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Re: VMs: Demons, Daimones, Daemones...

Hi, Nick

Yes, in traditional astrology, the daemon is the
"spirit" or "angel" to whom we are bound.  We are said
to have a "good" one, the "Agathos daemon", which we
find on the cusp of the eleventh house, and an "evil"
one, "Cacodaemon", (really!) for "Dogma" fans, found
on the cusp of the twelfth or sixth.  When Ficino
speaks of the spirit of a star being bound to a human
being, he uses the term daemon, which may be loosely
translated "guiding spirit".  Guiding for good for for
bad, either way, the spirit is thought to guide us to
live out our fate.  The good one could be thought of
as a "guardian angel".  See also Arippa, below.

>From Henrich Cornelius Agrippa, Book III, part iii:

"Chapter xxviii. How sometimes names of Spirits are
taken from those things over which they are set.

I Finde yet another kinde of names given to the
spirits from those things, which they are set over,
their names being as it were borrowed from the Stars,
or men, or places, or times, or such like things, the
divine name being added at the end, thus. The spirit
of Saturn is called Sabathiel: the Spirit of Jupiter,
Zedekiel: the spirit of Mars, Madimiel: the Spirit of
the Sun, Semeliel, or Semeschia; the Spirit of Venus,
Nogahel; the spirit of Mercury, Cochabiah, or
Cochabiel; the Spirit of the Moon, Jareahel, or
Levanael. In like manner also they call the Spirits
which are set over the signes by the names of the
signes in order; from Aries Teletiel, Suriel,
Tomimiel, Sattamiel, Ariel, Betuliel, Masniel,
Acrabiel, Chesetiel, Gediel, Deliel, Dagymiel. And if
we call them from the latin words, Ariel, Tauriel,
Geminiel, Cancriel, Leoniel, Virginiel, Libriel,
Scorpiel, Sagittariel, Capriel, Aquariel, Pisciel; and
from the Planets, Saturniel, Ioviel, Martiel, Soliah,
Veneriel, Mercuriel, Lunael, or Lunaiah. Now because
(as we said before) all spirits, as well good as bad,
seek for a union with man, which oftentimes in some
sort they obtain, we read that some men are called
Gods, and angels, and Divels [devils]. So the names of
them which are endowed with any singular excellency of
vertue, or with some desperate wickedness have
departed this life, have obtained a place amongst the
names of good and bad Demons, and are reckoned amongst
them, whether we shall think that the souls of those
men or the Genii whether good or bad are signified." 



--- Nick Pelling <nickpelling@xxxxxxxxxxxxxxx> wrote:

> Hi everyone,
> Just to clear up a thread from last week: if I'd
> read a few pages ahead to 
> "Demons and Daimons: The Spirits Conjured" (chapter
> seven in Kieckhefer's 
> "Forbidden Rites"), I'd have read about...
> 	"...a tension between the early Christian notion of
> demons as
> 	fallen angels, whose status is determined by their
> free moral
> 	act of rebellion against God, and the Graeco-Roman
> conception
> 	of /daimones/ (or /daemones/ in Latin) as spirits
> linked with the
> 	world of nature, whose status is fixed by their
> natural position
> 	within the hierarchy of beings. Apuleius's /De deo
> Socratis/
> 	remained long influential in Christian tradition,
> despite its
> 	incongruence with the notion of demons as fallen
> angels; for
> 	Apuleius, /daemones/ were rational beings whose
> natural sphere
> 	was the sublunary air, just as gods and humans are
> rational
> 	beings residing in the ether and on earth
> respectively. They
> 	are not naturally evil, but may be either good or
> evil". (p.154)
> 	...
> 	"One might thus say that the conjurations [of late
> medieval
> 	necromancy] betray a tension between 'demonology'
> and what
> 	we might call 'daimonology'." (p.155)
> Cheers, .....Nick Pelling.....
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"I'd rather learn from one bird how to sing, than to teach ten thousand stars how not to dance."

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