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Not to be confused with Daimon.

For other uses, see Demon (disambiguation).
"Evil spirit" and "Evil spirits" redirect here. For the film, see Evil Spirit
(film). For the album, see Evil Spirits (album).

A demon is a malevolent supernatural entity. Historically, belief in demons, or

stories about demons, occurs in religion, occultism, literature, fiction,
mythology, and folklore; as well as in media such as comics, video games, movies,
anime, and television series.
Bronze statuette of the Assyro-Babylonian demon king Pazuzu, c. 800 – 700 BCE,
Louvre
Mephistopheles (a medieval demon from German folklore) flying over Wittenberg, in a
lithograph by Eugène Delacroix.

Belief in demons probably goes back to the Paleolithic age, stemming from
humanity's fear of the unknown, the strange and the horrific.[1] In Ancient Near
Eastern religions and in the Abrahamic religions, including early Judaism[2] and
ancient-medieval Christian demonology, a demon is considered a harmful spiritual
entity which may cause demonic possession, calling for an exorcism. Large portions
of Jewish demonology, a key influence on Christianity and Islam, originated from a
later form of Zoroastrianism, and was transferred to Judaism during the Persian
era.[3]

Note that demons may or may not also be considered to be devils: minions of The
Devil.[1] In many traditions, demons are independent operators, with different
demons causing different types of evils (destructive natural phenomena, specific
diseases, etc.). In religions featuring a principal Devil (e.g. Satan) locked in an
eternal struggle with God, demons are often also thought to be subordinates of the
principal Devil. As lesser spirits doing the Devil's work, they have additional
duties— causing humans to have sinful thoughts and tempting humans to commit sinful
actions.[4]

The original Ancient Greek word daimōn (δαίμων) did not carry negative
connotations,[5] as it denotes a spirit or divine power.[6] The Greek conception of
a daimōn notably appears in the philosophical works of Plato, where it describes
the divine inspiration of Socrates.

In Christianity, morally ambivalent daimōn were replaced by demons, forces of evil

only striving for corruption.[7] Such demons are not the Greek intermediary
spirits, but hostile entities, already known in Iranian beliefs.[8]

In Western occultism and Renaissance magic, which grew out of an amalgamation of

Greco-Roman magic, Jewish Aggadah and Christian demonology,[9] a demon is believed
to be a spiritual entity that may be conjured and controlled.

Belief in demons remains an important part of many modern religions and occultist
traditions. Demons are still feared 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, which is
Crowley's interpretation of the so-called "Demon of the Abyss") is a useful
metaphor for certain inner psychological processes (inner demons), though some may
also regard it as an objectively real phenomenon.
EtymologyEdit
Further information: Daemon (classical mythology), Agathodaemon, Cacodemon,
Daimonic, and Eudaimonia

The Ancient Greek word δαίμων (daimōn) denotes a spirit or divine power, much like
the Latin genius or numen. Daimōn most likely came from the Greek verb daiesthai
("to divide" or "distribute").[6] The Greek conception of a daimōn notably appears
in the philosophical works of Plato, where it describes the divine inspiration of
Socrates. The original Greek word daimon does not carry the negative connotation
initially understood by implementation of the Koine δαιμόνιον (daimonion),[5] and
later ascribed to any cognate words sharing the root.

The Greek terms do not have any connotations of evil or malevolence. In fact,
εὐδαιμονία (eudaimonia, which literally translates as "good-spiritedness") means
happiness. By the early centuries of the Roman Empire, cult statues were seen, by
Pagans and their Christian neighbors alike, as inhabited by the numinous presence
of the Greco-Roman gods: "Like pagans, Christians still sensed and saw the gods and
their power, and as something, they had to assume, lay behind it, by an easy
traditional shift of opinion they turned these pagan daimones into malevolent
'demons', the troupe of Satan. Far into the Byzantine period, Christians eyed their
cities' old pagan statuary as a seat of the demons' presence. It was no longer
beautiful, it was infested."[10] The term had first acquired its negative
connotations in the Septuagint translation of the Hebrew Bible into Greek, which
drew on the mythology of ancient Semitic religions. This was then inherited by the
Koine text of the New Testament. The Western medieval and neo-medieval conception
of a demon[11] derives seamlessly from the ambient popular culture of Late
Antiquity.

The English use of demon as synonym for devils goes back at least as far as about
825. The German word (Dämon), however, is different from devil (Teufel) and demons
as evil spirits, and akin to the original meaning of a Daimon.[12]
Ancient EgyptEdit
Ram-headed demon. The hands probably outstretch to hold two snakes. From a royal
tomb in the Valley of the Kings, Thebes, Egypt. End of the 18th Dynasty, around
1325 BCE

Both deities and demons can act as intermediaries to deliver messages to humans.
[13] Thus they share some resemblance to the Greek daimonion. The exact definition
of "demon" in Egyptology posed a major problem for modern scholarship, since the
borders between a deity and a demon are sometimes blurred and the ancient Egyptian
language lacks a term for the modern English "demon".[14][15] However, magical
writings indicate that ancient Egyptians acknowledged the existence of malevolent
demons by highlighting the demon names with red ink.[15] Demons in this culture
appeared to be subordinative and related to a specific deity, yet they may have
occasionally acted independently of the divine will. The existence of demons can be
related to the realm of chaos, beyond the created world.[14] But even this negative
connotation cannot be denied in light of the magical texts. The role of demons in
relation to the human world remains ambivalent and largely depends on context.

