Hi everyone, Back at it. Currently working on an urban fantasy novel with angels and demons. I've been doing research on Angelology and Demonology, especially including texts on Fallen Angels (Book of The Watchers, Book of Giants, Book of Jubilees and a few other Enochian texts). I have a few questions for those of you who are interested in this type of stuff: 1. Most of the information about angels is found in the Enochian texts and some versions of the bible, however, information on specific demons is found in grimoires like the Lesser Key of Solomon. I wanted to know if there are texts that link demonology and angelology. Something that could maybe link specific angels to their fallen/demon counterparts? I'm probably going to have to fill the gaps in with fiction, but I just wanted to get as much information as possible to supplement my own knowledge.
Note that the Lesser Key of Solomon is a 16th century grimoire, despite its title, and reflects developments in Renaissance/ early modern occultism. The other texts you mention are important in the development of Christian demonology but it is also important to look farther afield in the ferment of Hellenic and near eastern ideas and practices that is usually called "Hellenistic." Let's start with what Paul says about Satan and demons. I'll pick out two texts from the letter to the Ephesians that many people are familiar with but somehow completely fail to register: 1. The description of Satan as "Prince (Archon) of the power of the air"; 2. "For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." Paul never says Satan rules in an underworld. He rules this world; moreover he and his kind are in the sky, the heavens. Another interesting thing Paul says, in Galatians, is that the Law was given to Moses by angels, not directly by God. In the "intertestamental" period a tradition had developed that the Law was delivered by the mediation of angels. This is found, for instance, in the book of Jubilees. Around the time of the first century there were a lot of people saying that the true God was somewhere beyond the celestial spheres, and that everything below him is ruled by malevolent or at least incompetent powers. The so-called Gnostics are the most famous of these tendencies and Paul shares a number of points with them, including referring to these malevolent ruling powers as "Archons." Now let's consider the word "daemon." In antiquity this term denoted some kind of divine being, usually lesser than the major gods (Zeus, Apollo, Athena etc), often ruling over some particular domain. They were not necessarily wicked spirits, in fact they were often good. Various nature spirits like nymphs or naiads were a type of daemon; gods who ruled over cities, countries, or particular natural phenomena like winds and snow could also be daemons. The concept of "guardian angel" is basically the same as one's personal daemon. Sometimes the word "tutelary god" is used to describe this function. The Greek translation of Psalm 96 (95 in the Greek version), which is what Paul uses, says "All the gods of the nations are demons, but the Lord made the heavens." In context this is not necessarily saying the gentiles worship evil spirits (they could be evil spirits, but not necessarily) much less fallen angels; it's saying they worship petty local gods, whereas our God is the big one who made everything. And the Hebrew word being translated is shedim which means, again, some kind of local, tutelary deity. With regards to angels, we often see them being given tutelary roles- eg they oversee certain countries, as in Daniel, or certain sacred places, like the angel at the pool of Bethesda in the Gospel of John. So angels and daemons could be, and often were, seen as interchangeable terms. All of this is to say that there is a lot of development that goes on before daemons are, ahem, demonized as fallen angels. Lest I belabor the point any longer, I should refer you to some further links in the chain of development, e.g. The Greek Magickal Papyrae (which show a melding of Christian, Jewish, and Hellenic polytheist religious practices), the writings of Plotinus, Iamblichus, and Proclus (whose thoughts about the gods proved very influential in Christian angelology) and Pseudo-Dionysius the Areopagite, whose apostolic name was taken at face value for many centuries, so that Christians took his writings on angelology as absolutely authoritative- even though they clearly bear the stamp of Proclus.
