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[[File:St Bartholomew's, Sydenham - Sanctuary.jpg|thumb|A relief of the Archangel Samael in red robe, shown on the left side of the altar at Saint Bartholomew's Church, in [[Sydenham, London]].]]
[[File:St Bartholomew's, Sydenham - Sanctuary.jpg|thumb|A relief of the Archangel Samael in red robe, shown on the left side of the altar at Saint Bartholomew's Church, in [[Sydenham, London]].]]


'''Samael''' ({{IPAc-en|ˈ|s|æ|m|ə|ˌ|ɛ|l}}; {{langx|he|סַמָּאֵל}}, ''Sammāʾēl'', "Venom of God";<ref>[http://www.jewishencyclopedia.com/articles/13055-samael "Samael"] – [[Jewish Encyclopedia]]</ref> {{langx|ar|سمسمائيل}}, ''Samsama'il'' or {{langx|ar|سمائل|label=none}}, ''Samail''; alternatively '''Smal''', '''Smil''', '''Samil''', or '''Samiel''')<ref name="Davidson">{{Cite book|chapter=Samael| title=A Dictionary of Angels, Including the Fallen Angels|first=Gustav|last=Davidson|publisher=[[Simon & Schuster]]|location=New York City|date=1971|isbn=978-0029070505|page=255}}</ref><ref name="Fallen Angels">{{Cite journal|first=Leo|last=Jung|author-link=Leo Jung|title=Fallen Angels in Jewish, Christian and Mohammedan Literature. A Study in Comparative Folk-Lore|journal=[[The Jewish Quarterly Review]]|publisher=[[University of Pennsylvania Press]]|location=Philadelphia, Pennsylvania|volume=16|issue=1|date=July 1925|page=88|doi=10.2307/1451748|jstor=1451748}}</ref><ref>{{Cite book|title=The Old Testament Pseudepigrapha: Apocalyptic Literature and Testaments|editor-first=James H.|editor-last=Charlesworth|editor-link=James H. Charlesworth|publisher=[[Hendrickson Publishers]]|location=Peabody, Massachusetts|date=February 1, 2010|url=https://books.google.com/books?id=Z8cyt_SM7voC&pg=PA658|page=658|isbn=9781598564914}}</ref> is an [[archangel]] in [[Talmud]]ic and post-Talmudic tradition; a figure who is the accuser or adversary ([[Satan#Judaism|Satan]] in the [[Book of Job]]), [[seducer]], and [[destroying angel (Bible)|destroying angel]] (in the [[Book of Exodus]]).
'''Samael''' ({{IPAc-en|ˈ|s|æ|m|ə|ˌ|ɛ|l}}; {{langx|he|סַמָּאֵל}}, ''Sammāʾēl'', "Venom of God";<ref>[http://www.jewishencyclopedia.com/articles/13055-samael "Samael"] – [[Jewish Encyclopedia]]</ref> {{langx|ar|سمسمائيل}}, ''Samsama'il'' or {{langx|ar|سمائل|label=none}}, ''Samail''; alternatively '''Smil''', '''Samil''', or '''Samiel''')<ref name="Davidson">{{Cite book|chapter=Samael| title=A Dictionary of Angels, Including the Fallen Angels|first=Gustav|last=Davidson|publisher=[[Simon & Schuster]]|location=New York City|date=1971|isbn=978-0029070505|page=255}}</ref><ref name="Fallen Angels">{{Cite journal|first=Leo|last=Jung|author-link=Leo Jung|title=Fallen Angels in Jewish, Christian and Mohammedan Literature. A Study in Comparative Folk-Lore|journal=[[The Jewish Quarterly Review]]|publisher=[[University of Pennsylvania Press]]|location=Philadelphia, Pennsylvania|volume=16|issue=1|date=July 1925|page=88|doi=10.2307/1451748|jstor=1451748}}</ref><ref>{{Cite book|title=The Old Testament Pseudepigrapha: Apocalyptic Literature and Testaments|editor-first=James H.|editor-last=Charlesworth|editor-link=James H. Charlesworth|publisher=[[Hendrickson Publishers]]|location=Peabody, Massachusetts|date=February 1, 2010|url=https://books.google.com/books?id=Z8cyt_SM7voC&pg=PA658|page=658|isbn=9781598564914}}</ref> is an [[archangel]] in [[Talmud]]ic and post-Talmudic tradition; a figure who is the accuser or adversary ([[Satan#Judaism|Satan]] in the [[Book of Job]]), [[seducer]], and [[destroying angel (Bible)|destroying angel]] (in the [[Book of Exodus]]).


