from Wikipedia:
The term was coined by the programmers of MIT's Project MAC. They took the name from Maxwell's demon, an imaginary being from a famous thought experiment that constantly works in the background, sorting molecules.[2] Unix systems inherited this terminology. Daemons are also characters in Greek mythology, some of whom handled tasks that the gods couldn't be bothered with, much like computer daemons often handle tasks in the background that the user can't be bothered with. BSD and some of its derivatives have adopted a daemon as its mascot, although this mascot is actually a cute stereotypical depiction of a demon from Christianity. (The alternative expansion of "daemon" as "disk and execution monitor" is also sometimes used, but is a backronym.)
In the general sense, daemon is an older form of the word demon. In the Unix System Administration Handbook, Evi Nemeth [6] has this to say about daemons:
Many people equate the word "daemon" with the word "demon", implying some kind of satanic connection between UNIX and the underworld. This is an egregious misunderstanding. "Daemon" is actually a much older form of "demon"; daemons have no particular bias towards good or evil, but rather serve to help define a person's character or personality. The ancient Greeks' concept of a "personal daemon" was similar to the modern concept of a "guardian angel" — eudaemonia is the state of being helped or protected by a kindly spirit. As a rule, UNIX systems seem to be infested with both daemons and demons. (p.403)
Then, I searched the Word Daemon on the Greek Mythology and here is what I've found:
The words daemon, dæmon, are Latinized spellings of the Greek δαίμων (daimon),[1] used purposely today to distinguish the daemons of Ancient Greek religion, good or malevolent "supernatural beings between mortals and gods, such as inferior divinities and ghosts of dead heroes" (see Plato's Symposium), from the Judeo-Christian usage demon, a malignant spirit that can seduce, afflict, or possess humans. This notion of the daemon as a spiritual being of a lowly order that is largely evil and certainly dangerous has its origin in Plato and his pupil Xenocrates;[2] when the later connotation is read back anachronistically into Homer, the result is distorting:[3] "To emancipate oneself from Plato's manner of speech is no easy matter", Walter Burkert remarked.[4] Daemons scarcely figure in Greek mythology or Greek art: like keres their felt but unseen presence was assumed. There was one exception: the "Good Daemon" Agathos Daemon, who was honored first with a libation in ceremonial wine-drinking, and especially in the sanctuary of Dionysus, and whose numinous presence was signaled in iconography by a chthonic serpent.
In Hesiod Phaethon becomes a daimon, de-materialized,[5] but the ills of mankind released by Pandora are keres not daimones. Hesiod connects the daimones of the deceased great and good in relating how the men of the Golden Age were transmuted into daimones by the will of Zeus, to serve as ineffable guardians of mortals, whom they might serve by their benevolence.[6] In similar ways, the daimon of a venerated hero or a founder figure, located in one place by the construction of a shrine rather than left unburied to wander, would confer good fortune and protection on those who stopped to offer respect.
Thus daemones ("replete with knowledge", "divine power", "fate" or "god") were not necessarily evil. Plato in Cratylus (398 b) gives the etymology of δαίμονες (daimones) from δαήμονες (daēmones) (=knowing or wise). In Plato's Symposium, the priestess Diotima teaches Socrates that love is not a god, but rather a good daemon. In Plato's Trial of Socrates, Socrates claimed to have a daimonion, a small daemon, that warned him against mistakes but never told him what to do or coerced him into following it. He claimed that his daemon exhibited greater accuracy than any of the forms of divination practised at the time. The Hellenistic Greeks divided daemons into good and evil categories: Eudaemons (also called Kalodaemons) and Kakodaemons, respectively. Eudaemons resembled the Abrahamic idea of the guardian angel; they watched over mortals to help keep them out of trouble. (Thus eudaemonia, originally the state of having a eudaemon, came to mean "well-being" or "happiness".) A comparable Roman genius accompanied a person or protected and haunted a place (genius loci).
After the time of Plato, in the Hellenistic ruler-cult that began with Alexander himself, it was not the ruler but his guiding daemon that was venerated, for in Hellenistic times, the daimon was external to the man whom it inspired and guided, who was "possessed" by this motivating spirit.[7] Similarly, the first-century Romans began by venerating the genius of Augustus, a distinction that blurred in time.
