អារក្ស៖ ភាពខុសគ្នារវាងកំណែនានា

ខ្លឹមសារដែលបានលុបចោល ខ្លឹមសារដែលបានសរសេរបន្ថែម
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បន្ទាត់ទី៦៖
 
ជំងឺផ្សេងៗជាច្រើន។
 
[[ឯកសារ:Demon_Yakshagana.jpg|ស្តាំ|រូបភាពតូច|A ''[[Rakshasa]]'' Hindu demon as depicted in [[Yakshagana]], a cultural art form of coastal [[Karnataka]]]]
អារក្ស (មកពីភាសាក្រិក: {{lang|grc|δαιμόνιον}} ''daimónion'') គឺជាអំណាចដ៏ខ្លាំងពូកែមួយ តែងតែជាភាវៈដែលបង្កការខូចខាតដល់មនុស្ស ហើយតែងតែមាននិយាយនៅក្នុងសាសនា វិជ្ជាមន្តអាគម អក្សាសាស្ត្រ ទេវវិទ្យាជាដើម។<ref>{{cite web|url=http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.04.0057%3Aentry%3Ddaimo%2Fnion|title=δαιμόνιον|author=Henry George Liddell, Robert Scott|work=Greek-English Lexicon|publisher=Perseus}}</ref>
 
នៅក្នុងវិជ្ជាខាងអារក្ស របស់គ្រីស្ទានកាលពីមជ្ឈឹមសម័យ អារក្សត្រូវបានគេយល់ឃើញថាជាវិញ្ញាណអសោច ជាទូតសួគ៌ដែលធ្លាក់ពីស្ថានសួគ៌ ជាប្រភេទវីញ្ញាណដែលគេមិនស្គាល់ ហើយវាអាចចូលក្នុងមនុស្ស។<ref>See, for example, the course synopsis and bibliography for [http://medievalstudies.ceu.hu/courses/20102011/magic-science-religion-the-development-of-the-western-esoteric-traditions "Magic, Science, Religion: The Development of the Western Esoteric Traditions"] {{webarchive|url=https://web.archive.org/web/20141129021925/http://medievalstudies.ceu.hu/courses/20102011/magic-science-religion-the-development-of-the-western-esoteric-traditions|date=November 29, 2014}}, at Central European University, Budapest</ref>
 
<ref name="merriam-webster">{{cite web|title=Demon|url=http://www.merriam-webster.com/dictionary/demon|work=Merriam-Webster Dictionary|publisher=Encyclopædia Britannica|accessdate=12 April 2012}}</ref><ref>Robin Lane Fox, ''Pagans and Christians'' 1989, p.137.</ref><ref>See the Medieval [[grimoire]] called the ''[[Ars Goetia]]''.</ref><ref>Boyce, 1987; Black and Rowley, 1987; Duchesne-Guillemin, 1988.</ref><ref>{{cite book|url=http://jewishencyclopedia.com/articles/13967-spirits-conception-of|title=Jewish Encyclopedia|year=1906}}</ref> <ref>See Delitzsch, ''Assyrisches Handwörterbuch''. pp. 60, 253, 261, 646; Jensen, ''Assyr.-Babyl. Mythen und Epen'', 1900, p. 453; [[Archibald Sayce]], l.c. pp. 441, 450, 463; [[François Lenormant|Lenormant]], l.c. pp. 48–51.</ref><ref>compare {{bibleverse||Isaiah|38:11}} with {{bibleverse||Job|14:13}}; {{bibleverse||Psalms|16:10}}, {{bibleverse-nb||Psalms|49:16}}, and {{bibleverse-nb||Psalms|139:8}}</ref><ref name="Isaacs1">{{cite book|url=https://books.google.com/books?id=4iLqceVe7S0C&pg=PA96&lpg=PA96&dq=shabriri+demon+blindness&source=bl&ots=quVL5HVZOY&sig=6LBivAJ52pR9Xp8EGrosJcp9g9A&hl=en&sa=X&ei=lNQPVNytE7HsiwKtnIDIDw&sqi=2&ved=0CDUQ6AEwAg#v=onepage&q=shabriri%20demon%20blindness&f=false|title=Ascending Jacob's Ladder: Jewish Views of Angels, Demons, and Evil Spirits|date=1998|publisher=Jason Aronson|accessdate=10 September 2014|isbn=978-0-7657-5965-8|page=96|last1=Isaacs|first1=Ronald H.}}</ref><ref>''Bellum Judaeorum'' vii. 6, §&nbsp;3</ref><ref>"Antiquities" viii. 2, §&nbsp;5</ref><ref name="JE-shedim">{{cite web|url=http://jewishencyclopedia.com/articles/5085-demonology|title=The Jewish Encyclopedia|publisher=The Jewish Encyclopedia|date=|accessdate=2014-03-12}}</ref><ref name="JVL-Demons">{{cite web|title=Demons & Demonology|url=https://www.jewishvirtuallibrary.org/jsource/Judaism/demons.html|website=jewishvirtuallibrary.org|publisher=The Gale Group|accessdate=21 March 2015}}</ref><ref name="YT-eng-source">{{cite web|last1=Bar-Hayim|first1=David|title=Do Jews Believe in Demons and Evil Spirits?-Interview with Rabbi David Bar-Hayim|url=https://www.youtube.com/watch?v=Iia41D_OLSA|website=www.youtube.com|publisher=Tora Nation Machon Shilo|accessdate=20 March 2015}}</ref><ref name="JE-shedim" /><ref name="JVL-Demons" /><ref name="Plaut-Shedoim">W. Gunther Plaut, ''The [[Torah]]: A Modern Commentary'' (Union for Reform Judaism, 2005), p. 1403 [https://books.google.com/books?id=wCTfI2rpvXEC&pg=PP1422&dq=shedim&lr=&as_drrb_is=q&as_minm_is=1&as_miny_is=2009&as_maxm_is=12&as_maxy_is=2009&num=100&as_brr=3&as_pt=ALLTYPES online]</ref><ref name="JE-shedim" /><ref name="D-BH-Shedim">{{cite web|url=http://machonshilo.org/en/eng/component/content/article/34-featured/830-do-jews-believe-in-demons-and-evil-spirits-interview-with-rabbi-david-bar-hayim|title=Do Jews Believe in Demons and Evil Spirits?|publisher=Machon Shilo|last1=Bar-Hayim|first1=David (HaRav)|accessdate=20 March 2015}}</ref><ref>{{Cite book|url=https://books.google.com/books?id=T0S9CQAAQBAJ&pg=PA46&lpg=PA46&dq=Some+benevolent+shedim+were+used+in+kabbalistic+ceremonies+(as+with+the+golem+of+Rabbi+Yehuda+Loevy)+and+malevolent+shedim+(mazikin,+from+the+root+meaning+%22to+damage%22)+were+often+credited+with+possession&source=bl&ots=9MWufwWnd_&sig=RseZI6pPfaUOT6cYhqDVTsfsRCU&hl=en&sa=X&ved=0ahUKEwixtKHv-MbRAhUDMyYKHRLlAbQQ6AEIIzAB#v=onepage&q=Some%20benevolent%20shedim%20were%20used%20in%20kabbalistic%20ceremonies%20(as%20with%20the%20golem%20of%20Rabbi%20Yehuda%20Loevy)%20and%20malevolent%20shedim%20(mazikin,%20from%20the%20root%20meaning%20%22to%20damage%22)%20were%20often%20credited%20with%20possession&f=false|title=The Esoteric Codex: Supernatural Legends|last=Pettigrove|first=Cedrick|date=2017-01-16|publisher=Lulu.com|isbn=9781329053090|language=en}}</ref><ref>(Targ. Yer. to Deuteronomy xxxii. 24 and Numbers vi. 24; Targ. to Cant. iii. 8, iv. 6; Eccl. ii. 5; Ps. xci. 5, 6.)</ref><ref>{{cite web|url=http://jewishencyclopedia.com/view.jsp?artid=245&letter=D|title=Jewish Encyclopedia Demonology|accessdate=2007-05-03}}</ref> <ref>Targ. to Eccl. i. 13; Pes. 110a; Yer. Shek. 49b</ref><ref name="D-BH-Shedim" /> <ref>Pes. 112b; compare B. Ḳ. 21a</ref><ref>García, Martínez Florentino. The Dead Sea Scrolls Translated: The Qumran Texts in English. Leiden: E.J. Brill, 1994. Print.</ref><ref>Florentino Martinez Garcia, ''Magic in the Dead Sea Scrolls: The Metamorphosis of Magic: From Late Antiquity to the Early Modern Period'', compilers Jan Bremmer and Jan R. Veenstra (Leuven: Peeters, 2003).</ref><ref>Author=Frey, J. Title=DIFFERENT PATTERNS OF DUALISTIC THOUGHT IN THE QUMRAN LIBRARY IN: Legal Texts And Legal Issues, Year=1984, p. 287</ref><ref>Author=Nickelsburg, George. Title="Jewish Literature between the Bible and the Mishna." N.d. Digital file.</ref> <ref>Author=Frey, J. Title=DIFFERENT PATTERNS OF DUALISTIC THOUGHT IN THE QUMRAN LIBRARY IN: Legal Texts And Legal Issues, Year=1984, p. 278</ref> <ref>Author=Nickelsburg, George. Title="Jewish Literature between the Bible and the Mishna." N.d. Digital file, p. 147.</ref><ref>Dead Sea Scrolls 1QS III 20–25</ref> <ref>[[Dale Basil Martin]], “When did Angels Become Demons?” ''[[Journal of Biblical Literature]]'' (2010): 657–677.</ref>
និរុត្តិសាស្ត្រ
 