Although many of his functions resemble the Christian notion of [[Satan]], to the point of being sometimes identified as a [[fallen angel]],<ref name="JVL" /><ref name="Patai" /><ref name=":0" />{{Rp|257–60}} he is not necessarily evil, since his functions are also regarded as resulting in good, such as destroying sinners.<ref name="Fallen Angels" />
Although many of his functions resemble the Christian notion of [[Satan]], to the point of being sometimes identified as a [[fallen angel]],<ref name="JVL" /><ref name="Patai" /><ref name=":0" />{{Rp|257–60}} he is not necessarily evil, since his functions are also regarded as resulting in good, such as destroying sinners.<ref name="Fallen Angels" />
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In the [[Exodus Rabbah]], Samael is depicted as the accuser in the heavenly court and tempter to sin, while [[Michael (archangel)|Michael]] defends Israel's actions.<ref>{{Cite book |first1=Sara E. |last1=Karesh |first2=Mitchell M. |last2=Hurvitz |title=Encyclopedia of Judaism |publisher=Infobase Publishing |year=2005 |isbn=978-0-816-06982-8 |page=447}}</ref> Here, Samael is identified with [[Satan]]. While ''Satan'' describes his function as an "accuser," Samael is considered his proper name. He also fulfills the role of the Angel of Death when he comes to take the body of [[Moses]] and is called the leader of Satan.
In the [[Exodus Rabbah]], Samael is depicted as the accuser in the heavenly court and tempter to sin, while [[Michael (archangel)|Michael]] defends Israel's actions.<ref>{{Cite book |first1=Sara E. |last1=Karesh |first2=Mitchell M. |last2=Hurvitz |title=Encyclopedia of Judaism |publisher=Infobase Publishing |year=2005 |isbn=978-0-816-06982-8 |page=447}}</ref> Here, Samael is identified with [[Satan]]. While ''Satan'' describes his function as an "accuser," Samael is considered his proper name. He also fulfills the role of the Angel of Death when he comes to take the body of [[Moses]] and is called the leader of Satan.


The title of ''satan'' is also applied to him in the midrash ''[[Pirkei De-Rabbi Eliezer]]'', where he is the chief of the [[fallen angel]]s,<ref name=":0" />{{Rp|257–60}} and a twelve-winged [[seraph]].<ref>Dulkin, Ryan S. "The Devil Within: A Rabbinic Traditions-History of the Samael Story in 'Pirkei De-Rabbi Eliezer.'" ''Jewish Studies Quarterly'', vol. 21, no. 2, 2014, pp. 153–175., {{JSTOR|24751800}}. Accessed 6 Sept. 2021.</ref> According to the text, Samael opposed the creation of Adam and descended to Earth to tempt him into evil. Riding the serpent, he convinces Eve to eat the forbidden fruit.<ref name=Patai/> His role here might be similar to the [[Islam]]ic idea of [[Iblis]],<ref>{{Cite book |first=David Mevorach |last=Seidenberg |title=Kabbalah and Ecology |publisher=Cambridge University Press |year=2015 |isbn=978-1-107-08133-8 |page=65}}</ref> who refused to prostrate himself before Adam because he consists of fire and Adam merely from dust.<ref>{{Cite book |first=Joseph |last=Dan |title=Gershom Scholem and the Mystical Dimension of Jewish History |publisher=NYU Press |year=1987 |isbn=978-0-814-72097-4}}</ref><ref>{{Cite book |first=William Irwin |last=Thompson |title=The Time Falling Bodies take to Light: Mythology, sexuality, and the origins of culture |publisher=Palgrave Macmillan |year=1996 |isbn=978-0-312-16062-3 |page=14}}</ref> The midrash also reveals Samael fathered [[Cain]] with Eve.<ref name=Patai/>
The title of ''satan'' is also applied to him in the midrash ''[[Pirkei De-Rabbi Eliezer]]'', where he is the chief of the [[fallen angel]]s,<ref name=":0" />{{Rp|257–60}} and a twelve-winged [[seraph]].<ref>Dulkin, Ryan S. "The Devil Within: A Rabbinic Traditions-History of the Samael Story in 'Pirkei De-Rabbi Eliezer.'" ''Jewish Studies Quarterly'', vol. 21, no. 2, 2014, pp. 153–175., {{JSTOR|24751800}}. Accessed 6 Sept. 2021.</ref> According to the text, Samael opposed the creation of Adam and descended to Earth to tempt him into evil. Riding the serpent, he convinces Eve to eat the forbidden fruit.<ref name=Patai/> His role here might be inspired by the [[Islam]]ic idea of [[Iblis]],<ref>{{Cite book |first=David Mevorach |last=Seidenberg |title=Kabbalah and Ecology |publisher=Cambridge University Press |year=2015 |isbn=978-1-107-08133-8 |page=65}}</ref> who refused to prostrate himself before Adam because he consists of fire and Adam merely from dust.<ref>{{Cite book |first=Joseph |last=Dan |title=Gershom Scholem and the Mystical Dimension of Jewish History |publisher=NYU Press |year=1987 |isbn=978-0-814-72097-4}}</ref><ref>{{Cite book |first=William Irwin |last=Thompson |title=The Time Falling Bodies take to Light: Mythology, sexuality, and the origins of culture |publisher=Palgrave Macmillan |year=1996 |isbn=978-0-312-16062-3 |page=14}}</ref> The midrash also reveals Samael fathered [[Cain]] with Eve.<ref name=Patai/>


