Demon

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.

Belief in demons probably goes back to the Paleolithic age, stemming from humanity's fear of the unknown, the strange and the horrific. ''A Dictionary of Comparative Religion'' edited by S.G.F. Brandon 1970 In ancient Near Eastern religions and in the Abrahamic religions, including early Judaism 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.

Demons may or may not also be considered to be devils: minions of the Devil. 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.

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

In Christianity, morally ambivalent ' were replaced by demons, forces of evil only striving for corruption. Such demons are not the Greek intermediary spirits, but hostile entities, already known in Iranian beliefs.

In Western occultism and Renaissance magic, which grew out of an amalgamation of Greco-Roman magic, Jewish Aggadah and Christian demonology, 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.

Etymology

The Ancient Greek word ('' 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"). 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 (''daimonion''), and later ascribed to any cognate words sharing the root.

The Greek terms do not have any connotations of evil or malevolence. In fact, ('' 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." 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'' 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.Jeffrey Burton Russell Lucifer: The Devil in the Middle Ages Cornell University Press, 1986 ISBN 9780801494291 p. 37

Ancient Egypt

Both deities and demons can act as intermediaries to deliver messages to humans. 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".Rita Lucarelli ''Demons (Benevolent and Malevolent'' Ucla Encyclopedia of egyptology 2010 p. 2Siam Bhayro, Catherine Rider ''Demons and Illness from Antiquity to the Early-Modern Period'' BRILL 2017 p. 53 However, magical writings indicate that ancient Egyptians acknowledged the existence of malevolent demons by highlighting the demon names with red ink. 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. 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". "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.Rita Lucarelli ''Demons (Benevolent and Malevolent'' Ucla Encyclopedia of egyptology 2010 p. 4 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''. 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. 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.

Mesopotamia

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

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". She was believed to feed on the blood of human infants and was widely blamed as the cause of miscarriages and cot deaths. Although Lamashtu has traditionally been identified as a demoness, 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. Mesopotamian peoples protected against her using amulets and talismans. She was believed to ride in her boat on the river of the underworld and she was associated with donkeys. She was believed to be the daughter of An.

Pazuzu is a demonic god who was well known to the Babylonians and Assyrians throughout the first millennium BCE. 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". He was believed to be the son of the god Hanbi. He was usually regarded as evil, but he could also sometimes be a beneficent entity who protected against winds bearing pestilence and he was thought to be able to force Lamashtu back to the underworld. Amulets bearing his image were positioned in dwellings to protect infants from Lamashtu and pregnant women frequently wore amulets with his head on them as protection from her.

Šul-pa-e's name means "youthful brilliance", but he was not envisioned as youthful god. According to one tradition, he was the consort of Ninhursag, a tradition which contradicts the usual portrayal of Enki as Ninhursag's consort. 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.

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." They were represented as winged bulls, derived from the colossal bulls used as protective jinn of royal palaces.

Judaism

There are differing opinions in Judaism about the existence or non-existence of demons (''shedim'' or ''se'irim''). There are "practically nil" roles assigned to demons in the Hebrew Bible. 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. Jews are not obligated to believe in the existence of ''shedim'', as ''posek'' rabbi David Bar-Hayim points out. 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.Taylor, P. (n.d.). A Jewish Guide to the Mysterious. USA: Torah Lab Publishers.

Hebrew Bible

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. The ''se'irim'' (sing. ''sa'ir'', "male goat") are mentioned once in Leviticus 17:7, probably a recollection of Assyrian demons in the shape of goats. 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.

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

There are indications that demons in popular Hebrew mythology were believed to come from the nether world. 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.

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. 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, witnessed such a performance in the presence of the Emperor Vespasian 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