Demons (Benevolent and Malevolent) (original) (raw)
Shifting Alignments: the Dichotomy of Benevolent and Malevolent Demons in Mesopotamia.
Demons and Illness: Theory and Practice from Antiquity to the Early Modern Period, edited by Siam Bhayro and Catherine Rider. Vol. 5 of Magic and Religious Literature of Late Antiquity. Leiden: Brill, 2017
When set against the more defined positions occupied by demons and monsters in other religions and cultures, the demons found in Mesopotamian texts may seem, at first glance, to exist in a perpetual state of disarray, defying attempts at a definitive categorization.1 Much of the time, these supernatural figures serve in malevolent positions, fulfilling their duties as carriers and causes of physical or mental illness, injury or disease. Despite this, demons may also fulfill benevolent roles, often coming to the aid of the exorcist, or āšipu, in his battle to remove a malevolent demon from the afflicted patient. From an initial, cursory analysis, we can easily see how demons may appear to shift from one role to another. Of the three demons, the udug, the lama, and the šedu, all of which switch from one category of acts-or one alignment, we could say-to another, the first two will form the focus of this study; as they are by far the most prevalent of the three to appear in Mesopotamian texts.2
2014
The ancient Egyptians came into contact with a wide range of supernatural beings in daily life and in the afterlife, some of which are described in the texts and images decorating the coffins of the Middle Kingdom. This paper will examine the demonic beings encountered in a section of the Coffin Texts known as the Book of Two Ways, focusing on their varied and often terrifying names, which range from 'He whose face and tongue are dreadful' to 'Aggressive one'. These entities acted as gatekeepers to the afterlife, protecting the deities and spirits that existed within it by destroying any inimical or ignoble beings they encountered. Previously, all guardian demons in the Coffin Texts have been assumed to have this same function and their role has not been examined further. This paper will provide a new perspective on how the guardian demons protected the afterlife individually and as a collective. It will develop our understanding of the function of these demons by analysing how they performed this role. The descriptive names given to the demons highlight the key characteristics of each being. These names provide an insight into how each being behaved and the method with which they enacted their function.
The Encyclopedia of the Bible and Its Reception, 2012
Demons, Demonology [23][24][25][26][27][28][29][30][51][52][53][54][55][56][57][58][59][60][61][62][63][64]. However, even with the above caveats, archaeology has done much to bring real-world controls to studies previously based only on texts.
This is a seminar module, not lecture, so a good class depends on you. The first class which will be an introductory lecture on supernatural beings and the study of them, along with examples of how to use the evidence. As seminars can be deadly without a lively dialogue, it is important that each of you express opinions, as well as question, challenge, and engage your colleagues. Every week you will pick a supernatural being or type to explore, and use a different dataset relating it to the theme of the week and the case-study. For class, bring your notes so you can report and discuss your findings. Some of the classes will feature guest speakers (stay tuned!).