In the [[smaller midrashim]], he is the ruler of hell. Several sources, such as ''[[Yalkut Shimoni]]'' (I, 110) describe him as the [[guardian angel]] of [[Esau]] relating him to [[Rome]], the one who [[Jacob wrestling with the angel|wrestled]] with [[Jacob]], the angel who ordered [[Abraham]] to sacrifice [[Isaac]], and a [[Tutelary deity|patron]] of [[Edom]].<ref name="Davidson" /><ref>{{Cite book |first=Howard |last=Schwartz |title=Tree of Souls: The Mythology of Judaism |publisher=[[Oxford University Press]] |location=Oxford, England|year=2006 |isbn=978-0-195-32713-7 |page=361}}</ref>
In the [[smaller midrashim]], he is the ruler of hell. Several sources, such as ''[[Yalkut Shimoni]]'' (I, 110) describe him as the [[guardian angel]] of [[Esau]] relating him to [[Rome]], the one who [[Jacob wrestling with the angel|wrestled]] with [[Jacob]], the angel who ordered [[Abraham]] to sacrifice [[Isaac]], and a [[Tutelary deity|patron]] of [[Edom]].<ref name="Davidson" /><ref>{{Cite book |first=Howard |last=Schwartz |title=Tree of Souls: The Mythology of Judaism |publisher=[[Oxford University Press]] |location=Oxford, England|year=2006 |isbn=978-0-195-32713-7 |page=361}}</ref>
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Although both Samael and [[Lilith]] are major demons in earlier Jewish traditions, they do not appear paired until the second half of the thirteenth century, when they are introduced together.<ref>{{Cite journal |first=Joseph|last=Dan|date=April 1980 |title=Samael, Lilith, and the concept of evil in early Kabbalah |journal=[[AJS Review]] |publisher=[[Cambridge University Press]]|location=Cambridge, England|volume=5 |pages=17–40 |doi=10.1017/S0364009400000052|s2cid=161672440}}</ref> Lilith is a demon created alongside [[Adam]], originally created for the role [[Eve]] would fill, who then becomes Samael's bride. With her, Samael created a host of demon children, including a son, the "Sword of Samael"<ref name="Guiley2009">{{Cite book |author=Rosemary Ellen Guiley |author-link=Rosemary Ellen Guiley |title=The Encyclopedia of Demons and Demonology |url=https://books.google.com/books?id=NHosWhaeWDQC&pg=PA222 |year=2009 |publisher=Infobase Publishing |isbn=978-1-4381-3191-7 |pages=222ff}}</ref> (or of [[Asmodai]]).<ref>{{Cite web |website=Liber 777 Notes |url=http://test.thelemistas.org/Apps/get777ColumnNotes/col_8,10 |title=Lilith the younger |archive-url=https://web.archive.org/web/20141025174401/http://test.thelemistas.org/Apps/get777ColumnNotes/col_8,10 |archive-date=25 October 2014}}</ref>
Although both Samael and [[Lilith]] are major demons in earlier Jewish traditions, they do not appear paired until the second half of the thirteenth century, when they are introduced together.<ref>{{Cite journal |first=Joseph|last=Dan|date=April 1980 |title=Samael, Lilith, and the concept of evil in early Kabbalah |journal=[[AJS Review]] |publisher=[[Cambridge University Press]]|location=Cambridge, England|volume=5 |pages=17–40 |doi=10.1017/S0364009400000052|s2cid=161672440}}</ref> Lilith is a demon created alongside [[Adam]], originally created for the role [[Eve]] would fill, who then becomes Samael's bride. With her, Samael created a host of demon children, including a son, the "Sword of Samael"<ref name="Guiley2009">{{Cite book |author=Rosemary Ellen Guiley |author-link=Rosemary Ellen Guiley |title=The Encyclopedia of Demons and Demonology |url=https://books.google.com/books?id=NHosWhaeWDQC&pg=PA222 |year=2009 |publisher=Infobase Publishing |isbn=978-1-4381-3191-7 |pages=222ff}}</ref> (or of [[Asmodai]]).<ref>{{Cite web |website=Liber 777 Notes |url=http://test.thelemistas.org/Apps/get777ColumnNotes/col_8,10 |title=Lilith the younger |archive-url=https://web.archive.org/web/20141025174401/http://test.thelemistas.org/Apps/get777ColumnNotes/col_8,10 |archive-date=25 October 2014}}</ref>


