explicable in terms of Lucifer's ambition to be the supreme god and his rebellion against Yahweh. [...] This simplistic, controntational view is modified by other theistic Satanists who do not regard their hero as evil: far from it. For them he is a freedom fighter..." a b c d Calt, Stephen (1994). I'd Rather Be the Devil: Skip James and the Blues. Da Capo Press. p. 88. ISBN 978-0-306-80579-0. Jabbour, Nabeel (2014), The Crescent through the Eyes of the Cross: Insights from an Arab Christian, London: Omnibus Press, ISBN 978-1-61521-512-6

7. Demon inhabitation is real.

Medieval Christians were known to adapt previously existing pagan iconography to suit depictions of Christian figures. [277] [273] Much of Satan's traditional iconography in Christianity appears to be derived from Pan, [277] [273] a rustic, goat-legged fertility god in ancient Greek religion. [277] [273] Early Christian writers such as Saint Jerome equated the Greek satyrs and the Roman fauns, whom Pan resembled, with demons. [277] [273] The Devil's pitchfork appears to have been adapted from the trident wielded by the Greek god Poseidon [273] and Satan's flame-like hair seems to have originated from the Egyptian god Bes. [273] By the High Middle Ages, Satan and devils appear in all works of Christian art: in paintings, sculptures, and on cathedrals. [279] Satan is usually depicted naked, [273] but his genitals are rarely shown and are often covered by animal furs. [273] The goat-like portrayal of Satan was especially closely associated with him in his role as the object of worship by sorcerers [280] and as the incubus, a demon believed to rape human women in their sleep. [280]