Claremont School of Theology
THE BELIEF in demons and angels is woven into the fabric of Jewish and Christian teaching concerning God, man, and the world from its earliest period until the present time. How large a place in Christian theology the conceptions of good and evil supernatural or superhuman powers have held until the last century can only be fully appreciated by research students who are willing to spend much time and labour in the study of ancient theological treatises, embracing systematic theology, volumes of sermons, tomes of Church history, as well as medieval literature in general. The dominating position in Christian thought formerly held by the conceptions of Satan, the demons, and the angels will not be gathered from modern theological treatises, sermons, or other current religious literature. These conceptions, it is true, have not been entirely eliminated. The terms Satan or the Devil, demons or evil spirits, and angels still form part of our inherited religious terminology. But anyone who studies the writings of the accredited teachers of the Churches of today will be forced to admit that in relation to our subject these stand in great contrast to the teaching of the Church in any former period of its history since the time of the apostles. ANCIENT SEMITIC DEMONOLOGY The Background of Primitive Conceptions Friendly and Hostile Departed Human Spirits—Non-human Evil Spirits—Evil Spirits in Animal Forms. Arab and Early Hebrew Demonology The Ubiquity of Demons and Their Classification—Special Hage of Demons—Special Times for Demonic Activity—Corporeality of Demons—Various Operations of Demons—Sources of Demonological Conceptions. Babylonian, Assyrian, and Early Hebrew Demonology Suppression of Hebrew Demonological Beliefs by the Yahwistic Movement—The Dominant Features of Babylonian and Assyrian Religion—The Number of the Demons—Various Classes of Demons (The Utukku; The Alu; The Ekimmu (Edimmu); The Galli; The Tu Limnu (‘Evil God’); The Rabisu. Labartu, Labasu, Ahhazu; Lili, Lilitu, and Ardat Lili; Shédim—The Seven Evil Spirits—The Forms and Abodes of Demons—Spirits which Cause Disease and Sickness —Defences against Demons—Demon Possession and Exorcism (The Use of Magical Objects and Preparations; The use of Incantations; The use of Words of Power; Knowledge of the Super-natural Enemy; The Use of Sympathetic Magic)—The Relation of Evil Spirits to the Gods. CHAPTER TWO DEMONOLOGY OF THE OLD TESTAMENT AND ITS EXPANSION IN RABBINIC LITERATURE Demonic Serpents (Seraphim) : ; : Demons in Serpent Form—Fiery Flying Serpents— The Seraphim The Se‘irim, or Hairy Demons . The Se‘irim in the Old Testament—The Se‘irim as Objects of Worship—The Form of the Se‘irim. Some Other Demonic Animals , Wild Beasts—Doleful Creatures—Ostriches—S¢* Pee Welt Jackals. Azazel (The Scapegoat) The Ceremony on the Day of Atonement—The Shien of ae Ceremony—A Survival from Ancient Popular Religion. Lilith (The Night Demon) Lilith in the Old Testament—Lilith in the Rabbinic literature Source of the Conception. Deber, Keteb, and ‘Alukah Deber, the Demon of Pestilence—KXeteb, the Demon of Nese. ‘Alukah, the Leech-like Demon. The Shédim The Shédim in the Old sere and in the Rabbinic Mente The Prophetic Conception—The Beginnings of a Hebrew Demonology. Satan . je - ‘ Satan in the Old Toe cre eotan in the Rabbinic Literature— The Origin and Development of the Conception. CHAPTER THREE THE RELATION OF JEWISH TO PERSIAN CONCEPTIONS . The Nature of Persian Dualism The Temporary Character of Persian Dualism—The Pedi World-view. The Character of Angra Mainyu (Ahriman) The Meaning of the Compound Expression—Angra Mainyu fee as the Supreme Spirit of Evil. The Realms of Ahura Mazda and Ahriman . Two Primeval Spirits—The Fundamental Idea— The temptation of Zoroaster. The Defeat and Destruction of Ahriman . , The Coming Triumph of the Good—The Coming of a Savior Renewal and Resurrection. The Relation between Satan and Ahriman. Satan and Ahriman the Heads of Hosts of Evil Spirits— Satan a Created, but Rebellious Angel: Ahriman an Independent Spirit— Satan and Ahriman are both associated with the Serpent—The Similar Functions of Satan and Ahriman—The Coming Destruction of Satan and Ahriman affirmed. The Origin and Nature of Demons (Daevas) The Changed Connotation of the term Daevas—The Daevas created by Afhriman. The Number and Classification of Demons The Demons Numerous and at first Unclassified—Demons are