In the Kabbalistic work ''[[Treatise on the Left Emanation]]'', Samael is part of the [[qlippoth]], prince of all demons, and spouse of Lilith.<ref name=Patai/> The two are said to parallel Adam and Eve, being emanated together from the Throne of Glory as a counterpart. [[Asmodeus]] is also mentioned to be subservient to Samael and married to a younger or alternate, lesser Lilith.<ref>{{Cite book |first1=Kristen E. |last1=Kvam |first2=Linda S. |last2=Schearing |first3=Valarie H. |last3=Ziegler |title=Eve and Adam: Jewish, Christian, and Muslim Readings on Genesis and Gender |publisher=[[Indiana University Press]] |location=Bloomington |date=1999 |isbn=978-0253212719 |pages=[https://archive.org/details/eveadamjewishchr00kris/page/221 221–222] |url=https://archive.org/details/eveadamjewishchr00kris/page/221 }}</ref> According to the treatise (secondary source) which is unconfirmed, God monorchism Samael in order not to fill the world with their demonic offspring.<ref name=Patai/>
In the Kabbalistic work ''[[Treatise on the Left Emanation]]'', Samael is part of the [[qlippoth]], prince of all demons, and spouse of Lilith.<ref name=Patai/> The two are said to parallel Adam and Eve, being emanated together from the Throne of Glory as a counterpart. [[Asmodeus]] is also mentioned to be subservient to Samael and married to a younger or alternate, lesser Lilith.<ref>{{Cite book |first1=Kristen E. |last1=Kvam |first2=Linda S. |last2=Schearing |first3=Valarie H. |last3=Ziegler |title=Eve and Adam: Jewish, Christian, and Muslim Readings on Genesis and Gender |publisher=[[Indiana University Press]] |location=Bloomington |date=1999 |isbn=978-0253212719 |pages=[https://archive.org/details/eveadamjewishchr00kris/page/221 221–222] |url=https://archive.org/details/eveadamjewishchr00kris/page/221 }}</ref> According to the treatise (secondary source) which is unconfirmed, God [[Monorchism|monorchid]] Samael in order not to fill the world with their demonic offspring.<ref name=Patai/>


In the [[Zohar]], one of Kabbalah's principal works, Samael is described as a leader of the divine forces of destruction, part of the qlippoth. He is mentioned again as the serpent's rider,<ref name=Or/> and is described as having mated with [[Eisheth|Eisheth Zenunim]], [[Naamah (demon)|Na'amah]], and [[Agrat bat Mahlat]], all being "angels" of [[sacred prostitution]].<ref>{{Cite web |first=Erika D. |last=Johnson |url=http://www.rosetta.bham.ac.uk/issue5/myth-of-sacred-prostitution-in-antiquity/ |access-date=2012-12-13 |df=dmy-all |title=Myth of sacred prostitution in antiquity |website=rosetta.bham.ac.uk}}</ref> Notably, the same work later calls him [[Azazel]],<ref name=Or/> which might be a case of mistaken identity, as Azazel may be himself in Zoharistic lore a combination of the angels [[Ouza]] and [[Azrael]].<ref>{{Cite web |url=http://files.kabbalahmedia.info/files/eng_t_ml-sefer-zohar.pdf |title=Sefer-Zohar |language=EN |first=Michael Rav |last=Laitman}}</ref>
In the [[Zohar]], one of Kabbalah's principal works, Samael is described as a leader of the divine forces of destruction, part of the qlippoth. He is mentioned again as the serpent's rider,<ref name=Or/> and is described as having mated with [[Eisheth|Eisheth Zenunim]], [[Naamah (demon)|Na'amah]], and [[Agrat bat Mahlat]], all being "angels" of [[sacred prostitution]].<ref>{{Cite web |first=Erika D. |last=Johnson |url=http://www.rosetta.bham.ac.uk/issue5/myth-of-sacred-prostitution-in-antiquity/ |access-date=2012-12-13 |df=dmy-all |title=Myth of sacred prostitution in antiquity |website=rosetta.bham.ac.uk }}{{Dead link|date=August 2025 |bot=InternetArchiveBot |fix-attempted=yes }}</ref> Notably, the same work later calls him [[Azazel]],<ref name=Or/> which might be a case of mistaken identity, as Azazel may be himself in Zoharistic lore a combination of the angels [[Ouza]] and [[Azrael]].<ref>{{Cite web |url=http://files.kabbalahmedia.info/files/eng_t_ml-sefer-zohar.pdf |title=Sefer-Zohar |language=EN |first=Michael Rav |last=Laitman}}</ref>


It is also said that the [[Baal Shem Tov]] summoned Samael to make him do his bidding.<ref>{{Cite book |title=Tales of the Hasidim |first=Martin |last=Buber |author-link=Martin Buber|publisher=[[Schocken Books]]|location=New York City|date=1947|isbn=978-0-307-83407-2|page=77}}</ref>
It is also said that the [[Baal Shem Tov]] summoned Samael to make him do his bidding.<ref>{{Cite book |title=Tales of the Hasidim |first=Martin |last=Buber |author-link=Martin Buber|publisher=[[Schocken Books]]|location=New York City|date=1947|isbn=978-0-307-83407-2|page=77}}</ref>
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In the ''[[Apocryphon of John]]'', ''[[On the Origin of the World]]'', and ''[[Hypostasis of the Archons]]'', found in the [[Nag Hammadi library]], ''Samael'' is one of three names of the [[demiurge]], whose other names are ''[[Yaldabaoth]]'' and ''[[Saklas]]''.
In the ''[[Apocryphon of John]]'', ''[[On the Origin of the World]]'', and ''[[Hypostasis of the Archons]]'', found in the [[Nag Hammadi library]], ''Samael'' is one of three names of the [[demiurge]], whose other names are ''[[Yaldabaoth]]'' and ''[[Saklas]]''.


