Palestinian Midrashim than in the Jerusalem Talmud. On the other hand the Babylonian Talmud is replete with demonology, obviously under the influence of the belief in demons which was widespread in Babylonia. In fact, in a responsum (published in Lewin, Ozar, p. 20; cf. Assaf, Geonim, p. 262) Hai Gaon states that the belief in demons was widespread in Sura , since it was near to (old) Babylonia and to the house of Nebuchadnezzar, whereas in the more distant Pumbedita they were far from such ideas. The Babylonian Jews lived in a world which was filled with demons and spirits, malevolent and sometimes benevolent, who inhabited the air, the trees, water, roofs of houses, and privies. They are invisible; "If the eye could see them no one could endure them. They surround one on all sides. They are more numerous than humans, each person has a thousand on his left and ten thousand on his right" and they are responsible for various inconveniences. Yet, by taking certain steps, in the morning one can see their footprints in the shape of those of a cock (Ber. 6a). Whereas in the Kabbalah there is an attempt to systematize demonology (see below) there is no sign of such an attempt in the talmudic literature. The material is vast and inchoate, scattered in profusion and without system throughout the whole Talmud and in the Midrashim. The following details, taken except where otherwise indicated from one passage of the Talmud (Pes. 110a–112b), may be taken as indicative.

mentioned Bilar (also Bilad or Bilid), the third king who succeeded Ashmedai. Bilar is merely a misspelling of Satan 's name "Beliar" in several Apocalypses and in early Christian literature, which thus returned to Jewish tradition via foreign sources. He plays an important role in "practical kabbalistic" literature and from it, disguised as Bileth, he came into German magic literature associated with the story of Doctor Faust. The seal of this king is described in detail in the book Berit Menuhah (Amsterdam, 1648, 39b). The other demons too have seals, and those who know them can make them appear against their will. Their drawings are preserved in manuscripts of practical Kabbalah. The names of the seven kings of the demons in charge of the seven days of the week, very popular in later Jewish demonology, were derived from Arabic tradition. Prominent among them are Maimon the Black and Shemhurish

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