Rise up, thou father of us! for we will cause a conflict in the world, the distress and injury from which will become those of Ohrmazd and the archangels

García, Martínez Florentino. The Dead Sea Scrolls Translated: The Qumran Texts in English. Leiden: E.J. Brill, 1994. Print. 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.a b Dorian Gieseler Greenbaum. The Daimon in Hellenistic Astrology: Origins and Influence. Brill, 2015. ISBN 9789004306219. pp. 136–138.

Smith, Peter (2008). An Introduction to the Baha'i Faith. Cambridge: Cambridge University Press. p.112. ISBN 978-0-521-86251-6. 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] Targ. Yer. to Deuteronomy xxxii. 24 and Numbers vi. 24; Targ. to Cant. iii. 8, iv. 6; Eccl. ii. 5; Ps. xci. 5, 6.)

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a b Al-Saadi, Qais Mughashghash; Al-Saadi, Hamed Mughashghash (2019). "Glossary". Ginza Rabba: The Great Treasure. An equivalent translation of the Mandaean Holy Book (2ed.). Drabsha. In The Book of Giants, one of the canonical seven treatises also known from Jewish intertestamental literature, the Grigori ( egrēgoroi) beget giant half-demon offspring with human woman. In the Middle Persian version of the Book of Giants they are referred to as kʾw, while in the Coptic Kephalaia as gigas. [81] In accordance with some interpretations of Genesis 6:1–4, [83] the giant offspring became the ancient tyrannic rulers over mankind, until overthrown by the angels of punishment. Nonetheless, these demons are still active in the microcosm, such as Āz and Āwarzōg. [81] Views on stars ( abāxtarān) are mixed. On one hand, they are regarded as light particles of the world soul fixed in the sky. On the other hand, stars are identified with powers hindering the soul from leaving the material world. [81] The Third Messenger (Jesus) is said to have chained up demons in the sky. Their offspring, the nephilim ( nĕf īlīm) or asrestar ( āsarēštārān), Ašqalūn and Nebrō’ēl in particular, play instrumental roles in the creation of Adam and Eve. [81] According to Manichaeism, the watchers, known as angels in Jewish lore, are not considered angels, but demons. [81] In the Shahnameh [ edit ] Gate of Citadel of semnan 9. Rustam slaying the Div-e Sepid (White Div) James W. Boyd (1975). Satan and Māra: Christian and Buddhist Symbols of Evil. Brill Archive. ISBN 9789004041738. p. 47