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Synopsis
Despite our tendency to think of the demonic as evil and the angelic as good, our own legends don't always bear this out. Angels can be the incarnation of light and salvation, but they can also fall - Satan himself is a fallen angel. Demons can be truly demonic, but these unearthly creatures can also, on occasion, lend humankind a hand. Temptation can lead to revelation, supernatural messengers who bring true justice may not be welcomed, and beings seeking redemption can be blind to mortal needs.
Stories from world-renowned authors of science fiction and fantasy - including Neil Gaiman, George R. R. Martin and Joyce Carol Oates - and rising stars portray angels in all their glory, demons at their most dreadful, and a surprising variety of modern interpretations of ancient myth.
Release date: May 16, 2013
Publisher: Little, Brown Book Group
Print pages: 160
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The Mammoth Book of Angels & Demons
Paula Guran
Those who consider the Devil to be a partisan of Evil and angels to be warriors for Good accept the demagogy of the angels. Things are clearly more complicated.
– Milan Kundera, The Book of Laughter and Forgetting
The combination of the angelic with the demonic is not a pairing of opposites: angels fall and demons sometimes seek redemption. Despite Western religion’s tendency to define the one as purely “good” and the other as completely “evil”, other religions, mythologies, traditions and folklore do not always hold fast to that dichotomy. Today, humankind’s fascination – even belief, as numerous polls substantiate – in these supernatural entities remains as strong or stronger than ever. Of course, modern ideations of what angels and demons are may be totally secular, indifferent to established religion, or vaguely based on past traditions and embroidered with more recent notions.
Storytellers, like the imaginative and talented ones assembled here, often provide us with new ways of looking at old concepts or devise entirely new visions of demons and angels. Their ideas are sometimes spurred by the concept of good versus evil, but they often find the gray area between the two even more inspiring.
This is an anthology of speculative fiction, not an exploration of angelology or demonology. The stories will delight and provoke without any editorializing, but the more I discovered about angels and demons, the more I felt inclined to include at least a very basic overview here and provide additional tidbits of trivia in story introductions. Please feel free to ignore my non-fictional tangents and simply enjoy these fine tales of fantasy and science fiction solely without editorial intrusion.
Popular interest in both angels and demons – and related beings that dwell between Heaven and Hell – borders on the obsessive.
Current (Supernatural, Grimm, Once Upon a Time) and recent television series (the British series Demons, Buffy the Vampire Slayer, Angel, Touched By an Angel, Charmed, etc.) bring the angelic and the demonic right into one’s home. “Real” demons are encountered on paranormal investigation “reality” shows. CMT, a cable channel, presented Angels Among Us, with episodes featuring folks who felt they had been saved by an angel.
Demons are a mainstay of film (Possession, The Rite, M. Night Shyamalan’s Devil, Paranormal Activity, To the Devil a Daughter, The Exorcist, Rosemary’s Baby, The Omen, The Witches of Eastwick, Hellraiser, Wishmaster, The Devil’s Advocate, The Ninth Gate, End of Days, Hellboy, etc.), gaming (Diablo, Doom, World of Warcraft, others) and comics.
Angels have entertained us on the silver screen from the 1940s (Here Comes Mr Jordan, It’s a Wonderful Life, Stairway to Heaven, Heaven Only Knows, etc.) through the eighties and nineties (Date With an Angel, Ghost, Angels in the Outfield, The Prophecy, City of Angels, What Dreams May Come, Michael, Wide Awake, Dogma, etc.) and into the current century (Down to Earth, Constantine, Legion). Angels appear on television (Touched by an Angel, Teen Angel, Fallen, Saving Grace, Highway to Heaven, and more), fly through video games (Sacred 2, Fallen Lords, Aion, Heaven, others) and comics as well.
Writers from Dante to C. S. Lewis to Stephen King have dealt fictionally with the devil or demons. This figure of many guises – adversary, trickster, rebel, tempter – has appeared in countless tales. Demons, like vampires before them, have even become romantic heroes and heroines, seductive enemies, and fascinating supporting characters in bestselling fantasy series from Kim Harrison, Richelle Mead, Kelley Armstrong and others.
In modern entertainment, demons and devils may be portrayed as forces of great supernatural evil: incorporeal, or taking benign human visage, or hideous form. They can be fallen angels . . . or not. They may torture the damned in the fires of Hell or connive to lead humans to sell their souls. Demons might be cute little red tricksters with horns and pitchforks. Or they are God’s foes who Jesus will defeat in the Battle of Armageddon. Some see the Devil and his demons as a path to power and magic. For others, demons are just difficult monsters to be defeated in role-playing and video games.
Angels – messengers, guardians, warriors; fearsome or friendly, sexy or innocent; godly or fallen – have ascended of late in bestselling fantasy literature: Anne Rice had a series of novels concerning angels. Danielle Trussoni’s Angelology was a New York Times bestseller in 2010 and a sequel is expected. Paranormal and urban fantasy series with angels in major and supporting roles include those by Cassandra Clare, Sharon Shinn, Faith Hunter, Nalini Singh and more.
Otherworldy aliens, fluffy-winged babies with haloes, spiritual guides, protectors, the foci of meditation – whether obvious or disguised as mere humans, many find comfort in a belief in angels that has no direct connect with traditional religion.
But whatever we believe or imagine demons and angels are, ancient myth and religion probably supplied at least part of our ideas.
Angels and demons – or their close equivalents – exist in many cultures and religions. These spiritual beings mediate between humans and the domain of the transcendent and holy or the realm of that which brings misfortune or opposes the holy. In Western religions, angels are seen as benevolent and demons as malevolent. But the roles of these intermediaries are not so clear-cut in Eastern religions and more ancient belief systems. They often can be both righteous and wicked and can switch roles as needed.
The ancient Greeks considered a daemon1 to be a spirit or demigod. Depending on the source and era, they played a number of roles – including that of a guardian spirit – but they could be either good or evil. Although we derive the English word demon from this Greek word, it came to mean a supernatural being that troubles, tempts, or brings woe (including illness and bad luck) to humankind. Sometimes the demon’s power could then be harnessed by a magician or summoned and controlled by sorcery.
