Colegiul Tehnic de Comunicatii N.V.

Karpen

Examination Paper Linguistic Competence

Teacher, Diaconu Cosmina

Student, Dieac Alexandru- Andrei Class: 12 B

Bacau 2010

Demons are among us

Chapter 1.Argument.................................................................................................................4 Chapter 2 . The origins of demons ..........................................................................................5 Names.................................................................................................................................................6 Familiar names ..................................................................................................................................6 Mesopotamia..........................................................................................................................................7 Ancient Arabia.......................................................................................................................................8 Hebrew Bible..........................................................................................................................................8 Judaism...................................................................................................................................................9 Christian demonology............................................................................................................................9 Chapter 3. Demonic appearances, abilities and symbols......................................................11 Appearance...........................................................................................................................................11 Demonic abilities..................................................................................................................................12 Diabolical symbols...............................................................................................................................13 Sexuality of demons.............................................................................................................................14 4. Superstar demons...............................................................................................................14 The Exorcist..........................................................................................................................................15 Plot....................................................................................................................................................15 Urban legends and on-set incidents.................................................................................................16 The "Spider-Walk Scene"................................................................................................................16 The Exorcism of Emily Rose...............................................................................................................17 Plot....................................................................................................................................................17 The Six Demons...............................................................................................................................19 TV.........................................................................................................................................................20 Video games.........................................................................................................................................22 Novels, comic books, etc.....................................................................................................................22 Bibliography...........................................................................................................................25

Chapter 1.Argument
I chose this subject because many people like me are fascinated about the roots of demons and the occult. You can find a lot of materials such as: movies, books, documentaries, TV shows, video games and comics which started peoples fascination about demons and the influence on human life. I chose a few interesting topics to discuss in this certificate such as: The origins of demons, Demonic appearances, abilities and symbols , Superstar demons. In the first chapter that I named The origins of demons I talked about what the name demon stands for and different names under which they appear and religious beliefs about demons. In the second chapter which I called Demonic appearances, abilities and symbols I discussed the different forms in which they are believed to appear in different cultures and religions, and the abilities they have such as psycho kinesis, levitation , divination, possession and others and I also discussed about the different symbols which are believed to be demonic symbols for ages. In the chapter I called Superstar demons I talked about movies about demons, books, TV shows and I chose 2 popular demon movies The Exorcist and The Exorcism of Emily Rose in which I talked about the plots and the special effects used in both movies such as the spider-walk scene in The Exorcist . Hope youll enjoy it

Chapter 2 . The origins of demons

The word demon is apparently derived from daio "to divide" or "apportion", originally meant a divine being; it was occasionally applied to the higher gods and goddesses, but was more generally used to denote spiritual beings of a lower order coming between gods and men. It is now practically restricted to the evil spirits. A similar change and deterioration of meaning has taken place in the Iranian languages in the case of the word daeva. Etymologically this is identical with the Sanskrit deva, by which it is rendered in Neriosengh's version of the Avesta. For the original meaning of the word is "shining one", and it comes from a primitive Aryan root div, which is likewise the source of the Greek Zeus and the Latin deus. But whereas the devas of Indian theology are good and beneficent gods, the daevas of the Avesta are hateful spirits of evil. Demon is often confused with devil as both qualify the evil spirits or fallen angels. The precise distinction between the two terms in ecclesiastical usage may be found in the decree of the Fourth Lateran Council: "Diabolus enim et alii daemones" (The devil and the other demons), means that the chief of the demons is called the devil, also found in Matthew 25:41, "the Devil and his angels". This distinction is observed in the Vulgate New Testament, where diabolus represents the Greek diabolos and in almost every instance refers to Satan himself, while his subordinate angels are described, in accordance with the Greek, as daemones or daemonia. It does not indicate a difference of nature; for Satan is clearly included among the daemones in James 2:19 and in Luke 11:15-18. Devil comes from diabolus (diabolos -- diaballein), the Greek word diabollos which means a slanderer, or accuser, and directly refers to the rebellion of the fallen angel and Gods judgment "The accuser [ho kategoros] of our brethren is cast forth, who accused them before our God day and night" (Apocalypse 12:10). It thus answers to the Hebrew name Satan which signifies an adversary, or an accuser.