== សាសនាគ្រីស្ទ ==
{{Further information|Daemon (classical mythology)|Agathodaemon|Cacodemon|Daimonic|Eudaimonia}}
<ref>{{cite web|url=http://biblesuite.com/hebrew/useirim_8163.htm|title=Hebrew Concordance: ū·śə·‘î·rîm – 1 Occurrence|publisher=Biblesuite.com|date=|accessdate=2014-03-12}}</ref>
[[ឯកសារ:Buer.gif|ធ្វេង|រូបភាពតូច|[[Buer (demon)|Buer]], the 10th spirit, who teaches "Moral and Natural Philosophy" (from a 1995 Mathers edition. Illustration by Louis Breton from ''[[Dictionnaire Infernal]]'').]]
The [[Ancient Greek language|Ancient Greek]] word {{lang|grc| δαίμων}} ''[[Daemon (classical mythology)|daimōn]]'' denotes a spirit or divine power, much like the [[Latin]] ''[[Genius (mythology)|genius]]'' or ''[[numen]]''. ''Daimōn'' most likely came from the Greek verb ''daiesthai'' (to divide, distribute).<ref name="merriam-webster">{{cite web|title=Demon|url=http://www.merriam-webster.com/dictionary/demon|work=Merriam-Webster Dictionary|publisher=Encyclopædia Britannica|accessdate=12 April 2012}}</ref> The Greek conception of a ''daimōn'' notably appears in the works of [[Plato]], where it describes the divine inspiration of [[Socrates]]. To distinguish the classical Greek concept from its later [[Christian]] interpretation, the former is anglicized as either ''daemon'' or ''daimon'' rather than ''demon''.{{citation needed|date=June 2016}}
 
The Greek terms do not have any connotations of evil or malevolence. In fact, {{lang|grc|εὐδαιμονία}} ''[[eudaimonia]]'', (literally good-spiritedness) means [[happiness]]. By the early [[Roman Empire]], [[Cult image|cult statues]] were seen, by [[Paganism|pagans]] and their Christian neighbors alike, as inhabited by the numinous presence of the 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 Empire|Byzantine period]] Christians eyed their cities' old pagan statuary as a seat of the demons' presence. It was no longer beautiful, it was infested."<ref>Robin Lane Fox, ''Pagans and Christians'' 1989, p.137.</ref> 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''<ref>See the Medieval [[grimoire]] called the ''[[Ars Goetia]]''.</ref> derives seamlessly from the ambient [[popular culture]] of [[Late Antiquity]]. The [[Hellenistic period|Hellenistic]] "daemon" eventually came to include many Semitic and Near Eastern gods as evaluated by Christianity.{{citation needed|date=June 2016}}
 
The supposed existence of demons remains an important concept in many modern religions and occultist traditions. Demons are still feared largely due to their alleged power to [[Demonic possession|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. Some scholars<ref>Boyce, 1987; Black and Rowley, 1987; Duchesne-Guillemin, 1988.</ref> believe that large portions of the [[demonology]] (see [[Asmodai]]) of [[Judaism]], a key influence on [[Christianity]] and [[Islam]], originated from a later form of [[Zoroastrianism]], and were transferred to Judaism during the [[Achaemenid Empire|Persian era]].
 
== Ancient Near East ==
 
=== មេសូប៉ូតាមៀ ===
[[ឯកសារ:Lammasu.jpg|ស្តាំ|រូបភាពតូច|Human-headed winged bull, otherwise known as a ''[[Lamassu]]'']]
តាមរយៈ[[សព្វវចនាធិប្បាយជ្វីហ្វ]], "In [[Chaldea|Chaldean]] mythology the seven evil deities were known as ''[[shedu]]'', storm-demons, represented in ox-like form."<ref>{{cite book|url=http://jewishencyclopedia.com/articles/13967-spirits-conception-of|title=Jewish Encyclopedia|year=1906}}</ref> They were represented as [[Sacred bull|winged bulls]], derived from the colossal bulls used as protective jinn of royal palaces.<ref>See Delitzsch, ''Assyrisches Handwörterbuch''. pp. 60, 253, 261, 646; Jensen, ''Assyr.-Babyl. Mythen und Epen'', 1900, p. 453; [[Archibald Sayce]], l.c. pp. 441, 450, 463; [[François Lenormant|Lenormant]], l.c. pp. 48–51.</ref>
 
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.<ref>compare {{bibleverse||Isaiah|38:11}} with {{bibleverse||Job|14:13}}; {{bibleverse||Psalms|16:10}}, {{bibleverse-nb||Psalms|49:16}}, and {{bibleverse-nb||Psalms|139:8}}</ref> 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.<ref name="Isaacs1">{{cite book|url=https://books.google.com/books?id=4iLqceVe7S0C&pg=PA96&lpg=PA96&dq=shabriri+demon+blindness&source=bl&ots=quVL5HVZOY&sig=6LBivAJ52pR9Xp8EGrosJcp9g9A&hl=en&sa=X&ei=lNQPVNytE7HsiwKtnIDIDw&sqi=2&ved=0CDUQ6AEwAg#v=onepage&q=shabriri%20demon%20blindness&f=false|title=Ascending Jacob's Ladder: Jewish Views of Angels, Demons, and Evil Spirits|date=1998|publisher=Jason Aronson|accessdate=10 September 2014|isbn=978-0-7657-5965-8|page=96|last1=Isaacs|first1=Ronald H.}}</ref>
 
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,<ref>''Bellum Judaeorum'' vii. 6, §&nbsp;3</ref> witnessed such a performance in the presence of the Emperor Vespasian<ref>"Antiquities" viii. 2, §&nbsp;5</ref> and ascribed its origin to [[King Solomon]]. In mythology, there were few defences against Babylonian demons. The mythical mace [[Sharur (mythological weapon)|Sharur]] had the power to slay demons such as [[Asag]], a legendary [[gallu]] or [[edimmu]] of hideous strength.
 