The Jews were influenced by Egyptian, Chaldean and Persian beliefs in good and evil spirits. In the Hebrew Bible, there are two types of demons, the se’irim (“hairy beings”) and the shedim. The se’irim resembled goatish satyrs and were described as dancing in the wilderness. Sacrifices were offered to both and they seem to be more akin to the pre-Islamic jinn – a supernatural being that could be either good or bad – rather than evil demons. In popular lore, the early Hebrews may have seen demons as ungodly creatures from a netherworld, which either acted on their own or were ruled by a particular devil.
That demons or unclean spirits were thought to exist in Judea 2,000 years ago is borne out in the New Testament. According to the gospels, Jesus cast out many demons causing various afflictions. Some of the disciples cast out demons by uttering the Messiah’s name.
By the time the last books of the New Testament were written, demons were associated by Christians with “fallen angels” – followers of Satan/the Devil, an angel who rebelled against God and was cast out from heaven. (The Devil was also the serpent that convinced Eve to disobey God, and the tempter of Job and Jesus.) Satan’s intent was to lead mortals away from God; demons (or lowercase “devils”) assisted him in his goal.
Using the few references to demons and Satan in the New Testament, especially the Book of Revelation – in which the ultimate battles between God and the Devil were envisioned – Christian theologians began postulating more complicated beliefs about the demonic.
Similarly, although not truly a part of Judaic theology, rabbis, Talmudists, and later medieval scholars – with the exception of Maimonides (1135–1204) and Abraham ibn Ezra (1089–1164) – accepted them as real. Rabbis eventually developed a classification of demons.
The Kabbalah – a mystical school of thought not taken seriously by most Jews but integral to Chasidic Judaism – has a vast demonology of its own. Under the influence of Kabbalah, popular belief in demons became widespread and even influenced Christian scholars constructing their own demonologies.
Although other mythologies and religions posit helpful guardian spirits and supernatural messengers from the gods, angels are specific to the three Abrahamic religions. Angels were mentioned in the Hebrew Bible, but angelic mythology was greatly expanded between 530 BCE and 70 CE in non-biblical Judaic literature, particularly the Book of Enoch2 which includes an angel hierarchy, describes different types of angels and provides several with names. As with demons, the mystic Kabbalah also developed an influential angelology.
Islam views angels as beings who have no free will and only obey God. They praise God and ask forgiveness for humans. Angels act as messengers for God and perform other tasks. In Islamic tradition, Muslims have two recording angels – kirman katiban (“honourable scribes”) – named Raqib and Atid that note all of a person’s good or bad deeds.
Belief in angels is an article of Islamic faith, but Muslims don’t have demons per se. According to the Qu’ran, God created three sentient species: angels, jinns and humans. Jinn, like humans, have free will and can choose between good and evil. One early jinn, Iblis, disobeyed God and was condemned to Hell. But God also granted Iblis respite until the final day of judgement. Jinns who chose evil become shayatin and Iblis – or Shaytan – rules them. Shaytan and his minions tempt those who are not sincere believers into sin.
The closest mainstream Judaism comes to belief in the Devil is a being whose role as accuser and adversary has been assigned to him by God. Demons and dybbuks (dead spirits that possess the living), however, are mentioned in both biblical and rabbinic literature, and are often found in Jewish folk tales and fiction.
Early Christian theologians wrestled with what to believe about angels for several centuries, always fearing adherents would worship them rather than Christ. Eventually deemed acceptable, there was much scholarly discussion of roles, classifications and hierarchies. Much of that tradition is still kept by the Roman Catholic Church.
Martin Luther (1483–1563) was more concerned with the corruption Satan and his demons could bring to humans than dealing with angels. He acknowledged angels as providential agents of God, but nixed praying to them (or the saints) or regarding them as “helpers in time of need” or as assigned to individual functions. John Calvin (1509–1564), even more concerned with the demonic, kept strictly to scripture and further downplayed the angelic. Later Protestant theologians continued in this vein.
The division continues to this day. Catholic doctrine affirms that prayers can be made to angels asking for intercession. Protestants only pray directly to God.
Although there is now a great diversity among Protestant denominations, Protestant belief can be discussed in a general manner. Both Protestants and Catholics agree there are angels, and both accept what is written of angels in the Bible, but they have different Bibles. The Catholic Bible includes the Book of Tobit, which mentions the archangel Raphael; for Protestants the only named angels are Michael, Gabriel and Lucifer. The Catholic Church also accepts traditional teachings about angels not included in the Bible, including other named angels and the role of guardian angels assigned at conception. The recognition of the presence of angels in daily life is also part of the Catholic faith; Protestants differ on the ministry of angels, but few denominations emphasize them. Protestants do not accept the nine choirs of angel hierarchy, while Catholics have a long, if unofficial, tradition recognizing seraphim, cherubim, thrones, dominions, virtues, powers, principalities, archangels and angels. In worship services, Protestants mention angels primarily at Christmas and Easter while Catholics are reminded they worship with the angels, archangels and hosts of heaven. The Roman Church also observes two angelic feasts: the Feast of the Archangels (29 September) and the Feast of Guardian Angels (2 October).
Christian fundamentalist Billy Graham’s 1975 book, Angels: God’s Secret Agents, spurred new angelic inter est among many Protestants, but Graham’s lessons stayed strictly within the confines of his interpretation of the (Protestant) Bible.
The Catholic Church noted a rise in angelic popularity during the twentieth century. Given in a series of six General Audiences from 9 July to 20 August 1996, the Catechesis on the Holy Angels by Pope John Paul II reaffirmed the existence, mission and role of the angels, including the Church’s faith in the guardian angels, their veneration in liturgy and feast, and “recommending recourse to their protection by frequent prayer”.
As for demons, the Pope also reminded the faithful of the real ity and presence of Satan and “that in certain cases the evil spirit goes so far as to exercise his influence not only on material things, but even on man’s body so that one can speak of ‘diabolical possession’.” In 2004, Pope John Paul II asked Cardinal Ratzinger (now Pope Benedict XVI) to direct bishops to appoint and train more exorcists in their dioceses.
Whether you abide by mainstream faith or seek your own path, there’s far more to know about angels and demons than my limited space can convey. For me, they are both equally fascinating . . . but then, maybe the devil made me write that . . . or an unseen angel guided my thoughts . . .