Names Satan = The accuser The Devil = The slanderer Belial = The wicked one Beelzebub = Lord of lies Apollyon & Abaddon = Destroyer Mephistopheles Lucifer = Son of the Morning, Angel of light The Prince of demons The Prince of Darkness The Prince of this world or Age His Satanic Majesty The Prince of Hell The Prince of Pandemonium The (Arch) Fiend The Great Dragon That Ancient Serpent Murderer Roaring lion The Adversary The Father of Lies The Angel of the Abyss The Oppressor of the Saints The Sower of Discord The Enemy of all Good The Prince of the Power of the Air A Liar and Deceiver An Imitator The Proud One The Tempter The Evil One

Familiar names Old Scratch (see the story Goodman Brown, by Nathaniel Hawthorne) Leonard (France, Germany, Switzerland) Le Cornu (France)
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The Hooven Cloof Pocker Old Horney Old Gooseberry Old Harry Old Nick Mr Sam In Chaldean mythology the seven evil deities were known as shedu, meaning stormdemons. They were represented in winged bull form, derived from the colossal bulls used as protective genii of royal palaces; the name "shed" assumed also the meaning of a propitious genius in Babylonian magic literature.

Mesopotamia It was from Chaldea that the name "shedu" came to the Israelites, and so the writers of the Tanach applied the word as a dylogism to the Canaanite deities in the two passages quoted. But they also spoke of "the destroyer" (Exodus xii. 23) as a demon whose malignant effect upon the houses of the Israelites was to be warded off by the blood of the paschal sacrifice sprinkled upon the lintel and the door-post (a corresponding pagan talisman is mentioned in Isaiah lvii. 8). In II Samuel XXIV; 16 and II Chronicless XXI. 15 the pestilence-dealing demon is called "the destroying angel" (compare "the angel of the Lord" in II Kings xix. 35; Isaiah xxxvii. 36), because, although they are demons, these "evil messengers" (Psalms lxxviii. 49; A. V. "evil angels") do only the bidding of God; they are the agents of His divine wrath. There are indications that popular Hebrew mythology ascribed to the demons a certain independence, a malevolent character of their own, because they are believed to come forth, not from the heavenly abode of God, but from the nether world. Hebrew demons were workers of harm. To them were ascribed the various diseases, particularly such as affect the brain and the inner parts. Hence there was a fear of "Shabriri" (lit. "dazzling glare"), the demon of blindness, who rests on uncovered water at night and strikes those with blindness who drink of it; also mentioned were the spirit of catalepsy and the spirit of headache, the demon of epilepsy, and the spirit of nightmare.

