Angels-Daemon(Daimon)

Daemon (Greek for “soul”), is the source for the English word demon.
It was a complex term that could refer to more than one type of spirit
entity, and ultimately came to be associated with invisible spirits
(both good and evil) that occupied the ethereal spaces between God
and humanity. These were beings that flew between the world and the
sky, the lower and the upper regions, connecting what was above with
what was below, acting as sort of guardian angels.
The Greek notion of daemons as personal familiar spirits was originally
derived from similar notions widespread throughout the Near
East—from Greeks to Babylonians, from Egyptians to Persians.
Sometimes one central spirit became the leading principle, and was
called the archetype of the Anthropos—the Self in human form, often
experienced as an inner guide. The daemon of Socrates, described by
Plato as Socrates’ good spirit, is the most familiar example of these
entities. This spirit manifested as a figure or a voice, which forbade
the philosopher from doing certain things and encouraged him to
undertake others. A later variation of this basic idea is that of a
guardian spirit who mediates between the spirit world and man, bringing
dreams and foretelling the future.
Another context in which the daemon is mentioned in the early
Platonic dialogues is in connection with love—Eros. According to
Socrates, Eros is not the beautiful beloved, but is, rather, the spirit who
inspires the lover, giving the lover his divine madness. Eros is neither
mortal nor immortal, but the spirit who interprets
and conveys messages back and forth between
men and gods. He is described as a “great spirit—
daemon—and like all spirits a being intermediate
between the divine and the mortal.”
The role of daemons was of considerable
importance in Plutarch’s universe. They were
regarded as a crucial intermediary between the
gods and humanity, intervening in the affairs of
human life in ways that would be unworthy of
more exalted beings. In the De defectu oraculorum,
Plutarch’s chief concern is the way daemons
administer the oracles, although he also
considers them in the much wider context of
mythology in general. Some daemons are evil,
and Plutarch’s belief in them is the basis behind
the story of Typhon and the other giants in
mythology—the fallen daemons confined in
bodies as a punishment.
The ancient Jewish philosopher Philo said
that air was the region inhabited by incorporeal
souls, which the philosophers call daemons, but
which the Scriptures more appropriately call
angels.
When the Hebrew Scriptures were being translated from Hebrew
to Greek, the translators apparently considered using the word daemon
to translate the Hebrew malakh (angel, a word literally meaning “messenger”).
However, because of the complexity and moral ambivalence
of the Greek term, the translators chose angelos, Greek for “messenger.”