Paula Guran
9 September 2012
1 Or daimon, another spelling.
2 The Book of Enoch is sometimes referred to as 1 Enoch, as there are actually three books of Enoch.
In this entertaining and thoughtful story, Rose Baum, an atheist suicide, meets her guardian angel. The angel also serves as a psychopomp (from the Greek word for “guide of souls”). Although not always portrayed as angels, psychopomps act as non-judgemental guides for the recently dead. In Rose’s case, her angel-guide provides her with a way to delay what she thinks awaits her in the afterlife . . . and we learn an interesting explanation for both ghosts and vampires.
After Rose died, she floated around in a nerve-wracking fog for a time looking for the tunnel, the lights, and other aspects of the near-death experience as detailed in mass-media reports of such events.
She was very anxious to encounter these manifestations since apparently something loomed in the offing, in place of the happy surcease of consciousness her father had insisted on as the sequel to death. The older she had grown, the more inclined Rose had been to opt for Papa Sol’s opinion. Maybe he would show up now trying to explain how he was right even though he was wrong, a bewildered figure of light along with Mom and Nana and everybody?
It would be nice to see a familiar face. Rose felt twinges of panic laced with a vague resentment. Here she was with the gratifyingly easy first step taken, and nothing was going on. Since she was still conscious, shouldn’t there be something to exercise that consciousness on?
A siren wailed distantly. Suddenly she found herself walking on – or almost on, for her feet made only the memory of contact – the roof of her apartment building with its expensive view eastward across Central Park. She hadn’t been to the park in years, nor even outside her own apartment. Her minute terrace had provided quite enough contact with the streets below. As far as Rose was concerned, these streets were not the streets she had grown up in. She preferred the comfortable security of her own apartment.
Being on the roof felt very odd, particularly since it seemed to be broad daylight and cold out. Far below in the street she could see one of the doormen waving down a cab; he wore his overcoat with the golden epaulets on the shoulders. Rose could have sworn she had taken her carefully hoarded pills late at night, in the comfortable warmth of 14C. Why else would she be wearing her blue flannel nightgown?
Turning to go back to the refuge of her own place, she found an Angel standing close behind her. She knew him – it? – at once by its beautifully modeled, long-toed feet, the feet of a Bernini Angel she had seen in an Italian church on a tour with Fred. Indeed, the entire form was exactly that of the stone Angel she remembered, except that the exposed skin was, well, skin-toned, which she found unsettling. Like colorizing poor old Humphrey Bogart.
“Leave me alone,” she said. “I don’t want to go.”
“You’ll go,” the Angel said in a drifting, chiming voice that made her ears itch. “Eventually. Everyone does. Are you sure you want to stand out there like that? I wouldn’t say anything, but you’re not really used to it yet.”
Rose looked down and discovered that she had unwittingly backed off or through or over the parapet and now hovered nineteen stories above the street. She gasped and flailed about, for though she had no body to fall – nor for that matter arms to flail or breath to gasp with – sensory flashes still shot along her shadowy, habitual nerve pathways.
Thus the Angel’s fingers closed, cool and palpable, on hers and lifted her lightly back onto the roof. She snatched her hand back at once. No one had touched her in years except her doctor, and that didn’t count.
But it was not really the Angel’s touch she feared.
“I don’t want to go anywhere,” she said, unable to bring herself to mention by name the anywhere she did not wish to go. “I’m a suicide. I killed myself.”
“Yes,” the Angel said, clasping its hands in front of its chest the way Dr Simkin always used to do when he was about to say something truly outrageous. But it said nothing more.
“Well, how does—how do you, um, all feel about that, about people who kill themselves?” She knew the traditional answer, but dared to hope for a different one.
The Angel pursed its perfect lips. “Grouchy,” it replied judiciously.
Unwillingly Rose recalled instances from the Old Testament of God’s grouchiness. Actually there had been no Bible in her parents’ house. She had read instead a book of bible stories slipped to her one birthday by Nana and kept hidden from Papa Sol. Even watered down for kids, the stories had been frightening. Rose trembled.
“I was brought up an atheist,” she said faintly.
The Angel answered, “What about the time you and Mary Hogan were going to run away and enter a convent together?”
“We were kids, we didn’t know anything,” Rose objected. “Let me stay here. I’m not ready.”
“You can’t stay,” the Angel said. Its blank eyes contrasted oddly with its earnest tone of voice. “Your soul without its body is light, and as memories of the body’s life fade, the spirit grows lighter, until you’ll just naturally rise and drift. “Drift? Drift where?” Rose asked.
“Up,” the Angel said. Rose followed the languid gesture of one slender hand and saw what might to living eyes seem just a cloud bank. She knew it was nothing of the kind. It was a vast, angry, looming presence of unmistakable portent.
She scuttled around trying to put the Angel between herself and the towering form. At least the face of cloud was not looking at her. For the moment. Luckily there was lots else to look down disapprovingly at in New York City, most of it a good deal more entertaining than Rose Blum.
She whispered urgently to the Angel, “I changed my mind, I want to go back. I can see now, there are worse things than having your cats die and your kids plan to put you away someplace for your own good. Let them, I’ll go, they can have my money, I don’t care.”
“I’m sorry,” the Angel said, and Rose suddenly saw herself from above, not her spirit self but her body, lying down there in the big white tub. The leaky old faucets still dribbled in a desultory way, she noted with an exasperated sigh. Her “luxury” building had high ceilings and the rooms were sizable, but the plumbing was ancient.
Her pale form lay half submerged in what looked like rust-stained water. Funny, she had forgotten entirely that after the pills she had taken the further step of cutting her wrists in the bath. The blue nightgown was an illusion of habit.
Not a bad body for her age, she reflected, though it was essentially an Old World model, chunky flesh on a short-boned frame. The next generation grew tall and sleek, a different species made for playing tennis and wearing the clothes the models in the magazines wore. Though her granddaughter Stephanie, now that she thought of it, was little, like Rose herself; petite, but not so wide-hipped, an improved version of the original import with a flavor of central Europe and probably an inclination to run to fat if allowed.
Good heavens, somebody was in there, also looking at her – two men, Bill the super and Mr Lum the day concierge! Rose recoiled, burning with shame. Her vacated body couldn’t even make the gestures of modesty.
They were talking, the two of them. She had given them generous holiday tips for years to repay them for helping her organize a life that had never required her to leave her apartment after Fred’s death and the consequent money squabbles in the family.
Bill said, “Two mil at least, maybe more on account of the terrace.”
Mr Lum nodded. “Forgot the terrace,” he said.