These demons were supposed to enter the body and cause the disease while overwhelming or "seizing" the victim (hence "seizure"). To cure such diseases it was necessary to draw out the evil demons by certain incantations and talismanic performances, in which the Essenes excelled. Josephus, who speaks of demons as "spirits of the wicked which enter into men that are alive and kill them", but which can be driven out by a certain root witnessed such a performance in the presence of the Emperor Vespasian, and ascribed its origin to King Solomon. Ancient Arabia Pre-Islamic mythology does not discriminate between gods and demons. The jinn are considered as divinities of inferior rank, having many human attributes: they eat, drink, and procreate their kind, sometimes in conjunction with human beings. The jinn smell and lick things, and have a liking for remnants of food. In eating they use the left hand. Usually they haunt waste and deserted places, especially the thickets where wild beasts gather. Cemeteries and dirty places are also favorite abodes. When appearing to man, jinn sometimes assume the forms of beasts and sometimes those of men. Generally, jinn are peaceable and well disposed toward men. Many a pre-Islamic poet was believed to have been inspired by good jinn, but there are also evil jinn, who contrive to injure men. Hebrew Bible Those in the Hebrew Bible are of two classes, the se'irim and the shedim. The se'irim ("hairy beings"), to which some Israelites offered sacrifices in the open fields, are satyr-like creatures, described as dancing in the wilderness , and which are identical with the jinn, such as Dantalion, the 71st spirit of Solomon. (But compare the completely European woodwose.) Possibly to the same class belongs Azazel, the goat-like demons of the wilderness, probably the chief of the se'irim, and Lilith. Possibly "the roes and hinds of the field", by which Shulamit conjures the daughters of Jerusalem to bring her back to her lover, are faunlike spirits similar to the se'irim, though of a harmless nature. The evil spirit that troubled Saul (I Samuel 16:14 et seq.) may have been a demon , though the Masoretic text tells us that the spirit was sent by God. Some benevolent shedim were used in kabbalistic ceremonies (as with the golem of Rabbi Yehuda Loevy), and malevolent shedim (mazikin, from the root meaning to damage) are often responsible in instances of possession. Instances of idol worship
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were often the result of a shed inhabiting an otherwise worthless statue; the shed would pretend to be a God with the power to send pestilence, although such events were not actually under his control. Judaism In some rabbinic sources, the demons were believed to be under the dominion of a king or chief, either Asmodai or, in the older Haggadah, Samael ("the angel of death"), who kills by his deadly poison, and is called "chief of the devils". Occasionally a demon is called "satan": "Stand not in the way of an ox when coming from the pasture, for Satan dances between his horns". According to some texts, the queen of demons is Lilith, pictured with wings and long flowing hair, and called the "mother of Ahriman". "When Adam, doing penance for his sin, separated from Eve for 130 years, he, by impure desire, caused the earth to be filled with demons, or shedim, lilin, and evil spirits." Demonology never became an essential feature of Jewish theology. The reality of demons was never questioned by the Talmudists and late rabbis; most accepted their existence as a fact. Nor did most of the medieval thinkers question their reality. Only rationalists like Maimonides and Abraham ibn Ezra, clearly denied their existence. Their point of view eventually became the mainstream Jewish understanding. Rabbinical demonology has three classes of demons, though they are scarcely separable one from another. There were the shedim, the mazziim ("harmers"), and the ruin ("spirits"). Besides these there were lilin ("night spirits"), elane ("shade", or "evening spirits"), iharire ("midday spirits"), and afrire ("morning spirits"), as well as the "demons that bring famine" and "such as cause storm and earthquake" (Targ. Yer. to Deuteronomy XXXII. 24 and Numbers VI. 24; Targ. to Cant. III. 8, iv. 6; Eccl. II. 5; Ps. xci. 5, 6.) Christian demonology "Demon" has a number of meanings, all related to the idea of a spirit that inhabited a place, or that accompanied a person. Whether such a daemon was benevolent or malevolent, the Greek word meant something different from the later medieval notions of 'demon', and scholars debate the time in which first century usage by Jews and Christians in its original Greek sense became transformed to the later medieval sense. It should be noted that some denominations asserting Christian faith also include, exclusively or otherwise, fallen angels as de facto demons; this definition
