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Satanism Today - An Encyclopedia of Religion, Folklore and Popular ...

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The <strong>An</strong>ticult Movement 7<br />

before making good on a bargain he made with<br />

Cyphre. The narrative unfolds in the gloomier<br />

districts <strong>of</strong> 1950s Harlem <strong>and</strong> Louisiana marshes<br />

in the quest for Favorite. The detective finally<br />

discovers that he is Johnny Favorite, who had<br />

previously failed to honor his contract when he<br />

sold his soul to the Devil.<br />

<strong>An</strong>gel <strong>of</strong> Death<br />

The notion <strong>of</strong> an angel or demon who extracts the<br />

soul from the body at death seems to have developed<br />

from earlier notions <strong>of</strong> divinities <strong>of</strong> death.<br />

Such figures are widespread in world culture. In<br />

Hinduism, for example, Yama is the god <strong>of</strong> the<br />

dead. In the earliest Vedic texts, Yama ruled an<br />

afterlife realm not unlike the Norse Valhalla in<br />

which the deceased enjoyed carnal pleasures. As<br />

Hinduism was transformed in the post-Vedic<br />

period, Yama became a rather grim demigod, who<br />

snared the souls <strong>of</strong> the departed <strong>and</strong> conducted<br />

them to the otherworld.<br />

The notion <strong>of</strong> an angel <strong>of</strong> death was most fully<br />

developed in rabbinical Judaism. Like Yama, the<br />

Jewish idea <strong>of</strong> an angel <strong>of</strong> death developed across<br />

time. The biblical emissaries <strong>of</strong> death were clearly<br />

under the direct comm<strong>and</strong> <strong>of</strong> God, as, for<br />

example, in 2 Samuel: “Then the angel stretched<br />

out his arm toward Jerusalem to destroy it; but the<br />

Lord repented <strong>of</strong> the evil <strong>and</strong> said to the angel who<br />

was destroying the people, ‘Enough! Stay your<br />

h<strong>and</strong>’” (2 Sam. 24:16).<br />

None <strong>of</strong> the biblical references indicate that a<br />

particular angel or group <strong>of</strong> angels have the<br />

specialized task <strong>of</strong> meting out death.<br />

Only in postbiblical literature does the idea <strong>of</strong><br />

an angel <strong>of</strong> death as such emerge. This “angel”<br />

gradually develops into a demonic figure who<br />

begins to act on his own initiative. By the time <strong>of</strong><br />

the Talmud, the angel <strong>of</strong> death was identified with<br />

Satan, <strong>and</strong> the notion <strong>of</strong> an evil angel <strong>of</strong> death was<br />

reflected in many folktales <strong>and</strong> in many folk practices<br />

associated with death, burial, <strong>and</strong> mourning.<br />

For instance, one commonly known bit <strong>of</strong> folklore<br />

is that it is impossible to die in the midst <strong>of</strong> studying<br />

Torah.<br />

The many folktales associated with the angel <strong>of</strong><br />

death fall into roughly three categories. In the first<br />

group, which we might call tales <strong>of</strong> horror <strong>and</strong><br />

magic, the stubborn <strong>and</strong> cruel angel <strong>of</strong> death is a<br />

kind <strong>of</strong> antihero, somewhat like Dracula in many<br />

vampire stories. In the second group, the angel <strong>of</strong><br />

death is defeated, especially by human deception.<br />

In these tales he is portrayed as being rather<br />

stupid. <strong>An</strong>d in the final group, the angel <strong>of</strong> death<br />

is moved by compassion to spare someone’s life or<br />

otherwise to act benevolently. In many <strong>of</strong> these<br />

narratives, the confrontation with the angel <strong>of</strong><br />

death occurs on a wedding night, during which<br />

one <strong>of</strong> the two betrothed is fated to die.<br />

See also Hinduism; Judaism; Satan<br />

For Further Reading:<br />

Encyclopaedia Judaica. Vol. 2. New York: Macmillan,<br />

1971.<br />

Sykes, Egerton. Who’s Who: Non-Classical<br />

Mythology. New York: Oxford, 1993.<br />

Wigoder, Ge<strong>of</strong>frey. The <strong>Encyclopedia</strong> <strong>of</strong> Judaism.<br />

New York: Macmillan, 1989.<br />

<strong>An</strong>gel on My Shoulder<br />

This 1946 film was first made as a comedy then<br />

remade for television in 1980. The central narrative<br />

is built around the timeworn theme <strong>of</strong> making<br />

a bargain with the Devil. The plot involves freeing<br />

criminals to harass society. The remake was about<br />

the resurrection <strong>of</strong> a convict. Other movies with<br />

the Faust theme <strong>and</strong> comic foils are The Devil <strong>and</strong><br />

Max Devlin <strong>and</strong> Damn Yankees.<br />

The <strong>An</strong>ticult Movement<br />

One <strong>of</strong> the groups that weighed in on the Satanic<br />

ritual abuse issue in its heyday was the so-called<br />

anticult movement (ACM). When the ACM first<br />

emerged as a coherent movement, its focus <strong>of</strong><br />

concern was minority religious movements. It was<br />

only after ritual abuse became a popular topic that<br />

it was incorporated into the ACM agenda. The<br />

ACM also supplied the nascent ritual abuse movement<br />

with the notion <strong>of</strong> “cultic mind control”<br />

(more popularly referred to as “brainwashing”),<br />

although the phenomenon supposedly explained<br />

by Satanic mind control was actually quite different<br />

from the phenomenon <strong>of</strong> commitment to socalled<br />

“cults.”<br />

The ACM arose in the early 1970s. In its earliest

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