Ancient Egyptian demons can be divided into two classes: "guardians" and
"wanderers."[16][17] "Guardians" are tied to a specific place; their demonic
activity is topographically defined and their function can be benevolent towards
those who have the secret knowledge to face them.[18] Demons protecting the
underworld may prevent human souls from entering paradise. Only by knowing right
charms is the deceased able to enter the Halls of Osiris.[19] Here, the aggressive
nature of the guardian demons is motivated by the need to protect their abodes and
not by their evil essence. Accordingly, demons guarded sacred places or the gates
to the netherworld. During the Ptolemaic and Roman period, the guardians shifted
towards the role of Genius loci and they were the focus of local and private cults.

The "wanderers" are associated with possession, mental illness, death and plagues.
Many of them serve as executioners for the major deities, such as Ra or Osiris,
when ordered to punish humans on earth or in the netherworld.[18] Wanderers can
also be agents of chaos, arising from the world beyond creation to bring about
misfortune and suffering without any divine instructions, led only by evil
motivations. The influences of the wanderers can be warded off and kept at the
borders on the human world by the use of magic, but they can never be destroyed. A
sub-category of "wanderers" are nightmare demons, which were believed to cause
nightmares by entering a human body.[14]
MesopotamiaEdit
Further information: Ancient Mesopotamian underworld § Demons
Ancient Sumerian cylinder seal impression showing the god Dumuzid being tortured in
the Underworld by galla demons

The ancient Mesopotamians believed that the underworld was home to many demons,[20]
which are sometimes referred to as "offspring of arali".[20] These demons could
sometimes leave the underworld and terrorize mortals on earth.[20] One class of
demons that were believed to reside in the underworld were known as galla;[21]
their primary purpose appears to have been to drag unfortunate mortals back to Kur.
[21] They are frequently referenced in magical texts,[22] and some texts describe
them as being seven in number.[22] Several extant poems describe the galla dragging
the god Dumuzid into the underworld.[23] Like other demons, however, galla could
also be benevolent[23] and, in a hymn from King Gudea of Lagash (c. 2144 – 2124
BCE), a minor god named Ig-alima is described as "the great galla of Girsu".[23]

Lamashtu was a demonic goddess with the "head of a lion, the teeth of a donkey,
naked breasts, a hairy body, hands stained (with blood?), long fingers and
fingernails, and the feet of Anzû."[24] She was believed to feed on the blood of
human infants[24] and was widely blamed as the cause of miscarriages and cot
deaths.[24] Although Lamashtu has traditionally been identified as a demoness,[25]
the fact that she could cause evil on her own without the permission of other
deities strongly indicates that she was seen as a goddess in her own right.[24]
Mesopotamian peoples protected against her using amulets and talismans.[24] She was
believed to ride in her boat on the river of the underworld[24] and she was
associated with donkeys.[24] She was believed to be the daughter of An.[24]

Pazuzu is a demonic god who was well known to the Babylonians and Assyrians
throughout the first millennium BCE.[26] He is shown with "a rather canine face
with abnormally bulging eyes, a scaly body, a snake-headed penis, the talons of a
bird and usually wings."[26] He was believed to be the son of the god Hanbi.[27] He
was usually regarded as evil,[26] but he could also sometimes be a beneficent
entity who protected against winds bearing pestilence[26] and he was thought to be
able to force Lamashtu back to the underworld.[28] Amulets bearing his image were
positioned in dwellings to protect infants from Lamashtu[27] and pregnant women
frequently wore amulets with his head on them as protection from her.[27]

Šul-pa-e's name means "youthful brilliance", but he was not envisioned as youthful
god.[29] According to one tradition, he was the consort of Ninhursag, a tradition
which contradicts the usual portrayal of Enki as Ninhursag's consort.[29][30] In
one Sumerian poem, offerings made to Šhul-pa-e in the underworld and, in later
mythology, he was one of the demons of the underworld.[29]

According to The Jewish Encyclopedia, originally published in 12 volumes from 1901

to 1906, "In Chaldean mythology the seven evil deities were known as shedu, storm-
demons, represented in ox-like form."[31] They were represented as winged bulls,
derived from the colossal bulls used as protective jinn of royal palaces.[32]
JudaismEdit
See also: Dybbuk and Samael

There are differing opinions in Judaism about the existence or non-existence of

demons (shedim or se'irim).[31] There are "practically nil" roles assigned to
demons in the Hebrew Bible.[33] Not all Jews believe in the existence of demons,
and some famous authors, such as Maimonides, denied their reality, regarding them
as mere images which people ascribe divinity to.[34] Jews are not obligated to
believe in the existence of shedim, as posek rabbi David Bar-Hayim points out.[35]
Some Rabbinic scholars assert that demons have existed in Talmudic times, but don't
exist regularly in present. When prophecy, Divine intuition and Divine inspiration
gradually decreased, the demonic powers of impurity have become correspondingly
weak, too.[36](p190–191)
Hebrew BibleEdit

The Hebrew Bible mentions two classes of demonic spirits, the se'irim and the
shedim. The word shedim (sing shed or sheyd) appears in two places in the Hebrew
Bible.[37] The se'irim (sing. sa'ir, "male goat") are mentioned once in Leviticus
17:7,[38] probably a recollection of Assyrian demons in the shape of goats.[39] The
shedim, however, are not pagan demigods, but the foreign gods themselves. Both
entities appear in a scriptural context of animal or child sacrifice to non-
existent false gods.[31][33][40]

From Chaldea, the term shedu traveled to the Israelites.[citation needed] The
writers of the Tanach applied the word as a dialogism to Canaanite deities.
[citation needed]

There are indications that demons in popular Hebrew mythology were believed to come
from the nether world.[41] Various diseases and ailments were ascribed to them,
particularly those affecting the brain and those of internal nature. Examples
include catalepsy, headache, epilepsy and nightmares. There also existed a demon of
blindness, "Shabriri" (lit. "dazzling glare") who rested on uncovered water at
night and blinded those who drank from it.[42]

