a b Anne Marie Kitz. "Demons in the Hebrew Bible and the Ancient Near East". Journal of Biblical Literature, vol. 135, no. 3, 2016, pp. 447–464. JSTOR 10.15699/jbl.1353.2016.3074. Accessed 16 May 2021. Freud, Sigmund (1950). Totem and Taboo:Some Points of Agreement between the Mental Lives of Savages and Neurotics. Translated by Strachey. New York: W. W. Norton & Company. ISBN 978-0-393-00143-3. See Chapter 2, The Battleground of Demons in The Darkening Age: The Christian Destruction of the Classical World, Catherine Nixey, 2018, Houghton Mifflin Harcourt a b Liddell, Henry George; Scott, Robert. "δαιμόνιον". A Greek–English Lexicon. Perseus. Archived from the original on 2020-11-13 . Retrieved 2021-02-20.

a b c Melville, Charles, and Gabrielle van den Berg, eds. Shahnama Studies II: The Reception of Firdausi's Shahnama. Vol. 5. Brill, 2012. Jeffrey Burton Russell (1987). Satan: The Early Christian Tradition. Ithaca: Cornell University Press. ISBN 9780801494130. p. 132. The existence of demons as inherently malicious spirits within Old Testamental texts is absent. [92] [93] :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. [93] :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. [94] Baglio, Matt (2009). The Rite: The Making of a Modern Exorcist. Doubleday Religion. ISBN 978-0-385-52270-0. Friedl,E.(2020).Religion and Daily Life in the Mountains of Iran: Theology, Saints, People.Vereinigtes Königreich:Bloomsbury Publishing. p. 86Psychologist 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." [137] 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." [138]

For some valeters the only way to clean wheels is to remove them from the car. If you don’t have the time or inclination, use a long brush to clean the inner rim. How we tested themMain 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 R. van den Broek, Wouter J. Hanegraaff Gnosis and Hermeticism from Antiquity to Modern TimesSUNY Press, 1998 ISBN 978-0-7914-3611-0 p. 37

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. 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. [108] a b Jeffrey Burton Russell Lucifer: The Devil in the Middle Ages Cornell University Press, 1986 ISBN 9780801494291 p. 37

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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. [95] :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. [95] :666

With increase in asceticism during the post-Vedic period, withdrawal of sacrificial rituals was considered a threat to the gods. [60] Ascetic humans or ascetic demons 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. 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. [82] Those using more conventional formulas have also raised their game, and it has been interesting to see how they have matched the new generation in recent tests after a period of red domination. Angelini, Anna (2021). "Les dieux des autres: entre «démons» et «idoles»". L'imaginaire du démoniaque dans la Septante: Une analyse comparée de la notion de "démon" dans la Septante et dans la Bible Hébraïque. Supplements to the Journal for the Study of Judaism (in French). Vol.197. Leiden and Boston: Brill Publishers. pp.184–224. doi: 10.1163/9789004468474_008. ISBN 978-90-04-46847-4. David S. Margoliouth; The Devil's Delusion by Ibn al-Jawzi, 1935, Bd. 1, chapter: Account of the way wherein he deludes the Dualists.Bar-Hayim, David (HaRav). "Do Jews Believe in Demons and Evil Spirits?". Machon Shilo. Archived from the original on 2 April 2015 . Retrieved 20 March 2015. 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. [52] 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. [53] The spirits are stated in Enoch to "corrupt, fall, be excited, and fall upon the earth, and cause sorrow". [54] [55] Russell, Jeffrey Burton (1984). Lucifer, the Devil in the Middle Ages. Ithaca, New York: Cornell University Press. OCLC 557921104. 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] Dorian Gieseler Greenbaum. The Daimon in Hellenistic Astrology: Origins and Influence. BRILL, 2015. ISBN 9789004306219. p. 129.