both Visible and Invisible. The Abode of Demons and their Abolition The Localities Favoured by Demons—Protection against Demons. The Principal Demons : Aka Manah—The Druj—Aeshma—Azi Date CHAPTER FOUR RELATION OF JEWISH TO GREEK CONCEPTIONS The Earliest Greek Conceptions Departed Spirits viewed as Demons—Demons cause Diseases and Other Ills—The Dark Underworld of Spirits—Ceremonies of Aversion. The Nature of Demons . The Early Usage of the Term ‘Demon’—Demons viewed as Mediators between Gods and Men—Demons viewed as Morally Imperfect Beings—Demons viewed as Morally Evil Beings. Various Demonic Conceptions ‘ . , Harpies—Gorgons—Sirens—The Sphinx—Erinyes. The Demon of Socrates . Socrates on the Nature of Demons—Discussions in the Works of Xenophon and Plato—The Nature of the Demon of Socrates. . Oracles and Demons . :The Oracle as a Means of Spirit Communication—The Oracle of Delphi—The Oracle and Demonic Possession. Some Later Greek Conceptions ; : : Pythagorean and Other Beliefs—The Testimony of Plutarch to the Operations of Demons—The Platonic Conceptions of Demons—The Teaching of Philo. CHAPTER FIVE THE TEACHING OF JEWISH APOCRYPHAL AND APOCALYPTIC LITERATURE . The Fall of the Angels and the Origin of Demons The Second Century s.c.—The Fall of the Angels—The Origin of Demons—Divergent Accounts of the Origin of Demons—The Imprisonment of Evil Spirits—Ethical Conceptions personalized as Evil Spirits. The First Century 3.c.—The Satans and their Chief—The Preiminary Place of Punishment—Satans distinguished from Fallen Angels. The First Century a.p.—The Teaching of 2 Enoch—The Character of Azazel—Satan’s Rebellion and Expulsion from Heaven—A Comparison with Rabbinic Teaching. The Chiefs of Fallen Angels and the Princes of Demons The Second Century 3.c.—Asmodaeus, the Evil Demon—Semjaza and Azazel, Chiefs of Fallen Angels—Mastema, the Prince of Evil Spirits—Beliar, the Satanic Spirit—Satan or the Devil. The First Century s.c.—The Satans and Satan—The Satans have Access to God in Heaven. The First Century a.p.—Azazel, the Fallen Archangel—Beliar, Mastema, and Sammael—Satanail, the Prince of Fallen Angels—Satan or the Devil, the Enemy of God and Man. The Operations and Doom of Evil Spirits The Second Century 3.c.—The Operations of Evil Spirits—The Final Doom of Evil Spirits. The First Century B.c.—The Activities of the Satans—Their Final Doom. The First Century A.D —Aerial Spirits and their Activities—The Two Impulses in Man—The Final Doom of Evil Spirits, CHAPTER SIX THE TEACHING OF THE NEW TESTAMENT I. The Teaching of the Synoptic Gospels mens of the Fourth Gospel The Teaching of the Synoptic Gospels: The Tenenee and Geena of Demons—The Phenomena of Demoniacal Possession—Christ’s Control over the Demons: Exorcism—The Exorcism of Demons by the Disciples of Jesus and Others—The Prince of Demons, Satan or the Devil, Beelzebub (The Jewish Background of the Synoptic Teaching concerning Satan or the Devil; The Relation of Satan to Beelzebub; Satan, the Tempter of Jesus; The Character and Operations of Satan as described by Jesus; The Final Destruction of Satan).—The Teaching of the Fourth Gospel. Christ’s Attitude to the Belief in Satan. II. The Teaching of the Acts of the Apostles . Demon Possession and Exorcism—Demons, Divination, and Sorcery—The Belief in Satan or the Devil. III. The Teaching of St. Paul’s Epistles . The Relation between Demons and Idolatry—The Pewee of as Air and the Spiritual Hosts of Wickedness in Heavenly Places— Beliar, the Prince of Evil—The Character and Operations of Satan or the Devil (General References to Satan or the Devil; Satan and the Man of Sin; The Delivery of Men to Satan; Satan, the God of this World or Age). IV. The Teaching of Hebrews and of the Sanaa Epistles Teaching concerning Denies The ee dees of ne Rebellious Angels—The Devil viewed as the Angel of Death and as Man’s Great Adversary—The Conception of the Devil in the Johannine Epistles. V. The Teaching of the Book of Revelation . I. Elementary Conceptions II. The Background of Old Testament Parent fier Teaching Concerning Demons—Abaddon or Apollyon, King ye the Demonic Hosts—The Conception of the Dragon—The Manifold Activities of Satan—The Binding, Loosing, and Final Destruction of Satan (The Binding of Satan; The Period of a thousand years—the Millennium; The Final Destruction of Satan. And much more look into upload for more Content Chapters and subjects not listed here due to space issues.