She wished she hadn’t tipped them at all. She wished her body didn’t look so – well – dead. Definitively dead.
“Okay, I can’t go back,” she admitted to the Angel, relieved to find herself alone with it on the roof again. “But there must be something I can do besides go – you know.” She shuddered, thinking of the monstrous shape lowering above her – a wrathful, a terrible, a vengeful God. She needed time to get used to the idea, after Papa Sol and a lifetime of living in the world had convinced her otherwise. Why hadn’t somebody told her?
Well, somebody besides Mary Hogan, who had been a Catholic, for crying out loud.
“Well,” the Angel said, “you can postpone.”
“Postpone,” Rose repeated eagerly. “That’s right, that’s exactly what I had in mind. How do I postpone?”
The Angel said, “You make yourself a body out of astral material: this.” Its slim hand waved and a blur of pale filaments gathered at the tapered fingertips.
“Where did that stuff come from?” Rose said nervously. Was the Angel going to change form or disintegrate or do something nasty like something in a horror movie?
“It’s all around everybody all the time,” the Angel said, “because the physical world and the non-physical world and everything in between interpenetrate and occupy the same space and time interminably.”
“I don’t understand physics,” Rose said.
“You don’t need to,” the Angel said. “Astral sculpting is easy, you’ll get the hang of it. With a body made of this, you can approach living people and ask them to help you stay. At night, anyway – that’s when they’ll be able to see you.”
Rose thought of Bill and Mr Lum standing there talking about the value of her apartment. Then she thought of her kids whom she hadn’t liked for quite a while and who didn’t seem to like her either. Not much use asking them for anything. Maybe Frank, the elevator man? He had always struck her as decent.
“Help, how?” she asked.
“By letting you drink their blood,” said the Angel.
Appalled, Rose said nothing for a moment. Down below, a taxi pulled in at the awning and disgorged a comically foreshortened figure. Rose watched this person waddle into the building. “Drink their blood,” she said finally. “I’m supposed to go around drinking blood, like Dracula?”
The Angel said, “You need the blood to keep you connected with the physical world. But you can’t take it against a person’s will, you have to ask. That’s the meaning of the business about having to be invited into the donor’s house. The house is a metaphor for the physical shell—”
“I’m a vampire?” Rose cried, visions of Christopher Lee and Vampirella and the rest from late-night TV flashing through her stunned mind.
“You are if you want to put off going up,” the Angel said with a significant glance skyward. “Most suicides do.”
Rose didn’t dare look up and see if the mighty cheek of cloud had turned her way.
“That’s why suicides were buried at crossroads,” the Angel went on, “to prevent their return as vampires.”
“Nobody gets buried at a crossroad!”
“Not now,” the Angel agreed, “and cremation is so common; but ashes don’t count. It’s no wonder there’s a vampire craze in books and movies. People sense their presence in large numbers in the modern world.”
“This is ridiculous,” Rose burst out. “I want to see somebody senior to you, I want to talk to the person in—”
She stopped. The Person in charge was not likely to be sympathetic.
The Angel said, “I’m just trying to acquaint you with the rules.”
“I’m dead,” Rose wailed. “I shouldn’t have rules!”
“It’s not all bad,” the Angel said hastily. “You can make your astral body as young as you like, for instance. But sunlight is a problem. Living people have trouble seeing astral material in sunlight.”
For the first time in years she wished Fred were around, that con man. He could have found a way out of this for her if he’d felt like showing off.
“It’s not fair!” Rose said. “My G—Listen, what about crosses? Am I supposed to be afraid of crosses?”
“Well,” the Angel said, “in itself the cross is just a cross, but there’s the weight of the dominant culture to consider, and all its symbols. When Western people see a cross, what are they most likely to think of, whether they’re personally Christians or not?”
Rose caught herself in time to avoid glancing upward at the shadow giant in the sky. Little charges of terror ran through her so that she felt herself ripple like a shower curtain in a draft. No poor scared dead person would be able to hold her astral self together under that kind of stress.
The Angel began to move away from her, pacing solemnly on the air over the street where a cab trapped by a double-parked delivery truck was honking dementedly.
“Wait, wait,” Rose cried, ransacking her memory of Dracula, which she and her sister had read to each other at night by flashlight one winter. “What about crossing water? Is it true that a vampire can’t cross water?”
“Running water can disorient you very severely,” the Angel said over its exquisite shoulder. “You could find yourself visiting places you never meant to go to instead of the ones you did.”
Water flows downhill, Rose thought. Down. Hell was down, according to Mary Hogan, anyway. She made a shaky mental note: Don’t cross running water.
“How am I supposed to remember all this?” she wailed.
The Angel rose straight into the air without any movement of the translucent wings she now saw spreading from its back. “Just think of the movies,” it said. “Film is the record of the secret knowledge of the cultural unconscious.”
“You sound like Dr Simkin, that terrible shrink my daughter sent me to,” Rose accused the floating figure.
“I was Harry Simkin,” the Angel replied. “That’s why I’m doing your intake work.” It folded its aristocratic hands and receded rapidly toward the high, rolling clouds.
“My God, you were a young man,” Rose called after it. “Nobody told me you died.”
The door onto the roof burst open with a crash and two boys lugging heavily weighted plastic bags tumbled out, shouting. Ignoring Rose, they rushed to the parapet. Each one took a spoiled grapefruit out of one of the bags and leaned out into space, giggling and pointing, choosing a passing car roof to aim for.
Rose sidled up to the smaller one and cleared her throat. As loudly as she could she said, “Young man, how would you like to meet a real vampire?”
He lobbed a grapefruit and ducked behind the parapet, howling in triumph at the meaty sound of impact from below but apparently deaf to Rose’s voice. Revolting child. Rose bent over and tried to bite his neck. He didn’t seem to notice. But she couldn’t unwrap the scarf he wore, her fingers slipped through the fabric. So she aimed for a very small patch of exposed skin, but she had no fangs that she could discover and made no impression on his grimy neck.
The whole thing was a ludicrous failure. Worse, she couldn’t imagine how it could work, which did not augur well for her future as a vampire. Maybe the Angel had lied. Maybe it was really a devil in disguise. She had never trusted that Simkin anyway.
Worst of all, she was continually aware of the looming, ever-darkening presence, distant but palpable to her spirit, of Him whom Papa Sol had scoffed at with good socialist scorn. It was all so unfair! Since He was up there after all, why didn’t He do something about these horrible boys instead of harassing a poor dead old woman?
