Robert Eisen Associate Professor of Religious Studies George Washington University The Book of Job in Medieval Jewish Philosophy 2004 p. 120 "Moreover, Zerahfiiah gives us insight into the parallel between the Garden of Eden story and the Job story alluded to ... both Satan and Job's wife are metaphors for the evil inclination, a motif Zerahfiiah seems to identify with the imagination." Lewis, James R. (2001), Satanism Today: An Encyclopedia of Religion, Folklore, and Popular Culture, Santa Barbara, California: ABC-CLIO, ISBN 1-57607-759-4 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

Rebhorn Wayne A. "The Humanist Tradition and Milton's Satan: The Conservative as Revolutionary", SEL: Studies in English Literature 1500–1900, Vol. 13, No. 1, The English Renaissance (Winter, 1973), pp.81–93 in JSTOR Colin Larkin, ed. (1995). The Guinness Who's Who of Blues (Seconded.). Guinness Publishing. p.197/9. ISBN 0-85112-673-1.

7. Demon inhabitation is real.

Boyd, James W. (1975), "Terminology Centered Around Satan and the Devil", Satan and Māra: Christian and Buddhist Symbols of Evil, Leiden, The Netherlands: Brill, ISBN 90-04-04173-7

Russell, Jeffrey Burton. Mephistopheles: The Devil in the Modern World (1990) excerpt and text search Caldwell, William. "The Doctrine of Satan: I. In the Old Testament", The Biblical World, Vol. 41, No. 1 (Jan., 1913), pp.29–33 in JSTOR The early English settlers of North America, especially the Puritans of New England, believed that Satan "visibly and palpably" reigned in the New World. [164] John Winthrop claimed that the Devil made rebellious Puritan women give birth to stillborn monsters with claws, sharp horns, and "on each foot three claws, like a young fowl." [165] Cotton Mather wrote that devils swarmed around Puritan settlements "like the frogs of Egypt". [166] The Puritans believed that the Native Americans were worshippers of Satan [167] and described them as "children of the Devil". [164] Some settlers claimed to have seen Satan himself appear in the flesh at native ceremonies. [166] During the First Great Awakening, the " new light" preachers portrayed their "old light" critics as ministers of Satan. [168] By the time of the Second Great Awakening, Satan's primary role in American evangelicalism was as the opponent of the evangelical movement itself, who spent most of his time trying to hinder the ministries of evangelical preachers, [169] a role he has largely retained among present-day American fundamentalists. [170] At uni, he fronted a short-lived new-wave outfit called the Dancing Pigs. “We rehearsed in the YWCA in Cowdenbeath. We had four fans. Two were Hells Angels and two were underage girls.”Satan, [a] also known as the Devil, [b] and sometimes also called Lucifer in Christianity, is an entity in Abrahamic religions that seduces humans into sin or falsehood. In Judaism, Satan is seen as an agent subservient to God, typically regarded as a metaphor for the yetzer hara, or "evil inclination". In Christianity and Islam, he is usually seen as a fallen angel or jinn who has rebelled against God, who nevertheless allows him temporary power over the fallen world and a host of demons. In the Quran, Shaitan, also known as Iblis, is an entity made of fire who was cast out of Heaven because he refused to bow before the newly created Adam and incites humans to sin by infecting their minds with waswās ("evil suggestions"). Ferber, Sarah (2004), Demonic Possession and Exorcism in Early Modern France, New York City and London: Routledge, ISBN 0-415-21265-0

The Church Father Origen of Alexandria ( c. 184 – c. 253), who was only aware of the actual text of these passages and not the original myths to which they refer, concluded in his treatise On the First Principles, which is preserved in a Latin translation by Tyrannius Rufinus, that neither of these verses could literally refer to a human being. [126] He concluded that Isaiah 14:12 is an allegory for Satan and that Ezekiel 28:12–15 is an allusion to "a certain Angel who had received the office of governing the nation of the Tyrians," but was hurled down to Earth after he was found to be corrupt. [127] [128] In his apologetic treatise Contra Celsum, however, Origen interprets both Isaiah 14:12 and Ezekiel 28:12–15 as referring to Satan. [129] According to Henry Ansgar Kelly, Origen seems to have adopted this new interpretation to refute unnamed persons who, perhaps under the influence of Zoroastrian radical dualism, believed "that Satan's original nature was Darkness." [130] The later Church Father Jerome ( c. 347 – 420), translator of the Latin Vulgate, accepted Origen's theory of Satan as a fallen angel [131] and wrote about it in his commentary on the Book of Isaiah. [131] In Christian tradition ever since, both Isaiah 14:12 [132] [133] and Ezekiel 28:12–15 have been understood as allegorically referring to Satan. [134] [135] For most Christians, Satan has been regarded as an angel who rebelled against God. [136] [133] Nehemiah Skip James: Mississippi Blues Musician". Mississippi Writers, Musicians, Actors, and Artists. June 9, 1902 . Retrieved September 10, 2019. Main article: Devil in Christianity Names Illustration for John Milton’s “ Paradise Lost“, depicting the "Fall of Lucifer" A rogue cop who won’t stay retired has even less incentive to follow the rules when an old murder leads to a new crime.Blue, Samantha. "The Devil We Used to Know: Portrayals of the Devil in Media". Academia.edu . Retrieved 2017-12-22. Bainton, Roland H. (1978) [1950], Here I Stand: A Life of Martin Luther, Nashville, Tennessee: Abingdon Press, ISBN 0-687-16895-3 Kohler, Kaufmann (1923), Heaven and Hell in Comparative Religion with Special Reference to Dante's Divine Comedy, New York City, New York: The Macmillan Company a b Dahl, Bill (1997). Liner notes to D.C. Blues: The Library of Congress Recordings, Vol. 1. Fuel 2000 Records. a b R. C. Lucas; Christopher Green (2014). The Message of 2 Peter & Jude. InterVarsity Press. pp.168–. ISBN 978-0-8308-9784-1.