The Greek translation of the Septuagint, made for the Greek-speaking Jews of Alexandria, and the usage of daimon in the New Testament's original Greek text, caused the Greek word to be applied to a Judeo-Christian spirit by the early 2nd century AD. Then in late antiquity, pagan conceptions and exorcisms, part of the cultural atmosphere, became Christian beliefs and exorcism rituals. The transposition has recently been documented in detail, in North Africa, by Maureen Tilley.In Neo-Platonic philosophy
Daemons were important in Neo-Platonic philosophy. In Neoplatonism, a daemon was more like a demigod rather than an evil spirit, as Eros was described as in-between the gods and humankind. In the Christian reception of Platonism, the eudaemons were identified with the angels.
In Early Christianity
The specific motivation for the rush of inspired destruction of Greek and Roman sculpture unleashed at the end of the 4th century, as soon as Christianity was in secure control was that it was believed that the images were inhabited by demons. As in all such destruction, the faces were especially attacked: "defaced."[citation needed]
In the process of Christianizing Roman populations in the official Christianity from the late 4th century, theologians, hermits and monks, and the bishops and presbyters who influenced individuals, had their own repertoire of ideas, which were derived from Scripture and from the ambient culture of Late Antiquity. Within the Christian tradition, ideas of "demons" derived as much from the literature that came to be regarded as apocryphal and even heretical as it did from the literature accepted as canonical.In North Africa
The North African Apuleius summed up their character in the Golden Ass (2nd century AD): "The daemones have an animal nature, a rational mind, a soul subject to passions, an aetherial body and they are immortal." The Hellenic and Roman gods were increasingly seen as immovable, untouched by human sorrows and suffering, existing in a perfect heavenly sphere (compare Epicurus, Lucretius). The daemones were earthbound, passion-tormented, and in Late Antiquity, loremasters were separating them into the noble kinds and troublemaking kinds. The gnostic followers of Valentinus multiplied the circles of daemons and gave them oversight in various areas of concern to people: oracles, animals, and, interestingly, as "patron daemons" of nations or occupations (compare Principalities and Patron saint).
In modern parapsychology
In his book Is There Life After Death, The Extraordinary Science of What Happens When You Die, British writer Anthony Peake suggests that the daemon is a very real aspect of human consciousness and suggests that this being is directly involved in the phenomenon known as near-death experience. He also argues that this daemonic presence may explain the 'voices' experienced by creative individuals such as writers, poets and artists and, in extreme cases, schizophrenics. In the Freudian sense, The Daemon is a powerful network of the Id and Superego together.
That urges me to search for the etymological sources of the words, Devil, Hell, Satan, Lucifer, Belial, Beelzebub, pandemonium, Manichees, imp, fiend, heaven, paradise, angel,
DEVIL:
http://www.etymonline.com
But we can just notice that the word Devil is a coinage of the 2 words : { The Evil } ( da evil )
- Satan
- proper name of the supreme evil spirit in Christianity, O.E. Satan, from L.L. Satan (in Vulgate, in O.T. only), from Gk. Satanas, from Heb. satan "adversary, one who plots against another," from satan "to show enmity to, oppose, plot against," from root s-t-n "one who opposes, obstructs, or acts as an adversary." In Septuagint (Gk.) usually translated as diabolos "slanderer," lit. "one who throws (something) across" the path of another (see devil), though epiboulos "plotter" is used once.
"In biblical sources the Hebrew term the satan describes an adversarial role. It is not the name of a particular character. Although Hebrew storytellers as early as the sixth century B.C.E. occasionally introduced a supernatural character whom they called the satan, what they meant was any one of the angels sent by God for the specific purpose of blocking or obstructing human activity." [Elaine Pagels, "The Origin of Satan," 1995]
Satanic "pertaining to Satan" is first recorded 1667 (in "Paradise Lost"); meaning "diabolical" is from 1793. Satanism "worship of Satan" dates from 1896, with ref. to France, where it was said to be active at that time; Satanist is attested from 1559, applied by their enemies to Protestant sects. - Lucifer
- O.E. Lucifer "Satan," also "morning star," from L. Lucifer "morning star," lit. "light-bringing," from lux (gen. lucis) + ferre "carry" (see infer). Belief that it was the proper name of Satan began with its used in Bible to translate Gk. Phosphoros, which translates Heb. Helel ben Shahar in Isaiah xiv.12 -- "How art thou fallen from heaven, O Lucifer, son of the morning!" [KJV] The verse was interpreted by Christians as a reference to "Satan," because of the mention of a fall from Heaven, even though it is literally a reference to the King of Babylon (cf. Isaiah xiv.4). Lucifer match "friction match" is from 1831.
