Demon - Revision history

TeraS at 19:54, 30 June 2015

2015-06-30T19:54:18Z

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	A '''demon''', '''daemon''' or '''fiend''', is a supernatural, often malevolent being prevalent in religion, occultism, literature, fiction, mythology and folklore. The original Greek word ''[[Daemon\|daimon]]'' does not carry the negative connotation initially understood by implementation of the Koine δαιμόνιον (daimonion),<ref>{{cite web \|url=http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.04.0057%3Aentry%3Ddaimo%2Fnion \|title=δαιμόνιον \|author= Henry George Liddell, Robert Scott \|work=Greek-English Lexicon \|publisher=Perseus}}</ref> and later ascribed to any cognate words sharing the root.		A '''demon''', '''daemon''' or '''fiend''', is a supernatural, often malevolent being prevalent in religion, occultism, literature, fiction, mythology and folklore. The original Greek word ''[[Daemon\|daimon]]'' does not carry the negative connotation initially understood by implementation of the Koine δαιμόνιον (daimonion),<ref>{{cite web \|url=http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.04.0057%3Aentry%3Ddaimo%2Fnion \|title=δαιμόνιον \|author= Henry George Liddell, Robert Scott \|work=Greek-English Lexicon \|publisher=Perseus}}</ref> and later ascribed to any cognate words sharing the root.

	In Ancient Near Eastern religions as well as in the Abrahamic traditions, including ancient and medieval Christian demonology, a demon is considered an unclean spirit, a [[fallen angel]], or a spirit of unknown type which may cause [[demonic possession]], calling for an exorcism. In Western occultism and Renaissance magic, which grew out of an amalgamation of Greco-Roman magic, Jewish demonology and Christian tradition,<ref>See, for example, the course ~~synopsis~~ and bibliography for "[https://medievalstudies.ceu.hu/courses/20102011/magic-science-religion-the-development-of-the-western-esoteric-traditions "Magic, Science, Religion: The Development of the Western Esoteric Traditions"], at Central European University, Budapest</ref> a demon is a spiritual entity that may be conjured and controlled.		In Ancient Near Eastern religions as well as in the Abrahamic traditions, including ancient and medieval Christian demonology, a demon is considered an unclean spirit, a [[fallen angel]], or a spirit of unknown type which may cause [[demonic possession]], calling for an exorcism. In Western occultism and Renaissance magic, which grew out of an amalgamation of Greco-Roman magic, Jewish demonology and Christian tradition,<ref>See, for example, the course and bibliography for "[https://medievalstudies.ceu.hu/courses/20102011/magic-science-religion-the-development-of-the-western-esoteric-traditions "Magic, Science, Religion: The Development of the Western Esoteric Traditions"], at Central European University, Budapest</ref> a demon is a spiritual entity that may be conjured and controlled.

TeraS at 21:23, 31 October 2014

2014-10-31T21:23:14Z

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TeraS: Demonologies

2007-12-17T03:37:28Z

Demonologies

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	== Demonologies ==		== Demonologies ==

	See [[~~Demonlogy~~]] on the SuccuWiki.		See [[Demonology]] on the SuccuWiki.

	At various times in Christian history, attempts have been made to classify these beings according to various proposed demonic hierarchies.		At various times in Christian history, attempts have been made to classify these beings according to various proposed demonic hierarchies.

TeraS: Demonologies

2007-12-17T03:36:39Z

Demonologies

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	== Demonologies ==		== Demonologies ==

			See [[Demonlogy]] on the SuccuWiki.

	At various times in Christian history, attempts have been made to classify these beings according to various proposed demonic hierarchies.		At various times in Christian history, attempts have been made to classify these beings according to various proposed demonic hierarchies.

TeraS: History

2007-12-17T03:35:48Z

History

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	== History ==		== History ==
	As the Iranian Avestan and Vedic traditions as well as other branches of Indo-European mythologies show, the notion of 'demons' [Daewan] has existed for many millennia.		As the Iranian Avestan and Vedic traditions as well as other branches of Indo-European mythologies show, the notion of 'demons' [Daewan] has existed for many millennia.

	Ancient Egyptians also believed in demonic monsters that might devour living souls while they traveled towards the afterlife, although demons per se did not exist in Ancient Egyptian belief.		Ancient Egyptians also believed in demonic monsters that might devour living souls while they traveled towards the afterlife, although demons per se did not exist in Ancient Egyptian belief.

