There have been various demonologies (classifications of demons) in Christian demonology and classical occultism and Renaissance magic. Classification systems are based on the nature of the demon, the sin with which they tempt people, the month in which their power was strongest, the saints that were their adversaries, or other characteristics.

Classification by domain

It can be noted that according to each author listed below, the domain of each demon is very different (with the exception of Francesco Maria Guazzo, who seem to have copied Michael Psellus with little difference). It can also be seen that each author chooses his demons in a random form.

∞The Testament of Solomon

The Testament of Solomon is an Old Testament pseudepigraphical work, purportedly written by King Solomon, in which Solomon mostly describes particular demons whom he enslaved to help build the temple, the questions he put to them about their deeds and how they could be thwarted, and their answers, which provide a kind of self-help manual against demonic activity.The date is very dubious, perhaps 1st century to 3rd century, certainly the oldest work surviving particularly concerned with individual demons.

∞Psellus' classification of demons

This is a classification of demons prepared by Michael Psellus in the 11th century and that undoubtedly was an inspiration for the one Francesco Maria Guazzo prepared later. They are divided into Empyreal, Aerial, Subterranean, Lucifugi, Aqueous, Terrene

∞Spina's classification of demons

Alfonso de Spina, in 1467, prepared a classification of demons based on several criteria:

≈Demons of fate

≈Goblins

≈Incubi and succubi(Inccubus And Succubus/Sexual Demon)

≈Wandering groups or armies of demons

≈Familiars

≈Drudes

 ≈Demons that are born from the union of a demon with a human being.

≈Liar and mischievous demons

≈Demons that attack the saints

≈Demons that try to induce old women to attend Witches' Sabbaths

This classification is somewhat capricious and it is difficult to find a criterion for it. It seems that Spina was inspired by several legends and stories. The drudes belong to German folklore. Familiars, goblins, and other mischievous demons belong to the folklore of most European countries.

The belief in incubi and succubae (and their ability to procreate) seem to have inspired the sixth category, but it could also have been inspired in the Talmudic legend of demons having sexual intercourse with mortal women (see also Mastema).

The visions of tempting demons that some early (and not too early) saints had, perhaps inspired the ninth category (i.e. the visions of Anthony the Great).

The idea of old women attending Sabbaths was common during the European Middle Age and Renaissance, and Spina mentioned it before the Malleus Maleficarum as it is possible to see.

∞Binsfeld's classification of demons

 Peter Binsfeld prepared a classification of demons in 1589. His demon classification was based on the seven deadly sins, establishing that each one of the mentioned demons tempted people by means of one of those sins.

≈Lucifer: pride

≈Mammon: greed

≈Asmodeus: lust

≈Leviathan: envy

≈Beelzebub: gluttony

≈Satan/Amon: wrath

≈Belphegor: sloth

∞Guazzo's classification of demons

Francesco Maria Guazzo prepared this classification of demons based on a previous work by Michael Psellus. It was published in his book Compendium Maleficarum in 1608.

≈Demons of the superior layers of the air, which never establish a relationship with people.

≈Demons of the inferior layers of the air, which are responsible for storms.

≈Demons of Earth, which dwell in fields, caves and forests.

≈Demons of water, which are female demons, and destroy aquatic animals.

≈Demons of the underground part of the Earth, responsible of keeping hidden treasures, causing earthquakes, and causing the crumbling of houses.

≈Demons of the night, which are black and evil. These demons avoid daylight.

∞Michaelis' classification of demons

In 1613 Sebastien Michaelis wrote a book, Admirable History, in which included a classification of demons as it was told to him by the demon Berith when he was exorcising a nun, according to the author. This classification is based on the Pseudo-Dionysian hierarchies, according to the sins the devil tempts one to commit, and includes the demons' adversaries (who suffered that temptation without falling).

Note that many demons' names are exclusively French or unknown in other catalogs. St. John the Baptist and St. John the Evangelist are the two St. Johns to whom Michaelis refers. The other saints are cited only by their name without making clear, i.e., which Francis is (of Assisi?).

∞First hierarchy

The first hierarchy includes angels that were or are Seraphim, Cherubim and Thrones.

≈Beelzebub was a prince of the Seraphim, just below Lucifer. Beelzebub, along with Lucifer and Leviathan, were the first three angels to fall. He tempts men with pride and is opposed by St. Francis.

≈Leviathan was also a prince of the Seraphim who tempts people to give into heresy, and is opposed by Saint Peter.

≈Asmodeus was also a prince of the Seraphim and reportedly continues to be one, burning with desire to tempt men into wantonness. He is opposed by St. John the Baptist.

≈Berith was a prince of the Cherubim. He tempts men to commit homicide, and to be quarrelsome, contentious, and blasphemous. He is opposed by St. Barnabas.

≈Astaroth was a prince of Thrones, who tempts men to be lazy and is opposed by St. Bartholomew.

≈Verrine was also prince of Thrones, just below Astaroth. He tempts men with impatience and is opposed by St. Dominic.

≈Gressil was the third prince of Thrones, who tempts men with impurity and is opposed by St. Bernard.

≈Sonneillon was the fourth prince of Thrones, who tempts men to hate and is opposed by St. Stephen.

∞Second hierarchy

The second hierarchy includes Powers, Dominions, and Principalities.

≈Carreau was a prince of Powers. He tempts men with hardness of heart and is opposed by St.s Vincent and Vincent Ferrer

≈Carnivean was also a prince of Powers. He tempts men to obscenity and shamelessness, and is opposed by John the Evangelist.