Demons supposedly entered the body and caused the disease while overwhelming or
"seizing" the victim. To cure such diseases, it was necessary to draw out the evil
demons by certain incantations and talismanic performances, at which the Essenes
excelled.[31] Josephus, who spoke of demons as "spirits of the wicked which enter
into men that are alive and kill them", but which could be driven out by a certain
root,[43] witnessed such a performance in the presence of the Emperor Vespasian[44]
and ascribed its origin to King Solomon. In mythology, there were few defences
against Babylonian demons. The mythical mace Sharur had the power to slay demons
such as Asag, a legendary gallu or edimmu of hideous strength.
Talmudic tradition and MidrashimEdit
Further information: Midrash

In the Jerusalem Talmud, notions of shedim ("demons" or "spirits") are almost

unknown or occur only very rarely, whereas in the Babylonian Talmud there are many
references to shedim and magical incantations. The existence of shedim in general
was not questioned by most of the Babylonian Talmudists. As a consequence of the
rise of influence of the Babylonian Talmud over that of the Jerusalem Talmud, late
rabbis, in general, took as fact the existence of shedim, nor did most of the
medieval thinkers question their reality.[45] However, rationalists like Maimonides
and Saadia Gaon and others explicitly denied their existence, and completely
rejected concepts of demons, evil spirits, negative spiritual influences, attaching
and possessing spirits. They thought the essential teaching about shedim and
similar spirits is, that they should not be an object of worship, not a reality to
be acknowledged or feared.[46] Their point of view eventually became mainstream
Jewish understanding.[31][47]

The opinion of some authors is not clear. Abraham ibn Ezra states that insane
people can see the image of se'irim, when they go astray and ascribe to them powers
independent from God. It is not clear from his work, if he considered these images
of se'irim as manifestations of actual spirits (shedim) or merely delusions.[48]
Despite academic consensus, Rabbis disputed that Maimonies denied the existence of
demons entirely. He would only dispute the existence of demons in his own life
time, but not that demons had existed once.[36](p185–188)

Occasionally an angel is called satan in the Babylon Talmud. But satans do not
refer to demons as they remain at the service of God: "Stand not in the way of an
ox when coming from the pasture, for Satan dances between his horns".[49]

Aggadic tales from the Persian tradition describe the shedim, the mazziḳim
("harmers"), and the ruḥin ("spirits"). There were also lilin ("night spirits"),
ṭelane ("shade", or "evening spirits"), ṭiharire ("midday spirits"), and ẓafrire
("morning spirits"), as well as the "demons that bring famine" and "such as cause
storm and earthquake".[50][31] According to some aggadic stories, demons were under
the dominion of a king or chief, usually Asmodai.[51]
KabbalahEdit

In Kabbalah, demons are regarded a necessary part of the divine emanation in the
material world and a byproduct of human sin (Qliphoth).[52] After they are created,
they assume an existence on their own. Demons would attach themselves to the sinner
and start to multiply as an act of self-preservation.[36](p185) Medieval Kabbalists
characterize such demons as punishing angels of destruction. They are subject to
the Divine will, and do not act independently.[36](p182)

Other demonic entities, such as the shedim, might be considered benevolent. The
Zohar classifies them as those who are like humans and submit to the Torah, and
those who have no fear of God and are like animals.[36](p184)
Second Temple JudaismEdit
See also: Apotropaic magic

The sources of demonic influence were thought to originate from the Watchers or
Nephilim, who are first mentioned in Genesis 6 and are the focus of 1 Enoch
Chapters 1–16, and also in Jubilees 10. The Nephilim were seen as the source of the
sin and evil on Earth because they are referenced in Genesis 6:4 before the story
of the Flood.[53] In Genesis 6:5, God sees evil in the hearts of men. Ethiopic
Enoch refers to Genesis 6:4–5, and provides further description of the story
connecting the Nephilim to the corruption of humans. According to the Book of
Enoch, sin originates when angels descend from heaven and fornicate with women,
birthing giants. The Book of Enoch shows that these fallen angels can lead humans
to sin through direct interaction or through providing forbidden knowledge. Most
scholars understand the text, that demons originate from the evil spirits of the
deceased giants, cursed by God to wander the Earth. Dale Martin disagrees with this
interpretation, arguing that the ghosts of the Nephilim are distinct. The evil
spirits would make the people sacrifice to the demons, but they were not demons
themselves.[54] The spirits are stated in Enoch to "corrupt, fall, be excited, and
fall upon the earth, and cause sorrow."[55][56]

The Book of Jubilees conveys that sin occurs when Cainan accidentally transcribes
astrological knowledge used by the Watchers.[57] This differs from Enoch in that it
does not place blame on the angels. However, in Jubilees 10:4 the evil spirits of
the Watchers are discussed as evil and still remain on Earth to corrupt humans. God
binds only 90% of the Watchers and destroys them, leaving 10% to be ruled by
Mastema. Because the evil in humans is great, only 10% would be needed to corrupt
and lead humans astray. These spirits of the giants are also referred to as "the
bastards" in the apotropaic prayer Songs of the Sage, which lists the names of
demons the narrator hopes to expel.[58]

To the Qumran community during the Second Temple period, this apotropaic prayer was
assigned, stating: "And, I the Sage, declare the grandeur of his radiance in order
to frighten and terri[fy] all the spirits of the ravaging angels and the bastard
spirits, demons, Liliths, owls" (Dead Sea Scrolls, "Songs of the Sage," Lines 4–5).
[59][60]
Indian religionsEdit
HinduismEdit
See also: Surapadman and Narakasura
The Army of Super Creatures – from The Saugandhika Parinaya Manuscript (1821 CE)