1908
From the earliest times Eastern races, in common with the rest of mankind, have always held a firm belief in the existence of evil spirits, ghosts, and all kindred powers. The phenomenon of death, the mystery of disease and sickness, and all the other events of common occurrence in daily life gave rise to speculations about the unseen world, which gradually led to a distinction, although slight at all times, between good and evil spirits. The early Semitic people of Babylonia, whoever they may have been or wherever they may have migrated from, found a theology ready to their hands in the adopted country, which they took over from.... Even the Babylonians knew that they needed protection against the evil that existed, and sought their answers in the secrets that remained, them remannts of the story of Eden... It is therefore evident that when the Semitic Babylonian took over the learning of his Sumerian predecessors, he seems also to have unconsciously adapted an enlarged his ideas to fit their beliefs, receiving their doctrines in their entirety as worthy of implicit trust, and in the belief that his teachers must necessarily understand the supernatural powers peculiar to their own country. You will learn about: Various types of evil spirits and their classifications and purposes: where they dwell and where they came from- their origin. The truth about seven key evil spirits described in Luke 11:26 when he said, seven other spirits more evil than himself... How babyloinians used charms and magic to seek success and further their sorcery. Discover how secrets that were carried out from the Garden of Eden became key ingredients that Babylonians used in their sorcery. Babylonian cantantions that were to repell spirits. Secrets of the Babylonian tablets. Demons, Schools, Vampires, Hobgoblins, Ghosts, and Kindred Evil Spirits, which Attack Mankind Original goal of this book was to supply the student of Assyrian Demonology with English transliterations and translations, with the necessary notes, etc., of the documents printed in the Sixteenth and Seventeenth Parts of Cuneiform Texts from Babylonian Tablets, etc., which have been recently issued by the Trustees of the British Museum. It includes proof of the fact that a considerable proportion of the magical practices which are in use in the East to the present day were well known to the inhabitants of Mesopotamia several thousands of years ago, and that many of them were borrowed by the Hebrews and other dwellers in Syria and Persia from their neighbors on that Tigris and Euphrates. The Roots of Science In these Babylonian magical records we have by far the most complete picture of the magic of the ancient world. It is a wondrous story that is told by those bricks and cylinders of stamped clay —the story of civilized man’s first gropings for light. For in these venerable writings we must recognize the first attempts at scientific elucidation of the forces by which man is surrounded. Science, like religion, has its roots deep in magic. The primitive man believes implicitly in the efficacy of magical ritual. What it brings about once it can bring about again if the proper conditions be present and recognized. Thus it possesses for the barbarian as much of the element of certainty as the scientific process does for the chemist or the electrician. Given certain causes certain effects must follow. Surely, then, in the barbarous mind, magic is pseudo-scientific—of the nature of science. There appears a deeper gloom, a more ominous spirit of the ancient and the obscure in the magic of old Mesopotamia than in that of any other land. Its mighty sanctuaries, its sky-aspiring towers, seem founded upon this belief in the efficacy of the spoken spell, the reiterated invocation. Thousands of spirits various and grotesque, the parents of the ghosts and goblins of a later day, haunt the purlieus of the^temple, battening upon the remains of sacrifice (the leavings of the gorged gods), flit through the night-bound streets, and disturb the rest of the dwellers in houses. Demons with claw and talon, vampires, ghouls—all are there. Spirits blest and unblest, jinn, witch-hags, lemures, sorrowing unburied ghosts. No type of supernatural being appears to have been unknown to the imaginative Semites of old Chaldea. These must