After Yaldabaoth claims sole divinity for himself, the voice of [[Sophia (Gnosticism)|Sophia]] comes forth calling him ''Samael'', due to his ignorance.<ref>Gilhus, Ingvild Sælid. 1985. ''The Nature of the Archons: A Study in the Soteriology of a Gnostic Treatise from Nag Hammadi (CGII, 4)''. [[Otto Harrassowitz Verlag]]. {{ISBN|978-3447025188}}. p. 44</ref><ref>Fischer-Mueller, E. Aydeet. 1990. "Yaldabaoth: The Gnostic Female Principle in Its Fallenness." ''[[Novum Testamentum]]'' 32(1):79–95. {{JSTOR|1560677}}.</ref> In ''On the Origin of the World'', his name is explained as "blind god" and his fellow [[Archon (Gnosticism)|Archons]] are said to be blind, too. This reflecting the characteristics of the Christian devil, making people blind, as does the devil in [[2 Corinthians 4]]. Also Samael is the first sinner in the ''Hypostasis of the Archons'' and the [[First Epistle of John]] calls the devil as sinner from the beginning. These characteristics combined with his boasting conflates the Jewish god with the devil.<ref>M. David Litwa ''esiring Divinity: Self-deification in Early Jewish and Christian Mythmaking'' Oxford University Press, 2016  {{ISBN|978-0190467173}} p. 55</ref> His appearance is that of a lion-faced serpent.<ref>Fischer-Mueller, E. Aydeet. “Yaldabaoth: The Gnostic Female Principle in Its Fallenness.” Novum Testamentum, vol. 32, no. 1, 1990, pp. 79–95. {{JSTOR|1560677}}</ref> Although the Gnostics and Jewish originally used the same source, both depictions of Samael developed independently.<ref name=":0">Ivry, Elliot R. Wolfson. [1998] 2013. ''Perspectives on Jewish Thought''. Routledge. {{ISBN|978-1136650123}}.</ref>{{Rp|266}}
After Yaldabaoth claims sole divinity for himself, the voice of [[Sophia (Gnosticism)|Sophia]] comes forth calling him ''Samael'', due to his ignorance.<ref>Gilhus, Ingvild Sælid. 1985. ''The Nature of the Archons: A Study in the Soteriology of a Gnostic Treatise from Nag Hammadi (CGII, 4)''. [[Otto Harrassowitz Verlag]]. {{ISBN|978-3447025188}}. p. 44</ref><ref>Fischer-Mueller, E. Aydeet. 1990. "Yaldabaoth: The Gnostic Female Principle in Its Fallenness." ''[[Novum Testamentum]]'' 32(1):79–95. {{JSTOR|1560677}}.</ref> In ''On the Origin of the World'', his name is explained as "blind god" and his fellow [[Archon (Gnosticism)|Archons]] are said to be blind, too. This reflects the characteristics of the Christian devil, making people blind, as does the devil in [[2 Corinthians 4]]. Also Samael is the first sinner in the ''Hypostasis of the Archons'' and the [[First Epistle of John]] calls the devil as sinner from the beginning. These characteristics combined with his boasting conflates the Jewish god with the devil.<ref>M. David Litwa ''esiring Divinity: Self-deification in Early Jewish and Christian Mythmaking'' Oxford University Press, 2016  {{ISBN|978-0190467173}} p. 55</ref> His appearance is that of a lion-faced serpent.<ref>Fischer-Mueller, E. Aydeet. “Yaldabaoth: The Gnostic Female Principle in Its Fallenness.” Novum Testamentum, vol. 32, no. 1, 1990, pp. 79–95. {{JSTOR|1560677}}</ref> Although the Gnostics and Jewish originally used the same source, both depictions of Samael developed independently.<ref name=":0">Ivry, Elliot R. Wolfson. [1998] 2013. ''Perspectives on Jewish Thought''. Routledge. {{ISBN|978-1136650123}}.</ref>{{Rp|266}}


Samael is sometimes confused in some books with [[Camael]], who appears in the [[Holy Book of the Great Invisible Spirit|Coptic Gospel of the Egyptian]]s also as an evil power, whose name is similar to words meaning "like God" (but Camael with a [[waw (letter)|waw]] missing). The name might be explained, because in Jewish traditions, the snake had the form of a camel, before it was banished by God.<ref name=":0" />{{Rp|259}}
Samael is sometimes confused in some books with [[Camael]], who appears in the [[Holy Book of the Great Invisible Spirit|Coptic Gospel of the Egyptian]]s also as an evil power, whose name is similar to words meaning "like God" (but Camael with a [[waw (letter)|waw]] missing). The name might be explained, because in Jewish traditions, the snake had the form of a camel, before it was banished by God.<ref name=":0" />{{Rp|259}}
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== In popular culture ==
== In popular culture ==
* In [[Carl Maria von Weber]]'s 1821 opera ''[[Der Freischütz]]'', the Devil-like Black Huntsman is named Samiel, probably derived from Samael.


