Demon

Δαίμων Dæmon.DEMON, or Dæmon, comes from the Greek Daimon, which signifies knowing, learned. Good and bad Angels, but much more generally bad angels are called in Greek and Latin, Demons or Dæmones. The Hebrews express the name of Demon by that of Serpent, שטןSatan. שדים Vastatores.Satan, or Tempter, Scheddim, or Destroyer; Sehirim, goats or hairy; and in Greek authors we find the names Dæmones, or Diabolus, that is to say, Calumniators, or impure שעירים Hirsuti.Spirits, or others of the like significancy. The Prince of Demons or Devils, is called Beelzebub, Sammaël, Asmodæus, Belial, Satan, Dragon, destroying Angel, Prince of the powers of he air.

Several of the ancient fathers, being imposed upon by the apocryphal book of Enoch, which was of great authority with them, and by some passages of the Septuagint, wherein it Genes. vi. 2.is said, that the sons of God saw the daughters of men, that they were fair, and took them wives of all which they chose, from whom the Giants descended: several of the ancient fathers, I say, have from hence asserted Angels and Demons to have certain subtile bodies, and particular passions, which can be consistent only with material substances. But the opinion of the Church, which has been commonly followed by the Fathers, is, that good and bad Angels are all Spirits disingaged from matter, that they were all created at the same time and with the same degree of Grace; but that some of them, which kept not their first state, and left their own habitation, were precipitated into hell; and the rest, who continued Jude 6.faithful to their Creator, were confirmed in Grace, and established in a fixed state of eternal glory.

The Rabbins are divided in their opinions concerning the nature and original of Demons. Berefchith Rabb. Sect. 7. col. 3.Some of them maintain, that they are Spiritual, that God had not leisure to give them bodies, because the Sabbath began at that very instant when he was going to Manasse form such for them. Others pretend that Ben-Israel de creat. they are corporeal, are distinguished by the problem. difference of sexes, are capable of multiplying 23. themselves by generation, and are subject to death. Some teach that they were produced by a conjunction between Sammaël prince of the Demons, and Eve, before Adam knew her. Others say, Adam was their father, and Lilith their mother. They tell us, that Adam having been expelled Paradise, continued an hundred and thirty years under excommunication, and that during all Vide Rabb: this time, the male Angels had access to Eve, Salom. and begat Demons. Adam on his part was in Ps.

lxxxix. conversant with female Demons, and begot 23. likewise Demons. That when these hundred Rab.

Jerem. and thirty years of penance were expired, fil. Adam began to have children of his wife after Eliezer, his own image and resemblance. These &c. are fancies of a most extraordinary nature.

Basnage hist. des Juifs, t. 4. l. 6. c. 11. p.170.Some Jewish Doctors tell us, that after the creation of Adam, God appointed two Angels to descend from Heaven, and attend him every where, one at his right, the other at his left hand. After the Fall, the Angel on the left hand ingendered other Spirits, which peopled the air, and are employed in scourging and afflicting mankind. They moreover believe, that the souls of the damned are for some time changed into Devils, in order to be employ’d in tormenting men; that they visit their graves, and go to see the worms which prey upon their own dead bodies, which is a very grievous spectacle to them; and that after this they return to hell. These Devils have three advantages in common with the Angels; they know what is to come, they have wings wherewithal to raise themselves up into the air, and they fly in a moment from one end of the world unto the other. They have likewise three imperfections in common with mankind; they procreate, and multiply; they eat and drink; and lastly, are subject unto death.

Excerpta Gemarræ apud Hottinger. p. 124. 1 Kings xxii. 19, 20, 21. Matth. xxv. 41.The Jews represent the evil Angels at the left hand of God’s throne, to receive his orders, while the Angels at his right hand are ready there to execute his will. They seem to have taken this opinion from what is said in the first book of Kings, I saw the Lord sitting on his throne, and all the host of heaven standing by him on his right hand and on his left: and the Lord said, who shall persuade Ahab? And there came forth a spirit and stood before the Lord, and said, I will persuade him. And the Lord said unto him, wherewith? And he said, I will go forth, and be a lying spirit in the mouth of all his Prophets. In the Gospel likewise the Devils and the reprobated part of mankind are seated on the left hand of the supreme Judge.