In the Veda, gods and demons (asura) share both the upper world. It is only by the
time of the Brahmanas that they are said to inhabit the underworld. The
identification of asura with demons stems from the description of asura as
"formerly gods" (pūrvadeva). The gods are said to have claimed heaven for
themselves and tricked the demons, ending on earth. During the Vedic period, gods
aid humans against demons. By that, gods secure their own place in heaven, using
humans as tools to defeat their cosmic enemies.[61]

Asura, in the earliest hymns of the Rigveda, originally meant any supernatural
spirit, either good or bad. Since the /s/ of the Indic linguistic branch is cognate
with the /h/ of the Early Iranian languages, the word asura, representing a
category of celestial beings, is a cognate with Old Persian Ahura. Ancient Hinduism
tells that Devas (also called suras) and Asuras are half-brothers, sons of the same
father Kashyapa; although some of the Devas, such as Varuna, are also called
Asuras. Later, during Puranic age, Asura and Rakshasa came to exclusively mean any
of a race of anthropomorphic, powerful, possibly evil beings. Daitya (lit. sons of
the mother "Diti"), Maya Danava, Rakshasa (lit. from "harm to be guarded against"),
and asura are incorrectly translated into English as "demon".[62]

With increase in asceticism during the post-Vedic period, withdrawal of sacrificial

rituals was consindered a threat to the gods.[61] Ascetic humans or ascetic demon
were supposed to be more powerful than gods. Pious, highly enlightened Asuras, such
as Prahlada and Vibhishana, are not uncommon. The Asura are not fundamentally
against the gods, nor do they tempt humans to fall. Many people metaphorically
interpret the Asura as manifestations of the ignoble passions in the human mind and
as symbolic devices. There were also cases of power-hungry asuras challenging
various aspects of the gods, but only to be defeated eventually and seek
forgiveness.

Hinduism advocates the reincarnation and transmigration of souls according to one's

karma. Souls (Atman) of the dead are adjudged by the Yama and are accorded various
purging punishments before being reborn. Humans that have committed extraordinary
wrongs are condemned to roam as lonely, often mischief mongers, spirits for a
length of time before being reborn. Many kinds of such spirits (Vetalas, Pishachas,
Bhūta) are recognized in the later Hindu texts. According to Hinduism, demons are
not inherently evil beings, but good by following their dharma what is being evil
and deceitful. However, nothing is purely evil or good, and a demon could
eventually abandon his demonic nature.
BuddhismEdit

Belief in demons does not constitute an essential feature in Buddhism. However,

since belief in demons were common during the rise of Buddhism, they are integrated
into the cycle of Saṃsāra.[1] Accordingly, their malevolent condition is due to
their bad karma from their previous lives. When Buddhism spread, it accommodated
itself with indigenous popular ideas about demons.[1]
Iranian demonsEdit
ZoroastrianismEdit
Div-e Sepid, literally "white demon", the chieftain of demons from the epic
Shahnameh
Arzhang Div (The Shahnameh of Shah Tahmasp)
Black Div (The Shahnameh of Shah Tahmasp)
Rostam carried by Akvan Div (cropped)
Main article: Daeva

The Zorastrian belief in demons (Daeva, later div)[63] had strong influence on the
Abrahamic religions, especially Christianity and Islam.[64] The daevas seem to be a
Zorastrian interpretation of the Hindu pantheon. Particularly Indra, one of the
most eminent individual deities of Vedic texts, is portrayed as a malicious force
only next to Ahriman, the principle of evil (devil).[65]

But daevas are not merely the false gods of a past religion, but also embodiment of
vices and fierce side of nature. Thraotona slays the daeva Azhi Dahāka, a
serpentine or dragon-like creature with three heads.[66] Thraotona's victory over
Azhi Dahāka, is not the victory of a great warrior, but to show that people who
live in accordance with Asha can overcome evil.[66] Aeshma, a demon of wrath and
destruction, appears to be the direct forerunner of Asmodeus (Sakhr in Islam) from
Abrahamic religion.[67] Winter too became associated with one of the daeva.[68]
Demons assault the souls when passing the Chinvat Bridge. While virtuous people
ward them off and succeed on entering heaven, wicked souls fail and are seized by
the demons.[69] In hell, demons continue to torment the damned.[70]

In Zarathustra's personal revelation, there are no individual daevas. They are

always referred to as in a group and their worshippers are associated with violence
and destruction:

but ye Daevas are all spawned from Evil Thought/ as is the grandee who worships
you, and from wrong and contempt... ever since you have been enjoying those worst
of things that mortals are to do/ to wax to the daevas' favor retreating from Good
Thought/ losing the way from the Mindful Lord's wisdom and from Right.

— Yasna 32.3-4[71]

In their state of wickedness, they lead mankind into sin and death:

So ye lure the mortal from good living and security from death/as the Evil Will
does you who are daevas, by evil thought/ and that evil speech with which he
assigns the deed to the wrongful one's control.

— Yasna 32.5[72]

Demons are subordinate to the absolute power of evil, the Evil Will, embodied in
Ahriman/Angra Manyu. They are both corrupted and evil themselves. Demons possess no
substance on their own and can only attach themselves to material agents.[73]
People who worship demons are blamed to give them power. In the Gathas, the primary
way for demons to corrupt humans and cause suffering, manifests through their
worshippers.[74] The Vendidad (Law against Daeva) is mainly concerned to ward off
demons by offering laws for ritual purity. However, demons would not increase their
power only through acts in their favor but also by every act against Ahura Mazda
(supreme good). Everyday actions might be considered a form of demon-worship. For
example, cutting one's hair or nails and keeping them on the ground is understood
as a sacrifice to the demons.[75] Just like the demons' power increase by acts of
wickedness, they are weakened by good deeds. Performaning invocations of Ahura
Mazda are considered especially helpful.[76] The Vendidad further explores the
possibility for humans to turn into demons. A human who performs sexual
immoralities or worships demons becomes a demon after death. A wicked person might
be considered a demon in his lifetime, but only turns completely into one after
death.

