Through the New Testament, demons appear 55 times, and 46 times in reference to demonic possession
Spirit Possession is an altered state of consciousness and associated behaviors which are purportedly caused by the control of a human body and its functions by Supernatural#Spirit, spirits, ghosts, demons, angels, or Deity, gods. The concept ...
or exorcisms.
[.] Some old English Bible translations such as
King James Version
The King James Version (KJV), also the King James Bible (KJB) and the Authorized Version (AV), is an Early Modern English Bible translations, Early Modern English translation of the Christianity, Christian Bible for the Church of England, wh ...
do not have the word ''demon'' in their vocabulary and translate it as 'devil'. As adversaries of
Jesus
Jesus (AD 30 or 33), also referred to as Jesus Christ, Jesus of Nazareth, and many Names and titles of Jesus in the New Testament, other names and titles, was a 1st-century Jewish preacher and religious leader. He is the Jesus in Chris ...
, demons are not morally ambivalent spirits, but evil; causes of misery, suffering, and death.
They are not tempters, but the cause of pain, suffering, and maladies, both physical and mental. Temptation is reserved for the devil only. Unlike spirits in pagan beliefs, demons are not intermediary spirits who must be sacrificed for the 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. 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. 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. 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.
Pseudepigrapha and deuterocanonical books

Demons are included in biblical interpretation. In the story of Passover, the Bible tells the story as "the Lord struck down all the firstborn in Egypt" (). In the Book of Jubilees, which is considered canonical only by the Ethiopian Orthodox Church,
[Stephen L Harris, Harris, Stephen L., ''Understanding the Bible''. Palo Alto: Mayfield. 1985. It is considered one of the pseudepigrapha by Protestant, Roman Catholic, and Eastern Orthodox Churches] 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" (). 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 Satan in Job". In Jubilees, where Mastema, an angel tasked with tempting 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.
In 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.
Christian demonology

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. Christian demonology is studied in depth within the Roman Catholic Church, although many other Christian churches affirm and discuss the existence of demons.
Building upon the few references to 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 angel
Fallen angels are angels who were expelled from Heaven. The literal term "fallen angel" does not appear in any Abrahamic religions, Abrahamic religious texts, but is used to describe angels cast out of heaven. Such angels are often described ...
s and thus equal to demons.
Many ascetics, like Origen and Anthony the Great, described demons as psychological powers, tempting to evil, 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.
Pseudo-Dionysius the Areopagite described ''evil'' as "defiancy" and does not give ''evil'' an ontological existence. He explains demons are deficient creatures, who willingly turn themselves towards the unreal and non-existence. Their dangerous nature results not from the power of their nature, but from their tendency to drag others into the "Kenoma, void" and the unreal, away from God.
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" () 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.
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
exorcism
Exorcism () is the religious or spiritual practice of evicting demons, jinns, or other malevolent spiritual entities from a person, or an area, that is believed to be possessed. Depending on the spiritual beliefs of the exorcist, this may be do ...
s 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.
At various times in Christian history, attempts have been made to classify demons according to various proposed demonic hierarchy, demonic hierarchies.
In recent times, scholars doubted that independent demons exist, and rather considers them, aking to Jewish ''satan'', to be servants of God. 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. 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.
Islam

In
Islam
Islam is an Abrahamic religions, Abrahamic monotheistic religion based on the Quran, and the teachings of Muhammad. Adherents of Islam are called Muslims, who are estimated to number Islam by country, 2 billion worldwide and are the world ...
ic beliefs, demons are roughly of two types:
[Erdağı, D. Evil in Turkish Muslim horror film: the demonic in "Semum". SN Soc Sci 4, 27 (2024). https://doi.org/10.1007/s43545-024-00832-w] Jinn and Shayatin, devils ( or ). The jinn derive from Religion in pre-Islamic Arabia, pre-Islamic Arabian beliefs, although their exact origin is unclear. The presence of jinn in Religion in pre-Islamic Arabia, pre-Islamic Arabian beliefs is not only testified by the Quran, but also by pre-Islamic literature in the seventh century.
The (devils or satans) on the other hand, appear in stories bearing similarities with Judeo-Christian tradition.
Although virtually absent in the Quran, Muslims generally hold the belief that jinn can possess people. In the tradition of Ash'ari, it has been considered to be part of the doctrines () of the "Sunnism, people of the Sunnah" ().