- Belial
- c.1225, from Heb. bel'yya'al "destruction," lit. "worthless," from b'li "without" + ya'al "use." Wickedness as an evil force (Deut. xiii.13); later treated as a proper name for Satan (2 Cor. vi.15), though Milton made him one of the fallen angels.
- devil
- O.E. deofol "evil spirit," from L.L. diabolus, from Gk. diabolos "accuser, slanderer" (scriptural loan-translation of Heb. satan), from diaballein "to slander, attack," lit. "throw across," from dia- "across, through" + ballein "to throw." Jerome re-introduced Satan in L. bibles, and Eng. translators have used both in different measures. In Vulgate, as in Gk., diabolus and dæmon (see demon) were distinct, but they have merged in Eng. and other Gmc. languages. Playful use for "clever rogue" is from 1601. Meaning "sand spout, dust storm" is from 1835. In U.S. place names, the word often represents a native word such as Algonquian manito, more properly "spirit, god." Devilry is from 1375; deviltry (1788) is a corrupt formation from it. Devilled "grilled with hot condiments" is from 1800. The Tasmanian devil so called since at least 1829, from its propensity for killing young lambs (other voracious fish or animals have also been named devil). Phrase a devil way (c.1290) was originally an emphatic form of away, but taken by late 14c. as an expression of irritation. Devil's advocate (1760) is L. advocatus diaboli, one whose job it is to urge against the canonization of a candidate for sainthood. Devil-may-care is attested from 1837 (but suggested in other forms by 1793). Devil's books "playing cards" is from 1729, but the cited quote says they've been called that "time out of mind" (the four of clubs is the devil's bedposts); devil's coach-horse is from 1840, the large rove-beetle, which is defiant when disturbed. "Talk of the Devil, and he's presently at your elbow" [1666].
- Beelzebub
- O.E. Belzebub, Philistine god worshipped at Ekron (2 Kings i.2), from L., used in Vulgate for N.T. Gk. beelzeboub, from Heb. ba'al-z'bub "lord of the flies," from ba'al "lord" + z'bhubh "fly." By later Christian writers, often taken generically for "Satan," though Milton made him one of the fallen angels.
- pandemonium
- 1667, Pandæmonium, in "Paradise Lost" the name of the palace built in the middle of Hell, "the high capital of Satan and all his peers," coined by John Milton (1608-74) from Gk. pan- "all" + L.L. dæmonium "evil spirit," from Gk. daimonion "inferior divine power," from daimon "lesser god" (see demon). Transferred sense "place of uproar" is from 1779; that of "wild, lawless confusion" is from 1865.
- Manichaeism
- 1556, "the religion of the Manichees," (c.1380) a Gnostic Christian sect named for its founder, Mani (L. Manichæus), c.215-275, Syriac-speaking apostle from a Jesus cult in Mesopotamia in 240s, who taught a universal religion. Vegetarian and visionary, they saw "particles of light and goodness" trapped in evil matter and regarded Satan as co-eternal with God. The universe was a scene of struggle between good and evil. The sect was characterized by dualism and a double-standard of perfectionist "elects" and a larger group of fellow travelers who would require several reincarnations before their particles of light would be liberated.
- imp
- O.E. impe, impa "young shoot, graft," from impian "to graft," probably an early W.Gmc. borrowing from V.L. *imptus, from L.L. impotus "implanted," from Gk. emphytos, verbal adj. formed from emphyein "implant," from em- "in" + phyein "to plant." Sense of "child, offspring" (1377) came from transfer of word from plants to people, with notion of "newness" preserved. Modern meaning "little devil" (1584) is from common use in pejorative phrases like imp of Satan.