== សាសនាយូដា ==
{{See also|Shedim}}
[[ឯកសារ:Lilith_(John_Collier_painting).jpg|រូបភាពតូច|The female demon [[Lilith]] under the appearance of a snake cavorting with herself as personified within the [[Garden of Eden]], by [[John Collier (Pre-Raphaelite painter)|John Collier]], 1892]]
As referring to the existence or non-existence of ''[[shedim]]'' (Hebr. for "demons", "spirits") there are converse opinions in Judaism.<ref name="JE-shedim">{{cite web|url=http://jewishencyclopedia.com/articles/5085-demonology|title=The Jewish Encyclopedia|publisher=The Jewish Encyclopedia|date=|accessdate=2014-03-12}}</ref> There are "practically nil" roles assigned to demons in the [[Jewish Bible]].<ref name="JVL-Demons">{{cite web|title=Demons & Demonology|url=https://www.jewishvirtuallibrary.org/jsource/Judaism/demons.html|website=jewishvirtuallibrary.org|publisher=The Gale Group|accessdate=21 March 2015}}</ref> In Judaism today, beliefs in ''shedim'' ("demons" or "evil spirits") are either midot [[Hasidic philosophy|hasidut]] (Hebr. for "customs of the pious"), and therefore not [[halachah]], or notions based on a [[superstition]] that are non-essential, non-binding parts of Judaism, and therefore not normative Jewish practice. In conclusion, Jews are not obligated to believe in the existence of ''[[shedim]]'', as [[posek]] rabbi [[David Bar-Hayim]] points out.<ref name="YT-eng-source">{{cite web|last1=Bar-Hayim|first1=David|title=Do Jews Believe in Demons and Evil Spirits?-Interview with Rabbi David Bar-Hayim|url=https://www.youtube.com/watch?v=Iia41D_OLSA|website=www.youtube.com|publisher=Tora Nation Machon Shilo|accessdate=20 March 2015}}</ref>
 
=== Tanach ===
{{See also|Tanakh}}The word ''shedim'' (Hebr. for "demons" or "spirits") appears only in two places in the [[Tanakh]] ({{bibleverse||Psalm|106:37}}, {{bibleverse||Deuteronomy|32:17}}). In both places, the term appears in a [[Context (language use)#Verbal context|scriptural context]] of animal or [[child sacrifice]] to non-existent [[False god|false gods]] that are called ''shedim''.<ref name="JE-shedim" /><ref name="JVL-Demons" /><ref name="Plaut-Shedoim">W. Gunther Plaut, ''The [[Torah]]: A Modern Commentary'' (Union for Reform Judaism, 2005), p. 1403 [https://books.google.com/books?id=wCTfI2rpvXEC&pg=PP1422&dq=shedim&lr=&as_drrb_is=q&as_minm_is=1&as_miny_is=2009&as_maxm_is=12&as_maxy_is=2009&num=100&as_brr=3&as_pt=ALLTYPES online]</ref>
 
=== Talmudic tradition ===
{{See also|Talmud|Jerusalem Talmud}}In the [[Jerusalem Talmud]] notions of ''shedim'' ("demons" or "evil spirits") are almost unknown or occur only very rarely, whereas in the Babylon Talmud there are many references to ''shedim'' and magical incantations. The existence of ''shedim'' in general was not questioned by most of the Babylonian [[Talmudist|Talmudists]]. As a consequence of the rise of influence of the Babylonian Talmud over that of the Jerusalem Talmud, late rabbis in general took as fact the existence of ''shedim'', nor did most of the medieval thinkers question their reality. However, rationalists like [[Maimonides]], [[Saadia Gaon]] and [[Abraham ibn Ezra]] and others explicitly denied their existence, and completely rejected concepts of demons, evil spirits, negative spiritual influences, attaching and possessing spirits. Their point of view eventually became mainstream Jewish understanding.<ref name="JE-shedim" /><ref name="D-BH-Shedim">{{cite web|url=http://machonshilo.org/en/eng/component/content/article/34-featured/830-do-jews-believe-in-demons-and-evil-spirits-interview-with-rabbi-david-bar-hayim|title=Do Jews Believe in Demons and Evil Spirits?|publisher=Machon Shilo|last1=Bar-Hayim|first1=David (HaRav)|accessdate=20 March 2015}}</ref>
 
=== Kabbalah ===
{{See also|Kabbalah|Dybbuk}}Some benevolent ''shedim'' were used in kabbalistic ceremonies (as with the ''[[golem]]'' of Rabbi Yehuda Loevy) and malevolent ''shedim'' (''mazikin'', from the root meaning "to damage") were often credited with possession.<ref>{{Cite book|url=https://books.google.com/books?id=T0S9CQAAQBAJ&pg=PA46&lpg=PA46&dq=Some+benevolent+shedim+were+used+in+kabbalistic+ceremonies+(as+with+the+golem+of+Rabbi+Yehuda+Loevy)+and+malevolent+shedim+(mazikin,+from+the+root+meaning+%22to+damage%22)+were+often+credited+with+possession&source=bl&ots=9MWufwWnd_&sig=RseZI6pPfaUOT6cYhqDVTsfsRCU&hl=en&sa=X&ved=0ahUKEwixtKHv-MbRAhUDMyYKHRLlAbQQ6AEIIzAB#v=onepage&q=Some%20benevolent%20shedim%20were%20used%20in%20kabbalistic%20ceremonies%20(as%20with%20the%20golem%20of%20Rabbi%20Yehuda%20Loevy)%20and%20malevolent%20shedim%20(mazikin,%20from%20the%20root%20meaning%20%22to%20damage%22)%20were%20often%20credited%20with%20possession&f=false|title=The Esoteric Codex: Supernatural Legends|last=Pettigrove|first=Cedrick|date=2017-01-16|publisher=Lulu.com|isbn=9781329053090|language=en}}</ref>
 