all be ‘ laid/ exorcised, or placated, and it is not to be marvelled at that in such circumstances the trade of the necromancer flourished exceedingly. The witch or wizard, however, the unprofessional and detached practitioner with no priestly status, must beware. He or she was regarded with suspicion, and if one fell sick of a strange wasting or a disease to which he could not attach a name, the nearest sorcerer, male or female, real or imaginary, was in all probability brought to book.. Priestly Wizards The wizard and the witch were known as Kassapu or Kassaptu. These were the sorcerers or magicians proper, and that they were considered dangerous to the community is shown by the manner in which they are treated by the code of Khammurabi, in which it is ordained that he who charges a man with sorcery and can justify the charge shall obtain the sorcerer’s house, and the sorcerer shall plunge into the river. But if the sorcerer be not drowned then he who accused him shall be put to death and the wrongly accused man shall have his house. The Word of Power As in Egypt, the word of power was held in great reverence by the magicians of Chaldea, who believed that the name, preferably the secret name, of a god possessed sufficient force in its mere syllables to defeat and scatter the hordes of evil things that surrounded and harassed mankind. The names of Ea and Merodach were, perhaps, most frequently used to carry destruction into the ranks of the demon army. It was also necessary to know the name of the devil or person against whom his spells were directed. If to this could be added a piece of hair, or the nail-parings in the case of a human being, then special efficacy was given to the enchantment. But just as hair or nails were part of a man so was his name, and hence the great virtue ascribed to names in art-magic, ancient and modern. The name was, as it were, the vehicle by means of which the magician established a link between himself and his victim, and the Babylonians in exorcising sickness or disease of any kind were wont to recite long catalogues of the names of evil spirits and demons in the hope that by so doing they might chance to light upon that especial individual who was the cause of the malady. Even long lists of names of persons who had died premature deaths were often recited in order to ensure that they would not return to torment the livin Mesopotamian Myths and Legends of Babylonia and Assyria, is a book that includes explanations of Babylonian and Assyrian legends and myths as well as the myths themselves. Lewis Spence, in the Preface, describes his purpose in writing the book as providing the reader with "the treasures of romance latent in the subject, the peculiar richness of which has..... That Chaldean magic was the precursor of European mediaeval magic as apart from popular sorcery and witchcraft is instanced not only by the similarity between the systems but by the introduction into mediaeval magic of the names of Babylonian and Assyrian gods and magicians. Again and again is Babylon appealed to even more frequently than Egypt, and we meet constantly with the names of Beelzebub, Ishtar (as Astarte), Baal, and Moloch, whilst the names of demons, obviously of Babylonian origin, are encountered in almost every work on the subject. Frequent allusions are also made to the ‘wise men’ and necromancers of Babylon, and to the ‘ star-gazers ’ of Chaldea. The conclusion is irresistible that ceremonial magic, as practised in the Middle Ages, owed much to that of Babylon. Our information regarding Chaldean magic is much more complete than that which we possess concerning the magic of ancient Egypt. Hundreds of spells, incantations, and omen-inscriptions have been recovered, and these not only enlighten us regarding the class of priests who practised magic, but they tell us of the several varieties of demons, ghosts, and evil spirits ; they minutely describe the Babylonian witch and wizard, and they picture for us jnany magical ceremonies, besides informing us of the names of scores of plants and flowers possessing magical properties, of magical substances, jewels, amulets, and the like. Also they speak of sortilege or the divination of the future, of the drawing of magical circles, of the exorcism of evil spirits, and the casting out of demons.