Rose didn’t want Him witnessing her ineptitude, which might inspire Him to drag her up there to face Him right now. She gave up on the grapefruit-hurling boys and drifted back down to 14C.
It gave her some satisfaction to sift under the sealed apartment door in the form of an astral mist. She floated around admiring the handsomely appointed rooms; she had always had excellent taste.
In the bathroom the tub was empty and reeked of pi
– Milan Kundera, The Book of Laughter and Forgetting
The combination of the angelic with the demonic is not a pairing of opposites: angels fall and demons sometimes seek redemption. Despite Western religion’s tendency to define the one as purely “good” and the other as completely “evil”, other religions, mythologies, traditions and folklore do not always hold fast to that dichotomy. Today, humankind’s fascination – even belief, as numerous polls substantiate – in these supernatural entities remains as strong or stronger than ever. Of course, modern ideations of what angels and demons are may be totally secular, indifferent to established religion, or vaguely based on past traditions and embroidered with more recent notions.
Storytellers, like the imaginative and talented ones assembled here, often provide us with new ways of looking at old concepts or devise entirely new visions of demons and angels. Their ideas are sometimes spurred by the concept of good versus evil, but they often find the gray area between the two even more inspiring.
This is an anthology of speculative fiction, not an exploration of angelology or demonology. The stories will delight and provoke without any editorializing, but the more I discovered about angels and demons, the more I felt inclined to include at least a very basic overview here and provide additional tidbits of trivia in story introductions. Please feel free to ignore my non-fictional tangents and simply enjoy these fine tales of fantasy and science fiction solely without editorial intrusion.
Popular interest in both angels and demons – and related beings that dwell between Heaven and Hell – borders on the obsessive.
Current (Supernatural, Grimm, Once Upon a Time) and recent television series (the British series Demons, Buffy the Vampire Slayer, Angel, Touched By an Angel, Charmed, etc.) bring the angelic and the demonic right into one’s home. “Real” demons are encountered on paranormal investigation “reality” shows. CMT, a cable channel, presented Angels Among Us, with episodes featuring folks who felt they had been saved by an angel.
Demons are a mainstay of film (Possession, The Rite, M. Night Shyamalan’s Devil, Paranormal Activity, To the Devil a Daughter, The Exorcist, Rosemary’s Baby, The Omen, The Witches of Eastwick, Hellraiser, Wishmaster, The Devil’s Advocate, The Ninth Gate, End of Days, Hellboy, etc.), gaming (Diablo, Doom, World of Warcraft, others) and comics.
Angels have entertained us on the silver screen from the 1940s (Here Comes Mr Jordan, It’s a Wonderful Life, Stairway to Heaven, Heaven Only Knows, etc.) through the eighties and nineties (Date With an Angel, Ghost, Angels in the Outfield, The Prophecy, City of Angels, What Dreams May Come, Michael, Wide Awake, Dogma, etc.) and into the current century (Down to Earth, Constantine, Legion). Angels appear on television (Touched by an Angel, Teen Angel, Fallen, Saving Grace, Highway to Heaven, and more), fly through video games (Sacred 2, Fallen Lords, Aion, Heaven, others) and comics as well.
Writers from Dante to C. S. Lewis to Stephen King have dealt fictionally with the devil or demons. This figure of many guises – adversary, trickster, rebel, tempter – has appeared in countless tales. Demons, like vampires before them, have even become romantic heroes and heroines, seductive enemies, and fascinating supporting characters in bestselling fantasy series from Kim Harrison, Richelle Mead, Kelley Armstrong and others.
In modern entertainment, demons and devils may be portrayed as forces of great supernatural evil: incorporeal, or taking benign human visage, or hideous form. They can be fallen angels . . . or not. They may torture the damned in the fires of Hell or connive to lead humans to sell their souls. Demons might be cute little red tricksters with horns and pitchforks. Or they are God’s foes who Jesus will defeat in the Battle of Armageddon. Some see the Devil and his demons as a path to power and magic. For others, demons are just difficult monsters to be defeated in role-playing and video games.
Angels – messengers, guardians, warriors; fearsome or friendly, sexy or innocent; godly or fallen – have ascended of late in bestselling fantasy literature: Anne Rice had a series of novels concerning angels. Danielle Trussoni’s Angelology was a New York Times bestseller in 2010 and a sequel is expected. Paranormal and urban fantasy series with angels in major and supporting roles include those by Cassandra Clare, Sharon Shinn, Faith Hunter, Nalini Singh and more.
Otherworldy aliens, fluffy-winged babies with haloes, spiritual guides, protectors, the foci of meditation – whether obvious or disguised as mere humans, many find comfort in a belief in angels that has no direct connect with traditional religion.
But whatever we believe or imagine demons and angels are, ancient myth and religion probably supplied at least part of our ideas.
Angels and demons – or their close equivalents – exist in many cultures and religions. These spiritual beings mediate between humans and the domain of the transcendent and holy or the realm of that which brings misfortune or opposes the holy. In Western religions, angels are seen as benevolent and demons as malevolent. But the roles of these intermediaries are not so clear-cut in Eastern religions and more ancient belief systems. They often can be both righteous and wicked and can switch roles as needed.
The ancient Greeks considered a daemon1 to be a spirit or demigod. Depending on the source and era, they played a number of roles – including that of a guardian spirit – but they could be either good or evil. Although we derive the English word demon from this Greek word, it came to mean a supernatural being that troubles, tempts, or brings woe (including illness and bad luck) to humankind. Sometimes the demon’s power could then be harnessed by a magician or summoned and controlled by sorcery.
The Jews were influenced by Egyptian, Chaldean and Persian beliefs in good and evil spirits. In the Hebrew Bible, there are two types of demons, the se’irim (“hairy beings”) and the shedim. The se’irim resembled goatish satyrs and were described as dancing in the wilderness. Sacrifices were offered to both and they seem to be more akin to the pre-Islamic jinn – a supernatural being that could be either good or bad – rather than evil demons. In popular lore, the early Hebrews may have seen demons as ungodly creatures from a netherworld, which either acted on their own or were ruled by a particular devil.
That demons or unclean spirits were thought to exist in Judea 2,000 years ago is borne out in the New Testament. According to the gospels, Jesus cast out many demons causing various afflictions. Some of the disciples cast out demons by uttering the Messiah’s name.