=== Aggadah ===
{{See also|Aggadah|Angels in Judaism}}Aggadic tales from the Persian tradition describe the ''shedim'', the ''mazziḳim'' ("harmers"), and the ''ruḥin'' ("spirits"). There were also ''[[lilin]]'' ("night spirits"), ''ṭelane'' ("shade", or "evening spirits"), ''ṭiharire'' ("midday spirits"), and ''ẓafrire'' ("morning spirits"), as well as the "demons that bring famine" and "such as cause storm and earthquake".<ref>(Targ. Yer. to Deuteronomy xxxii. 24 and Numbers vi. 24; Targ. to Cant. iii. 8, iv. 6; Eccl. ii. 5; Ps. xci. 5, 6.)</ref><ref>{{cite web|url=http://jewishencyclopedia.com/view.jsp?artid=245&letter=D|title=Jewish Encyclopedia Demonology|accessdate=2007-05-03}}</ref> According to some [[Aggadah|aggadic]] stories about demons is told that they were under the dominion of a king or chief, either [[Asmodai]]<ref>Targ. to Eccl. i. 13; Pes. 110a; Yer. Shek. 49b</ref> or, in the older Aggadah, [[Samael]] ("the angel of death"), who killed via poison. Stories in the fashion of this kind of folklore never became an essential feature of Jewish theology.<ref name="D-BH-Shedim" /> Although occasionally an [[Angels in Judaism|angel]] is called ''[[satan]]'' in the Babylon Talmud, this does not refer to a demon: "Stand not in the way of an ox when coming from the pasture, for Satan dances between his horns".<ref>Pes. 112b; compare B. Ḳ. 21a</ref>
 
=== Second Temple period texts ===
{{See also|Apotropaic magic|Angels in Judaism}}To the [[Qumran]] community during the [[Second Temple period]] this apotropaic prayer was assigned, stating: "And, I the Sage, declare the grandeur of his radiance in order to frighten and terri[fy] all the spirits of the ravaging angels and the bastard spirits, demons, Liliths, owls" (''Dead Sea Scrolls'', "Songs of the Sage," Lines 4–5).<ref>García, Martínez Florentino. The Dead Sea Scrolls Translated: The Qumran Texts in English. Leiden: E.J. Brill, 1994. Print.</ref><ref>Florentino Martinez Garcia, ''Magic in the Dead Sea Scrolls: The Metamorphosis of Magic: From Late Antiquity to the Early Modern Period'', compilers Jan Bremmer and Jan R. Veenstra (Leuven: Peeters, 2003).</ref>
 
In the [[Dead Sea Scrolls]], there exists a fragment entitled “Curses of Belial” (''Curses of Belial (Dead Sea Scrolls, 394, 4Q286(4Q287, fr. 6)=4QBerakhot)''). This fragment holds much rich language that reflects the sentiment shared between the [[Qumran]] towards [[Belial]]. In many ways this text shows how these people thought Belial influenced sin through the way they address him and speak of him. By addressing “Belial and all his guilty lot,” (4Q286:2) they make it clear that he is not only impious, but also guilty of sins. Informing this state of uncleanliness are both his “hostile” and “wicked design” (4Q286:3,4). Through this design, Belial poisons the thoughts of those who are not necessarily sinners. Thus a dualism is born from those inclined to be wicked and those who aren’t.<ref>Author=Frey, J. Title=DIFFERENT PATTERNS OF DUALISTIC THOUGHT IN THE QUMRAN LIBRARY IN: Legal Texts And Legal Issues, Year=1984, p. 287</ref> It is clear that Belial directly influences sin by the mention of “abominable plots” and “guilty inclination” (4Q286:8,9). These are both mechanisms by which Belial advances his evil agenda that the Qumran have exposed and are calling upon God to protect them from. There is a deep sense of fear that Belial will “establish in their heart their evil devices” (4Q286:11,12). This sense of fear is the stimulus for this prayer in the first place. Without the worry and potential of falling victim to Belial’s demonic sway, the Qumran people would never feel impelled to craft a curse. This very fact illuminates the power Belial was believed to hold over mortals, and the fact that sin proved to be a temptation that must stem from an impure origin.
 
In [[Jubilees]] 1:20, Belial’s appearance continues to support the notion that sin is a direct product of his influence. Moreover, Belial’s presence acts as a placeholder for all negative influences or those that would potentially interfere with God’s will and a pious existence. Similarly to the “gentiles…[who] cause them to sin against you” (Jubilees 1:19), Belial is associated with a force that drives one away from God. Coupled in this plea for protection against foreign rule, in this case the Egyptians, is a plea for protection from “the spirit of Belial” (Jubilees 1:19). Belial’s tendency is to “ensnare [you] from every path of righteousness” (Jubilees 1:19). This phrase is intentionally vague, allowing room for interpretation. Everyone, in one way or another, finds themselves straying from the path of righteousness and by pawning this transgression off on Belial, he becomes a scapegoat for all misguidance, no matter what the cause. By associating Belial with all sorts of misfortune and negative external influence, the Qumran people are henceforth allowed to be let off for the sins they commit.
 
Belial’s presence is found throughout the War Scrolls, located in the Dead Sea Scrolls, and is established as the force occupying the opposite end of the spectrum of God. In Col. I, verse 1, the very first line of the document, it is stated that “the first attack of the Sons of Light shall be undertaken against the forces of the Sons of Darkness, the army of Belial” (1Q33;1:1).<ref>Author=Nickelsburg, George. Title="Jewish Literature between the Bible and the Mishna." N.d. Digital file.</ref> This dichotomy sheds light on the negative connotations that Belial held at the time.<ref>Author=Frey, J. Title=DIFFERENT PATTERNS OF DUALISTIC THOUGHT IN THE QUMRAN LIBRARY IN: Legal Texts And Legal Issues, Year=1984, p. 278</ref> Where God and his Sons of Light are forces that protect and promote piety, Belial and his Sons of Darkness cater to the opposite, instilling the desire to sin and encouraging destruction. This opposition is only reinforced later in the document; it continues to read that the “holy ones” will “strike a blow at wickedness,” ultimately resulting in the “annihilation of the Sons of Darkness” (1Q33:1:13). This epic battle between good and evil described in such abstract terms, however it is also applicable to everyday life and serves as a lens through which the Qumran see the world. Every day is the Sons of Light battle evil and call upon God to help them overcome evil in ways small and large.
 
Belial’s influence is not taken lightly. In Col. XI, verse 8, the text depicts God conquering the “hordes of Belial” (1Q33;11:8). This defeat is indicative of God’s power over Belial and his forces of temptation. However the fact that Belial is the leader of hordes is a testament to how persuasive he can be. If Belial was obviously an arbiter of wrongdoing and was blatantly in the wrong, he wouldn’t be able to amass an army. This fact serves as a warning message, reasserting God’s strength, while also making it extremely clear the breadth of Belial’s prowess. Belial’s “council is to condemn and convict,” so the Qumran feel strongly that their people are not only aware of his purpose, but also equipped to combat his influence (1Q33;13:11).
 