	The Greek conception of a daemon (< δαίμων daimōn) appears in the works of Plato and many other ancient authors, but without the evil connotations which are apparent in the Septuagint translation of the Hebrew Bible and in the Greek originals of the New Testament. The medieval and neo-medieval conception of a "demon" in Western civilization (see the Medieval grimoire called the Ars Goetia) derives seamlessly from the ambient popular culture of Late (Roman) Antiquity: Greco-Roman concepts of daemons that passed into Christian culture are discussed in the entry daemon, though it should be duly noted that the term referred only to a spiritual force, not a malevolent supernatural being. The Hellenistic "daemon" eventually came to include many Semitic and Near Eastern gods as evaluated by Christianity.		The Greek conception of a daemon (< δαίμων daimōn) appears in the works of Plato and many other ancient authors, but without the evil connotations which are apparent in the Septuagint translation of the Hebrew Bible and in the Greek originals of the New Testament. The medieval and neo-medieval conception of a "demon" in Western civilization (see the Medieval grimoire called the Ars Goetia) derives seamlessly from the ambient popular culture of Late (Roman) Antiquity: Greco-Roman concepts of daemons that passed into Christian culture are discussed in the entry daemon, though it should be duly noted that the term referred only to a spiritual force, not a malevolent supernatural being. The Hellenistic "daemon" eventually came to include many Semitic and Near Eastern gods as evaluated by Christianity.

	The supposed existence of demons is an important concept in many modern religions and occultist traditions. In some present-day cultures, demons are still feared in popular superstition, largely due to their alleged power to possess living creatures.		The supposed existence of demons is an important concept in many modern religions and occultist traditions. In some present-day cultures, demons are still feared in popular superstition, largely due to their alleged power to possess living creatures.

	In the contemporary Western occultist tradition (perhaps epitomized by the work of Aleister Crowley), a demon, such as Choronzon, the "Demon of the Abyss", is a useful metaphor for certain inner psychological processes, though some may also regard it as an objectively real phenomenon. Aleister Crowley also contacted the abyssmal demon Kokomo through the use of a Ouija board and had nightly conversations[citation needed]. Crowley often said his "pet demon" Kokomo threatened death upon mockery and destroying the board[citation needed]. Crowley died shortly after burning his ouija board in an attempt to become possessed by demons[citation needed].		In the contemporary Western occultist tradition (perhaps epitomized by the work of Aleister Crowley), a demon, such as Choronzon, the "Demon of the Abyss", is a useful metaphor for certain inner psychological processes, though some may also regard it as an objectively real phenomenon. Aleister Crowley also contacted the abyssmal demon Kokomo through the use of a Ouija board and had nightly conversations[citation needed]. Crowley often said his "pet demon" Kokomo threatened death upon mockery and destroying the board[citation needed]. Crowley died shortly after burning his ouija board in an attempt to become possessed by demons[citation needed].

	Some scholars[1] believe that large portions of the demonology (see Asmodai) of Judaism, a key influence on Christianity and Islam, originated in Zoroastrianism, and were transferred to Judaism during the Persian era.		Some scholars[1] believe that large portions of the demonology (see Asmodai) of Judaism, a key influence on Christianity and Islam, originated in Zoroastrianism, and were transferred to Judaism during the Persian era.

TeraS: Influences from Chaldean mythology

2007-12-17T03:29:32Z

Influences from Chaldean mythology

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	== Influences from Chaldean mythology ==		== Influences from Chaldean mythology ==
	In Chaldean mythology the seven evil deities were known as shedu, meaning storm-demons. They were represented in winged bull form, derived from the colossal bulls used as protective genii of royal palaces, the name "shed" assumed also the meaning of a propitious genius in Babylonian magic literature.[3]		In Chaldean mythology the seven evil deities were known as shedu, meaning storm-demons. They were represented in winged bull form, derived from the colossal bulls used as protective genii of royal palaces, the name "shed" assumed also the meaning of a propitious genius in Babylonian magic literature.[3]