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also covers the "sons of God" described in Genesis who abandoned their posts in heaven to mate with human women on Earth before the Deluge . In the Gospel of Mark, Jesus casts out many demons, or evil spirits, from those who are afflicted with various ailments. Jesus is far superior to the power of demons over the beings that they inhabit, and he is able to free these victims by commanding and casting out the demons, by binding them, and forbidding them to return. Jesus also lends this power to some of his disciples, who rejoice at their new found ability to cast out all demons. By way of contrast, in the book of Acts a group of Judaistic exorcists known as the sons of Sceva try to cast out a very powerful spirit without believing in or knowing Jesus, but fail with disastrous consequences. However Jesus himself never fails to vanquish a demon, no matter how powerful (see the account of the demon-possessed man at Gerasim), and even defeats Satan in the wilderness (see Gospel of Matthew). There is a description in the Book of Revelation 12:7-17 of a battle between God's army and Satan's followers, and their subsequent expulsion from Heaven to earth to persecute humans although this event is related as being foretold and taking place in the future. In Luke 10:18 it is mentioned that a power granted by Jesus to control demons made Satan "fall like lightning from heaven." Augustine of Hippo's reading of Plotinus, in City of God (ch.11) is ambiguous as to whether daemons had become 'demonized' by the early 5th century: "He [Plotinus] also states that the blessed are called in Greek eudaimones, because they are good souls, that is to say, good demons, confirming his opinion that the souls of men are demons. The contemporary Roman Catholic Church unequivocally teaches that angels and demons are real personal beings, not just symbolic devices. The Catholic Church has a cadre of officially sanctioned exorcists which perform many exorcisms each year. The exorcists of the Catholic Church teach that demons attack humans continually but that afflicted persons can be effectively healed and protected either by the formal rite of exorcism, authorized to be performed only by bishops and those they designate, or by prayers of deliverance which any Christian can offer for themselves or others. Building upon the few references to daemons in the New Testament, especially the visionary poetry of the Apocalypse of John, Christian writers of apocrypha from the 2nd century onwards created a more complicated tapestry of beliefs about "demons" that was largely independent of Christian scripture.
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At various times in Christian history, attempts have been made to classify these beings according to various proposed demonic hierarchies. According to most Christian demonology demons will be eternally punished and never reconciled with God. Other theories postulate a Universal reconciliation, in which Satan, the fallen angels, and the souls of the dead that were condemned to Hell are reconciled with God. This doctrine is today often associated with the Unification Church. Origen, Jerome and Gregory of Nyssa also mentioned this possibility. In contemporary Christianity, demons are generally considered to be angels who fell from grace by rebelling against God. However, other schools of thought in Christianity or Judaism teach that demons, or evil spirits, are a result of the sexual relationships between fallen angels and human women. When these hybrids (Nephilim) died they left behind disembodied spirits that "roam the earth in search of rest" (Luke 11:24). Many non-canonical historical texts describe in detail these unions and the consequences thereof. This belief is repeated in other major ancient religions and mythologies. Christians who reject this view do so by ascribing the description of "Sons of God" in Genesis 6 to be the sons of Seth (one of Adam's sons). There are some who say that the sin of the angels was pride and disobedience, these being the sins that caused Satan's downfall (Ezek. 28). If this be the true view, then we are to understand the words, "estate" or "principality" in Deuteronomy 32:8 and Jude 6 ("And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.") as indicating that instead of being satisfied with the dignity once for all assigned to them under the Son of God, they aspired higher. Chapter 3. Demonic appearances, abilities and symbols Appearance