The Bundahishn offers an overview about the creation of demons. The text explains
that Ahura Mazda and Ahriman existed before the material world, one in light and
the other in the abyss of darkness. When Ahriman assaulted Ahura Mazda, Ahura Mazda
created a world as a battle place and Ahriman could be defeated. The first beings
created by Ahura Mazda were the six Amesha Spenta, whereupon Ahriman counters by
creating six daevas. The demons are not tempted but directly created by the
principle of evil. According to the Bundahishn, the demons revive Ahriman, whereby
calling him their father:[69]

Rise up, thou father of us! for we will cause a conflict in the world, the
distress and injury from which will become those of Ohrmazd and the archangels

— Bun 3.1

Book 3 of the Denkard describes demons as the opposite of the creative power of
God. As such, they cannot create, but only corrupt, and thus, evil is merely the
corruption of the good. Since demons can only destroy, they will ultimately destroy
themselves. Chapter 30 questions the reality of demons, since their existence seem
to rely on their destruction of good. Therefore, Ahriman and his demons would miss
any substance and exist only as absence of good.[77]
ManichaeismEdit

Manichaeism was a major religion[78] founded in the third century AD by the

Parthian[79] prophet Mani (c. 216–274 AD), in the Sasanian Empire.[80] One of its
key concepts is the doctrine of Two Principles and Three Moments. Accordingly, the
world could be described as resulting from a past moment, in which two principles
(good and evil) were separate, a contemporary moment in which both principles are
mixed due to an assault of the world of darkness on the realm of light, and a
future moment when both principles are distinct forever.[81] Thus, evil and demons
played a significant role within Manichaean teachings.

There are numberless designations for various groups of demonic entities in

Manichaean cosmology.[82] The general term used for the beings of the world of
darkness is dyw (dev).[82] Before the demons attacked the realm of light, they have
been in constant battle and intercourse against each other.[82] It is only in the
realm of darkness demons are described in their physical form. After their assault
on the world above, they have been overcome by the Living Spirit, and imprisoned in
the structure of the world.[82] From that point onwards, they impact human's
ethical life, and appear as personified ethical qualities, mostly greed, envy,
grief, and wrath (desire for destruction).[82]

Ibn al-Jawzi, in his work Talbīs Iblīs (devils' delusion), credits the Manichaeans
with believing that each Light and Darkness (God and the Devil) consist of four
bodies and one spirit. The bodies of Light (God) were referred to as angels, while
the bodies of Darkness (Devil) were referred to as ifrits. Light and Darkness would
multiple by angels and demons respectively.[83]

In The Book of Giants, one of the canonical seven treatises also known from Jewish
intertestamental literature, the Grigori (egrēgoroi) beget giant half-demon
offspring with human woman. In the Middle Persian version of the Book of Giants
they are referred to as kʾw, while in the Coptic Kephalaia as gigas.[82] In
accordance with some interpretations of Genesis 6:1–4,[84] the giant offspring
became the ancient tyrannic rulers over mankind, until overthrown by the angels of
punishment. Nonetheless, these demons are still active in the microcosm, such as Āz
and Āwarzōg.[82] Views on stars (abāxtarān) are mixed. On one hand, they are
regarded as light particles of the world soul fixed in the sky. On the other hand,
stars are identified with powers hindering the soul from leaving the material
world.[82] The Third Messenger (Jesus) is said to have chained up demons in the
sky. Their offspring, the nephilim (nĕf īlīm) or asrestar (āsarēštārān), Ašqalūn
and Nebrō’ēl in particular, play instrumental roles in the creation of Adam and
Eve.[82] According to Manichaeism, the watchers, known as angels in Jewish lore,
are not considered angels, but demons.[82]
In the ShahnamehEdit
Gate of Citadel of semnan 9. Rustam slaying the Div-e Sepid (White Div)

In the Shahnameh, written by the Persian poet Ferdowsi between c. 977 and 1010 CE,
demonic beings called divs are recurring enemies of human civilization. Divs are
often black, long teeth, claws as hands; a monstrous but humanoid shape.[85]
Despite their physical appearance, many divs are masters of supernatural sorcery,
reflecting their former associations with the daevas.[86] Div-e Sepid (White Div),
leader of the divs, is both an outstanding warrior and a master of magic, who
causes storms to overcome hostile armies.[87]

The poem begins with the kings of the Pishdadian dynasty. They defeat and subjugate
the demonic divs. Tahmuras commanded the divs and became known as dīvband (binder
of demons). Jamshid, the fourth king of the world, ruled over both angels and divs,
and served as a high priest of Ahura Mazda (Hormozd). Like his father, he slayed
many divs, however, spared some under the condition they teach him new valuable
arts, such as writing in different languages.[88] After a just reign over hundreds
of years, Jamshid grew haughty and claims, because of his wealth and power,
divinity for himself. Whereupon God withdraws his blessings from him, and his
people get unsatisfied with their king. With ceasing influence of God, the devil
gains power and aids Zahhak to usurp the throne.[88] Jamshid dies sawn in two by
two demons. Tricked by Ahriman (or Iblis), Zahhak grew two snakes on his shoulders
and becomes the demonic serpent-king.[89] The King Kay Kāvus fails to conquer the
legendary Mazandaran, the land of divs and gets captured.[90] To save his king,
Rustam takes a journey and fights through seven trials. Divs are among the common
enemies Rustam faces, the last one the Div-e Sepid, the demonic king of Mazandaran.