≈Oeillet was a prince of Dominions. He tempts men to break the vow of poverty and is opposed by St. Martin.

≈Rosier was the second in the order of Dominions. He tempts men against sexual purity and is opposed by St. Basil.

≈Verrier was the prince of Principalities. He tempts men against the vow of obedience and is opposed by St. Bernard.

∞Third hierarchy

The third hierarchy includes Virtues, Archangels, and Angels.

≈Belias was the prince of Virtues. He tempts men with arrogance and women to be vain, raise their children as wantons, and gossip during mass. He is opposed by St. Francis de Paul.

≈Olivier was the prince of the Archangels. He tempts men with cruelty and mercilessness toward the poor and is opposed by St. Lawrence.

≈Olivier was the prince of the Archangels. He tempts men with cruelty and mercilessness toward the poor and is opposed by St. Lawrence.

∞Barrett's classification of demons

Francis Barrett, in his book The magus (1801), offered this classification of demons, making them princes of some evil attitude, person or thing:

≈Beelzebub: idolators

≈Pythius: liars and liar spirits

≈Belial: vessels of iniquity and inventors of evil things

≈Asmodeus: vile revenges

≈Satan: witches and warlocks

≈Merihem: pestilences and spirits that cause pestilences

≈Abaddon: powers of war and devastation

≈Astaroth: inquisitors and accusers

≈Mammon: tempters and ensnarers

Supernatural Fans In Indonesia THE REAL GHOST HUNTER: Demology

The ascription of malevolence to the world of spirits is by no means universal. In West Africa, the Mpongwe believe in local spirits, just as do the Inuit; but they are regarded as inoffensive in the main. Passers-by must make some trifling offering as they near the spirits' place of abode; but it is only occasionally that mischievous acts, such as the throwing down of a tree on a passer-by, are, in the view of the natives, perpetuated by the class of spirits known as Ombuiri. So too, many of the spirits especially concerned with the operations of nature are conceived as neutral or even benevolent; the European peasant fears the corn-spirit only when he irritates him by trenching on his domain and taking his property by cutting the corn; similarly, there is no reason why the more insignificant personages of the pantheon should be conceived as malevolent, and we find that the Petara of the Dyaks are far from indiscriminating and malignant, being viewed as invisible guardians of mankind.

Types

Under the head of demons are classified only such spirits as are believed to enter into relations with the human race; the term therefore includes:

1. angels in the Judeo-Christian tradition that fell from grace,
2. human souls regarded as genii or familiars,
3. such as receive a cult (e.g., ancestor worship),
4. ghosts or other malevolent revenants.

Excluded are souls conceived as inhabiting another world. Yet just as gods are not necessarily spiritual, demons may also be regarded as corporeal; vampires for example are sometimes described as human heads with appended entrails, which issue from the tomb to attack the living during the night watches. The so-called Spectre Huntsman of the Malay Peninsula is said to be a man who scours the firmament with his dogs, vainly seeking for what he could not find on Earth -a buck mouse-deer pregnant with male offspring; but he seems to be a living man; there is no statement that he ever died, nor yet that he is a spirit. The incubi and Succubi of the Middle Ages are sometimes regarded as spiritual beings; but they were held to give proof of their bodily existence, such as offspring (though often deformed). Belief in demons goes back many millennia. The Zoroastrian faith teaches that there are 3,333 Demons, some with specific dark responsibilities such as war, starvation, sickness, etc.

Demonology is the systematic study of demons or beliefs about demons. Insofar as it involves exegesis, demonology is an orthodox branch of theology. It is the branch of theology relating to superhuman beings who are not gods. It deals both with benevolent beings that have no circle of worshippers or so limited a circle as to be below the rank of gods, and with malevolent beings of all kinds. The original sense of "demon," from the time of Homer onward, was a benevolent being; but in English the name now holds connotations of malevolence.

Demons, when regarded as spirits, may belong to either of the classes of spirits recognized by primitive animism;djinn, for example, are not reducible to modified human souls; at the same time these classes are frequently conceived as producing identical results, e.g. diseases. Demonology, though often referred to with negative connotation, was not always seen as evil or devilish as the term would have one believe. that is to say, they may be human, or non-human, separable souls, or discarnate spirits which have never inhabited a body. A sharp distinction is often drawn between these two classes, notably by the Melanesians, the West Africans, and others; the Arab

The word demonology is from Greek δαίμων, daimōn, "divinity, divine power, god"; and -λογία, -logia.

Prevalence of demons

According to some societies, all the affairs of life are supposed to be under the control of spirits, each ruling a certain "element" or even object, and themselves in subjection to a greater spirit. For example, the Inuit are said to believe in spirits of the sea, earth and sky, the winds, the clouds and everything in nature. Every cove of the seashore, every point, every island and prominent rock has its guardian spirit. All are potentially of the malignant type, to be propitiated by an appeal to knowledge of the supernatural. Traditional Korean belief posits that countless demons inhabit the natural world; they fill household objects and are present in all locations. By the thousands they accompany travelers, seeking them out from their places in the elements.

In ancient Babylon, demonology had an influence on even the most mundane elements of life, from petty annoyances to the emotions of love and hatred. The numerous demonic spirits were given charge over various parts of the human body, one for the head, one for the neck, and so on.

Greek philosophers such as Porphyry, who claimed influence from Platonism, and the fathers of the Christian Church, held that the world was pervaded with spirits, the latter of whom advanced the belief that demons received the worship directed at pagan gods.

Many religions and cultures believe, or once believed, that what is now known as sleep paralysis, was a form of physical contact with demons.