	It was from Chaldea that the name "shedu" came to the Israelites, and so the writers of the Tanach applied the word as a dylogism to the Canaanite deities in the two passages quoted. But they also spoke of "the destroyer" (Exodus xii. 23) as a demon whose malignant effect upon the houses of the Israelites was to be warded off by the blood of the paschal sacrifice sprinkled upon the lintel and the door-post (a corresponding pagan talisman is mentioned in Isaiah lvii. 8). In II Samuel xxiv; 16 and II Chronicles xxi. 15 the pestilence-dealing demon is called "the destroying angel" (compare "the angel of the Lord" in II Kings xix. 35; Isaiah xxxvii. 36), because, although they are demons, these "evil messengers" (Psalms lxxviii. 49; A. V. "evil angels") do only the bidding of God; they are the agents of His divine wrath.		It was from Chaldea that the name "shedu" came to the Israelites, and so the writers of the Tanach applied the word as a dylogism to the Canaanite deities in the two passages quoted. But they also spoke of "the destroyer" (Exodus xii. 23) as a demon whose malignant effect upon the houses of the Israelites was to be warded off by the blood of the paschal sacrifice sprinkled upon the lintel and the door-post (a corresponding pagan talisman is mentioned in Isaiah lvii. 8). In II Samuel xxiv; 16 and II Chronicles xxi. 15 the pestilence-dealing demon is called "the destroying angel" (compare "the angel of the Lord" in II Kings xix. 35; Isaiah xxxvii. 36), because, although they are demons, these "evil messengers" (Psalms lxxviii. 49; A. V. "evil angels") do only the bidding of God; they are the agents of His divine wrath.

	There are indications that popular Hebrew mythology ascribed to the demons a certain independence, a malevolent character of their own, because they are believed to come forth, not from the heavenly abode of God, but from the nether world (compare Isaiah xxxviii. 11 with Job xiv. 13; Psalms xvi. 10, xlix. 16, cxxxix. 8).		There are indications that popular Hebrew mythology ascribed to the demons a certain independence, a malevolent character of their own, because they are believed to come forth, not from the heavenly abode of God, but from the nether world (compare Isaiah xxxviii. 11 with Job xiv. 13; Psalms xvi. 10, xlix. 16, cxxxix. 8).

	Hebrew demons were workers of harm. To them were ascribed the various diseases, particularly such as affect the brain and the inner parts. Hence there was a fear of "Shabriri" (lit. "dazzling glare"), the demon of blindness, who rests on uncovered water at night and strikes those with blindness who drink of it;[4] also mentioned were the spirit of catalepsy and the spirit of headache, the demon of epilepsy, and the spirit of nightmare.		Hebrew demons were workers of harm. To them were ascribed the various diseases, particularly such as affect the brain and the inner parts. Hence there was a fear of "Shabriri" (lit. "dazzling glare"), the demon of blindness, who rests on uncovered water at night and strikes those with blindness who drink of it;[4] also mentioned were the spirit of catalepsy and the spirit of headache, the demon of epilepsy, and the spirit of nightmare.

	These demons were supposed to enter the body and cause the disease while overwhelming or "seizing" the victim (hence "seizure"). To cure such diseases it was necessary to draw out the evil demons by certain incantations and talismanic performances, in which the Essenes excelled. Josephus, who speaks of demons as "spirits of the wicked which enter into men that are alive and kill them", but which can be driven out by a certain root,[5] witnessed such a performance in the presence of the Emperor Vespasian,[6] and ascribed its origin to King Solomon.		These demons were supposed to enter the body and cause the disease while overwhelming or "seizing" the victim (hence "seizure"). To cure such diseases it was necessary to draw out the evil demons by certain incantations and talismanic performances, in which the Essenes excelled. Josephus, who speaks of demons as "spirits of the wicked which enter into men that are alive and kill them", but which can be driven out by a certain root,[5] witnessed such a performance in the presence of the Emperor Vespasian,[6] and ascribed its origin to King Solomon.

