A popular patience game, although it hardly ever works out. Demon is also known as Canfield. It is played with a single pack of cards. Here are the rules (there are a large number of variants).

Deal a packet of 13 cards face up (called the stock) and deal a row of four cards face up next to it - you can pack on these cards. The object is to build the aces up in suit to the kings (variant: deal out one more card. This will be the base, and the object is to build all cards of this rank up in suit to the card one below them, with ace following king).

If possible, you can pack cards from the row of four on top of each other in descending sequence and alternating colour, moving whole sequences at once. When a gap appears in the row, it must immediately be filled with the top card of the stock. (Once the stock has run out, gaps can be left open or filled with any available card.)

When you've done all you can with the initial cards, deal the pack onto a wastepile three cards at a time. The top card of the wastepile is exposed, so you can pack or build it. When you've dealt through the pack, turn the wastepile over and start again. You can deal through the pack as many times as you like.

In the computer game "Canfield" for Unix systems, you are playing Demon for money. You must pay £52 to play a game, and you win £5 for each card you build (you also lose money for taking too much time or having the computer tell you about cards you've seen but can't see now.)

A British ISP. The first company to offer internet access in the UK.

Also one of the few remaining ISP's in Britain that still charge a monthly fee, all the others went free after Freeserve popped up. It is worth paying for though, as it's only ten pounds a month and offers a much better service than most of the free ISP's.

Plus, for an extra fiver you can get all your off-peak calls to demon for nowt.


Demon is a company which designs and manufacturers high-performance carburetors for the aftermarket auto parts industry. Lines include Speed Demon, King Demon and Race Demon.

If you have a big ol' Rat motor or Hemi, you need a carburetor capable of pumping a LOT of fuel into those eight cylinders. Demon competes with companies like Holley for this business.

In Robert Aspirin's Myth Series, demon is used as a shortened word for "dimensional traveler." Which fits rather well in his books, considering a human can be considered a demon of sorts in a dimension of reptilian humanoids, while the human would think of the reptilian creatures as demons.

demogroup = D = demon dialer

demon n.

1. [MIT] A portion of a program that is not invoked explicitly, but that lies dormant waiting for some condition(s) to occur. See daemon. The distinction is that demons are usually processes within a program, while daemons are usually programs running on an operating system. 2. [outside MIT] Often used equivalently to daemon -- especially in the Unix world, where the latter spelling and pronunciation is considered mildly archaic.

Demons in sense 1 are particularly common in AI programs. For example, a knowledge-manipulation program might implement inference rules as demons. Whenever a new piece of knowledge was added, various demons would activate (which demons depends on the particular piece of data) and would create additional pieces of knowledge by applying their respective inference rules to the original piece. These new pieces could in turn activate more demons as the inferences filtered down through chains of logic. Meanwhile, the main program could continue with whatever its primary task was.

--The Jargon File version 4.3.1, ed. ESR, autonoded by rescdsk.

A subject of ancient and modern folklore. The demon exists as a universal icon of evil throughout human history.

  • Español: demonio
  • Français: démon
  • Deutsch: Dämon

    Demons are the supposed minions of satan(beelzebub, lucifer, devil, hades)


    "I was on a camping trip with some people. And we went to the edge of the clearing we were in to the tree line. I looked through and saw a fire with people dancing and shit. Then I saw them murder a goat on a post near the fire. Later: at a stage play.I was standing on the stage, like, to the side. My part wasn't even a big one. I just stood there on the side and watch the two main actors. I look over to the other side of the stage, and I saw this guy kinda standing there looking at me. He looked evil, you know. And he walked all the way across the stage, right up to me, and looked me in the eye, real close, and said, "He's gonna fuck you up someday, you know?"... Then he walked off. But I knew what I meant, I just knew. They are always there, you know. Just off to the side, telling you things. I wanted to kill myself one day, and my mother prayed for me. And I immediately felt stupid for even thinking it. My mother says god can protect us."

    They are the hair that stands on the back of your neck. The lump in your throat, and the pressure on your back when you know someone is there...

    Apis (Egypt): The sacred bull of the ancient Egyptians. It was known to them as Hapi and was regarded as the incarnation of Osiris or of Ptah. It was believed that when Apis died, a new Apis appeared and had to be searched out; he would be recognizable by certain sacred marks upon his body, such as his color (mainly black) and a knot under his tongue. Apis is sometimes represented as a man with the head of a bull.

    Banshee (Gaelic): Literally means a fairy woman, but is usually used to mean the spirit of a dead ancestress. In the Highlands she was known as the Glaistig Uaine (Green Lady). A female spirit whose wailing warns a family that one of them will soon die.