[Islam, Migration and Jinn: Spiritual Medicine in Muslim Health Management. (2021). Deutschland: Springer International Publishing.] For most theologians, (Ashʿaris as well as Muʿtazilis), and in contrast to philosophers, both demons (jinn and devils) and angels are material. All sentient beings are said to be created out from a physical substance: angels from light, jinn from fire and air, devils from fire, and humans from earth.
The Quran emphasizes similarities between humans and jinn. The Quranic phrase () puts the jinn to the same position as humans and whereby also rejecting kinship with God.
In contrast to demons from the Bible, biblical tradition, the jinn are not a source of evil.
In the majority of Muslim writings, the jinn are ephemeral and shadowy creatures and primarily linked to magical practises (both white and black magic), though sometimes to disastrous effects.
[Mircea Eliade ''Encyclopedia of Religion'' Macmillan Publishing (1986) p. 286-287]
While the jinn are morally ambivalent, the ' represent malevolent forces akin to the devils of the Judeo-Christian, Judeo-Christian tradition,
and are actively obstructing the execution of God's will.
Because of that, they bear less resemblance to humans than the jinn.
The latter share attributes with humans, such as mortality, whereas the ' do not.
In Muslim popular culture, the ' are sometimes depicted as ().
Muslim writers on astrology identified the planetary spirits known from ancient Greek cosmology, with seven demon-kings, often invoked for the preparation of Magic square#Magic squares in occultism, Magic squares. According to the Book of Wonders each day of the week is assigned to one of the (higher spirits) and (lower spirits).
Dharmic religions
Hinduism

Hinduism advocates the reincarnation and transmigration of souls according to one's karma. Souls (Atman (Hinduism), Atman) of the dead are adjudged by the Yama and are accorded various purging punishments before being reborn. According to Hindu cosmology, nothing is either purely evil or good, and even demonic beings could eventually abandon their demonic nature. Humans that have committed extraordinary wrongs are condemned to roam as lonely, often mischief monsters, spirits for a length of time before being reborn. Many kinds of such spirits (Vetalas and Pishachas) are recognized in the later Hindu texts. Even celestial beings are subject to change.
The identification of with ''demons'' stems from the description of as "formerly gods" (). In the Veda, gods (''Deva (Hinduism), deva'') and demi-gods or titans (''asura'') are not yet differentiated beings and both share the upper world.
[Rodrigues, H. (2018). Asuras, Daityas, Dānavas, Rākṣasas, Piśācas, Bhūtas, Pretas, and so forth.. In K. A. Jacobsen (ed.), Brill's Encyclopedia of Hinduism Online. Brill. https://doi.org/10.1163/2212-5019_BEH_COM_1030340] Rather than denoting a separate class of being, the asuras are characterized by being great leaders, often warriors.
, in the earliest hymns of the Rigveda, originally meant any supernatural spirit, either good or bad. Since the of the Indic linguistic branch is cognate with the of the Early Iranian languages, the word ', representing a category of celestial beings, is a cognate with Old Persian ''Ahura''. Ancient Hinduism tells that Deva (Hinduism), Devas (also called ''suras'') and Asura (Hinduism), 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 (Hinduism), Asura and Rakshasa came to exclusively mean any of a race of anthropomorphic, powerful, possibly evil beings. Daitya (lit. sons of the mother Diti), Danava (Hinduism), Danava (lit. sons of the mother "Danu (Hinduism), Danu"), Mayasura, Maya Danava, Rakshasa (lit. from "harm to be guarded against"), and are sometimes translated into English as .
It is only by the time of the Brahmanas that the asuras are said to inhabit the underworld and are progressively, despite originally distinct beings, assimilated to the rakshasas.
The gods are said to have claimed heaven for themselves and tricked the asuras, 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.
[O'Flaherty, W. D., Doniger, W. (1988). The Origins of Evil in Hindu Mythology. Indien: Motilal Banarsidass. p. 65-95] The rakshasas are often portrayed as vile creatures associated with greed and magical abilities, unleashed through rites considered inappropriate by the Brahmins.
However, the asuras retain some of their previous features, and function often as individual leaders of the rakshasas.
The asuras also mostly dwell in the heavenly worlds, while the Earth is plagued by lower demonic beings such as rakshasas, bhutas, pretas, and pishachas.
The pretas are ghosts, who could not go to the afterlife yet.
The Pishachas, likewise, are spirits of the dead, but associated with eating human-flesh.
