The demons of the Jews were considered either as the distant progeny of
Adam or Eve, resulting from an improper intercourse with supernatural
beings, or of Cain. As the doctrine, however, was extremely revolting
to some few of the early Christians, they maintained that demons were
the souls of departed human beings, who were still permitted to
interfere in the affairs of the Earth, either to assist their friends or
to persecute their enemies. But this doctrine did not obtain.

About two centuries and a half ago an attempt, in a condensed form, was
made, to give the various opinions entertained of demons at an early
date of the christian era; and it was not until a much later period of
Christianity, that a more decided doctrine relative to their origin and
nature was established. These tenets involved certain very knotty points
respecting the fall of those angels, who, for disobedience, had
forfeited their high abode in Heaven. The gnostics of early christian
times, in imitation of a classification of the different orders of
spirits by Plato, had attempted a similar arrangement with respect to an
hierarchy of angels, the gradation of which stood as follows.

The first, and highest order, was named SERAPHINS; the second,
CHERUBINS; the third was the order of THRONES; the fourth, of DOMINIONS;
the fifth, of VIRTUES; the sixth, of POWERS; the seventh, of
PRINCIPALITIES; the eighth, of ARCHANGELS; the ninth, and lowest, of
ANGELS. This fable was, in a pointed manner, censured by the Apostles:
yet strange to say, it almost outlived the pneumatologists of the middle
ages. These schoolmen, in reference to the account that Lucifer rebelled
against heaven, and that Michael the archangel warred against him, long
agitated the momentous question, what order of angels fell on the
occasion. At length it became the prevailing opinion that Lucifer was of