    Barghest (England): In northern England this monstrous dog with huge teeth and claws appeared only at night. It was believed that anyone who saw such a dog clearly would die soon after. In Wales, the dog was the red-eyed Gwyllgi, the Dog of Darkness. On the Isle of Man it was called Mauthe Doog.

    Centaur (Greek): A creature half-man, half-horse, descended from Ixion, and living mostly in ancient Thessaly. These centaurs were invited to a marriage feast, where one of them tried to abduct the bride which resulted in a war that drove them out of Thessaly. Most were savage followers of Dionysus, but some, like Chiron, taught humans.

    Grendel (Anglo-Saxon): A water monster invulnerable to weapons. He was killed by Beowulf. The monster's mother, another water monster, was later killed by Beowulf when she tried to avenge Grendel's death.

    Incubus (Medieval): A male demon that sought sexual intercourse with sleeping women. Supposedly a fallen angel.

    Kouei (China): A class of demons. They were repulsive creatures with black or green faces covered with long hair, and with long, sharp teeth.

    Lamastu (Babylonian): A demon that attacked babies at their mother's breast.

    Nidhogg (Norse): The evil serpent that eternally attacks Yggdrasil, the world tree.

    Peri (Persia): A supernatural being descended from fallen angels.

    Raksava (India): Demons representing all hostile forces. Their leader was Ravana, the enemy of Rama.

    Succubus (Medieval): A female demon, also a fallen angel, who sought intercourse with sleeping men.

    Tengu (Japan): A class of demons; they had magic powers, could become invisible, and kidnapped children. They were usually depicted as birds with powerful claws.

    Vlkodlak (Slavic): A wolf-man in Slavic folklore. The wolf was the most feared creature in northern and eastern Europe and Vlkodlak was the personification of the wolf.

  • Explanation for how the world tricks, preys on, and blesses a human huddling before a tiny, enslaved flame has always been abundant, whether accurate or not, from each age's magicians, astrologers, and scientists. Explanation for why has been just as abundant, flowing forth in an intermingling miasma of homilies from shamans, priests, and poets - and more than often, delivered at complete and total odds with the arguments of the first cabal. The rational have constantly bitten at the reins held on them by the faithful, as many times as the faithful have jerked them backwards from the brink of revelation uncomfortable with the doctrine of the age. This conflict extends through the written history of humankind, and perhaps is the best understanding of its struggle for self-definition.

    But what of the age before writing, before scribes, before the philosophers and the priests were at odds? From the Ibo of Central Africa to the Khanty of the frozen and savage Siberian wastes to the Norsemen of the Peninsula, every culture which had not yet learned how to write, how to record and thus validate dissident voices by giving them history, has left both the how and why to the spirits that haunt each and every dark corner of the world, the pullers of the world-string, whose methods and origins are unknown means to mysterious and alien ends. The shamans of these tribes and clans, given perhaps something of a poor review by many in the league of historians who wish to serve conquerors the heritage that their conquests have stripped, had nothing but their words to receive and transmit the assuaging comforts of control over a system, by surrender of their bodies and their minds to these spirits, the possessing demons of the Church. To channel the energy and identity of the spirit is to know it completely to these primitive scientist-priests, to utter the words of a god - words that may heal the wounds of ages or burn the victim in violent holocaust, but words that carry ultimate and pressing weight. It is no mystery that these tribes often called themselves in their own tongue "the people" - and their science-religion "the way". These strains of life at nature's mercy were ones of submission, where tortured man played little part in the cosmos. Is it any wonder that human sacrifice was often seen then as unassumingly as Christians see the communion today?

    The split between civilization and culture happened long ago, in some ageless time, when a primeval Voltaire set in his thick clay tablet the day in history when the powerful priest (by now quite the opposite of his submissive beginnings) ordered a sick chief to eat a certain plant, and the protesting skeptic's words of experience were not heeded: as the man writhed and foamed and left his life in blood and horror, the scientist's mission and the priest's vendetta split off. They parted from the shaman's singular growth of ignorant but outwardly humble reverence to the demons as the arbiters of method and madness.These new breeds needed support for their side of the dispute, and so both placed man, his cities, and his planet at the very center of the map, the key to unlocking the universe itself. Man was made to feel important, his potency coming from his connection - and his alone - to the gods. And why not? Few animals have yet mastered our complex forms of communication, and those that have are hardly indicative of any rival to the mouths, ears, and minds of man. None but man alone should talk to God and meet his commands, or listen to nature and follow its paths.