The div in the Shahnameh might include both demonic supernatural beings as well as
evil humans.[85] It has been conjectured that the divs of the legendary Mazandaran
might reflect human enemies of Iran. Zahak, inspired by the daeva Azhi Dahāka, is
not a de-graced deity, but a human tyrant, identified as an Arab, who slayed his
father in exchange for power. It is only after he was tricked by the devil for
power, he grows serpentine heads on his shoulders and becomes less human.[91]

Rustam's battle against the demonic may also have a symbolic meaning: Rustam
representing wisdom and rationality fights the demon, embodiment of passion and
instinct.[92]: 
115  Rustam's victory over the White Div is also a triumph over men's
lower drives, and killing the demon a way to purge human soul from such evil
inclinations. The killing of the White Div is an inevitable act to restore the
human king's eyesight.[92]: 115  Eliminating the divs is an act of self-preservation
to safeguard the good in oneself's, and the part acceptable in a regulated society.
[92]: 
115 
Native North American demonsEdit
WendigoEdit
Main articles: Wendigo and Wechuge

The Algonquian people traditionally believe in a spirit called a wendigo. The

spirit is believed to possess people who then become cannibals. In Athabaskan
folklore, there is a belief in wechuge, a similar cannibal spirit.
ChristianityEdit
Old TestamentEdit
The existence of demons as inherently malicious spirits within Old Testamental
texts is absent.[93][94]: 447  Though there are evil spirits sent by YHWH, they can
hardly be called demons, since they serve and do not oppose the governing deity.
[94]: 
448  First then the Hebrew Bible was translated into Greek, the "gods of other
nations" were merged into a single category of demons (daimones) with implied
negativity.[95]

The Greek Daimons were associated with demi-divine entities, deities, illnesses and
fortune-telling. The Jewish translators rendered them all as demons, depicting
their power as nullified comparable to the description of shedim in the Tanakh.
Although all these supernatural powers were translated, none were angels, despite
sharing a similar function to that of the Greek Daimon. This established a dualism
between the angels on God's side and negatively evaluated demons of pagan origin.
[96]: 
664  Their relationship to the God-head became the main difference between
angels and demons, not their degree of benevolence. Both angels and demons might be
fierce and terrifying. However, the angels act always at service of the high god of
the Israelites, differing from the pagan demons, who represent the powers of
foreign deities.[96]: 666  The Septuagint refers to evil spirits as demons (daimon).
New TestamentEdit
Medieval illumination from the Ottheinrich Folio depicting the exorcism of the
Gerasene demoniac by Jesus

Through the New Testament, demons appear 55 times, 46 times in reference to demonic
possession or exorcisms.[97] Some old English Bible translations such as King James
Version do not have the word 'demon' in their vocabulary and translate it as
'devil'. As adversaries of Jesus, demons are not morally ambivalent spirits, but
evil; cause of misery, suffering and death.[97] They are not tempters, but cause of
pain, suffering and maladies, both physical and mental. Temptation is reserved for
the devil only.[98] Unlike spirits in pagan beliefs, demons are not intermediary
spirits whom must be sacrificed for appeasement of a deity. Possession also shows
no trace of positivity contrary to some pagan depictions of spirit possession. They
are explicitly said to be ruled by the devil or Beelzebub.[99] Their origin is
unclear, the texts take the existence of demons for granted. Many early Christians,
like Irenaeus, Justin Martyr, Clement of Alexandria and Lactantius assumed demons
were ghosts of the Nephilim, known from Intertestamental writings.[100] Because of
references to Satan as the lord of demons, and evil angels of Satan throughout the
New Testament, other scholars identified fallen angels with demons.[101] Demons as
entirely evil entities, who have been born evil, may not fit the proposed origin of
evil in free-will, taught in alternate or opposing theologies.[102]
Pseudepigrapha and deuterocanonical booksEdit
Main articles: Pseudepigrapha and Deuterocanonical books
See also: Book of Tobit, Book of Enoch, and Book of Jubilees

Demons are included into biblical interpretation. In the story of Passover, the
Bible tells the story as "the Lord struck down all the firstborn in Egypt" (Exodus
12:21–29). In the Book of Jubilees, which is considered canonical only by the
Ethiopian Orthodox Church,[103] this same event is told slightly differently: "All
the powers of [the demon] Mastema had been let loose to slay all the first-born in
the land of Egypt. And the powers of the Lord did everything according as the Lord
commanded them." (Jubilees 49:2–4)

In the Genesis flood narrative the author explains how God was noticing "how
corrupt the earth had become, for all the people on earth had corrupted their ways"
(Genesis 6:12). In Jubilees the sins of man are attributed to "the unclean demons
[who] began to lead astray the children of the sons of Noah, and to make to err and
destroy them" (Jubilees 10:1). In Jubilees, Mastema questions the loyalty of
Abraham and tells God to "bid him offer him as a burnt offering on the altar, and
Thou wilt see if he will do this command" (Jubilees 17:16). The discrepancy between
the story in Jubilees and the story in Genesis 22 exists with the presence of
Mastema. In Genesis, God tests the will of Abraham merely to determine whether he
is a true follower, however; in Jubilees Mastema has an agenda behind promoting the
sacrifice of Abraham's son, "an even more demonic act than that of the Satan in
Job".[104] In Jubilees, where Mastema, an angel tasked with the tempting of mortals
into sin and iniquity, requests that God give him a tenth of the spirits of the
children of the watchers, demons, in order to aid the process (Jubilees 10:7–9).
These demons are passed into Mastema's authority, where once again, an angel is in
charge of demonic spirits.

