RELIGIOUS ENCYCLOPEDIA
Delltzsch Demon
DEMETRIUS OF ALEXANDRIA. See Oeigen, ^ DEMON, DEMONISM.
Background of Demonology (§1).
Nature of Demons (§ 2).
The Se'irim and Shedhim (§ 3).
Other Hebrew Demonic Conceptions (§ 4).
The Greek daimon (diminutive, daimonion), the original of the English " demon," did not connote necessarily the idea of evil. It was rather neutral, and might even be used as a synonym of theos, " god "; it was also generally employed to designate a tutelary genius (Lat. lar, lemur, genius), and came to be applied to any departed soul. In the Septuagint of the Old Testament, in the New Testament, and in Christian usage the connotation is sinister and always involves an evil I. Back- spirit. The origin of the idea of deground of mons lies far back in the empirical Demon- dualism of man's animistic concepology. tions, according to which all nature is peopled with spirits which are believed constantly to affect or control human acts and destiny (see CoMBARATivE Religion, VI., 1, a, § 4). Man's efforts may turn out to his satisfaction or to his disappointment, and he attributes the results to the assistance or hindrance of spirits whom he regards as good or bad according as they seem to assist or to thwart his efforts. This primitive bipartition of the spirit-world into good spirits (which may become angels) and bad (which become demons) persists through many stages of unfolding in civilization and in religion, and remains as a belief even in the period of enlightenment. Traces of animistic belief have not been wholly eradicated from the Old Testament; of., e.g., the serpent of Gen. iii. which has speech, mentality, and evil purpose, and also the anointing by Jacob of the stone to which he attributed his wonderful dream (Gen. xxviii. 18). The narrative in Num. xxii. 22-34 presupposes a belief in the vocal power of animals, though the impression given by the narration is rather that of miraculous impartation of speech to an otherwise mute animal. The entire religious provenience out of which the Hebrew religion sprang is full of demonism (see Assyria, VII, § 8; Babylonia, VIL, 1, §§ 4-6). The Babylonian religion divided its spirits into good and bad. These were again classified and grouped, and to the classes and groups names were given, though in general the individual demons did not receive names. This is in accordance with the general law that only in the more developed stages do the spirits become so individualized as to be named. This appears in the Hebrew representation, where in the earUer writings individual spirits are merely referred without individualization to classes (cf. the unnamed " evil spirit " which tormented Saul, I Sam. xvi. 14-15, and the " evil spirit " which by divine commission came between Abimelech and the Shechemites, Judges ix. 23), while Satan, not at first as devil, but as one belonging to God's company, or at least admitted to his presence (Job i. 6 sqq.; Zech. iii. 1 sqq.), Azazel, and Asmodeus (see below) emerge as personal spirits possessing names only in the late (postexilic) literature. A wealth of demonic conceptions quite equal to the
Babylonian is found also in the Arabic rehgion, according to which demons swarm in the regions of air, earth, and water, lying in wait for the imwary. The magic and incantations of Arabic folk-lore are hardly less prominent and numerous than those of Babylonia, and where these exist belief in demonology is sure to be found (see Divination; and Magic).
The characteristics of the demons in the Semitic sphere are like those of demons among other peoples. These beings, whose power is greatest during the hours of darkness, are responsible for ills of the flesh, of the mentality, and of the spiritual life. They cause disease, aberration of mind, and per-
verseness toward the gods; they con- 2. Nature trol the atmosphere and bring storms; of Demons, by their mastery of the waters they
bring floods and destruction; they enter the bodies of human beings, are especially dangerous to women and children, and at the critical periods of life are alert to work them harm. They may be warded off by attention to the proper ritual, by the use of drugs and herbs, and by the potency of incantations and charms (the later Jews regarded the shema, " Hear, O Israel," of Deut. vi. 4 as a protection). Yet they may be welcomed by the individual and become so at home in his person that he becomes virtually one of their number. In accordance with their perverse nature, the demons have their dwelling-places in spots shunned by mortals — in the deserts, among ruins and in cities which have been destroyed by the enemy, among graves, in miasmatic morasses, and in like places. The demonology of the Old Testament and the New exhibits many of these traces. Yet it is to be observed that not even in its monotheism does the religion of Israel show a loftier elevation above the faiths of the surrounding peoples than in its demonology. The most numerous traces appear in the period of depression when national disaster had enforced contact with the pregnant demonism of Babylonians, Persians, and the invading Arabs. As a matter of course, the nature of demons is ever vaguely treated, and the exact notions about them are difficult to determine. Demons were regarded as not of flesh and blood (cf. Eph. vi. 12), yet they ate and drank, reproduced their kind, and might be wounded and killed. They were pictured with the passions and even the lusts of mankind (cf. Tobit vi. 14). They were above the laws of nature, and could transform themselves into various shapes, even into those of angels of light (cf . II Cor. xi. 14). In Judaism they were regarded as especially the opponents of the Messiah (see Demoniac). Their origin is seldom accounted for in popular belief. They come down as elemental spirits in the common belief of the people, and their number is added to as the souls of the departed become regarded as mahgnant. When an angelology develops, the angels are regarded as falling from their high estate and adding to the number of the demons. So in the earlier stages of the Hebrew religion demons are not accounted for; but in late Jewish works, especially m the Book of Enoch (see Pseudepigrapha), the demons are largely derived from the episode narrated
Demon Demoniac