    So the demons have fallen by the wayside, it seems - the invisible but powerful entities who need no explanation for their beginnings, who need no human reasons for their ends. We fear them no longer; our way in the darkness is marked by electric lights and the light of Christ, no devils daring to touch our holy and well-understood bodies. Modern man has only as his fear the homely terror of. . .the other modern man. And, lest we forget in our pride, even our horrific manmade disasters can be demonstrated by flow charts and experiments. No atom shall decide, we have found and ruled, to decay at a different rate from that listed on page 26 of our textbooks.

    Yet we forget so easily. The demons of the ages before us lurked in just those very places: the systems of the world, the explanations laid on top of observation. There was no capricious demon - its actions were just as rational and ordered as man inventing his machines, and as caring towards its tools as man is to his hammer and nails. When one breaks, another will do just as well, and only a madman or fool would assign motive or feel sympathy for the one ripped out, bent, broken, and discarded. Who are we to claim that the nets of fire which streak across our planet are less haunted, less likely to respond - and indeed, to create - some horrible and inscrutable whim that has no ambition, no ties to human intelligence, and no understanding of us as peers or even threats? The monsters that authors create, in their hubris, from these unspoken fears are always human in motive: robots or computers or networks that attempt to seize control and displace humanity like one nation does another.

    But demons have no need to kill or conquer. They already own; they are already there; one can but lie in mere terror as his throat is slit and blood is spilt in righteous sacrifice - as he is bent and broken and replaced as another cog in a machine. Demons do not kill because they want. They kill because, on the most basic sense, they are always right. Humans do not see them because they cannot - they lack the eyes, the senses, the very nature to realize that the winged and fanged and slavering beast curls hidden in the darkness at the edge of the ceiling, where the light of that flickering, enslaved lamp betrays nothing. Have you forgotten how it is to be? When you feel the weight that grips your shoulders and the first tearing pain, it is far too late to scream. Weep, then, instead.

    Be watchful. It will not help.

    node your homework
    Demon is the current name of one of the first roller coasters built at what is now called Six Flags Great America. Built by Arrow Dynamics and opened May 29th, 1979, this looping classic steel coaster was originally called Turn of the Century. In 1980 it was remodeled and had extensive theming added. At this time the roller coaster was named Demon.

    Riders load two across into classic deep steel roller coaster trains equipped with OTSR (Over The Shoulder Restraints). Demon begins by dropping the rider into a small, darkened tunnel with some sound effects, after which the train hits the lift hill. Taking the riders to a height of 102 feet the coaster rounds the top of the hill to drop 90’ coupled with a quick, but great, stomach-stealing feeling caused by the 54-degree angle. Reaching speeds of 55 mph, the coaster then goes into two vertical loops, which loop around stone structures. The train then drops into a tunnel with older lighting effects. After the midcourse brakes the train turns and dives under a waterfall coming from the mouth of a stone demon. This enters the riders into a double corkscrew that is followed by the final brakes before the station. This ride lasts about one minute forty-five seconds and covers 2130 feet.

    In 1998, 23 riders were stuck upside-down, 50 feet about the ground when the ride malfunctioned. The train was stuck in the second loop. This lasted for around two hours. Fifteen riders sued with the results unknown. The cause was determined to be a broken wheel assembly.

    The following is the compiled statistics of this still popular steel “demon”:
    • Height: 102’
    • Drop: 90’
    • Top Speed: 55 mph
    • Length: 2130 feet
    • Inversions: 4 (two vertical loops and 1 twin corkscrew)
    • Duration: 1:45
    • Angle of Descent: 54 degrees

    Resources include rec.roller-coaster, Chicago Tribune, and roller coaster database.

    I was under the impression that a certain slang version of demon was well known. Then I did a bit of research around the web and noticed urban dictionary, Webster 1913 (as well as this entire node), and other dictionaries also omit this version of the word, which I've heard and used without ever being misunderstood all through my childhood.

    Briefly, a demon is a depressing personal, possibly dishonorable memory, which causes you to respond to it for a long and indefinite period in either a radical or suppressive manner. A good example in how you'd hear a conversation about a demon, from beginning to end, is:

    "Hey Chuck, what's with your friend? Why's he so angry all the sudden? It's just a game of football."
    "He's got a demon."

    It's usually considered foul and rude to ask a person about their demon(s). You could say demons are different than suppressive memories in that demons are handled by individuals in ways considered "masculine". You almost don't even take pity on a person for their demons, instead you respect them, and that's that.

    Yes, this all is reflective of the whole tough-guy attitude found in sports, gangs, war, and chivalry, but female and non-masculine males can also possess demons- they just have to be of the same quality and spirit. Things that may cause demons:

    • Your great failure - War; leaving your friends under fire in cowardice, sports; losing the most important game for your entire team. Usually the failure is something that not only affects you, but there are also exceptions where a personal failure occurs in something you're very passionate and investing with.

