Legendary Creatures: Angels and Demons
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Angels and demons are creatures that are subservient to monotheistic gods and likely came the spirits and daemons (evil spirits) assigned to various natural phenomena by polytheistic and animistic belief systems becoming subservient to the deity that became supreme.
By Sculptor Albano; photo by Billy Hathorn - Salvatore Albano in Brooklyn Museum, CC BY 3.0, https://commons.wikimedia.org/w/index.php?curid=18344231
Demons go farther back, possibly to the Paleolithic, being manifestations of fear of the unknown or strange or horrific. They were malevolent and may cause anything from ill luck to illness to untimely death. In monotheistic religions, they became subservient to the supreme evil, the subservient antagonist to the supreme god, moving from Zoroastrianism to Judaism to Christianity and Islam.
Zoroastrianism is one of the oldest monotheistic religions still practiced, and thus one of the oldest religions that has angels (holy deities called 𐬀𐬨𐬆𐬱𐬀⸱𐬯𐬞𐬆𐬧𐬙𐬀 Aməša Spəṇta) that are emanations of the Wise Lord (𐬀𐬵𐬎𐬭𐬀 𐬨𐬀𐬰𐬛𐬁 Ahura Mazdā, God), as well as demons (𐬛𐬀𐬉𐬎𐬎𐬀 daēuua, 'gods that are (to be) rejected') that promote chaos and disorder.
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Daēuua is linguistically interesting as it is related to the Proto-Indo-European word that became 'deus' (god) in Latin and 'Zeus' in Greek and 'deva' (divine being) in Hinduism. In the Gathas, the oldest writings of Zoroastrianism, daēuas aren't yet the malevolent spirits they'd become later, though they are mentioned as a group of 'quite genuine gods, who had, however, been rejected' because they can't distinguish between truth and lies. By the writing of the Younger Avesta (about the 3rd century CE), the daēuas are hostile and texts are given to protect against them.
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Yazata (𐬫𐬀𐬰𐬀𐬙𐬀) means 'worthy of worship or veneration', which can be applied to many things, including healing plants, and Ahura Mazdā (who is 'the greatest of the yazatas'). In the Gathas, it's also applied to the 'divine sparks' that become the Aməša Spəṇta who were what the daēuas were not. By around the early 4th century BCE, every day of the month was under the protection of a yazata, which also established a hierarchy amongst them.
In Judaism, angels (מַלְאָךְ mal’āḵ 'messenger') are traditionally beings that stand by God but are distinct and subordinate. Tradition also places them below humans because they are only able to carry out God's commands and lack a will of their own. A prophet or priest could also be called a mal’āḵ. But, referring to supernatural entities, they are part of the heavenly court, moving from being part of God to being distinct from God. They're tasked with delivering messages for God. Satan is part of the heavenly court as well as a mal’āḵ. By the time the book of Daniel was written, angels even have names, Gabriel and Michael being mentioned in that book.
There are two types of demons in the Hebrew Bible, shedim (שֵׁדִים), which occurs twice, and se'irim (שעירים), which occurs once. Se'irim refers to male goats and is used in Leviticus 17:7 and probably refers to Assyrian demons that happened to be goat shaped. Shedim, used in Deuteronomy 32:17 and Psalms 106:37, refer to foreign gods which are evil for not being the Jewish God. Diseases, especially those that affect the brain, were ascribed to demons and the cure was thought to be the removal of demons.
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Early Christianity took the idea of angels as messengers from the Jewish tradition, adding that they ministered (served) to people as dictated by God. They added Uriel and Raphael to Gabriel and Michael of the Jewish scriptures. Their existence is taken for granted as is that of demons and their opposition to each other. It also accepted that angels could interact on the physical plane with humans, advising kindness to strangers 'for thereby some have entertained angels unawares' (Hebrews 13:2).
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While there were evil spirits sent by God, they aren't considered demons because they serve God rather than opposing God. In the Septuagint (the Greek translation of the Hebrew Bible) the 'gods of other nations' became 'daimones' (minor deities) and carried negative connotations. Because of this translation and association, the duality of angels on God's side and demons being non-Christian deities as well as being tempters and causing pain and suffering. Of the 55 times demons appear in the New Testament, 46 of those refer to possession or exorcism.
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In Islam, angels (ملاك Malāk) are foundational and are exclusively heavenly spirits, not humans messengers. They are able to reason and can be tested by God by adornments. They're not specifically named as revealing the Quran, but tradition holds that Gabriel did so. They are also capable of carrying out negative tasks, like guarding and punishing sinners in hell.
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Demons in Islam take two basic forms, jinn (جِنّ, sometimes djinn), which come from pre-Islamic Arabian belief systems. They're accountable for their actions and can believe or disbelieve God's guidance. Though they usually are invisible, they can show themselves and change their shape at will. They can also be injured and take revenge by possessing the person that harmed them, requiring an exorcism. They rarely meddle with human affairs. The other form, shayāṭīn (شَيَاطِين, singular shayṭān شَيْطَان) or devils, are related to Jewish and Christian versions of demons and are specifically malevolent, opposing believers and leading them astray. They are still under the command of God since God commands both good and evil despite being reluctant about it, and can only act when God orders them to do so.