Referring to their appearance, demons can take any desired appearance, even that of an "angel of light" (2 Corinthians 11:14). This verse does not refer to physical appearance; it refers to deception and lies. "13. For such men are false apostles, deceitful workmen, masquerading as apostles of Christ. 14. And no wonder, for Satan himself masquerades as an angel of light. 15. It
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is not surprising, then, if his servants masquerade as servants of righteousness. Their end will be what their actions deserve." (2 Corinthians 11:13-15) Nevertheless, they were generally described as ugly and monstrous beings by Christian demonologists. Many of these descriptions have inspired famous painters like Luca Signorelli, Hieronymus Bosch, Goya, the artist that made the drawings for the Dictionnaire Infernal, and others. The Devil in particular has been popularly symbolized as various animals, including the serpent, the goat and the dragon. Incubi and succubi are described as being beautiful in order to accomplish their mission of seduction. The idea that demons have horns seems to have been taken from the Book of Revelation chapter 13. The book of Revelation seems to have inspired many depictions of demons. This idea has also been associated with the depiction of certain ancient gods like Moloch and the shedu, etc, which were portrayed as bulls, as men with the head of a bull, or wearing bull horns as a crown. Concerning the weight of the demons, since the 17th century people affirmed that they were heavier than common humans. About the color of the demons' skin, since early times it was associated with black, thinking that they assumed the appearance of a black man, although not all descriptions agreed, giving demons very different aspects. Satan and other demons were also often depicted as black-dressed men, often riding a black horse. When demons appeared in the shape of animals, often they were black. Poets such as Geoffrey Chaucer associated the color green with the Devil, although in modern times the color is red. Henri Boguet and some English demonologists of the same epoch asserted that witches and warlocks confessed (under torture) that demons' bodies were icy. During the 17th century this belief prevailed. Demonic abilities Demonic supernatural powers are believed to include fabrication, psychokinesis, levitation, divination, possession, seduction, ESP, telepathy, witchcraft, and curses, as
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well as binding, making contracts, controlling the classical elements, animal control, and provocation. Demons use variants and combinations of these powers to harass, demoralize, confuse, and disorient the victim, or the willing subject of demonic interest. All of these attacks, as well as their effect or scope, can be nulled by God. Demons are believed to have the power to physically or mentally hurt people, but only within the boundaries of what God will allow. Demons can destroy any material on the earth; these supernatural powers are always inferior to the power of God. God may use His will to cancel or destroy any effect the demon chooses to invoke. According to the gospels, Jesus also had full power over demons, and they always obeyed his commands .Demons, assumably, are granted permission to test, bring about trials, and to tempt people through the use of their destructive powers, to make people prove their faith, sometimes as a means to carry out the will of the Lord. Often Demons are said to create negative emotions, wreaking havoc, ensuing chaos, and disrupting peace. Diabolical symbols Inspired by the Book of Revelation 13:18 the number 666 (the Number of the second Beast) was attributed to the Antichrist and to the Devil. According to medieval grimoires, demons each have a diabolical signature or seal with which they sign diabolical pacts. These seals can also be used by a conjurer to summon and control the demons. The seals of a variety of demons are given in grimoires such as The Great Book of Saint Cyprian, Le Dragon Rouge and The Lesser Key of Solomon. The pentagram, which has been used with various meanings in many cultures (including Christianity, in which it denoted the five wounds of Christ), is sometimes considered a diabolical sign when inverted (one point downwards, two points up). Such a symbol may appear with or without a surrounding circle, and sometimes contains the head of a male goat, with the horns fitting into the upper points of the star, the ears into the side points, the beard into the lowest one, and the face into the central pentagon. An inverted (upside-down) cross (particularly the crucifix) has also been considered a symbol of both the Devil and the Antichrist, although more traditionally it is the symbol of Saint Peter.
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Sexuality of demons Most theologians agreed that demons acted first as succubi to collect sperm from men and then as incubi to put it into a woman's vagina. But as many of them agreed also in the fact that demons' bodies were icy, they reached the conclusion that the frozen sperm taken first from a man could not have generative qualities. Albertus Magnus and Thomas Aquinas wrote that demons acted in this way but could fecundate women. Ulrich Molitor and Nicholas Remy disagreed on the fact that women could be impregnated; besides, Remy thought that a woman could never be fecundated by another being than a man. Heinrich Kramer and Jacob Sprenger (authors of the Malleus Maleficarum) adopted again an intermediate position; they wrote that demons acted first as succubae and then as incubi, but added the possibility that incubi could receive semen from succubae, but they considered that this sperm could not fecundate women. Peter of Paluda and Martin of Arles among others supported the idea that demons could take sperm from dead men and impregnate women. Some demonologists thought that demons could take semen from dying or recently deceased men, and thus dead men should be buried as soon as possible to avoid it.