In the [[Damascus Document]], Belial also makes a prominent appearance, being established as a source of evil and an origin of several types of sin. In Column 4, the first mention of Belial reads: “Belial shall be unleashed against Israel” (4Q266). This phrase is able to be interpreted myriad different ways. Belial is characterized in a wild and uncontrollable fashion, making him seem more dangerous and unpredictable. The notion of being unleashed is such that once he is free to roam; he is unstoppable and able to carry out his agenda uninhibited. The passage then goes to enumerate the “three nets” (4Q266;4:16) by which Belial captures his prey and forces them to sin. “Fornication…, riches..., [and] the profanation of the temple” (4Q266;4:17,18) make up the three nets. These three temptations were three agents by which people were driven to sin, so subsequently, the Qumran people crafted the nets of Belial to rationalize why these specific temptations were so toxic. Later in Column 5, Belial is mentioned again as one of “the removers of bound who led Israel astray” (4Q266;5:20). This statement is a clear display of Belial’s influence over man regarding sin. The passage goes on to state: “they preached rebellion against...God” (4Q266;5:21,22). Belial’s purpose is to undermine the teachings of God, and he achieves this by imparting his nets on humans, or the incentive to sin.<ref>Author=Nickelsburg, George. Title="Jewish Literature between the Bible and the Mishna." N.d. Digital file, p. 147.</ref>
 
In the [[War of the Sons of Light Against the Sons of Darkness]], Belial controls scores of demons, which are specifically allotted to him by God for the purpose of performing evil.<ref>Dead Sea Scrolls 1QS III 20–25</ref> Belial, despite his malevolent disposition, is considered an [[Angels in Judaism|angel]].<ref>[[Dale Basil Martin]], “When did Angels Become Demons?” ''[[Journal of Biblical Literature]]'' (2010): 657–677.</ref>
 
== Christianity ==
 
=== Christian Bible ===
 
==== Old Testament ====
Demons in the Old Testament of the [[Christian Bible]] are of two classes: the "satyrs" or "shaggy goats" (from [[Hebrew language|Hebr.]] ''se'irim'' "hairy beings" and [[Greek Old Testament]] σάτυρος ''satyros'', "[[satyr]]"; {{bibleverse||Isaiah|13:21|KJV}}, {{bibleverse-nb||Isaiah|34:14|KJV}})<ref>{{cite web|url=http://biblesuite.com/hebrew/useirim_8163.htm|title=Hebrew Concordance: ū·śə·‘î·rîm – 1 Occurrence|publisher=Biblesuite.com|date=|accessdate=2014-03-12}}</ref> and the "demons" (from Hebr. ''[[shedim]]'', and [[Greek Old Testament|Koine Greek]] δαιμόνιον ''daimonion''; {{bibleverse-nb||Psalms|106:35–39|KJV}}, {{bibleverse-nb||Deuteronomy|32:17|KJV}}).
 
==== New Testament ====
[[ឯកសារ:Ottheinrich_Folio051r_Mc5A.jpg|រូបភាពតូច|[[Medieval illumination]] from the Ottheinrich Folio depicting [[Jesus]] [[Exorcism of the Gerasene demoniac|exorcizing the Gerasene demoniac]]]]
The termពាក្យ "demon" (from the [[Greek New Testament]]មកពីភាសាក្រិក δαιμόνιον ''daimonion'') appears 63 times in the New Testament of the Christianមានប្រើ៦៣ដង Bible.ក្នុងសញ្ញថ្មីនៃព្រះគម្ពីរគ្រីស្ទាន។<ref name="BibleHub-Daimonion">{{cite web|title=1140. daimonion|url=http://biblehub.com/greek/1140.htm|publisher=Biblos.com|accessdate=20 March 2015}}</ref><ref name="Burton_Grady">Dan Burton and David Grandy, ''Magic, Mystery, and Science: The Occult in Western Civilization'' (Indiana University Press, 2003), p. 120 [https://books.google.com/books?id=vSWSSBU7EdwC&pg=PA120&dq=%22The+Hebrew+term+for+demons%22&lr=&as_drrb_is=q&as_minm_is=1&as_miny_is=2009&as_maxm_is=12&as_maxy_is=2009&num=100&as_brr=3&as_pt=ALLTYPES online].</ref><ref>Encyclopedia of Spirits: The Ultimate Guide to the Magic of Fairies, Genies, Demons, Ghosts, Gods & Goddesses – Judika Illes – HarperCollins, Jan 2009 – p. 902 [https://books.google.com/books?id=jDr51XX_YjEC&pg=PA902&dq=shedim#v=onepage&q=shedim&f=false]</ref>
 
<ref name="Harris">[[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</ref><ref>Moshe Berstein, ''Angels at the Aqedah: A Study in the Development of a Midrashic Motif'', (Dead Sea Discoveries, 7, 2000), 267.</ref><ref>Jubilees 10:7–9</ref><ref>{{cite book|title=ANGELS AND DEMONS IN THE BOOK OF JUBILEES AND CONTEMPORARY APOCALYPSES|last=Hanneken Henoch,|first=T. R.|year=2006|pages=11–25}}</ref><ref>{{cite book|title=THE ANGEL STORY IN THE BOOK OF JUBILEES IN: Pseudepigraphic Perspectives : The Apocrypha And Pseudepigrapha In Light Of The Dead Sea Scrolls|last=VanderKam|first=James C.|year=1999|pages=151–170}}</ref><ref>{{cite book|title=The complete Dead Sea scrolls in English|last=Vermes|first=Geza|publisher=Penguin|year=2011|location=London|page=375}}</ref>
==== Pseudepigrapha and Deuterocanonical books ====
{{Main article|Pseudepigrapha|Deuterocanonical books}}{{See also|Book of Tobit|Book of Enoch|Book of Jubilees}}Demons are sometimes included into biblical interpretation. In the story of Passover, the Bible tells the story as "the Lord struck down all the firstborn in Egypt" (Exodus 12:21–29). In the [[Book of Jubilees]], which is considered canonical only by the [[Ethiopian Orthodox Church]],<ref name="Harris">[[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</ref> 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" (Genesis 6:12). 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 the Satan in Job."<ref>Moshe Berstein, ''Angels at the Aqedah: A Study in the Development of a Midrashic Motif'', (Dead Sea Discoveries, 7, 2000), 267.</ref> In Jubilees, where Mastema, an angel tasked with the tempting of 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.<ref>Jubilees 10:7–9</ref> These demons are passed into Mastema’s authority, where once again, an angel is in charge of demonic spirits.
[[ឯកសារ:Vrubel_Demon.jpg|រូបភាពតូច|300x300ភីកសែល|''Demon Seated'' by [[Mikhail Vrubel]] (1890), an illustration to the Russian romantic poem ''[[Demon (poem)|demon]]'' by [[Mikhail Lermontov]]. Vrubel views this demon as "a spirit, not so much evil as suffering and sorrowing, but in all that a powerful spirit... a majestic spirit".<ref>Sara Elizabeth Hecker. ''[http://artinrussia.org/dueling-demons-mikhail-vrubels-demon-seated-and-demon-downcast/ Dueling Demons: Mikhail Vrubel’s Demon Seated and Demon Downcast]''. Art in Russia, the School of Russian and Asian Studies, 2012</ref>]]
The sources of demonic influence were thought to originate from the [[Watcher (angel)|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.<ref>{{cite book|title=ANGELS AND DEMONS IN THE BOOK OF JUBILEES AND CONTEMPORARY APOCALYPSES|last=Hanneken Henoch,|first=T. R.|year=2006|pages=11–25}}</ref> In Genesis 6:5, God sees evil in the hearts of men. The passage states, “the wickedness of humankind on earth was great”, and that “Every inclination of the thoughts of their hearts was only continually evil” (Genesis 5). The mention of the Nephilim in the preceding sentence connects the spread of evil to the Nephilim. Enoch is a very similar story to Genesis 6:4–5, and provides further description of the story connecting the Nephilim to the corruption of humans. In Enoch, sin originates when angels descend from heaven and fornicate with women, birthing giants as tall as 300 cubits. The giants and the angels’ departure of Heaven and mating with human women are also seen as the source of sorrow and sadness on Earth. The book of Enoch shows that these fallen angels can lead humans to sin through direct interaction or through providing forbidden knowledge. In Enoch, Semyaz leads the angels to mate with women. Angels mating with humans is against God’s commands and is a cursed action, resulting in the wrath of God coming upon Earth. Azazel indirectly influences humans to sin by teaching them divine knowledge not meant for humans. Asael brings down the “stolen mysteries” (Enoch 16:3). Asael gives the humans weapons, which they use to kill each other. Humans are also taught other sinful actions such as beautification techniques, alchemy, astrology and how to make medicine (considered forbidden knowledge at the time). Demons originate from the evil spirits of the giants that are cursed by God to wander the earth. These spirits are stated in Enoch to “corrupt, fall, be excited, and fall upon the earth, and cause sorrow” (Enoch 15:11).<ref>{{cite book|title=THE ANGEL STORY IN THE BOOK OF JUBILEES IN: Pseudepigraphic Perspectives : The Apocrypha And Pseudepigrapha In Light Of The Dead Sea Scrolls|last=VanderKam|first=James C.|year=1999|pages=151–170}}</ref>
 