TeraS: In Jewish rabbinic literature

2007-12-17T03:28:55Z

In Jewish rabbinic literature

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	In the New Testament and Christianity		In the New Testament and Christianity

	[[Demon]] has a number of meanings, all related to the idea of a spirit that inhabited a place, or that accompanied a person. Whether such a daemon was benevolent or malevolent, the Greek word meant something different from the later medieval notions of 'demon', and scholars debate the time in which first century usage by Jews and Christians in its original Greek sense became transformed to the later medieval sense. It should be noted that some denominations asserting Christian faith also include, exclusively or otherwise, fallen angels as de facto demons; this definition also covers the "sons of God" described in Genesis who abandoned their posts in heaven to mate with human women on Earth before the Deluge (Genesis 6:2, 4, also see Nephilim).		"Demon" has a number of meanings, all related to the idea of a spirit that inhabited a place, or that accompanied a person. Whether such a daemon was benevolent or malevolent, the Greek word meant something different from the later medieval notions of 'demon', and scholars debate the time in which first century usage by Jews and Christians in its original Greek sense became transformed to the later medieval sense. It should be noted that some denominations asserting Christian faith also include, exclusively or otherwise, fallen angels as de facto demons; this definition also covers the "sons of God" described in Genesis who abandoned their posts in heaven to mate with human women on Earth before the Deluge (Genesis 6:2, 4, also see Nephilim).

	In the Gospel of Mark, Jesus casts out many demons, or evil spirits, from those who are afflicted with various ailments (such as epileptic seizures). The imagery is very clear: Jesus is far superior to the power of demons over the beings that they inhabit, and he is able to free these victims by commanding and casting out the demons, by binding them, and forbidding them to return. Jesus also apparently lends this power to some of his disciples, who rejoice at their new found ability to cast out all demons. [8]		In the Gospel of Mark, Jesus casts out many demons, or evil spirits, from those who are afflicted with various ailments (such as epileptic seizures). The imagery is very clear: Jesus is far superior to the power of demons over the beings that they inhabit, and he is able to free these victims by commanding and casting out the demons, by binding them, and forbidding them to return. Jesus also apparently lends this power to some of his disciples, who rejoice at their new found ability to cast out all demons. [8]

TeraS: In Jewish rabbinic literature

2007-12-17T03:28:17Z

In Jewish rabbinic literature

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	In the New Testament and Christianity		In the New Testament and Christianity

	"[[Demon]]" has a number of meanings, all related to the idea of a spirit that inhabited a place, or that accompanied a person. Whether such a daemon was benevolent or malevolent, the Greek word meant something different from the later medieval notions of 'demon', and scholars debate the time in which first century usage by Jews and Christians in its original Greek sense became transformed to the later medieval sense. It should be noted that some denominations asserting Christian faith also include, exclusively or otherwise, fallen angels as de facto demons; this definition also covers the "sons of God" described in Genesis who abandoned their posts in heaven to mate with human women on Earth before the Deluge (Genesis 6:2, 4, also see Nephilim).		[[Demon]] has a number of meanings, all related to the idea of a spirit that inhabited a place, or that accompanied a person. Whether such a daemon was benevolent or malevolent, the Greek word meant something different from the later medieval notions of 'demon', and scholars debate the time in which first century usage by Jews and Christians in its original Greek sense became transformed to the later medieval sense. It should be noted that some denominations asserting Christian faith also include, exclusively or otherwise, fallen angels as de facto demons; this definition also covers the "sons of God" described in Genesis who abandoned their posts in heaven to mate with human women on Earth before the Deluge (Genesis 6:2, 4, also see Nephilim).

	In the Gospel of Mark, Jesus casts out many demons, or evil spirits, from those who are afflicted with various ailments (such as epileptic seizures). The imagery is very clear: Jesus is far superior to the power of demons over the beings that they inhabit, and he is able to free these victims by commanding and casting out the demons, by binding them, and forbidding them to return. Jesus also apparently lends this power to some of his disciples, who rejoice at their new found ability to cast out all demons. [8]		In the Gospel of Mark, Jesus casts out many demons, or evil spirits, from those who are afflicted with various ailments (such as epileptic seizures). The imagery is very clear: Jesus is far superior to the power of demons over the beings that they inhabit, and he is able to free these victims by commanding and casting out the demons, by binding them, and forbidding them to return. Jesus also apparently lends this power to some of his disciples, who rejoice at their new found ability to cast out all demons. [8]

TeraS: In Jewish rabbinic literature

2007-12-17T03:27:57Z

In Jewish rabbinic literature

← Older revision		Revision as of 20:27, 16 December 2007
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	In the New Testament and Christianity		In the New Testament and Christianity