4. Superstar demons

In this chapter you will find information about demons that have become superstars through different ways such as media (TV, cinema) , books, certain comics and even music . I chose 2 consecrated demon movies that everyone knows and I made a short description of them.

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The Exorcist The Exorcist film series consists of five Horror Films based on the fictional story from the novel The Exorcist, created by William Blatty. The movie has been distributed by Warner Bros. and 20th Century Fox. The series, produced on a total budget of US$450 million, grossed $459,347,966 worldwide. Critics have given the films positive to mixed reviews. The series has spawned two prequels over the years. Plot The movie opens with Father Merrin (Max von Sydow) on an archaeological dig in Al-hadar near Nineveh in Iraq. He is then brought to a nearby site where a small stone is found, resembling a grimacing, bestial creature. After talking to one of his supervisors, Merrin then travels to a spot where a strange statue stands, specifically Pazuzu, with a head similar to the one he found earlier. Meanwhile, Father Damien Karras (Jason Miller), a young priest at Georgetown University in Washington, D.C., begins to doubt his faith while dealing with his mother's terminal sickness. In the central storyline, Chris MacNeil (Ellen Burstyn), an actress filming in Georgetown, notices dramatic and dangerous changes in the behavior of her 12-yearold daughter Regan MacNeil (Linda Blair). Regan first has a seizure, then exhibits strange, unnatural powers, including levitation and great strength. She often curses and blasphemes in a demonic male voice. At first, Chris believes that Regan's changes are related to the trauma of Chris's recent divorce, but doctors suspect a lesion in her brain. Regan is forced to endure a series of unpleasant medical tests. When X-rays show nothing out of the ordinary, a doctor advises that Regan be taken to a psychiatrist, whom she assaults. Paranormal occurrences continue to surround the MacNeil household, including a violently shaking bed, strange noises and unexplained movements. The director of Chris MacNeil's film is found brutally murdered after being asked to babysit for Regan. When all medical explanations are exhausted, a doctor recommends exorcism, suggesting that if Regan's symptoms are a psychosomatic result of a belief in demonic
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possession, then perhaps an exorcism would likewise have the psychosomatic effect of ending them. In desperation, Chris consults Father Karras, since he is both a priest and a psychiatrist. Regan claims she is not possessed by a demon but by Satan himself. Despite his doubts, Karras decides to request permission from the Church to conduct an exorcism. Father Merrin, an archaeologist and also an experienced exorcist, is summoned to Washington to help. In a climactic series of scenes, he and Father Karras try to drive the spirit from Regan. At the climax of the exorcism, the demon threatens and taunts both priests, both physically and verbally, and Father Merrin dies of a heart attack. Father Karras attempts to perform CPR but to no avail. Regan giggles as Karras tries to save Merrin. Karras strikes her and chokes her, challenging the demon to leave Regan and enter him. The demon does so, whereupon the priest throws himself through Regan's bedroom window and falls down the steps outside. At the bottom, a devastated Father Dyer (and friend of Father Karras) administers last rites as Father Karras dies. Regan is restored to health and does not appear to remember her ordeal. The film ends as Chris and Regan leave Georgetown and their trauma behind. Urban legends and on-set incidents Some claim the film was cursed. Blatty has stated on video some strange occurrences. Burstyn indicated some rumors to be true in her 2006 autobiography Lessons in Becoming Myself. The interior sets of the MacNeil residence, except for Regan's bedroom, were destroyed by a studio fire and had to be rebuilt. Friedkin has claimed that a priest was brought in numerous times to bless the set. Blatty, after the difficulties encountered in New York production, asked Fr. King, mentioned above, to bless the Washington crew on its first day of filming, at the foot of Lauinger Library's steps to 37th Street (not the "Exorcist Steps"). The incident was recounted in Fr. King's 2009 Washington Post obituary. Other issues include Blair's harness breaking when she is thrashing on the bed, injuring the actress. Burstyn noted she was slightly hurt when Regan throws her across the room. Actor Jack MacGowran (Burke Dennings) died during filming. The "Spider-Walk Scene" Contortionist Linda R. Hager was hired to perform the infamous "spider-walk scene" that was filmed on April 11, 1973. Friedkin deleted the scene just prior to the original December 26, 1973 release date because he felt it was ineffective technically. However, with advanced developments in digital media technology, Friedkin worked with CGI artists to make the scene look more convincing for the 2000 theatrically rereleased version of The Exorcist: The Version You've Never Seen. Since the original
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release, myths and rumors still exist that a variety of spider-walk scenes were filmed despite Friedkin's insistence that no alternate version was ever shot. In 1998, Warner Brothers re-released the digitally remastered DVD of The Exorcist: 25th Anniversary Special Edition. This DVD includes the special feature BBC documentary, The Fear of God: the Making of the Exorcist, highlighting the neverbefore-seen original non-bloody version of the spider-walk scene. The updated "bloody version" of the spider-walk scene appears in the 2000 re-release of The Exorcist: the Version You've Never Seen utilizing CGI technology to incorporate the special effect of blood pouring from Regan's mouth during this scenes finale.