By the time the last books of the New Testament were written, demons were associated by Christians with “fallen angels” – followers of Satan/the Devil, an angel who rebelled against God and was cast out from heaven. (The Devil was also the serpent that convinced Eve to disobey God, and the tempter of Job and Jesus.) Satan’s intent was to lead mortals away from God; demons (or lowercase “devils”) assisted him in his goal.
Using the few references to demons and Satan in the New Testament, especially the Book of Revelation – in which the ultimate battles between God and the Devil were envisioned – Christian theologians began postulating more complicated beliefs about the demonic.
Similarly, although not truly a part of Judaic theology, rabbis, Talmudists, and later medieval scholars – with the exception of Maimonides (1135–1204) and Abraham ibn Ezra (1089–1164) – accepted them as real. Rabbis eventually developed a classification of demons.
The Kabbalah – a mystical school of thought not taken seriously by most Jews but integral to Chasidic Judaism – has a vast demonology of its own. Under the influence of Kabbalah, popular belief in demons became widespread and even influenced Christian scholars constructing their own demonologies.
Although other mythologies and religions posit helpful guardian spirits and supernatural messengers from the gods, angels are specific to the three Abrahamic religions. Angels were mentioned in the Hebrew Bible, but angelic mythology was greatly expanded between 530 BCE and 70 CE in non-biblical Judaic literature, particularly the Book of Enoch2 which includes an angel hierarchy, describes different types of angels and provides several with names. As with demons, the mystic Kabbalah also developed an influential angelology.
Islam views angels as beings who have no free will and only obey God. They praise God and ask forgiveness for humans. Angels act as messengers for God and perform other tasks. In Islamic tradition, Muslims have two recording angels – kirman katiban (“honourable scribes”) – named Raqib and Atid that note all of a person’s good or bad deeds.
Belief in angels is an article of Islamic faith, but Muslims don’t have demons per se. According to the Qu’ran, God created three sentient species: angels, jinns and humans. Jinn, like humans, have free will and can choose between good and evil. One early jinn, Iblis, disobeyed God and was condemned to Hell. But God also granted Iblis respite until the final day of judgement. Jinns who chose evil become shayatin and Iblis – or Shaytan – rules them. Shaytan and his minions tempt those who are not sincere believers into sin.
The closest mainstream Judaism comes to belief in the Devil is a being whose role as accuser and adversary has been assigned to him by God. Demons and dybbuks (dead spirits that possess the living), however, are mentioned in both biblical and rabbinic literature, and are often found in Jewish folk tales and fiction.
Early Christian theologians wrestled with what to believe about angels for several centuries, always fearing adherents would worship them rather than Christ. Eventually deemed acceptable, there was much scholarly discussion of roles, classifications and hierarchies. Much of that tradition is still kept by the Roman Catholic Church.
Martin Luther (1483–1563) was more concerned with the corruption Satan and his demons could bring to humans than dealing with angels. He acknowledged angels as providential agents of God, but nixed praying to them (or the saints) or regarding them as “helpers in time of need” or as assigned to individual functions. John Calvin (1509–1564), even more concerned with the demonic, kept strictly to scripture and further downplayed the angelic. Later Protestant theologians continued in this vein.
The division continues to this day. Catholic doctrine affirms that prayers can be made to angels asking for intercession. Protestants only pray directly to God.
Although there is now a great diversity among Protestant denominations, Protestant belief can be discussed in a general manner. Both Protestants and Catholics agree there are angels, and both accept what is written of angels in the Bible, but they have different Bibles. The Catholic Bible includes the Book of Tobit, which mentions the archangel Raphael; for Protestants the only named angels are Michael, Gabriel and Lucifer. The Catholic Church also accepts traditional teachings about angels not included in the Bible, including other named angels and the role of guardian angels assigned at conception. The recognition of the presence of angels in daily life is also part of the Catholic faith; Protestants differ on the ministry of angels, but few denominations emphasize them. Protestants do not accept the nine choirs of angel hierarchy, while Catholics have a long, if unofficial, tradition recognizing seraphim, cherubim, thrones, dominions, virtues, powers, principalities, archangels and angels. In worship services, Protestants mention angels primarily at Christmas and Easter while Catholics are reminded they worship with the angels, archangels and hosts of heaven. The Roman Church also observes two angelic feasts: the Feast of the Archangels (29 September) and the Feast of Guardian Angels (2 October).
Christian fundamentalist Billy Graham’s 1975 book, Angels: God’s Secret Agents, spurred new angelic inter est among many Protestants, but Graham’s lessons stayed strictly within the confines of his interpretation of the (Protestant) Bible.
The Catholic Church noted a rise in angelic popularity during the twentieth century. Given in a series of six General Audiences from 9 July to 20 August 1996, the Catechesis on the Holy Angels by Pope John Paul II reaffirmed the existence, mission and role of the angels, including the Church’s faith in the guardian angels, their veneration in liturgy and feast, and “recommending recourse to their protection by frequent prayer”.
As for demons, the Pope also reminded the faithful of the real ity and presence of Satan and “that in certain cases the evil spirit goes so far as to exercise his influence not only on material things, but even on man’s body so that one can speak of ‘diabolical possession’.” In 2004, Pope John Paul II asked Cardinal Ratzinger (now Pope Benedict XVI) to direct bishops to appoint and train more exorcists in their dioceses.
Whether you abide by mainstream faith or seek your own path, there’s far more to know about angels and demons than my limited space can convey. For me, they are both equally fascinating . . . but then, maybe the devil made me write that . . . or an unseen angel guided my thoughts . . .
Paula Guran
9 September 2012
1 Or daimon, another spelling.
2 The Book of Enoch is sometimes referred to as 1 Enoch, as there are actually three books of Enoch.
In this entertaining and thoughtful story, Rose Baum, an atheist suicide, meets her guardian angel. The angel also serves as a psychopomp (from the Greek word for “guide of souls”). Although not always portrayed as angels, psychopomps act as non-judgemental guides for the recently dead. In Rose’s case, her angel-guide provides her with a way to delay what she thinks awaits her in the afterlife . . . and we learn an interesting explanation for both ghosts and vampires.
After Rose died, she floated around in a nerve-wracking fog for a time looking for the tunnel, the lights, and other aspects of the near-death experience as detailed in mass-media reports of such events.