The Book of Jubilees conveys that sin occurs when Cainan accidentally transcribes astrological knowledge used by the Watchers (Jubilees 8). This differs from Enoch in that it does not place blame on the Angels. However, in Jubilees 10:4 the evil spirits of the Watchers are discussed as evil and still remain on earth to corrupt the humans. God binds only 90 percent of the Watchers and destroys them, leaving 10 percent to be ruled by Mastema. Because the evil in humans is great, only 10 percent would be needed to corrupt and lead humans astray. These spirits of the giants also referred to as “the bastards” in the Apotropaic prayer Songs of the Sage, which lists the names of demons the narrator hopes to expel.<ref>{{cite book|title=The complete Dead Sea scrolls in English|last=Vermes|first=Geza|publisher=Penguin|year=2011|location=London|page=375}}</ref>
 
=== Christian demonology ===
Line ១០០ ⟶ ៣៧:
In the Gospels, particularly the [[Gospel of Mark]], Jesus cast out many demons from those afflicted with various ailments. He also lent this power to some of his disciples ({{bibleref2|Luke|10:17}}).
 
[[Apuleius]], by [[Augustine of Hippo]], is ambiguous as to whether ''daemons'' had become "demonized" by the early 5th century:<blockquote>He [Apulieus] also states that the blessed are called in Greek ''eudaimones'', because they are good souls, that is to say, good demons, confirming his opinion that the souls of men are demons.<ref>{{cite web|author=[[Augustine of Hippo]]|work=City of God|chapter=Chapter 11: Of the Opinion of the Platonists, that the Souls of Men Become Demons When Disembodied|url=http://www.ccel.org/ccel/schaff/npnf102.iv.IX.11.html}}</ref></blockquote><ref name="Zeitlin59">{{cite book|url=https://books.google.com/books?id=v_seJ21M0UoC&pg=PT59|title=The Historical Muhammad|date=19 March 2007|publisher=Polity|isbn=978-0-7456-3999-4|page=59|author=Irving M. Zeitlin}}</ref><ref name="Zeitlin59" /><ref name="Zeitlin59" /><ref>''Ibn Taymiyah's Essay on the Jinn (Demons)'', abridged, annotated and translated by Dr. Abu Ameenah Bilal Philips, International Islamic Publishing House: Riyadh, p. 19 (note 4).</ref><ref>https://shaikhsohail.wordpress.com/2008/06/13/demonology-in-islam/</ref><ref>Charles Mathewes ''Understanding Religious Ethics''John Wiley & Sons{{ISBN|978-1-405-13351-7}}page 249</ref> <ref>Patrick Hughes, Thomas Patrick Hughes ''Dictionary of Islam'' Asian Educational Services 1995 page 137{{ISBN|978-8-120-60672-2}}</ref><ref>Yasmin Henkesh ''Trance Dancing with the Jinn: The Ancient Art of Contacting Spirits Through Ecstatic Dance'' Llewellyn Worldwide 2016{{ISBN|978-0-738-74742-2}}</ref><ref>Patrick Hughes, Thomas Patrick Hughes ''Dictionary of Islam'' Asian Educational Services 1995 page 135{{ISBN|978-8-120-60672-2}}</ref><ref>el-Sayed El-Aswad ''Religion and Folk Cosmology: Scenarios of the Visible and Invisible in Rural Egypt'' Greenwood Publishing Group 2002{{ISBN|978-0-897-89924-6}}page 153</ref><ref>Amira El-Zein ''Islam, Arabs, and Intelligent World of the Jinn'' Syracuse University Press 2009{{ISBN|9780815650706}}page 44</ref><ref>Thomas Patrick Hughes ''Dictionary of Islam'' Asian Educational Services 1995{{ISBN|978-8-120-60672-2}}page 134; Amira El-Zein ''Islam, Arabs, and Intelligent World of the Jinn'' Syracuse University Press 2009{{ISBN|978-0-815-65070-6}}page xvi</ref><ref name="Psmith112">{{cite book|title=An Introduction to the Baha'i Faith|last=Smith|first=Peter|publisher=Cambridge University Press|year=2008|isbn=978-0-521-86251-6|page=112|ref=harv|place=Cambridge}}</ref><ref>A.E. Waite, ''The Book of Black Magic'', (Weiser Books, 2004).</ref><ref>The Encyclopedia of Witches, Witchcraft and Wicca – page 95, Rosemary Guiley – 2008</ref><ref>Freud (1950, 65), quoting Wundt (1906, 129).</ref><ref>Freud, S. (1950). ''Totem and Taboo''. London:Routledge</ref><ref>Peck, M.S. (1983). ''People of the Lie: The Hope For Healing Human Evil''</ref><ref>Peck, M.S. (2005). ''Glimpses of the Devil: A Psychiatrist's Personal Accounts of Possession, Exorcism, and Redemption''.</ref><ref>[http://www.salon.com/2005/01/18/peck_5/ The exorcist], an interview with M. Scott Peck by Rebecca Traister published in [http://www.salon.com/index.html Salon]</ref><ref name="Woods" /><ref>[http://www.beliefnet.com/story/159/story_15928.html The Patient Is the Exorcist], an interview with M. Scott Peck by Laura Sheahen</ref><ref name="Woods">[http://www.natcath.org/NCR_Online/archives2/2005b/042905/042905m.htm The devil you know], ''National Catholic Reporter, April 29, 2005, a commentary on'' Glimpses of the Devil ''by Richard Woods''</ref><ref name="WoodsInfo">[http://www.dom.edu/newsroom/experts/faculty/faculty_w.html#woods Dominican Newsroom] {{webarchive|url=https://web.archive.org/web/20120829121523/http://www.dom.edu/newsroom/experts/faculty/faculty_w.html#woods|date=August 29, 2012}}</ref><ref name="WoodsBio">{{cite web|url=http://richardwoodsop.net/site/Bio.php|title=RichardWoodsOP.net|publisher=RichardWoodsOP.net|date=|accessdate=2014-03-12|deadurl=yes|archiveurl=https://web.archive.org/web/20131228051312/http://richardwoodsop.net/site/Bio.php|archivedate=2013-12-28|df=}}</ref><ref name="bustedhalo">{{cite web|last=Haarman|first=Susan|url=http://bustedhalo.com/features/the-devil-and-the-details/2|title=BustedHalo.com|publisher=BustedHalo.com|date=2005-10-25|accessdate=2014-03-12}}</ref><ref>SN Chiu, “Historical, Religious, and Medical Perspective of Possession Phenomenon” in Hong Kong Journal of Psychiatry, (East Asian Archives of Psychiatry, 2000).</ref><ref>“Demon” in Britannica Concise Encyclopedia,</ref>
[[Apuleius]], by [[Augustine of Hippo]], is ambiguous as to whether ''daemons'' had become "demonized" by the early 5th century:<blockquote>He [Apulieus] also states that the blessed are called in Greek ''eudaimones'', because they are good souls, that is to say, good demons, confirming his opinion that the souls of men are demons.<ref>{{cite web|author=[[Augustine of Hippo]]|work=City of God|chapter=Chapter 11: Of the Opinion of the Platonists, that the Souls of Men Become Demons When Disembodied|url=http://www.ccel.org/ccel/schaff/npnf102.iv.IX.11.html}}</ref></blockquote>
 