Vide Bartolocci Bibl. Rabbin. t. 1. p. 295.Other Doctors say, that the Souls of men withdraw from the body during the time of sleep, and that the Devils taking the advantage of their absence, steal into the body, in order to produce some pollution. Hence it is that the Jews every morning are very careful in washing themselves, and thank God for vouchsafing to restore their souls to their bodies. Blessed art thou, O Lord, for that thou restorest the souls of men to their dead bodies. They look upon sleep as a kind of death, because in reality the soul at that time shews no sign of its presence; its faculties are as it were annihilated, and they believe that the Devil takes this opportunity of its inaction, to produce such impressions in the body as are capable of altering its purity.

The Scripture informs us, that Sin came into the world through the envy of the Wisd ii. 24.Devil: God created man to be immortal, and made him to be an image of his own eternity. Nevertheless through envy of the devil came death into the world: and they that do hold of his side, do find it. This great event is explained by the Rabbins after the following manner. God conversing one day with the Angels, observed that they were envious of man; they maintained that man was nothing but vanity, and that he had done unadvisedly in giving him so great a power over the creatures. God asserted the dignity of his own work with these two reasons; first, in that man was appointed by him to praise him upon earth, as the Angels do in heaven; secondly, that Adam knew the names of all the creatures, wherein he was superior to the Angels, who were not acquainted with them. Sammaël, chief of the rebel spirits, resolved to deprive man of his most valuable prerogatives; to this end he came down upon earth, and having observed that the serpent was the most cunning and subtile of all animals, he made use of him to tempt Eve, and inspire her with notions of independancy and pride. Eve was seduced, and Adam was so complaisant as to imitate the vanity and disobedience of his wife. Here we see that the Jews call the chief of the Devils Sammaël, as we give him the name of Lucifer. They add, that Sammaël came to tempt Eve mounted upon the Serpent, that he corrupted and abused her, and that she thereupon conceived and was delivered of Cain.

It is remarkable, that we do not read the name of any evil spirit in the Hebrew books of the Old Testament, and those written before the captivity of Babylon; but only general names which describe the chief of the Devils, or the Devils his agents. We read there of Satan: but this is a generical name, signifying accuser or calumniator, and has a good deal of relation to the Greek Diabolos, which has the same import. Tobit has taught us the name Asmodeus, and in the Gospel we read of Beelzebub, prince of the Devils. The apocryphal book of Enoch abounds with the names of Angels and Devils: but this book is not of any great antiquity; it does not appear to have been known by the ancient Jews. St. Jude is the first who cited it.

You have here, in the following account, a summary of this famous work: The daughters of men being multiplied, the Egregori or watchful (for thus the Chaldæans call the Angels) said one to another, Let us take wives from among the daughters of men. They were two hundred in number, and Semexias or Semiexas was at the head of them with nineteen others, namely, 2. Lotarenph. 3. Aracie. 4. Chababiel. 5. Orammanes. 6. Ramiel. 7. Sapsick. 8. Zaciel. 9. Balciel. 10. Azalzel. 11. Pharmarus. 12. Amariel. 13. Anagemas. 14. Thausaël. 15. Samiel. 16. Sarinas. 17. Eremiel. 18. Tyriel. 19. Sariel. They engaged themselves by oath to do what they should see Semexias their chief do. They took therefore wives from among the daughters of men, and were polluted with all sorts of vileness. Now from those marriages sprung up giants, of whom all antiquity has so much spoken.

Azalzel, the tenth of these evil Angels, taught men the art of making arms, and of casting metals in order to make money of them. He moreover shewed women the art of using paint, and ornaments in dress. Semexias likewise taught the Giants how to use their strength, and work upon the passions. Pharmarus instructed them in the virtue of Simples, and the force of Poisons, inchantments, bewitching, and in the means of rendring all these useless, whenever they would prevent the effects of them. Balciel taught men astronomy; Chababiel astrology; Zaciel divination by signs in the air; Araciel the signs on the Earth; Sapsick those in the moon. Such were the inventions wherein the rebel Angels instructed their wives and children; and from hence sprung that deluge of mischief and disorder, which spread over the earth, and drew down the utmost effects of God’s justice.