She was very anxious to encounter these manifestations since apparently something loomed in the offing, in place of the happy surcease of consciousness her father had insisted on as the sequel to death. The older she had grown, the more inclined Rose had been to opt for Papa Sol’s opinion. Maybe he would show up now trying to explain how he was right even though he was wrong, a bewildered figure of light along with Mom and Nana and everybody?
It would be nice to see a familiar face. Rose felt twinges of panic laced with a vague resentment. Here she was with the gratifyingly easy first step taken, and nothing was going on. Since she was still conscious, shouldn’t there be something to exercise that consciousness on?
A siren wailed distantly. Suddenly she found herself walking on – or almost on, for her feet made only the memory of contact – the roof of her apartment building with its expensive view eastward across Central Park. She hadn’t been to the park in years, nor even outside her own apartment. Her minute terrace had provided quite enough contact with the streets below. As far as Rose was concerned, these streets were not the streets she had grown up in. She preferred the comfortable security of her own apartment.
Being on the roof felt very odd, particularly since it seemed to be broad daylight and cold out. Far below in the street she could see one of the doormen waving down a cab; he wore his overcoat with the golden epaulets on the shoulders. Rose could have sworn she had taken her carefully hoarded pills late at night, in the comfortable warmth of 14C. Why else would she be wearing her blue flannel nightgown?
Turning to go back to the refuge of her own place, she found an Angel standing close behind her. She knew him – it? – at once by its beautifully modeled, long-toed feet, the feet of a Bernini Angel she had seen in an Italian church on a tour with Fred. Indeed, the entire form was exactly that of the stone Angel she remembered, except that the exposed skin was, well, skin-toned, which she found unsettling. Like colorizing poor old Humphrey Bogart.
“Leave me alone,” she said. “I don’t want to go.”
“You’ll go,” the Angel said in a drifting, chiming voice that made her ears itch. “Eventually. Everyone does. Are you sure you want to stand out there like that? I wouldn’t say anything, but you’re not really used to it yet.”
Rose looked down and discovered that she had unwittingly backed off or through or over the parapet and now hovered nineteen stories above the street. She gasped and flailed about, for though she had no body to fall – nor for that matter arms to flail or breath to gasp with – sensory flashes still shot along her shadowy, habitual nerve pathways.
Thus the Angel’s fingers closed, cool and palpable, on hers and lifted her lightly back onto the roof. She snatched her hand back at once. No one had touched her in years except her doctor, and that didn’t count.
But it was not really the Angel’s touch she feared.
“I don’t want to go anywhere,” she said, unable to bring herself to mention by name the anywhere she did not wish to go. “I’m a suicide. I killed myself.”
“Yes,” the Angel said, clasping its hands in front of its chest the way Dr Simkin always used to do when he was about to say something truly outrageous. But it said nothing more.
“Well, how does—how do you, um, all feel about that, about people who kill themselves?” She knew the traditional answer, but dared to hope for a different one.
The Angel pursed its perfect lips. “Grouchy,” it replied judiciously.
Unwillingly Rose recalled instances from the Old Testament of God’s grouchiness. Actually there had been no Bible in her parents’ house. She had read instead a book of bible stories slipped to her one birthday by Nana and kept hidden from Papa Sol. Even watered down for kids, the stories had been frightening. Rose trembled.
“I was brought up an atheist,” she said faintly.
The Angel answered, “What about the time you and Mary Hogan were going to run away and enter a convent together?”
“We were kids, we didn’t know anything,” Rose objected. “Let me stay here. I’m not ready.”
“You can’t stay,” the Angel said. Its blank eyes contrasted oddly with its earnest tone of voice. “Your soul without its body is light, and as memories of the body’s life fade, the spirit grows lighter, until you’ll just naturally rise and drift. “Drift? Drift where?” Rose asked.
“Up,” the Angel said. Rose followed the languid gesture of one slender hand and saw what might to living eyes seem just a cloud bank. She knew it was nothing of the kind. It was a vast, angry, looming presence of unmistakable portent.
She scuttled around trying to put the Angel between herself and the towering form. At least the face of cloud was not looking at her. For the moment. Luckily there was lots else to look down disapprovingly at in New York City, most of it a good deal more entertaining than Rose Blum.
She whispered urgently to the Angel, “I changed my mind, I want to go back. I can see now, there are worse things than having your cats die and your kids plan to put you away someplace for your own good. Let them, I’ll go, they can have my money, I don’t care.”
“I’m sorry,” the Angel said, and Rose suddenly saw herself from above, not her spirit self but her body, lying down there in the big white tub. The leaky old faucets still dribbled in a desultory way, she noted with an exasperated sigh. Her “luxury” building had high ceilings and the rooms were sizable, but the plumbing was ancient.
Her pale form lay half submerged in what looked like rust-stained water. Funny, she had forgotten entirely that after the pills she had taken the further step of cutting her wrists in the bath. The blue nightgown was an illusion of habit.
Not a bad body for her age, she reflected, though it was essentially an Old World model, chunky flesh on a short-boned frame. The next generation grew tall and sleek, a different species made for playing tennis and wearing the clothes the models in the magazines wore. Though her granddaughter Stephanie, now that she thought of it, was little, like Rose herself; petite, but not so wide-hipped, an improved version of the original import with a flavor of central Europe and probably an inclination to run to fat if allowed.
Good heavens, somebody was in there, also looking at her – two men, Bill the super and Mr Lum the day concierge! Rose recoiled, burning with shame. Her vacated body couldn’t even make the gestures of modesty.
They were talking, the two of them. She had given them generous holiday tips for years to repay them for helping her organize a life that had never required her to leave her apartment after Fred’s death and the consequent money squabbles in the family.
Bill said, “Two mil at least, maybe more on account of the terrace.”
Mr Lum nodded. “Forgot the terrace,” he said.
She wished she hadn’t tipped them at all. She wished her body didn’t look so – well – dead. Definitively dead.
“Okay, I can’t go back,” she admitted to the Angel, relieved to find herself alone with it on the roof again. “But there must be something I can do besides go – you know.” She shuddered, thinking of the monstrous shape lowering above her – a wrathful, a terrible, a vengeful God. She needed time to get used to the idea, after Papa Sol and a lifetime of living in the world had convinced her otherwise. Why hadn’t somebody told her?
Well, somebody besides Mary Hogan, who had been a Catholic, for crying out loud.