== Islam ==
[[ឯកសារ:Kitab_al-Bulhan_--_devil.jpg|ស្តាំ|រូបភាពតូច|Demons depicted in the [[Book of Wonders]], a late 14th century Arabic manuscript]]
{{Main article|Religion in pre-Islamic Arabia|Devil (Islam)|Jinn}}The numerous mentions of [[jinn]] in the Quran and testimony of both pre-Islamic and Islamic literature indicate that the belief in spirits was prominent in pre-Islamic [[Bedouin]] religion.<ref name="Zeitlin59">{{cite book|url=https://books.google.com/books?id=v_seJ21M0UoC&pg=PT59|title=The Historical Muhammad|date=19 March 2007|publisher=Polity|isbn=978-0-7456-3999-4|page=59|author=Irving M. Zeitlin}}</ref> There is evidence that the word jinn is derived from Aramaic, where it was used by Christians to designate pagan gods reduced to the status of demons, and was introduced into Arabic folklore only late in the pre-Islamic era.<ref name="Zeitlin59" /> [[Julius Wellhausen]] has observed that such spirits were thought to inhabit desolate, dingy and dark places and that they were feared.<ref name="Zeitlin59" />
 
In [[Islam]] and Islamic folklore, '''demons''' or [[supernatural]] creatures on earth are called [[Jinn]].<ref>''Ibn Taymiyah's Essay on the Jinn (Demons)'', abridged, annotated and translated by Dr. Abu Ameenah Bilal Philips, International Islamic Publishing House: Riyadh, p. 19 (note 4).</ref> They include different kinds and appearances of supernatural beings:<ref>https://shaikhsohail.wordpress.com/2008/06/13/demonology-in-islam/</ref>
* [[Jinn]], ordinary jinn, living along with humans and animals on earth with their own societies and can be both good and infidels. They resemble to the [[shedim]] from [[Judaism|Jewish]] lore.
* [[Satan|Shaitan]], whisperers, tempters or evil forces, can also refer to an unbeliever among the ordinary jinn.<ref>Charles Mathewes ''Understanding Religious Ethics''John Wiley & Sons{{ISBN|978-1-405-13351-7}}page 249</ref> The ''shayātīn jinn'' are akin to the [[Christian]] concept of demons.
* [[Sila (mythology)|Si'la]], a jinn appearing in shape of a women, who seduces men and tries to capture them and make them dance.<ref>Patrick Hughes, Thomas Patrick Hughes ''Dictionary of Islam'' Asian Educational Services 1995 page 137{{ISBN|978-8-120-60672-2}}</ref>
* [[Arwah]], spirits which can be seen by children.<ref>Yasmin Henkesh ''Trance Dancing with the Jinn: The Ancient Art of Contacting Spirits Through Ecstatic Dance'' Llewellyn Worldwide 2016{{ISBN|978-0-738-74742-2}}</ref>
* [[Iblis]], former inhabitant of heaven, who leads humans and jinn astray from [[God in Islam|God]].<ref>Patrick Hughes, Thomas Patrick Hughes ''Dictionary of Islam'' Asian Educational Services 1995 page 135{{ISBN|978-8-120-60672-2}}</ref>
* [[Ifrit]], an infernal class of jinn, often a death spirit taking revenge for murder and summoned by the blood of the victims.<ref>el-Sayed El-Aswad ''Religion and Folk Cosmology: Scenarios of the Visible and Invisible in Rural Egypt'' Greenwood Publishing Group 2002{{ISBN|978-0-897-89924-6}}page 153</ref>
Islam offers different possible origins of the jinn. One account considers them offspring of Iblis, after he was cast down to earth.<ref>Amira El-Zein ''Islam, Arabs, and Intelligent World of the Jinn'' Syracuse University Press 2009{{ISBN|9780815650706}}page 44</ref> Other accounts claim the jinn already lived on earth, before humans and before the fall of Iblis, but were once almost extinct or banished into the invisible realm.<ref>Thomas Patrick Hughes ''Dictionary of Islam'' Asian Educational Services 1995{{ISBN|978-8-120-60672-2}}page 134; Amira El-Zein ''Islam, Arabs, and Intelligent World of the Jinn'' Syracuse University Press 2009{{ISBN|978-0-815-65070-6}}page xvi</ref>
 
== Hinduism ==
Hindu beliefs include numerous varieties of spirits that might be classified as demons, including [[Vetala|Vetalas]], [[Bhoot (ghost)|Bhutas]] and [[Pishachas]]. [[Rakshasas]] and [[Asuras]] are often also taken as demons.
 
=== Asuras ===
[[ឯកសារ:The_Army_of_Super_Creatures.jpg|រូបភាពតូច|The Army of Super Creatures – from The Saugandhika Parinaya Manuscript (1821 CE)]]
Originally, ''Asura'', in the earliest hymns of the [[Rig Veda]], meant any supernatural spirit, either good or bad. Since the /s/ of the Indic linguistic branch is cognate with the /h/ of the Early Iranian languages, the word ''Asura'', representing a category of celestial beings, became the word ''Ahura'' (Mazda), the Supreme God of the monotheistic [[Zoroastrianism|Zoroastrians]]. Ancient Hinduism tells that [[Deva (Hinduism)|Devas]] (also called ''suras'') and [[Asura|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]] and [[Rakshasa]] came to exclusively mean any of a race of anthropomorphic, powerful, possibly evil beings. Daitya (lit. sons of the mother "Diti"), Rakshasa (lit. from "harm to be guarded against"), and Asura are incorrectly translated into English as "demon".
 
Post Vedic, Hindu scriptures, 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 a 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—see [[Surapadman]] and [[Narakasura]].
 
=== Evil spirits ===
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. Humans that have committed extraordinary wrongs are condemned to roam as lonely, often evil, spirits for a length of time before being reborn. Many kinds of such spirits ([[Vetala|Vetalas]], [[Pishacha|Pishachas]], [[Bhoot (ghost)|Bhūta]]) are recognized in the later Hindu texts. These beings, in a limited sense, can be called demons.
 