The Exorcism of Emily Rose The Exorcism of Emily Rose is a 2005 horror/courtroom drama film directed by Scott Derrickson. The film is loosely based on the story of Anneliese Michel and follows an initially non-believing defense lawyer and her overwhelming personal experiences that lead her to sharing the defendant's belief in spiritual warfare and Christianity. The movie, which largely takes place in a courtroom, depicts the trial of Emilys parish priest, who performed the exorcism and was accused by the state of negligent homicide. The movie, although mostly revolving around the trial, shows flashbacks of the events leading up to Emily Rose's exorcism, and ultimately, her death. Plot Lawyer Erin Bruner (Laura Linney) takes on the church and the state when she fights in defense of a priest, Father Richard Moore (Tom Wilkinson) who performed an exorcism on a young woman, Emily Rose (Jennifer Carpenter). Bruner must battle the state prosecutor, as well as her own doubts, as she realizes that her career so far has not fulfilled her. She takes the case, albeit reluctantly, because she believes it will elevate her to senior partner at her law firm. Moore agrees to let her defend him only if he is allowed to tell Emily's story. The trial begins with the calling of several medical experts by the prosecutor, Ethan Thomas (Campbell Scott). One expert testifies that Emily was suffering from both epilepsy and psychosis. The defense contests that she may have actually been possessed, though Bruner is careful never to say that in so many words. Indeed Bruner explains that Emily was suffering from something that neither medicine nor
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psychology could explain, and that Moore as well as her family realized this and tried to help in another way. Several flashbacks show how this began. Alone in her dorm room one night, at 3:00 AM, Emily notices a strange burning smell coming from the hallway. When she checks on it, she sees the door open and shut by itself several times. When she goes back to her room, she sees a jar of pencils and pens move by itself. Additionally, her covers roll themselves down and a great weight seems to press down on her, a force which also proceeds to choke her. Through these episodes, she wonders if they are really happening or if they are just hallucinations. She suffers more visions, is hospitalized, and diagnosed with epilepsy. She is given anti-seizure medications, which she claims do not work. Her visions continue, as do her severe bodily contortions. She leaves school and returns to live with her parents. She and her parents become convinced she is not epileptic or mentally ill, but is possessed by demons. They ask for their local parish priest to be called in to perform an exorcism, and the Church agrees. The prosecution argues that all this could be explained by a combination of epilepsy (the contortions) and psychosis (the visions). Meanwhile, Bruner begins to experience strange occurrences in her apartment at 3:00 AM, including strange smells and sounds. Moore warns her that she may be targeted by demons for possibly exposing them. Later in the film he explains that 3:00 AM is the "devil's hour," which evil spirits use to mock the Holy Trinity. Significantly, it is the opposite of 3:00 PM, traditionally taken to be the hour at which Jesus died. Seeing that the prosecution is putting up a seemingly solid medical case, Bruner decides to try to show that Emily may have actually been possessed. She calls in Dr. Sadira Adani (Shohreh Aghdashloo), a professor in anthropology and psychiatry, to testify about various cultures' beliefs about spiritual possession. Adani quotes Carlos Castaneda's A Separate Reality as means to understand the subject, and suggests that Emily was a hypersensitive. Thomas objects, and dismisses the testimony as pseudoscience. Dr. Cartwright (Duncan Fraser), a medical doctor present during the exorcism, comes forward to reveal an audio tape made during the rite. Moore is then called to the stand to testify. The tape is played and the movie then flashes back to the exorcism. It is performed on Halloween night, because Moore believes it might be easier to draw out the demons on that night. Emily breaks her ties and jumps out the window, running into the barn. They follow her. Inside the barn, they are subjected to such phenomena as unnatural gusts of wind and demonic screams and voices. The demon inside Emily refuses to name itself after repeated demands from the presiding Father, but finally
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reveals contemptuously that there are not one but six demons. They go on to identify themselves in dramatic fashion, naming themselves one after another in dual voices from Emily. They identify themselves as the demons that possessed Cain, Nero, Judas Iscariot, Legion, Belial, and Lucifer. Nevertheless, Bruner calls Moore back to the stand the next day. He reads a letter that Emily wrote before she died. In the letter Emily describes another vision she had, the morning after the exorcism. She walks out of the house and sees an apparition of the Virgin Mary, who tells her that although the demons will not leave her, she can leave her body and end her suffering. However, the apparition goes on to say that, if Emily returns to her body, she will help to prove to the world that God and the devil are real. Emily chooses to return, concluding the letter by saying: "People say that God is dead. But how can they think that if I show them the devil?" She then receives stigmata, which Moore believes is a sign of God's love for her. Thomas counters that she could have incurred the wounds by self-injury. Father Moore is ultimately found guilty; however, on a recommendation from the jury, the judge (Mary Beth Hurt) agrees to a sentence of time served. Bruner is offered a partnership at her firm, but she refuses and, in fact, quits. She goes with Moore to Emily's grave, where he has put a quote (which Emily recited to him the day before she died) from the second chapter twelfth verse of Philippians on her grave: "Work out your own salvation, with fear and trembling." The Six Demons During the exorcism, Emily in her possessed state claims her identity as that of six demons, each in a different language. 1. ( . Hebrew) (Ani hu sheshokhen betokh Cain.) I am the one who dwells within Cain! 2. Ego sum quis habitavit in Nerone. (Latin) I am one who dwelt within Nero! 3. M ! (ancient Greek) (Mia fora katoikese mesa se Ioudas!) I dwelt within Judas! 4. Ich [bin] mit Legion. (German) I am with Legion.
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5. ( . Arameic) (Ana Belial.) I am Belial. 6. And I am Lucifer, the devil in flesh. The screenplay was written by Scott Derrickson and Paul Harris Boardman; in honor of the contributions of Boardman and other collaborators on the film, Derrickson chose to forgo the traditional "film by" credit. According to Derrickson's DVD commentary, he chose Boardman as his co-writer because Derrickson sees himself as a believer and Boardman as a skeptic, and believed the pairing would provide the screenplay with two different perspectives, thus providing the film some ambiguity as to whether it supports a religious/ supernatural interpretation of the events depicted, or a more secular/ medical interpretation. The character of Emily Rose was inspired by the true story of Anneliese Michel, a young German Catholic woman who died in 1976 after unsuccessful attempts to perform an exorcism upon her with psychotropic drugs. The court accepted the version according to which she was epileptic, refusing to accept the idea of supernatural involvement in this case. Two priests involved in the exorcism, as well as her parents, were found guilty of manslaughter resulting from negligence and received prison time (which was suspended), generating controversy. Michel's grave has become a place of pilgrimage for many Catholics who believe she atoned for wayward priests and sinful youth, and honor her as an unofficial saint. German director Hans-Christian Schmid launched his own treatment of Anneliese Michel's story, Requiem, around the same time in late 2006.