“Well,” the Angel said, “you can postpone.”
“Postpone,” Rose repeated eagerly. “That’s right, that’s exactly what I had in mind. How do I postpone?”
The Angel said, “You make yourself a body out of astral material: this.” Its slim hand waved and a blur of pale filaments gathered at the tapered fingertips.
“Where did that stuff come from?” Rose said nervously. Was the Angel going to change form or disintegrate or do something nasty like something in a horror movie?
“It’s all around everybody all the time,” the Angel said, “because the physical world and the non-physical world and everything in between interpenetrate and occupy the same space and time interminably.”
“I don’t understand physics,” Rose said.
“You don’t need to,” the Angel said. “Astral sculpting is easy, you’ll get the hang of it. With a body made of this, you can approach living people and ask them to help you stay. At night, anyway – that’s when they’ll be able to see you.”
Rose thought of Bill and Mr Lum standing there talking about the value of her apartment. Then she thought of her kids whom she hadn’t liked for quite a while and who didn’t seem to like her either. Not much use asking them for anything. Maybe Frank, the elevator man? He had always struck her as decent.
“Help, how?” she asked.
“By letting you drink their blood,” said the Angel.
Appalled, Rose said nothing for a moment. Down below, a taxi pulled in at the awning and disgorged a comically foreshortened figure. Rose watched this person waddle into the building. “Drink their blood,” she said finally. “I’m supposed to go around drinking blood, like Dracula?”
The Angel said, “You need the blood to keep you connected with the physical world. But you can’t take it against a person’s will, you have to ask. That’s the meaning of the business about having to be invited into the donor’s house. The house is a metaphor for the physical shell—”
“I’m a vampire?” Rose cried, visions of Christopher Lee and Vampirella and the rest from late-night TV flashing through her stunned mind.
“You are if you want to put off going up,” the Angel said with a significant glance skyward. “Most suicides do.”
Rose didn’t dare look up and see if the mighty cheek of cloud had turned her way.
“That’s why suicides were buried at crossroads,” the Angel went on, “to prevent their return as vampires.”
“Nobody gets buried at a crossroad!”
“Not now,” the Angel agreed, “and cremation is so common; but ashes don’t count. It’s no wonder there’s a vampire craze in books and movies. People sense their presence in large numbers in the modern world.”
“This is ridiculous,” Rose burst out. “I want to see somebody senior to you, I want to talk to the person in—”
She stopped. The Person in charge was not likely to be sympathetic.
The Angel said, “I’m just trying to acquaint you with the rules.”
“I’m dead,” Rose wailed. “I shouldn’t have rules!”
“It’s not all bad,” the Angel said hastily. “You can make your astral body as young as you like, for instance. But sunlight is a problem. Living people have trouble seeing astral material in sunlight.”
For the first time in years she wished Fred were around, that con man. He could have found a way out of this for her if he’d felt like showing off.
“It’s not fair!” Rose said. “My G—Listen, what about crosses? Am I supposed to be afraid of crosses?”
“Well,” the Angel said, “in itself the cross is just a cross, but there’s the weight of the dominant culture to consider, and all its symbols. When Western people see a cross, what are they most likely to think of, whether they’re personally Christians or not?”
Rose caught herself in time to avoid glancing upward at the shadow giant in the sky. Little charges of terror ran through her so that she felt herself ripple like a shower curtain in a draft. No poor scared dead person would be able to hold her astral self together under that kind of stress.
The Angel began to move away from her, pacing solemnly on the air over the street where a cab trapped by a double-parked delivery truck was honking dementedly.
“Wait, wait,” Rose cried, ransacking her memory of Dracula, which she and her sister had read to each other at night by flashlight one winter. “What about crossing water? Is it true that a vampire can’t cross water?”
“Running water can disorient you very severely,” the Angel said over its exquisite shoulder. “You could find yourself visiting places you never meant to go to instead of the ones you did.”
Water flows downhill, Rose thought. Down. Hell was down, according to Mary Hogan, anyway. She made a shaky mental note: Don’t cross running water.
“How am I supposed to remember all this?” she wailed.
The Angel rose straight into the air without any movement of the translucent wings she now saw spreading from its back. “Just think of the movies,” it said. “Film is the record of the secret knowledge of the cultural unconscious.”
“You sound like Dr Simkin, that terrible shrink my daughter sent me to,” Rose accused the floating figure.
“I was Harry Simkin,” the Angel replied. “That’s why I’m doing your intake work.” It folded its aristocratic hands and receded rapidly toward the high, rolling clouds.
“My God, you were a young man,” Rose called after it. “Nobody told me you died.”
The door onto the roof burst open with a crash and two boys lugging heavily weighted plastic bags tumbled out, shouting. Ignoring Rose, they rushed to the parapet. Each one took a spoiled grapefruit out of one of the bags and leaned out into space, giggling and pointing, choosing a passing car roof to aim for.
Rose sidled up to the smaller one and cleared her throat. As loudly as she could she said, “Young man, how would you like to meet a real vampire?”
He lobbed a grapefruit and ducked behind the parapet, howling in triumph at the meaty sound of impact from below but apparently deaf to Rose’s voice. Revolting child. Rose bent over and tried to bite his neck. He didn’t seem to notice. But she couldn’t unwrap the scarf he wore, her fingers slipped through the fabric. So she aimed for a very small patch of exposed skin, but she had no fangs that she could discover and made no impression on his grimy neck.
The whole thing was a ludicrous failure. Worse, she couldn’t imagine how it could work, which did not augur well for her future as a vampire. Maybe the Angel had lied. Maybe it was really a devil in disguise. She had never trusted that Simkin anyway.
Worst of all, she was continually aware of the looming, ever-darkening presence, distant but palpable to her spirit, of Him whom Papa Sol had scoffed at with good socialist scorn. It was all so unfair! Since He was up there after all, why didn’t He do something about these horrible boys instead of harassing a poor dead old woman?
Rose didn’t want Him witnessing her ineptitude, which might inspire Him to drag her up there to face Him right now. She gave up on the grapefruit-hurling boys and drifted back down to 14C.
It gave her some satisfaction to sift under the sealed apartment door in the form of an astral mist. She floated around admiring the handsomely appointed rooms; she had always had excellent taste.
In the bathroom the tub was empty and reeked of pi
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The Mammoth Book of Angels & Demons
Paula Guran
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