* In ''[[The Wheel of Time]],'' one of the Forsaken is named Sammael, a reference to Samael.
* In ''[[The Wheel of Time]],'' one of the Forsaken is named Sammael, a reference to Samael.


* In the [[Megami Tensei]] videogame franchise and many of its [[Spinoff (media)|spin-offs]], Samael appears as one of the Demons in various games.
* In the ''[[Megami Tensei]]'' videogame franchise and many of its [[Spinoff (media)|spin-offs]], Samael appears as one of the Demons in various games.
 
* In the sixth episode of the season one of ''[[Lucifer (TV series)|Lucifer]]'', Linda tells [[Lucifer Morningstar (Lucifer)|Lucifer]] that one of his names before the fall was Samael.


* In [[Lucifer_(TV_series)|Lucifer]], S1E6, Linda tells Lucifer that one of his names before the fall was Samael.
* In the ''[[Darksiders]]'' video game franchise Samael is a demon lord, heavily implied to be a fallen angel.


==See also==
==See also==

Latest revision as of 18:01, 10 November 2025

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File:Samael (Angel of Death) Personification.jpg
Samael (1890) by Evelyn De Morgan
File:St Bartholomew's, Sydenham - Sanctuary.jpg
A relief of the Archangel Samael in red robe, shown on the left side of the altar at Saint Bartholomew's Church, in Sydenham, London.

Samael (Template:IPAc-en; Template:Langx, Sammāʾēl, "Venom of God";[1] Template:Langx, Samsama'il or Template:Langx, Samail; alternatively Smil, Samil, or Samiel)[2][3][4] is an archangel in Talmudic and post-Talmudic tradition; a figure who is the accuser or adversary (Satan in the Book of Job), seducer, and destroying angel (in the Book of Exodus).

Although many of his functions resemble the Christian notion of Satan, to the point of being sometimes identified as a fallen angel,[5][6][7]Template:Rp he is not necessarily evil, since his functions are also regarded as resulting in good, such as destroying sinners.[3]

He is considered in Midrashic texts to be a member of the heavenly host with often grim and destructive duties. One of Samael's most significant roles in Jewish lore is that of the main angel of death and the head of satans. He appears frequently in the story of the Garden of Eden and engineered the fall of Adam and Eve with a snake in writings during the Second Temple period.[5] However, the serpent is not a form of Samael, but a beast he rode like a camel.[8] In a single account he is also believed to be the father of Cain,[6][9] as well as the partner of Lilith. In early Talmudic and Midrashic literature, he has not yet been identified with Satan. Only in later Midrashim is he entitled "head of satans."[10]

As guardian angel and prince of Rome, he is the archenemy of Israel. By the beginning of Jewish culture in Europe, Samael had been established as a representative of Christianity due to his identification with Rome.[11][7]Template:Rp

In some Gnostic cosmologies, Samael's role as a source of evil became identified with the Demiurge, the creator of the material world. Although probably both accounts originate from the same source, the Gnostic development of Samael differs from the Jewish development of Samael, in which Samael is merely an angel and messenger of God.

Judaism

Second Temple period and posteriority

File:Jacob Wrestling with the Angel.jpg
Jacob Wrestling with the Angel, Gustave Doré (1855)

Samael was first mentioned during the Second Temple period and immediately after its destruction. He is first mentioned in the Book of Enoch, which is a part of the Jewish apocrypha, along with other rebellious angels. In Enoch 1, he is one of the Watchers who descended to Earth to copulate with human women, although he is not their leader,[5] this being Samyaza.[6]

In the Greek Apocalypse of Baruch,[5] he is the dominant evil figure. Samael plants the Tree of the knowledge of good and evil, thereupon he is banished and cursed by God.[7]Template:Rp To take revenge, he tempts Adam and Eve into sin by taking the form of the serpent.[5][6]

He appears further as the embodiment of evil in the Ascension of Isaiah and is called by various names:

The names Belial and Satan are also applied to him, and he gains control of King Manasseh to accuse Isaiah of treason.[6]

Talmudic-Midrashic literature

In Talmudic and midrash, Samael's role as an agent of evil is relatively marginal. However, from the fifth or sixth century onward, he becomes one of the most prominent among the demonic entities.[7]Template:Rp Samael has not been identified with the angel of death in the Talmud.[12]

In the Exodus Rabbah, Samael is depicted as the accuser in the heavenly court and tempter to sin, while Michael defends Israel's actions.[13] Here, Samael is identified with Satan. While Satan describes his function as an "accuser," Samael is considered his proper name. He also fulfills the role of the Angel of Death when he comes to take the body of Moses and is called the leader of Satan.