The good Angels, captains of the host of Heaven, such as Michael, Gabriel, Raphael and Uriel, being informed of the irregularities committed in the world by their rebellious brethren, complained to the Almighty, who gave them orders to stop the progress of them: Go, said he to Uriel, go to Noah the son of Lamech, and bid him conceal himself for a time: for I must send a deluge upon the earth, which will destroy every thing that is to be met with upon the surface of it: instruct him what to do in order to secure himself from this calamity, that so he may become the father of a new race.

Afterwards God said to Raphael, Go, bind Azazel, load him with chains, cast him into darkness: open the deepest part of the wilderness of Dudail, and throw in this wicked wretch: lay a heap of rough stones upon him, cover him with darkness so that he may not see the light; and at the day of judgment he shall be cast into the fire. Repair the evil which the Egregori, or watchers, have occasioned upon earth, by that mystery of iniquity which they have taught their wives and children.

After this, the Lord commanded Gabriel to march against the giants, sons of the Egregori, and embroil them together, that so they might destroy one another, and none of them might remain upon the earth.

Lastly, he ordered Michael to bind Semexias, and the rest who adhered to him, and that when they had been witnesses to the violent death of the Giants their sons, they should continue chained in the woods for seventy generations to the day of judgment: then they will be thrown headlong into the eternal chaos, into the fire which will never be extinguished. As for those men who shall imitate their irregularities, and merit condemnation, they shall be precipitated with them into the dark prisons.

According to the account given in this famous work, it was not till long after the creation of the world, that the evil Angels rebelled against God upon the occasion of their marriage with the daughters of men; they are said to be corporeal, capable of shameful passions, and of begetting men; and at present are chained in wildernesses or forests, and so will remain till at the day of judgment they are plunged into hell.

The authority which this spurious book of Enoch has received from many of the Ancients, is the reason of our meeting with several of these opinions scattered in their writings. Lactant. l. 2. c. 14.Lactantius believed there were two sorts of Demons, celestial and terrestrial: the celestial are the faln Angels, who having been seduced by the prince of Devils, engaged themselves in impure amours. The terrestrial are they, who issued from the former, as children from their fathers. These last, who are neither Men nor Angels, but are a medium between these two natures, were not plunged into hell, neither were their fathers admitted into heaven. The terrestrial Angels are impure Spirits, and authors of all the evils committed upon earth.

Hieron Epist. ad Avitum.Others of the Fathers are of opinion, that God to punish the rebellion of the evil angels, cloathed them with airy bodies. Saint Jerom says, that this was one of Origen’s errors: Quòd Dæmones ob delicta aëreis corporibus sunt vestiti. St. Austim seems to be of the same opinion: he says, the Aug. de Gen. ad Litter. l. 3. c. 17. vide & lib. 15. de civit. c. 23. & l. 1. contra Academic. c. 7. & l. 2.rebel Angels, before their fall, had celestial and spiritual bodies; but that since they are invested with airy bodies, which render them capable of feeling the impressions of fire. Faustus of Riez had advanced the same thing in an epistle confuted by Claudian Mammert. The Greeks in the Council of Florence maintained, that those Angels who before their fall were spiritual, became de ordine c. 9. Matth. viii. 28, 30.afterwards in some sort material and carnal; hence proceeded their inclination for bodies, as may be seen in those who are possessed, and in the Legion of Devils who desired leave to enter into the herd of swine.

There are three different opinions remarkable in those authors, who have written concerning the fall of Angels: some have attributed the cause of it to their pride and vain presumption: others to their envying men: and the third to their irregular love of women. Many join the two first causes, I mean the pride of Lucifer, and his vain complacency in his own perfections, the glory whereof he did not refer to God; and the envy he conceived against man, whom he saw like a little God set over the works of the Lord. This last opinion is almost the only one received at present in the Church; that which we have observed in the book of Enoch, which attributes their fall to their irregular love of women, is absolutely given up by Divines.

Many of the Ancients¹ have allotted to every man an Evil Angel, who is continually laying snares for him, and inclining him to evil, as his Good Angel inclines him to what is good; an opinion borrowed in all probability from Hermas Pastor². The Jews³ have still the same sentiments at this day; and the same principles may be remarked in some of the old philosophers⁴. Origen⁵ thinks that every vice has its evil Angel presiding over it, the Demon of avarice, the Demon of fornication, and the proud man’s Demon. The Church prays for the faithful, that they may be delivered from the Demon of fornication. We see in the Gospel, that the generality of uneasinesses and diseases were attributed to the Devil. We find there a dumb Spirit, or a Demon who made the man dumb. Saint Matth. ix. 32, 33. Luke xiii. 12, 16.Luke speaks of a woman who had a spirit of infirmity, and whom Satan had bound eighteen years.