	"Demon" has a number of meanings, all related to the idea of a spirit that inhabited a place, or that accompanied a person. Whether such a daemon was benevolent or malevolent, the Greek word meant something different from the later medieval notions of 'demon', and scholars debate the time in which first century usage by Jews and Christians in its original Greek sense became transformed to the later medieval sense. It should be noted that some denominations asserting Christian faith also include, exclusively or otherwise, fallen angels as de facto demons; this definition also covers the "sons of God" described in Genesis who abandoned their posts in heaven to mate with human women on Earth before the Deluge (Genesis 6:2, 4, also see Nephilim).		"[[Demon]]" has a number of meanings, all related to the idea of a spirit that inhabited a place, or that accompanied a person. Whether such a daemon was benevolent or malevolent, the Greek word meant something different from the later medieval notions of 'demon', and scholars debate the time in which first century usage by Jews and Christians in its original Greek sense became transformed to the later medieval sense. It should be noted that some denominations asserting Christian faith also include, exclusively or otherwise, fallen angels as de facto demons; this definition also covers the "sons of God" described in Genesis who abandoned their posts in heaven to mate with human women on Earth before the Deluge (Genesis 6:2, 4, also see Nephilim).

	In the Gospel of Mark, Jesus casts out many demons, or evil spirits, from those who are afflicted with various ailments (such as epileptic seizures). The imagery is very clear: Jesus is far superior to the power of demons over the beings that they inhabit, and he is able to free these victims by commanding and casting out the demons, by binding them, and forbidding them to return. Jesus also apparently lends this power to some of his disciples, who rejoice at their new found ability to cast out all demons. [8]		In the Gospel of Mark, Jesus casts out many demons, or evil spirits, from those who are afflicted with various ailments (such as epileptic seizures). The imagery is very clear: Jesus is far superior to the power of demons over the beings that they inhabit, and he is able to free these victims by commanding and casting out the demons, by binding them, and forbidding them to return. Jesus also apparently lends this power to some of his disciples, who rejoice at their new found ability to cast out all demons. [8]

TeraS: The King and Queen of Demons

2007-12-17T03:25:17Z

The King and Queen of Demons

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	In some rabbinic sources, the demons were believed to be under the dominion of a king or chief, either Asmodai (Targ. to Eccl. i. 13; Pes. 110a; Yer. Shek. 49b) or, in the older Haggadah, Samael ("the angel of death"), who kills by his deadly poison, and is called "chief of the devils". Occasionally a demon is called "satan": "Stand not in the way of an ox when coming from the pasture, for Satan dances between his horns" (Pes. 112b; compare B. Ḳ. 21a).		In some rabbinic sources, the demons were believed to be under the dominion of a king or chief, either Asmodai (Targ. to Eccl. i. 13; Pes. 110a; Yer. Shek. 49b) or, in the older Haggadah, Samael ("the angel of death"), who kills by his deadly poison, and is called "chief of the devils". Occasionally a demon is called "satan": "Stand not in the way of an ox when coming from the pasture, for Satan dances between his horns" (Pes. 112b; compare B. Ḳ. 21a).

	According to some texts, the queen of demons is Lilith, pictured with wings and long flowing hair, and called the "mother of Ahriman" (B. B. 73b; 'Er. 100b; Nid. 24b). "When Adam, doing penance for his sin, separated from Eve for 130 years, he, by impure desire, caused the earth to be filled with demons, or shedim, lilin, and evil spirits" (Gen. R. xx.; 'Er. 18b.)		According to some texts, the queen of demons is [[Lilith]], pictured with wings and long flowing hair, and called the "mother of Ahriman" (B. B. 73b; 'Er. 100b; Nid. 24b). "When Adam, doing penance for his sin, separated from Eve for 130 years, he, by impure desire, caused the earth to be filled with demons, or shedim, lilin, and evil spirits" (Gen. R. xx.; 'Er. 18b.)

	Demonology never became an essential feature of Jewish theology. The reality of demons was never questioned by the Talmudists and late rabbis; most accepted their existence as a fact. Nor did most of the medieval thinkers question their reality. Only rationalists like Maimonides and Abraham ibn Ezra, clearly denied their existence. Their point of view eventually became the mainstream Jewish understanding.		Demonology never became an essential feature of Jewish theology. The reality of demons was never questioned by the Talmudists and late rabbis; most accepted their existence as a fact. Nor did most of the medieval thinkers question their reality. Only rationalists like Maimonides and Abraham ibn Ezra, clearly denied their existence. Their point of view eventually became the mainstream Jewish understanding.