The title of satan is also applied to him in the midrash Pirkei De-Rabbi Eliezer, where he is the chief of the fallen angels,[7]Template:Rp and a twelve-winged seraph.[14] According to the text, Samael opposed the creation of Adam and descended to Earth to tempt him into evil. Riding the serpent, he convinces Eve to eat the forbidden fruit.[6] His role here might be inspired by the Islamic idea of Iblis,[15] who refused to prostrate himself before Adam because he consists of fire and Adam merely from dust.[16][17] The midrash also reveals Samael fathered Cain with Eve.[6]

In the smaller midrashim, he is the ruler of hell. Several sources, such as Yalkut Shimoni (I, 110) describe him as the guardian angel of Esau relating him to Rome, the one who wrestled with Jacob, the angel who ordered Abraham to sacrifice Isaac, and a patron of Edom.[2][18]

Kabbalah

In Kabbalah, Samael is described as the "severity of God" and is listed as fifth of the archangels of the world of Beri'ah. Among his portions are Esau, the people who inherit the sword and bring war; the goats and se'irim (demons); and the destroyer angels.[10]

Although both Samael and Lilith are major demons in earlier Jewish traditions, they do not appear paired until the second half of the thirteenth century, when they are introduced together.[19] Lilith is a demon created alongside Adam, originally created for the role Eve would fill, who then becomes Samael's bride. With her, Samael created a host of demon children, including a son, the "Sword of Samael"[20] (or of Asmodai).[21]

In the Kabbalistic work Treatise on the Left Emanation, Samael is part of the qlippoth, prince of all demons, and spouse of Lilith.[6] The two are said to parallel Adam and Eve, being emanated together from the Throne of Glory as a counterpart. Asmodeus is also mentioned to be subservient to Samael and married to a younger or alternate, lesser Lilith.[22] According to the treatise (secondary source) which is unconfirmed, God monorchid Samael in order not to fill the world with their demonic offspring.[6]

In the Zohar, one of Kabbalah's principal works, Samael is described as a leader of the divine forces of destruction, part of the qlippoth. He is mentioned again as the serpent's rider,[8] and is described as having mated with Eisheth Zenunim, Na'amah, and Agrat bat Mahlat, all being "angels" of sacred prostitution.[23] Notably, the same work later calls him Azazel,[8] which might be a case of mistaken identity, as Azazel may be himself in Zoharistic lore a combination of the angels Ouza and Azrael.[24]

It is also said that the Baal Shem Tov summoned Samael to make him do his bidding.[25]

Other traditions

Samael is also depicted as the angel of death and one of the seven archangels, the ruler over the Fifth Heaven and commander of two million angels such as the chief of all the destroying angels.

According to the apocryphal Gedulat Moshe (The Apocalypse of Moses, "The Ascension of Moses" in The Legends of the Jews by Louis Ginzberg) Samael is also mentioned as being in 7th Heaven:

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In the last heaven Moses saw two angels, each five hundred parasangs in height, forged out of chains of black fire and red fire, the angels Af, "Anger", and Hemah, "Wrath", whom God created at the beginning of the world, to execute His will. Moses was disquieted when he looked upon them, but Metatron embraced him, and said, "Moses, Moses, thou favorite of God, fear not, and be not terrified," and Moses became calm. There was another angel in the seventh heaven, different in appearance from all the others, and of frightful mien. His height was so great, it would have taken five hundred years to cover a distance equal to it, and from the crown of his head to the soles of his feet he was studded with glaring eyes. "This one," said Metatron, addressing Moses, "is Samael, who takes the soul away from man." "Whither goes he now?" asked Moses, and Metatron replied, "To fetch the soul of Job the pious." Thereupon Moses prayed to God in these words, "O may it be Thy will, my God and the God of my fathers, not to let me fall into the hands of this angel."[26]

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Gnosticism

File:Lion-faced deity.jpg
A lion-faced deity found on a Gnostic gem in Bernard de Montfaucon's L'antiquité expliquée et représentée en figures may be a depiction of the Demiurge, Samael.

In the Apocryphon of John, On the Origin of the World, and Hypostasis of the Archons, found in the Nag Hammadi library, Samael is one of three names of the demiurge, whose other names are Yaldabaoth and Saklas.