TV

The American sitcom Soap featured a second season storyline in which Corinne Tate's baby was possessed by the Devil.

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The 1980s horror series Friday the 13th: The Series featured a second season finale/third season premiere storyline in which the main character of Ryan Dallion was possessed by the Devil. During late 1994 and the first half of 1995, the daytime soap opera Days of our Lives dealt with the demonic possession of one of its star characters, Dr. Marlena Evans. This storyline, written by the late James E. Reilly, was controversial at the time, but did bring the show a huge spike in ratings when most other soaps were dying in the wake of the O.J. Simpson murder trial. Longtime character John Black, a priest at the time, exorcised the demon along with the help of other such characters as Father Francis, Kristen Blake Dimera, Caroline Brady, and Dr. Mike Horton. In "Die Hand Die Verletzt", a 1995 episode from the second season of the XFiles, a substitute teacher named Mrs. Paddock (played by Susan Blommaert) kills a teenage girl by possessing her, while dissecting a pig fetus after class. The teacher also possesses a snake which eats and digests a human being in less than 5 minutes (despite Agent Dana Scully knowing that it would take hours or even days to digest a human being). Early in the episode, it was revealed that the school board members were devil worshippers themselves. The series Buffy the Vampire Slayer often dealt with demons and possession. Xena: Warrior Princess featured a few episodes that involved demonic possession of humans, but in a more fantasy-oriented manner given the nature of the show. Possession (taken seriously) is central to the British TV series Hex. The series Supernatural has also explored themes of demonic possession. Demons play a major part in the plots of the second and third seasons. They are portrayed as incorporeal beings, where they need to possess a body to carry out their actions. In the episodes "The Impossible Planet" and "The Satan Pit" of Series 2 of the current Doctor Who series, the Doctor and companion Rose Tyler encounter an ancient demonic entity known as the Beast, who has taken possession of a space mining crew member Toby Zed, as well as the crew's alien Ood servants. The main character of the 2008 BBC1 television drama series Apparitions is a priest who performs exorcisms.

In Family Guy episode Boys Do Cry, the town thinks Stewie Griffin is possessed by the devil after he vomits the blood and body of Christ

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Video games In the 2003 action video game Indiana Jones and the Emperor's Tomb a woman named Mei Ying is possessed by a Chinese demon Kong Tien after being sacrificed to him. Indiana Jones must then free her. Novels, comic books, etc.

In the 1970s book The Amityville Horror, the house at 112 Ocean Avenue is portrayed as demoniacally possessed. The 1971 novel The Exorcist by William Blatty drew its inspiration on a 1949 exorcism Blatty heard about while he was a student in the class of 1950 at Georgetown University, a Jesuit and Catholic school. Blatty wrote Legion, a sequel to the original novel in 1983. The DC Comics character The Demon is a normal human named Jason Blood whose soul was bonded to a demon named Etrigan, and literally transforms into Etrigan in order to fight evil. The concept behind the Marvel Comics superhero Ghost Rider involves motorcycle stunt daredevil Johnny Blaze being bonded with a demon named Zarathos by another demon, Mephisto. When necessary, Blaze is transformed and possessed by Zarathos to become the Ghost Rider character. A Marvel Comics storyline from the 1980s involving the Avengers superhero team featured the Scarlet Witch being physically possessed by the demon Chthon. The 2007 novel A Good and Happy Child deals largely with the possible subject of demonic possession. The X-Man Rogue has the ability to absorb the minds and the powers of the people she touches; sometimes.

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Addendum nr.1 Succubus

Poster from the Exorcism Addendum nr.2 of Emily Rose movie 2005 Addendum nr.3 Poster from The Exorcist movie 1971

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Addendum nr. 4 The Pentagram a symbol of the devil

Addendum nr.5 A demon

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Bibliography
1. Castaneda, Carlos (1998). The Active Side of Infinity. HarperCollins NY 2. Mark Opsasnick (1999). "Feeling devilish? Try The Exorcist". Strange

Magazine. http://www.strangemag.com/exorcistpage1.html. Retrieved 2010-14. Part 1 of 5

3. Oppenheimer, Paul (1996). Evil and the Demonic: A New Theory of Monstrous

Behavior. New York: New York University Press.

4. Wundt, W. (1906). Mythus und Religion, Teil II (Vlkerpsychologie, Band II).

Leipzig
5.

http://www.filmspotting.net/top100.html

6. www.wikipedia.com

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