The Testament of Solomon, written sometime in the first three centuries C.E., the
demon Asmodeus explains that he is the son of an angel and a human mother. Another
demon describes himself as having died in the "massacre in the age of giants".
Beelzeboul, the prince of demons, appears as a fallen angel not as a demon, but
makes people worship demons as their gods.[101]: 
670 
Christian demonologyEdit
Main articles: Christian demonology, Exorcism in Christianity, Exorcism in the
Catholic Church, and Demonic possession § Christianity
The Torment of Saint Anthony (1488) by Michelangelo, depicting Saint Anthony being
assailed by demons
Death and the Miser (detail), a Hieronymus Bosch painting, National Gallery of Art,
Washington, D.C.
Painting of Saint Francis Borgia performing an exorcism, as depicted by Goya

Since Early Christianity, demonology has developed from a simple acceptance of

demons to a complex study that has grown from the original ideas taken from Jewish
demonology and Christian scriptures.[105] Christian demonology is studied in depth
within the Roman Catholic Church,[106] although many other Christian churches
affirm and discuss the existence of demons.[107][108]

Building upon the few references to daimon in the New Testament, especially the
poetry of the Book of Revelation, Christian writers of apocrypha from the second
century onwards created a more complicated tapestry of beliefs about "demons" that
was largely independent of Christian scripture.

While daimons were considered as both potentially benevolent or malevolent, Origen

argued against Celsus that daimons are exclusively evil entities, supporting the
later idea of (evil) demons. According to Origen's cosmology, increasing corruption
and evil within the soul, the more estranged the soul gets from God. Therefore,
Origen opined that the most evil demons are located underground. Besides the fallen
angels known from Christian scriptures, Origen talks about Greek daemons, like
nature spirits and giants. These creatures were thought to inhabit nature or air
and nourish from pagan sacrifices roaming the earth. However, there is no
functional difference between the spirits of the underworld and of earth, since
both have fallen from perfection into the material world. Origen sums them up as
fallen angels and thus equal to demons.[109]

Many ascetics, like Origen and Anthony the Great, described demons as psychological
powers, tempting to evil,[110] in contrast to benevolent angels advising good.
According to Life of Anthony, written in Greek around 360 by Athanasius of
Alexandria, most of the time, the demons were expressed as an internal struggle,
inclinations and temptations. But after Anthony successfully resisted the demons,
they would appear in human form to tempt and threaten him even more intensely.[111]

Pseudo-Dionysius the Areopagite described evil as "defiancy" and does not give evil
an ontological existence. He explains demons are deficiant creatures, who willingly
turn themselves towards the unreal and non-existence. Their dangerous nature
results not from power of their nature, but from their tendency to drag others into
the "void" and the unreal, away from God.[12]
Michael Psellos proposed the existence of several types of demons, deeply
influenced by the material nature of the regions they dwell. The highest and most
powerful demons attack the mind of people using their "imaginative action"
(phantastikos) to produce illusions in the mind. The lowest demons on the other
hand are almost mindless, gross and grunting spirits, which try to possess people
instinctively, simply attracted by the warmth and life of humans. These cause
diseases, fatal accidents and animalistic behavior in their victims. They are
unable to speak, while other lower types of demons might give out false oracles.
The demons are divided into:

Leliouria: The highest demons who inhabit the ether, beyond the moon
Aeria: Demons of the air below the moon
Chthonia: Inhabiting the land
Hyraia/Enalia: Dwelling in the water
Bypochtbonia: They live beneath the earth
Misophaes: The lowest type of demon, blind and almost senseless in the lowest
hell

Invocation of Saints, holy men and women, especially ascetics, reading the Gospel,
holy oil or water is said to drive them out. However, Psellos' schemes have been
too inconsistent to answer questions about the hierarchy of fallen angels. The
devil's position is impossible to assign in this scheme and it does not respond to
living perceptions of felt experience and was considered rather impractical to have
a lasting effect or impact on Christian demonology.[112]

The contemporary Roman Catholic Church unequivocally teaches that angels and demons
are real beings rather than just symbolic devices. The Catholic Church has a cadre
of officially sanctioned exorcists which perform many exorcisms each year. The
exorcists of the Catholic Church teach that demons attack humans continually but
that afflicted persons can be effectively healed and protected either by the formal
rite of exorcism, authorized to be performed only by bishops and those they
designate, or by prayers of deliverance, which any Christian can offer for
themselves or others.[113]

At various times in Christian history, attempts have been made to classify demons
according to various proposed demonic hierarchies.
MandaeismEdit
Main article: Demons in Mandaeism
See also: Mandaeism and Ruha

In Mandaeism, the World of Darkness (alma d-hšuka), also referred to as Sheol, is

the underworld located below Tibil (Earth). It is ruled by its king Ur (Leviathan)
and its queen Ruha, mother of the seven planets and twelve constellations. The
great dark Ocean of Sup (or Suf) lies in the World of Darkness.[114] The great
dividing river of Hitpun, analogous to the river Styx in Greek mythology, separates
the World of Darkness from the World of Light.[115] Prominent infernal beings found
in the World of Darkness include lilith, nalai (vampire), niuli (hobgoblin),
gadalta (ghost), satani (Satan) and various other demons and evil spirits.[114]
[115]
GnosticismEdit

Gnostic largely relies on Greek and Persian dualism, especially on Platonism. In

accordance with Platonism, they regarded the idea as good while considering the
material and conscious world to be inherently evil.[116] The demonized star-deities
of late Persian religion became associated with a demon, thus identifying the seven
observable planets with a demonic ruler.[117]

Examples of Gnostic portrayals of demons can be found in the Apocryphon of John in

which they are said to have helped construct the physical Adam[118] and in Pistis
Sophia which states they are ruled over by Hekate and punish corrupt souls.[119]
IslamEdit
Demons depicted in the Book of Wonders, a late 14th-century Arabic manuscript
Ali slaying divs with his sword Zulfiqar in a Persian manuscript.