== Bahá'í Faith ==
In the [[Bahá'í Faith]], demons are not regarded as independent evil spirits as they are in some faiths. Rather, evil spirits described in various faiths' traditions, such as Satan, fallen angels, demons and jinns, are metaphors for the base character traits a human being may acquire and manifest when he turns away from God and follows his lower nature. Belief in the existence of ghosts and earthbound spirits is rejected and considered to be the product of superstition.<ref name="Psmith112">{{cite book|title=An Introduction to the Baha'i Faith|last=Smith|first=Peter|publisher=Cambridge University Press|year=2008|isbn=978-0-521-86251-6|page=112|ref=harv|place=Cambridge}}</ref>
 
== Ceremonial magic ==
While some people fear demons, or attempt to exorcise them, others willfully attempt to summon them for knowledge, assistance, or power. The ceremonial magician usually consults a [[grimoire]], which gives the names and abilities of demons as well as detailed instructions for conjuring and controlling them. Grimoires aren't limited to demons – some give the names of angels or spirits which can be called, a process called [[theurgy]]. The use of ceremonial magic to call demons is also known as [[goetia]], the name taken from a section in the famous grimoire the ''[[Lesser Key of Solomon]]''.<ref>A.E. Waite, ''The Book of Black Magic'', (Weiser Books, 2004).</ref>
 
== Wicca ==
According to [[Rosemary Ellen Guiley]], "Demons are not courted or worshipped in contemporary [[Wicca]] and [[Paganism]]. The existence of negative energies is acknowledged."<ref>The Encyclopedia of Witches, Witchcraft and Wicca – page 95, Rosemary Guiley – 2008</ref>
 
== Modern interpretations ==
[[ឯកសារ:Japanese_demon_mask.jpg|រូបភាពតូច|The classic [[Oni|Japanese demon]], an ogre-like creature which often has horns.]]
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."<ref>Freud (1950, 65), quoting Wundt (1906, 129).</ref> [[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."<ref>Freud, S. (1950). ''Totem and Taboo''. London:Routledge</ref>
 
[[M. Scott Peck]], an American psychiatrist, wrote two books on the subject, ''People of the Lie: The Hope For Healing Human Evil''<ref>Peck, M.S. (1983). ''People of the Lie: The Hope For Healing Human Evil''</ref> and ''Glimpses of the Devil: A Psychiatrist's Personal Accounts of Possession, Exorcism, and Redemption''.<ref>Peck, M.S. (2005). ''Glimpses of the Devil: A Psychiatrist's Personal Accounts of Possession, Exorcism, and Redemption''.</ref> 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]] 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.<ref>[http://www.salon.com/2005/01/18/peck_5/ The exorcist], an interview with M. Scott Peck by Rebecca Traister published in [http://www.salon.com/index.html Salon]</ref>
 
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 manipulator.<ref name="Woods" /><ref>[http://www.beliefnet.com/story/159/story_15928.html The Patient Is the Exorcist], an interview with M. Scott Peck by Laura Sheahen</ref> Richard Woods, a Roman Catholic priest and theologian, has claimed that Dr. Peck misdiagnosed patients based upon a lack of knowledge regarding [[dissociative identity disorder]] (formerly known as multiple personality disorder), and had apparently transgressed the boundaries of [[professional ethics]] by attempting to persuade his patients into accepting Christianity.<ref name="Woods">[http://www.natcath.org/NCR_Online/archives2/2005b/042905/042905m.htm The devil you know], ''National Catholic Reporter, April 29, 2005, a commentary on'' Glimpses of the Devil ''by Richard Woods''</ref> Father Woods admitted that he has never witnessed a genuine case of demonic possession in all his years.<ref name="WoodsInfo">[http://www.dom.edu/newsroom/experts/faculty/faculty_w.html#woods Dominican Newsroom] {{webarchive|url=https://web.archive.org/web/20120829121523/http://www.dom.edu/newsroom/experts/faculty/faculty_w.html#woods|date=August 29, 2012}}</ref><ref name="WoodsBio">{{cite web|url=http://richardwoodsop.net/site/Bio.php|title=RichardWoodsOP.net|publisher=RichardWoodsOP.net|date=|accessdate=2014-03-12|deadurl=yes|archiveurl=https://web.archive.org/web/20131228051312/http://richardwoodsop.net/site/Bio.php|archivedate=2013-12-28|df=}}</ref><ref name="bustedhalo">{{cite web|last=Haarman|first=Susan|url=http://bustedhalo.com/features/the-devil-and-the-details/2|title=BustedHalo.com|publisher=BustedHalo.com|date=2005-10-25|accessdate=2014-03-12}}</ref>
 
According to the ''Hong Kong Journal of Psychiatry'', 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.<ref>SN Chiu, “Historical, Religious, and Medical Perspective of Possession Phenomenon” in Hong Kong Journal of Psychiatry, (East Asian Archives of Psychiatry, 2000).</ref> 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.<ref>“Demon” in Britannica Concise Encyclopedia,</ref>
 
== មើលផងដែរ ==
{{Div col||20em}}
* [[Acheri]]
* [[Archdemon]]
* [[Classification of demons]]
* [[Daemon (classical mythology)]]
* [[Daeva]]
* [[Empusa]]
* [[Erinyes]]
* [[Folk devil]]
* [[Ghoul]]
* [[Goblin]]
* [[Imp]]
* [[List of theological demons]]
* [[List of fictional demons]]
* [[Oni]]
* [[Holy water#Protection against evil]]
* [[Michael]]
* [[Spiritual warfare]]
* [[Theistic Satanism]]
* [[Yaoguai]]
* [[Zlydzens]]
{{Div col end}}
 
== ឯកសារយោង ==
{{បញ្ជីឯកសារយោង|30em}}
 
== សម្រង់ ==
* {{cite book|title=[[Totem and Taboo:Some Points of Agreement between the Mental Lives of Savages and Neurotics]]|last=Freud|first=Sigmund|authorlink=Sigmund Freud|publisher=W. W. Norton & Company|others=trans. Strachey|year=1950|isbn=978-0-393-00143-3|location=New York}}
* [[Wilhelm Maximilian Wundt|Wundt, W.]] (1906). ''Mythus und Religion'', Teil II (''Völkerpsychologie'', Band II). Leipzig.
* [[Carlos Castaneda|Castaneda, Carlos]] (1998). ''The Active Side of Infinity''. HarperCollins NY{{ISBN|978-0-06-019220-4}}
 
== អានបន្ថែម ==
* {{cite book|title=Evil and the Demonic: A New Theory of Monstrous Behavior|last=Oppenheimer|first=Paul|publisher=New York University Press|year=1996|isbn=978-0-8147-6193-9|location=New York}}
; Catholic
* {{cite book|title=The Rite: The Making of a Modern Exorcist|last=Baglio|first=Matt|publisher=Doubleday Religion|year=2009|isbn=0-385-52270-3}}
* {{cite book|title=An Exorcist Tells His Story|last=Amorth|first=Fr. Gabriele|publisher=Ignatius Press|year=1999|isbn=0-89870-710-2}}
 
ឯកសារយោង{{បញ្ជីឯកសារយោង|30em}}
== តំណ​ភ្ជាប់​ខាងក្រៅ ==
{{Wiktionary|δαίμων}}{{Wiktionary|demon}}{{Commons category|Demons}}
* [http://www.vatican.va/archive/ccc_css/archive/catechism/index/d.htm#Demon Catechism of the Catholic Church'':''] Hyperlinked references to demons in the online Catechism of the Catholic Church
* [http://etext.lib.virginia.edu/cgi-local/DHI/dhi.cgi?id=dv1-79 ''Dictionary of the History of Ideas'':] Demonology
* [http://www.riverfronttimes.com/2008-08-13/news/demons-among-us-the-rft-paid-a-visit-to-america-s-foremost-demonologist-in-chesterfield-and-came-home-with-our-head-spinning/ Profile of William Bradshaw, American demonologist] Riverfront Times, St. Louis, Missouri, USA. August 2008.