We commonly hold that the Devils are in Hell, where they suffer the punishment of their rebellion, and where they exercise the avenging justice of God upon sinners. Rev. xx. 1, 3.St. John in the Revelation, says, that God sent an Angel from Heaven with the key of the abyss, and a great chain in his hands; that he laid hold of the Dragon, the old Serpent, who is the Devil, Satan; that he bound him, cast him into the bottomless pit, shut the door upon him, and sealed it for a thousand years. But the ancient Fathers had other sentiments of this matter: they placed the Devils in the air; and St. Jerom says, that it was the common opinion of all the doctors in the Church, that the air which is between heaven and earth is quite filled with evil spirits. Hæ autem Hieron. in Ephes. vi. 12.omnium Doctorum opinio est, quod aër iste, qui cælum & terram medius dividens, inane appellatur, plenus sit contrariis potestatibus. St. Austin⁶ believes that they fell from the highest and purest region of the air into that which is nearest to the earth, which is nothing but darkness in comparison of the serenity and clearness of that from which they were precipitated.

St. Chrysostom (in Ephes. vi. Hom. 4.) was persuaded that the Devils after their fall, did not forfeit the dominion which God had given them over the air. But others of the Fathers assert, that if they are in the air, it is with design that they should suffer the punishment of their sins there, till the day of judgment came, when they would be plunged into Hell. Several of the Ancients⁷ explain what the Apostles St. 2 Pet. ii. 4. Jude 6.Peter and St. Jude teach us, concerning the present state of Demons, as meaning the lower region of the air, where they suppose them to be banished. These Apostles represent them to us as fettered with the chains of Hell, and cast down into tartarus; Rudentibus inferni detractos in tartarum tradidit cruciandos; but several of the Fathers understand it of the lower air, which with respect to heaven should be considered as an abyss, and place of darkness, a prison, a black dungeon.

The request proposed by the Devils to our Saviour, that he would not send them into the deep, but permit them to enter into the herd of Swine, intimates that these evil Matth. viii. 29. Luke viii. 31.Spirits found some refreshment upon earth; and their complaint to our Saviour, that he was come to torment them before the time, shews, that the time of their punishment was not yet come. And when our Saviour pronounces Matth. xxv. 14. Greg. l. 4. Moral. c. 10.sentence against the wicked, he does so in these terms; Go ye cursed into everlasting fire, prepared for the Devil and his Angels. This everlasting fire therefore was only prepared for the Devil, this evil Angel did not as yet endure the pain of it. It is true, many of the ancient Fathers⁸ believe that Devils are indeed condemned to eternal torture, but will not in reality be subject to it till the day of Judgment. We are not to believe that at present they suffer nothing; grief, despair, and rage to see themselves fallen from supreme happiness, and condemned to infinite and eternal misery, is to them a very great punishment. The fire which they suffer at present, says Pope Gregory, is different from that which they will endure after the last day. Their sentence is determined, says St. Bernard, but Bernard. Serm. de transitu S. Malachiæ. Beda in Jacob. iii.not yet promulged; the fire is prepared for them, but as yet they are not cast headlong into it. Venerable Bede compares the present state of Devils to that of one sick of a fever, who, however he may change his place, or posture, carries his fever and misfortune with him. Ubicunque vel in aëre volitant, vel in terris, aut sub terris vagantur, sive detinentur, suarum secum ferunt semper tormenta flammarum instar febricitantis. And this is the common opinion of Divines at this day.