With increase in Sannyasa, asceticism during the post-Vedic period, withdrawal of sacrificial rituals was considered a threat to the gods.
Ascetic humans or ascetic demons were supposed to be more powerful than gods. Pious, highly enlightened s and s, such as Prahlada and Vibhishana, are not uncommon. The 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.
Despite the impermanence of beings, demonic entities share characteristics impeding the chance of liberation through the realization of the ''Ātman'', such as greed, pride, or improper rituals.
However, all demonic appearances are only temporary.
Buddhism
Buddhism classifies sentient beings into six types: Deva, Asura, human, animal, ghost, hell-being. When Buddhism spread, it accommodated itself with indigenous popular ideas about demons.
As in Hinduism, all these beings are part of the ''Saṃsāra''.
As with devas, Buddhism does not deny the existence of demons, but considers them equally impotent in search for Nirvana, liberation.
Demons (''Bhoota (ghost), bhūta'', ''Hungry ghost, preta'', ''Pishacha, piśāca'') may thus be understood as personifications of correlative mental states projected onto the external cosmos.
[Mircea Eliade Encyclopedia of Religion Macmillan Publishing (1986) p. 284] The Pali Sutras represent the unenlightened people as "possessed" by the demons of "desire" and "craving".
These two self-destructive feelings then cause the images of horrifying demons.
In a state of enlightenment, the Buddha has overcome such passions and by that, conquered the demons.
Ethnic and folkloric
Aboriginal Australian cultures

Aboriginal Australian cultures have various beings translated into English as "demons" or "devils". The most notable is the Bunyip, which was originally a term applied to malevolent spirits in general. Aboriginal Tasmanians, Tasmanian mythology in particular has many beings translated as "devils"; these include malicious spirits like ''Rageowrapper'' as well as spirits summoned in magic. Tasmanian Aboriginal people would describe these entities as "devils" and related that these spiritual beings as walking alongside Aboriginal people "carrying a torch but could not be seen".
Chinese folklore
Chinese folktale, legend and literature are replete with malevolent supernatural creatures who are often rendered "demons" in English translations. These include categories of beings such as the ''Yaoguai, yao'' – shapeshifters with the power to cause insanity, to inflict poison, and to bring about disease, and the mo – derived from Indian mythology and entering through the influence of Buddhism. In folk belief, these beings are responsible for misfortune, insanity, and illness, and any number of strange phenomena that could not easily be accounted for. Epilepsy and stroke, which led to either temporary or permanent contortions, were generally seen as the results of demonic possession and attacks ().
Belief in wilderness demons haunted China from the very earliest periods and persisted throughout the late imperial era. In the Xia dynasty, nine bronze cauldrons with their forms were cast to help the common people to identify and to avoid them. Classical texts in the Zhou and Warring-States period distinguish between the demons of mountains and forests (the seductive Chi (mythology), Chimei ),
demons of trees and rocks (a necrophagous fever-demon, the Wangliang ),
subterranean demons of the earth and of decay (the goat-like and necrophagous Fenyang (), who caused disease and miscarriage) and fever demons born from water (Wangxiang , a child-like being with red eyes). These demons were said to be born of aberrant qi (breath or energy), known to accost and kill travellers, and held responsible for sickness. People also feared the Muling (also muzhong ) – demons forming over time in trees of immense age, capable of inflicting disease and killing human passers-by and birds flying overhead. Examples include the penghou (), a demon associated with camphor trees in mountain forests, and which takes the form of a human-headed dog, and in the southern provinces, the banana-leaf spirits.
From the Tang dynasty onwards, belief in shapeshifting foxes, tigers and wolves, amongst other creatures, also featured in Chinese folk belief, partly due to the existence of outlawed fox-spirit cults. Fox demons () are described as cunning and lustful, capable of clairvoyance, and of inflicting disease and poisoning at will. They are sometimes seen as beings requiring worship to be appeased or placated. Tiger demons () and wolf demons () are ravening beings roaming large territories for prey, taking the form of humans to conveniently insert themselves into communities and settlements. Tiger demons are described as being enslave the souls of humans they have killed, turning them into minions. In the superstitious climate of the previous centuries, people mistaken as tigers and wolves in human disguise were often put to death or starved in their cells by magistrates.
Fish () and snake demons () are said to have attempted to assault Confucius. Even insects are capable of being demonic. In one tale, the sighting of a centipede demon () in the form of an old woman without eyes is said to have led to the sickness and death of an entire household.