After Yaldabaoth claims sole divinity for himself, the voice of Sophia comes forth calling him Samael, due to his ignorance.[27][28] In On the Origin of the World, his name is explained as "blind god" and his fellow Archons are said to be blind, too. This reflects the characteristics of the Christian devil, making people blind, as does the devil in 2 Corinthians 4. Also Samael is the first sinner in the Hypostasis of the Archons and the First Epistle of John calls the devil as sinner from the beginning. These characteristics combined with his boasting conflates the Jewish god with the devil.[29] His appearance is that of a lion-faced serpent.[30] Although the Gnostics and Jewish originally used the same source, both depictions of Samael developed independently.[7]Template:Rp

Samael is sometimes confused in some books with Camael, who appears in the Coptic Gospel of the Egyptians also as an evil power, whose name is similar to words meaning "like God" (but Camael with a waw missing). The name might be explained, because in Jewish traditions, the snake had the form of a camel, before it was banished by God.[7]Template:Rp

Anthroposophy

To anthroposophists, Samael is known as one of the seven archangels: Saint Gregory gives the seven archangels as Anael, Gabriel, Michael, Oriphiel, Raphael, Samael, and Zerachiel.Script error: No such module "Unsubst". They are all imagined to have a special assignment to act as a global zeitgeist ('time-spirit'), each for periods of about 360 years.[31]

In popular culture

  • In the Megami Tensei videogame franchise and many of its spin-offs, Samael appears as one of the Demons in various games.
  • In the sixth episode of the season one of Lucifer, Linda tells Lucifer that one of his names before the fall was Samael.
  • In the Darksiders video game franchise Samael is a demon lord, heavily implied to be a fallen angel.

See also

Citations

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References

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Further reading

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External links

Template:Angels in Abrahamic Religions Template:Satan Template:Authority control

  1. ↑ "Samael" – Jewish Encyclopedia
  2. ↑ a b Script error: No such module "citation/CS1".
  3. ↑ a b Script error: No such module "Citation/CS1".
  4. ↑ Script error: No such module "citation/CS1".
  5. ↑ a b c d e Jewish Virtual Library – Samael
  6. ↑ a b c d e f g h i Script error: No such module "citation/CS1".
  7. ↑ a b c d e f g Ivry, Elliot R. Wolfson. [1998] 2013. Perspectives on Jewish Thought. Routledge. Template:ISBN.
  8. ↑ a b c Script error: No such module "citation/CS1".
  9. ↑ Jewish Encyclopedia – Samael
  10. ↑ a b Yisraeli, O. (2016). Temple Portals: Studies in Aggadah and Midrash in the Zohar. Deutschland: De Gruyter. p. 146
  11. ↑ Script error: No such module "citation/CS1".
  12. ↑ Referenzen EVERSON, D. L. A Brief Comparison of Targumic and Midrashic Angelological Traditions. Aramaic Studies, [s. l.], v. 5, n. 1, p. 75–91, 2007. Script error: No such module "doi".. Acesso em: 30 Jan. 2022.
  13. ↑ Script error: No such module "citation/CS1".
  14. ↑ Dulkin, Ryan S. "The Devil Within: A Rabbinic Traditions-History of the Samael Story in 'Pirkei De-Rabbi Eliezer.'" Jewish Studies Quarterly, vol. 21, no. 2, 2014, pp. 153–175., JSTOR 24751800. Accessed 6 Sept. 2021.
  15. ↑ Script error: No such module "citation/CS1".
  16. ↑ Script error: No such module "citation/CS1".
  17. ↑ Script error: No such module "citation/CS1".
  18. ↑ Script error: No such module "citation/CS1".
  19. ↑ Script error: No such module "Citation/CS1".
  20. ↑ Script error: No such module "citation/CS1".
  21. ↑ Script error: No such module "citation/CS1".
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  23. ↑ Script error: No such module "citation/CS1".Template:Dead link
  24. ↑ Script error: No such module "citation/CS1".
  25. ↑ Script error: No such module "citation/CS1".
  26. ↑ Ginzberg, Louis, The Legends of the Jews— Volume 2: From Joseph to the Exodus, The Ascension of Moses, Forgotten Books, April 21, 2018, Template:ISBN.
  27. ↑ Gilhus, Ingvild Sælid. 1985. The Nature of the Archons: A Study in the Soteriology of a Gnostic Treatise from Nag Hammadi (CGII, 4). Otto Harrassowitz Verlag. Template:ISBN. p. 44
  28. ↑ Fischer-Mueller, E. Aydeet. 1990. "Yaldabaoth: The Gnostic Female Principle in Its Fallenness." Novum Testamentum 32(1):79–95. JSTOR 1560677.
  29. ↑ M. David Litwa esiring Divinity: Self-deification in Early Jewish and Christian Mythmaking Oxford University Press, 2016 Template:ISBN p. 55
  30. ↑ Fischer-Mueller, E. Aydeet. “Yaldabaoth: The Gnostic Female Principle in Its Fallenness.” Novum Testamentum, vol. 32, no. 1, 1990, pp. 79–95. JSTOR 1560677
  31. ↑ Matherne, Bobby. 2003. "The Archangel Michael, GA# 67" (review). A Reader's Journal 2. Retrieved on 11 October 2014.
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