That the Devil formerly affected divine honours, and that whole nations were so far blinded as to pay them, is what cannot be questioned after the express testimonies of Scripture. They sacrificed to devils, not to God, whom they knew not. And again, They sacrificed their sons and their daughthers unto devils. And Baruch, Ye provoked him that made you, by sacrificing to devils, and not to God. And in Leviticus, God forbids the Hebrews to sacrifice to Devils, to Goats, as they had hitherto done. The Philistins worshipped Beelzebub the prince of Devils, and the King of Israel sent to 2 Kings i. 23. Deut. xxxii. 17. Psal. cvi. 17. Baruch iv. 7. Levit. xvii. 7.consult this false deity, which was paying him a kind of worship, by believing him capable to foretel what was to come. I confess notwithstanding, that the Hebrews never, that I know, paid any worship to the Devil, in our sense of this word, as we understand by it Satan, the old Serpent, or Sammaël; but in reality as often as they adored Idols, they did in one sense worship Devils, since false Gods are no better than Devils; their worship is an invention of the Devil’s; and they adore sin, immodesty, pride, and cruelty. What other Deity besides the Devil could require human victims, like those which were sacrificed, for example, to Moloch? The Hebrew word translated by the Septua Elilim, vana Idola terriculamenta.gint and Vulgate dæmonia, signifies properly gods of no value, vain things, scarecrows; and in this sense it may be said with truth, that all the heathen gods are Devils: Omnes Dii gentium Dæmonia.

As for the Heathens, we know they worshipped Pluto, or Hades, the god of Cicero de naturâ Deorum. Valer. Maxim. l. x. c. 5.hell, and other infernal Deities, Manes, Furies, evil and pernicious Gods; such as Fevers, Orbona, whom parents invoked to divert the death of their children, Ill Fortune, Paleness, Fear, Tempests, Discord, Impudence, Calumny, Envy, Necessity, and Violence. You may say, if you please, that as the Greeks and Romans had not the same idea of the Devil as we have, they did not pay him divine honours; but they paid them to things which did not better deserve them, and are no less dangerous than Aug. in Psalm. xciv. 4, 6. & de Civit. l. 5. c. 32. Idem de consensu Evang. l. 1. c. 18.the Devil; and St. Austin assures us, that Temples were consecrated, and altars erected to the Devil throughout the world, and the Romans enjoined their people to invoke good Genius’s, and appease the bad with sacrifices.

It is affirmed, that the Persians, who acknowledged two principles, one good, the other bad; the first called Oromazes, and Plutarch. de Iside & Osiride.the second Arimanes; offered sacrifices of thanksgiving to the first, and to the second sacrifices to divert misfortunes. They took an herb called Omomi, which they bruised in a mortar, invoking at the same time the god of hell and darkness: they mingled with it the blood of a wolf which they had killed, and carried this composition to a place, where the rays of the sun never entred; here they threw it down, and left it. It is said that certain people of America pay a superstitious worship to the Devil, that is to say, to this evil Principle, under whose direction they suppose the government of the earth to be.

The Dæmon of Noon-day, mentioned in Psalm xci. 6. Non timebis a terrore nocturno … ab incursu & dæmonio meridiano,Vide Genebrard. in Ps. xc. & Chaldæum. is differently explained. The Rabbins for the most part understand by it the most dangerous and violent Demon, who dares to attack us in broad day-light; whereas others assault us only in the night. It was the opinion of the common people, say Theodoret and St. Jerom, that there were certain Demons which were dangerous at noon-day. In the hot countries where it is a custom generally to sleep at noon, and none dare expose themselves to the sun in its full force, the common people are afraid of Spectres and Apparitions at noon, as well as at night, by reason of the solitude and silence which prevail at both these times. They do not fear Spirits nor Demons when they are in company, and have people about them. Some suppose a sudden and violent disease to be meant by this expression, such as the plague, which kills immediately; or an epilepsy, which deprives the patient of his senses, and quite overwhelms him; these diseases are imputed to the operation of the Devil. The Hebrew Keteb is a word, the signification whereof is not well fixed.

Vaheb the son of Monbah, a Mussulman of the greatest authority in the point of traditions, which the Mahometans pretend to have received from the mouth of their Prophet, relates, that God before the creation Bibl. Orient. p. 198.of Adam, created the Dives or Diss, who are neither Men nor Angels, nor Devils, but Genius’s or hurtful Demons. God gave them the World to govern for the space of seven thousand years; after which the Peris, another species of Demons less mischievous than the former, or Hobgoblins, succeeded them for two thousand years under the government of Gianben-Gian, their only monarch. These two sorts of creatures, the Dives and the Peris, having rebell’d against God, God set Eblis over them, who being of a more noble nature, and having something in him of the Element of Fire, had been brought up among the Angels.