"Suche appereth as aungelles, but in very dede they be ymps of serpentes." ["The Pilgrimage of Perfection," 1526]
- fiend
- O.E. feond "enemy, foe," originally prp. of feogan "to hate," from P.Gmc. *fijæjan (cf. O.N. fjandi, O.H.G. fiant, Goth. fijands, like the O.E. word all prp. forms), from PIE base *pei-/*pi- "to blame, revile" (cf. Goth. faian "to blame;" see passion). As spelling suggests, it was originally the opposite of friend, but the word began to be used in O.E. for "Satan" (as the "enemy of mankind"), which shifted its sense to "diabolical person" (c.1220). The old sense of the word devolved to foe, then to the borrowed enemy. For spelling with -ie- see field. Meaning "devotee (of whatever is indicated)," cf. dope fiend, is from 1865.
- hell
- O.E. hel, helle "nether world, abode of the dead, infernal regions," from P.Gmc. *khaljo (cf. O.Fris. helle, O.N. hel, Ger. Hölle, Goth. halja "hell") "the underworld," lit. "concealed place," from PIE *kel- "to cover, conceal, save" (see cell). The Eng. word may be in part from O.N. Hel (from P.Gmc. *khalija "one who covers up or hides something"), in Norse mythology Loki's daughter, who rules over the evil dead in Niflheim, the lowest of all worlds (nifl "mist"), a death aspect of the three-fold goddess. Transfer of a pagan concept and word to a Christian idiom, used in the K.J.V. for O.T. Heb. Sheol, N.T. Gk. Hades, Gehenna. Used figuratively for "any bad experience" since at least 1374. As an expression of disgust, etc., first recorded 1678. Hell-bent is from 1835. Hell-raiser is from 1914 (to raise hell is from 1896); hellacious is 1930s college slang. Expression Hell in a handbasket is c.1941, perhaps a revision of earlier heaven in a handbasket (c.1913), with a sense of "easy passage" to whichever destination. Expression hell of a _____ is attested from 1776. Hell or high water is apparently a variation of between the devil and the deep blue sea. To wish someone would go to hell is in Shakespeare (1596). Snowball's chance in hell "no chance" is from 1931; till hell freezes over "never" is from 1919. To ride hell for leather is from 1889, originally with reference to riding on horseback. Hell on wheels is from 1843.
- heaven
- O.E. heofon "home of God," earlier "sky," possibly from P.Gmc. *khemina- (cf. Low Ger. heben, O.N. himinn, Goth. himins, O.Fris. himul, Du. hemel, Ger. Himmel "heaven, sky"), from PIE base *kem-/*kam- "to cover" (cf. chemise). Plural use in sense of "sky" is probably from Ptolemaic theory of space composed of many spheres, but it was also formerly used in the same sense as the singular in Biblical language, as a translation of Heb. pl. shamayim. Heavenly "beautiful, divine" is from 1460, often (though not originally) with reference to the celestial "music of the spheres;" weakened sense of "excellent, enjoyable" is first recorded 1874.
- sky
- c.1220, "a cloud," from O.N. sky "cloud," from P.Gmc. *skeujam "cloud, cloud cover" (cf. O.E. sceo, O.S. scio "cloud;" O.H.G. scuwo, O.E. scua, O.N. skuggi "shadow;" Goth. skuggwa "mirror"), from PIE base *(s)keu- "to cover, conceal" (see hide (n.1)). Meaning "upper regions of the air" is attested from c.1300; replaced native heofon in this sense (see heaven). In M.E., the word can still mean both "cloud" and "heaven," as still in the skies, originally "the clouds." Sky-high is from 1818; phrase the sky's the limit is attested from 1920. Sky-dive first recorded 1965; sky-writing is from 1923.
- Uranus
- first planet discovered that was not known in ancient times, named for the god of Heaven, husband of Gaia, the Earth, from L. Uranus, from Gk. Ouranos lit. "heaven," in Gk. cosmology, the god who personifies the heavens, father of the titans. Cf. Urania, name of the Muse of astronomy, from Gk. Ourania, fem. of ouranios, lit. "heavenly." Planet discovered and identified as such in 1781 by Sir William Herschel (it had been observed before, but mistaken for a star, cf. 1690 when John Flamsteed cataloged it as 34 Tauri); Herschel proposed calling it Georgium Sidus, lit. "George's Star," in honour of his patron, King George III of England.
