Translating "Evil Spirit" or "Demon"

St. Luke was involved in reaching out to his fellow Greek-speakers with the Gospel. To do that effectively, he had to faithfully convey the meaning of the Gospel to them and confront their culture at the same time. In that way the Gospel could transform their culture.
One problem he faced was how to present to them the world of the occult. There was no ready-made way for him to refer to fallen angels. He saw in his culture that people talked about daimonia as dwelling in them much like fallen angels. But most of the time, the Greeks viewed them in a very positive vein. An architect, sculptor, or philosopher would commonly ascribe to his daimonion the honor for having been the source of his inspiration. Socrates said that his daimonia gave him every novel idea, so why should he be sentenced to death?

Perhaps Luke didn't struggle over this decision, but I guess he did for a moment or two. I will enjoy checking this out with him. We know that in the end, he made the decision to identify the entity daimonion as the Greek equivalent for a fallen angel.

The result was found in chapter 4 of the Gospel he wrote. There he alternates between "impure spirit" and "daimonion" within the one story. In the following chapters he uses daimonion freely, not concerning himself with the possibility that daimonion will be understood in a positive light. After all, there is something "impure" in it, given the alternation between his references to it.

In the same way, we have had to use eleme as the equivalent of "demon", even though there are many still who think it is entirely laudible for a paternal aunt to give meleme to her grandchildren. The parents will use a code language when they ask her to do it, however. They say, "Take care of him."

I wonder if that euphemism doesn't reflect a certain embarrassment with engaging in this process. Maybe they have troubled consciences over it?