Eblis therefore descending from heaven to earth, made war with the Dives and Peris, who united for their common defence. Nevertheless there were some Dives, who submitting to Eblis, continued in this world till the formation of Adam, and even to Solomon’s time, who had some of them in his service. Eblis attacked Gian, beat this monarch, and soon made himself master of all the lower world, which was then peopled only by the Dives and Peris. But he forgot his dependance in a short time, rebel’d against God, and began to say, Who is like to me? I ascend up to heaven when I please, and if I remain on earth, I behold it intirely subject to my will.

God provoked at his insolence, resolved to humble him, and create mankind. He therefore formed Adam out of the earth, made him monarch of it, and intended to oblige Eblis and the other Angels to adore this new creature. Eblis, seconded by a company of his people, refused to comply, was divested of his sovereignty, and incurred the curse of God. Upon this account he was called Iba, that is to say, refractory; Satan, which signifies calumniator; and Eblis, or desperate: for his first name was Hareth, which signifies governour or guardian.

According to this system, there were three species of creatures long before Adam; the Angels, the Dives and Peris; the two latter are what the Greeks call good and bad Genius’s, or Dæmons.

Philo de Gigantib. p. 286. & alibi.Philo believed that Angels, Demons, and the souls of men were of the same nature and quality, and that Angels or spiritual substances by inclination and some natural attraction, came and joined them selves to bodies, and animated them; and that the souls of men, after having been for a long time united with bodies, returned to the place of their first abode in the air.

Joseph. l.7. de Bello,c.25. p. 181.Josephus tells us, that the Demons which possess certain persons, and sometimes torment them so far as to kill them, are nothing, else but the souls of the wicked, which have seized on the bodies of those who are Idem, Antiq. l. 18. c. 2. & lib. 2. de Bello, p. 788.thus possessed. He says moreover, that the Pharisees have the same notions almost of the soul as the persons just now mentioned in Philo. From whence we may conclude, that these two Authors, as well as many other Jews of their time, held a kind of transmigration, and that they made no other difference between an Angel and a Demon than what consisted in moral goodness or wickedness.

The Scripture represents Demons as continually employ’d in deceiving, tempting, hurting, and tormenting us. Untimely and extraordinary kinds of death, bodily diseases, those especially, which are most obstinate and unknown to us, are attributed Matth. ix. 32, 33. Luke xi. 14. xiii. 16.to Demons. We see men in the Gospel, who were made mute, lame, or crooked by some Demon. The destroying Angel put to death the first-born in Egypt, the mutineers in the wilderness, the seven first husbands of Sarah the daughter of Raguel. It was this evil Spirit which tempted Eve in Paradise, Jesus Christ in the wilderness, David in his palace, and inspired him with the design of 1 Chron. xxi. 1. 1 Pet. v. 8. 1 Kings xxii. 21.numbering all his people. St. Peter represents him to be one that goeth about seeking whom he may devour. In Scripture we read of lying Spirits, of unclean Spirits, of weak and wicked Spirits. St. Paul tells us, that the Devil is like an enemy armed with fiery darts, wherewith he endeavours to Ephes. vi. 16.pierce our very souls.

Altho’ there is no question made but that there is the same subordination almost among Demons, as among Angels, nevertheless we cannot point out the particular degrees of it, because the sacred Writings say nothing to us concerning it. There is mention Matth. xii. 24. Luke xi. 15, 18.made in the Gospel of Beelzebub Prince of Devils; and the Jews accused Jesus Christ with casting out Devils in the name only and by the authority of Beelzebub. Our Saviour denied that he cast out Devils in this manner, and shewed, that if Beelzebub cast out Devils, his kingdom would be divided and destroy’d. He does not however deny, but that there is some kind of subordination among Devils. He seems even to suppose it, when, in the parable of the strong armed Luke xi. 25, 26.man, he says, that the Devil being forced out of his house, returns with seven others more wicked than himself. Lastly, St. Paul Eph.vi.12.speaks of Principalities, and Powers, of the Rulers of the darkness of this world, and of spiritual Wickedness,or wicked Spirits in high places. The Reader may consult our Dissertation concerning good and bad Angels, prefixed to our Comment on St. Luke.

I do not take notice of the opinions which the Heathens had of Demons, nor shall I relate many things which are to be met with in the Fathers on this subject; because I confine myself as much as possible to the Bible, according to the title of this Dictionary.

Read this article in its place on the printed pages