Shayāṭīn (or Daeva of Indo-Iranian religion) are the usual terms for demons in
Islamic belief.[120][121] In Islam demons try to lead humans astray from God, by
tempting them to sin, teaching them sorcery and cause mischief among humans. Occult
practises albeit not forbidden per se, may include conjuring demons, which requires
acts against God's laws and are therefore forbidden, such as illicit blood-
sacrifices, abandoning prayer and rejecting fasting. Based on the Islamic view on
Solomon, who is widely believed to have been a ruler over genies and demons, Islam
has a rich tradition about conjuring demons. Among the demons are the devils
(shayatin) and the fiends (div).[122] Both are believed to have worked for Solomon
as slaves. While the devils usually appear within a Judeo-Christian background, the
div frequently feature in beliefs of Persian and Indian origin. But it is to be
noted that in Islam both angels and demons are considered to be the creatures of
God and so God has ultimate power over all of them.

According to exegesis of the Quran the devils are the offspring of Iblis (Satan).
They are said to live until the world ceases to exist, always shadow in humans (and
jinn)[123] whispering onto their hearts to lead them astray. Prayers are used to
ward off their attacks, dissolving them temporarily. As the counterpart of the
angels, they try to go against God's will and their abode in Hell is pre-destined.
They lack free will and are bound to evil.[124] The ifrit and marid are considered
to be two more powerful classes of devils.

According to Abu Ali Bal'ami's work on the history of the world, Wahb ibn Munabbih
explained that the divs were the first beings created by God.[125] Some argue the
devils were created good, but turned evil by Iblis' act of arrogance, the div were
created as vicious creatures and embodiment of evil.[126][127] When Iblis was still
among the angels, he led an army against the spirits on the earth. Among them were
the div, who formed two orders; one of which sided with the jinn and were banished
with them, condemned to roam the earth. The other, treacherous div joined Iblis in
battle, and exiled to Hell with him. The div are often depicted as sorcerers whose
misdeeds are not bound to temptation only. They could cause sickness, mental
illnesses, or even turn humans to stone by touching.[128] While the devils
frequently appear to ordinary humans to tempt them into everything disapproved by
society, the div usually appear to specific heroes.[129][130]
Bahá'í FaithEdit

In the Bahá'í Faith, demons are not regarded as independent evil spirits as they
are in some faiths. Rather, evil spirits described in various faiths' traditions,
such as Satan, fallen angels, demons and jinn, are metaphors for the base character
traits a human being may acquire and manifest when he turns away from God and
follows his lower nature. Belief in the existence of ghosts and earthbound spirits
is rejected and considered to be the product of superstition.[131]
Ceremonial magicEdit

While some people fear demons, or attempt to exorcise them, others willfully
attempt to summon them for knowledge, assistance, or power. The ceremonial magician
usually consults a grimoire, which gives the names and abilities of demons as well
as detailed instructions for conjuring and controlling them. Grimoires are not
limited to demons – some give the names of angels or spirits which can be called, a
process called theurgy. The use of ceremonial magic to call demons is also known as
goetia, the name taken from a section in the famous grimoire known as the Lesser
Key of Solomon.[132]
WiccaEdit
According to Rosemary Ellen Guiley, "Demons are not courted or worshipped in
contemporary Wicca and Paganism. The existence of negative energies is
acknowledged."[133]
Modern interpretationsEdit
The classic oni, a Japanese ogre-like creature which often has horns and often
translated into English as "demon".

Psychologist Wilhelm Wundt remarked that "among the activities attributed by myths
all over the world to demons, the harmful predominate, so that in popular belief
bad demons are clearly older than good ones."[134] Sigmund Freud developed this
idea and claimed that the concept of demons was derived from the important relation
of the living to the dead: "The fact that demons are always regarded as the spirits
of those who have died recently shows better than anything the influence of
mourning on the origin of the belief in demons."[135]

M. Scott Peck, an American psychiatrist, wrote two books on the subject, People of
the Lie: The Hope For Healing Human Evil[136] and Glimpses of the Devil: A
Psychiatrist's Personal Accounts of Possession, Exorcism, and Redemption.[137] Peck
describes in some detail several cases involving his patients. In People of the Lie
he provides identifying characteristics of an evil person, whom he classified as
having a character disorder. In Glimpses of the Devil Peck goes into significant
detail describing how he became interested in exorcism in order to debunk the myth
of possession by evil spirits – only to be convinced otherwise after encountering
two cases which did not fit into any category known to psychology or psychiatry.
Peck came to the conclusion that possession was a rare phenomenon related to evil
and that possessed people are not actually evil; rather, they are doing battle with
the forces of evil.[138]

Although Peck's earlier work was met with widespread popular acceptance, his work
on the topics of evil and possession has generated significant debate and derision.
Much was made of his association with (and admiration for) the controversial
Malachi Martin, a Roman Catholic priest and a former Jesuit, despite the fact that
Peck consistently called Martin a liar and a manipulator.[139][140] Richard Woods,
a Roman Catholic priest and theologian, has claimed that Dr. Peck misdiagnosed
patients based upon a lack of knowledge regarding dissociative identity disorder
(formerly known as multiple personality disorder) and had apparently transgressed
the boundaries of professional ethics by attempting to persuade his patients into
accepting Christianity.[139] Father Woods admitted that he has never witnessed a
genuine case of demonic possession in all his years.[141][142][143]

According to S. N. Chiu, God is shown sending a demon against Saul in 1 Samuel 16

and 18 in order to punish him for the failure to follow God's instructions, showing
God as having the power to use demons for his own purposes, putting the demon under
his divine authority.[144] According to the Britannica Concise Encyclopedia,
demons, despite being typically associated with evil, are often shown to be under
divine control, and not acting of their own devices.[145]
See also
Citations
General sources
Further reading
External links
Last edited 2 days ago by Materialscientist
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Demonology

Study of demons or beliefs about demons

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Div (mythology)

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