One notable demon not in the above categories includes the Heisheng or Heiqi ( or ), a kind of roving vapour demon that inflicts damage to persons and property wherever it roams, sometimes killing where it goes. Another are undefined Poltergeists, sometimes afflicting monasteries, causing serious nuisances, and unable to be exorcised.
Disambiguation
The terms Yao (), Mo (), Gui (), Guai () and Xie () are their various two-character combinations often used to refer to these creatures, but of these terms, only Mo () denotes demons in the religious sense.
China has two classes of beings that might be regarded as demons, and which are generally translated as such:
* Yaoguai, Yao ()
– a kind of uncanny supernatural creature, usually with the power to shapeshift, to poison or to cause disease, and to bewilder or enthrall. They are associated with sorcery or sorcery-like powers. They are not always evil in the sense that Western demons or the Chinese () are but are represented as having malevolent tendencies and as creatures of ill-omen. They are often invoked as an explanation for strange events, bizarre occurrences, mysterious diseases and horrible accidents. They resemble the ''unseelie fae'' of Celtic legend and folklore in their powers and predisposition - and are sometimes translated as or rather than .
* Mo ()
– derived from the "Mara" of Buddhism and are almost always evil. This kind of being is morally corrupted and rebels against the moral law and heavenly principle. Taoist cultivators, fallen Buddhist monks, gods and mortals who have succumbed to an evil inclination are said to have become demonic or become diabolical – . (). As such it is often a condition and a state, rather than always being directly the result of a certain innate heritage. Furthermore, certain beings derived directly from Indian mythology, such as the ( or ) and ( or ), however are classed as being innately demonic () types by heritage but are nevertheless represented as being capable of repentance or turning to good.
Native North America
The Algonquian peoples, Algonquian people traditionally believe in a spirit called a wendigo. The spirit is believed to possess people who then become Human cannibalism, cannibals. In Athabaskan folklore, there is a belief in wechuge, a similar cannibal spirit.
Psychological interpretations
Islamic world
A minority of Muslim scholars in the Medieval Age, often associated with the Muʿtazila and the Jahmi, Jahmītes, denied that demons (jinn, devils, divs etc.) have physicality and asserted, they could only affect the mind by ''Waswas, waswās'' (, 'demonic whisperings in the mind').
Some scholars, like ibn Sina, rejected the reality of jinn altogether. Jahiz, Al-Jāḥiẓ and Mas'udi, al-Masʿūdī, explained jinn and demons as merely psychological phenomena.
In his ''Kitāb al-Hayawān'', al-Jāḥiẓ states that jinn and demons are the product of loneliness. Such a state induces people to mind-games, causing .
Al-Masʿūdī is similarly critical regarding the reality of demons. He states that alleged demonic encounters are the result of fear and "wrong thinking". Alleged encounters are then told to other generations in bedtime stories and poems. When they grow up, they remember such stories in a state of fear or loneliness. This encourages their imaginations, resulting in another alleged demonic encounter.
Western world
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." 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."
M. Scott Peck, an American psychiatrist, wrote two books on the subject, ''People of the Lie: The Hope For Healing Human Evil'' and ''Glimpses of the Devil: A Psychiatrist's Personal Accounts of Possession, Exorcism, and Redemption''. 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
Exorcism () is the religious or spiritual practice of evicting demons, jinns, or other malevolent spiritual entities from a person, or an area, that is believed to be possessed. Depending on the spiritual beliefs of the exorcist, this may be do ...
in order to debunk the ''myth'' of Demonic possession, 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.
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.
The Patient Is the Exorcist
, an interview with M. Scott Peck by Laura Sheahen
See also
* Classification of demons
* List of fictional demons
* List of theological demons
* List of occult terms
* Acheri
* Empusa
* Erinyes
* Prayer to Saint Michael
* Fairy
* Folk devil
* Goblin
*
* Spiritual warfare
* Troll
* Unclean spirit
References
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* Wilhelm Maximilian Wundt, Wundt, W. (1906). ''Mythus und Religion'', Teil II (''Völkerpsychologie'', Band II). Leipzig.
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External links
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''Catechism of the Catholic Church'':
Hyperlinked references to demons in the online Catechism of the Catholic Church
''Dictionary of the History of Ideas'':
Demonology
{{Authority control
Demons,
Paranormal terminology
Religious terminology