eudaimon

plural eudaimons

1. alternativeAlternative form of eudaemon.

   “Ah, well, there are eudaimons, benevolent spirits, but in most cases these are thought to be guardian angels.”

   2008, Larissa Ione, Pleasure Unbound (Demonica), New York, N.Y.; Boston, Mass.: Forever, →ISBN, page 178

   5 more examples

   In Heathen days it was fancied that an Eudaimon or healing spirit lingered at the spot, and this idea was not confined to peasants or the illiterate, but it was fostered and stirred to active life by the wise men of the day.

   1882, Matthew Charteris, ““Health Resorts at Home and Abroad.””, in Joseph Coats, editor, The Glasgow Medical Journal, volume XVII, Glasgow: Alex. Macdougall, […]. London: H. K. Lewis, […], page 269

   In these days we ascribe the virtues of those wells, simply to the internal and external use of water; at least, the majority among us no longer believes, that such wells are efficacious because they are holy, although this was the ordinary creed of our ancestors, and not only of unprofessional people, for philosophers, like Van Helmont, expressed their belief in the presence of an Eudaimon, or benevolent spirit, in healing waters.

   1871, John Macpherson, Our Baths and Wells: The Mineral Waters of the British Islands, with a List of Sea Bathing Places, London; New York, N.Y.: Macmillan and Co., page 44

   For meanwhile the Church had decided that all the classic influences, Eudaimons or Good Spirits as well as Kakodaimons or Bad Spirits were devils.

   1900 February, J. M. Campbell, “Notes on the Spirit Basis of Belief and Custom. […] Witchcraft and Magic.”, in Richard Carnac Temple, editor, The Indian Antiquary, a Journal of Oriental Research […], volume XXIX, Bombay: […] [T]he Education Society’s Press, Byculla. London: Kegan Paul, Trench, Trübner & Co., page 55

   In the Egyptian, Grecian, and, above all, the Roman theogonies it is not always easily discernible whether the ‘spirits’ to which men appeal for help or success in their enterprises are good or evil, and Iamblichus and Porphyry exhibit a diverting confusion between angels and demons, good and evil spirits, eudaimons and kakodaimons.

   1931, Grillot de Givry, translated by J. Courtenay Locke, “The World of Shadows as Rival of the World of Light”, in Witchcraft, Magic & Alchemy, London; Bombay; Sydney: George G. Harrap & Company Limited, booK I (Sorcerers), page 22

   Hesse refers, quite obviously, to his analysis and his self realisation, and one is reminded here also of his letters from Tübingen concerning the well disposed eudaimon and the ‘little man’ of his childhood.

   1977, Rix Weaver, Spinning on a Dream Thread: Hermann Hesse, His Life and Work, and His Contact with C. G. Jung, Wyvern Publications for the Analytical Psychology Club of Perth, →ISBN, page 28