    • Your horrible action - Gang life/chivalry; rape or murder, backstabbing your friends in a way that changes their life. Hurting one or more people deeply, followed by great empathy and guilt. "What the hell did I do? What the hell did I do?"

    • A tragic accident - Something happening to someone you love, or yourself. It's not odd for these kinds of demons to plague with the feeling you could have done something, over and over and over...

    • A tragic action - Usually, someone you love committing suicide. Where I'm from, I know very few people who do not have this kind of a demon.

    "Demon" is not the word you use when you are talking about the problems you're seeing a psychiatrist for. This sort of thing is not the normal for urban culture. The two absolutes are depression and obsession. That's what makes the word demon worthy of mention; it's the cause and the reply. It's not a demon unless you handle it a certain way (not to say a person's problems are not worthy of the empathy demons recieve- these are just the paramaters for this particular word held by the state of mind that employs it).

    Now, there is good news to all this. If demons don't push you into depression, they put you in the perfect mindset to attack your problem. A demon could make a gangster go to Harvard, a bad high school wrestler college champion, a platoon sergeant petition for their war's memorial, or a victim of rape start a coalition to stop it. That's what makes a demon a demon; the noble response.

    I'd very much like to tell you that going into depression because of a demon is not noble, but that's not true. Using your demon to fight for good instead of going repressive is forever cooler, but depression is respected in urban culture too. The Japanese also thought like this.

    Jason Shiga
    :01 First Second, 2016

    Demon is a series of graphic novels by the same author/artist as Meanwhile, Fleep, Empire State, and Bookhunter. He is known for simple (but well-done) art, and complex, tricky stories. This is no exception. This review is specifically for volume one, cleverly entitled Demon, Volume 1.

    "Bizarre, sick, funny, and more than a little depraved, all of which is part of it's charm." -- Nerdist

    Yeah, I'm going to be relying on the book jacket blurbs to help out with my review, because 1. they are 100% correct, and 2., it's hard to review this book properly without spoilers. However, the setup is straightforward and compelling; Jimmy Yee, a rather average man driven to suicide, discovers that he simply cannot kill himself. Not that he doesn't have the means or the nerve. He certainly does. But every time he tries, he wakes up again, healthy and hale, and more depressed than ever. His persistent attempts at suicide take up the first 38 pages. And, really, the whole book.

    "Jason Shiga has created a surprisingly morally repugnant protagonist. I'm ashamed of myself for liking him!" - Adam Savage (Mythbusters)

    Okay, now for some Spoilers. I would recommend skipping this paragraph, but hey, it's up to you. It emerges that, at least as far as Jimmy can figure, he is actually a demon (or, possibly, insane and hallucinating), and every time his current host dies he moves into the nearest living human body. This is annoying, 'cus he really wanted to die, but even worse, it turns out that the government understands his situation and would very much like to recruit him. He doesn't stick around to find out why; he just kills himself and runs away. As many times as necessary. End Spoilers

    Did you skip that? I hope so. Anyway, basically, Jimmy is a psychopath with magical powers, and when he can't kill himself he starts killing lots of other people. The story is delightfully twisty, with some clever surprises. The story is also intentionally violent, vicious, and disgusting -- it doesn't matter if you are more appalled by gratuitous mass murder, cartoon erections, or eating one's own vomit, Shiga will have something for you.

    "To my wife, Alina, who begged me not to dedicate this book to her" - Jason Shiga

    So, it's like Southpark without the annoying voices and with a better plot. If that sounds like your thing, you should hunt down this book. If that doesn't sound like your thing, don't let it scare you off from Jason Shiga -- he is often dark, but rarely this dark, he is one of the more imaginative cartoonists out there (plotwise, not artwise), and he is worth checking out.

    The Demon series consists of four graphic novels, and they all follow the same naming convention as the first one. They have recently been published in one volume, titled, you guessed it, Demon.

    De"mon (?), n. [F. d'emon, L. daemon a spirit, an evil spirit, fr. Gr. a divinity; of uncertain origin.]

    1. Gr. Antiq.

    A spirit, or immaterial being, holding a middle place between men and deities in pagan mythology.

    The demon kind is of an inmediate nature between the divine and the human. Sydenham.


    One's genius; a tutelary spirit or internal voice; as, the demon of Socrates.

    [Often written daemon.]


    An evil spirit; a devil.

    That same demon that hath gulled thee thus. Shak.


    © Webster 1913.

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