"I cannot but wish to take this opportunity of expressing my sense of gratitude, by giving the name of Georgium Sidus ... to a star which (with respect to us) first began to shine under His auspicious reign." [Sir William Herschel, 1783]
The planet was known in Eng. in 1780s as the Georgian Planet; Fr. astronomers began calling Herschel, and ult. Ger. astronomer Johann Bode proposed Uranus as in conformity with other planet names. However, the name didn't come into common usage until c.1850.
- god
- O.E. god "supreme being, deity," from P.Gmc. *guthan (cf. Du. god, Ger. Gott, O.N. guð, Goth. guþ), from PIE *ghut- "that which is invoked" (cf. Skt. huta- "invoked," an epithet of Indra), from root *gheu(e)- "to call, invoke." But some trace it to PIE *ghu-to- "poured," from root *gheu- "to pour, pour a libation" (source of Gk. khein "to pour," khoane "funnel" and khymos "juice;" also in the phrase khute gaia "poured earth," referring to a burial mound). "Given the Greek facts, the Germanic form may have referred in the first instance to the spirit immanent in a burial mound" [Watkins]. Cf. also Zeus. Not related to good. Originally neut. in Gmc., the gender shifted to masc. after the coming of Christianity. O.E. god was probably closer in sense to L. numen. A better word to translate deus might have been P.Gmc. *ansuz, but this was only used of the highest deities in the Gmc. religion, and not of foreign gods, and it was never used of the Christian God. It survives in Eng. mainly in the personal names beginning in Os-.
"I want my lawyer, my tailor, my servants, even my wife to believe in God, because it means that I shall be cheated and robbed and cuckolded less often. ... If God did not exist, it would be necessary to invent him." [Voltaire]
First record of Godawful "terrible" is from 1878; God speed as a parting is from c.1470. God-fearing is attested from 1835. God bless you after someone sneezes is credited to St. Gregory the Great, but the pagan Romans (Absit omen) and Greeks had similar customs.
- Jesus
- c.1175 (O.E. simply used hælend "savior"), from Gk. Iesous, attempt to render Aramaic proper name Jeshua (Heb. Yeshua) "Jah is salvation," a common Jewish personal name, the later form of Heb. Yehoshua (see Joshua). As an oath, attested from 1377. For Jesus H. Christ (1924), see I.H.S. First record of Jesus freak is from 1970. Jesu, common in M.E., is from the O.Fr. objective case.
- I.H.S.
- O.E., from M.L., representing Gk. abbreviation of IHSOUS "Jesus," in which -H- is the capital of the Gk. vowel eta. The Roman form would be I.E.S. Mistaken for a L. contraction in the Middle Ages, after its Gk. origin was forgotten, and sometimes treated as short for Iesus Hominum Salvator "Jesus Savior of Men." Alternate version I.H.C. (terminal -s- often written -c- in later Gk.) is found on vestments from 950 C.E., and may be the source of the H. in slang Jesus H. Christ.
- Emmanuel
- male personal name, from Gk. form of Heb. Immanu'el, lit. "God is with us."
- magdalen
- "reformed prostitute," 1697, so called for Mary Magdalene, disciple of Christ (Luke viii.2), who is often identified with the penitent woman in Luke vii.37-50. See Magdalene.
NOTICE THAT : Proper names are references to attitudes, roles, labels, features, characteristics, personification and anthropomorphism of abstract ideas, notions, and philosophies.
Maria, Mariam, Mary: from Latin (mere) : ( means the sea ) : the sea contains water (source of life ) and ( Millions of creature ) >> Life
- It is also worthy saying that the Human bodies consists mainly of water
- Also when burning that watery body, It becomes ashes >> ( the lifeless origin of creation ) from dust to dust and from ashes to ashes.
- Another thing,
I heard that there is a physical impact of special words and sounds on water as they can change the water's crystal shapes according to what sound being produced.
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