319:
905:
760:
844:"The desire to give up nafs is weak, the worship of God will weaken nafs.... Anyone who gives up hedonism, he will overcome the oppressive nafs.... If one behaved according to his carnal desire, how could one make jihad with nafs. ... The killing of nafs may not be possible except by means of the use of the dagger of silence, the sword of hunger, or the spear of solitude and humility.... If you want to kill the div of nafs, you must stay away from the haram .... If you are a slave of your sexual desire, even if you think you are free, you are a prisoner."
575:
40:
874:: դև) appears both in a kind and specially in a malicious role, and has a semi-divine origin. Dev is a very large being with an immense head on his shoulders, and with eyes as large as earthen bowls. Some of them may have only one eye. Usually, there are black and white devs. However, both of them can either be malicious or kind.
836:
and ugly demons". Images of demons do not diminish the artists talents, on the opposite, his ability to draw evil in the most grotesque way possible, proves his capabilities. Likewise, when God creates evil, it does not violate but proves his omnipotence. (Masnavī II, 2539–2544; Masnavī II,
340:. By the time of the Islamic conquest, they had faded into Persian folklore and folktales, and hence disseminated throughout the Islamic world. They were modified during that dissemination to include foreign (specifically Hindu) deities, and elements already present in local folklore.
616:
an idea recalling the concept of original daeva. His idea comes from the assumption that after death, the desire of the soul remains and that a soul thus turns back to the world in an ugly and demonic shape. His view has frequently been criticized by other Muslim authors.
947:
discusses several folkloric beliefs about different types of supernatural creatures and demons. He describes the Div as tall creatures living far away either on islands or in the desert. With their magical powers, they could turn people into statues by touching them.
424:(the devil) along with sorcerers and everything else that is evil. They roam the earth at night and bring people to ruin. During the advent of Islam in Persia, the term was used for both demonized humans and evil supernatural creatures. In the translations of
151:. Despite their Persian origins, they have been adapted according to the beliefs of Islamic concepts of otherworldly entities. Although they are not explicitly mentioned within canonical Islamic scriptures, their existence was well accepted by most
1011:
fairy-tales, they often capture women, live in caves, and eat human flesh. Many ancient people probably believed such tales to be true, and that places beneath the earth's surface, where no human has gone before, were inhabited by gods and
2326:
Nureeva, G. I. ., Mingazova, L. I. ., Khabutdinova, M. ?ukhametsyanovna ., & Sayfulina, F. S. . (2022). The
Personality of Children's Dramaturgy by Galimjan Gyilmanov. International Journal of Criminology and Sociology, 9, 2353–2359.
888:
Jushkaparik, Vushkaparik, or Ass-Pairika is another chimerical being whose name indicates a half-demoniac and half-animal being, or a
Pairika—a female Dev with amorous propensities—that appeared in the form of an ass and lived in ruins.
604:(demons or fiends) are the former masters of the world, dispossessed yet not extinguished, they are banished far away from the human realm. They occupy a liminal place both spatial and ontological, between the physical and the
557:
in their rituals during the early
Islamic period, known as "Daevayasna", although probably out of fear. People of Mazdaran might have been associated with such worship and therefore equated with these entities. Despite many
1024:
are described as beings living in the depths of the waters under the earth. They may bewitch people or invite them as guests for dinner. They could smell the spirit of humans, whenever they enter their lairs. If one speaks
2249:
Turkish
Mythology Dictionary - Multilingual: English – German – Turkish – Azerbaijani – Tatarian – Russian – Ukrainian – Arabic – Persian (Concepts and Meanings). (n.d.). (n.p.): Deniz Karakurt.
180:. Powerful, cruel and cold-hearted, they have a particular relish for the taste of human flesh. Some use only primitive weapons, such as stones: others, more sophisticated, are equipped like warriors, wearing
1113:, one must pierce their skin with a needle or bind them on iron rings. Another method relies on burning their hair in fire, to summon them. As Solomon enslaved the devils, same is said to be true about the
1094:
folklore, reinvents the story of a girl encountering a div in the forest. Here, the div who owns the meadow in the forest is supportive and grants the girl a wish after she offers him her comb.
923:
are inverted creatures, who do the opposite of what has been told to them. They are active at night, but get sleepy at day. Darkness is said to increase their power. Usually, the approach of a
927:
is presaged by a change in temperature or foul smell in the air. They are capable of transformation and performing magic. They are said to capture maidens, trying to force them to marry the
691:) was sent as the arbiter on earth, whereupon he became proud of himself. Thus,Adam was created and given dominion over the earth as the jinn's successor. A similar account is provided by
404:
However, the original relation between Daeva and
Persian religion remains up to debate. There might have been a pantheon with several types of deities, but while the Indians demonized the
1004:(Lord of the underworld), but unlike Erlik, they can be killed. In some later depictions, they aren't necessarily evil and a hero might turn them into benign and supportive creatures.
706:, the divs were created between the faeries and the jinn, made from the fires of the stars, wind, and smoke; some of them have wings and can fly while others can move quickly.
1679:
Ronis, S. (2022). Demons in the
Details: Demonic Discourse and Rabbinic Culture in Late Antique Babylonia. USA: University of California Press. p. 26
553:
appear to be clearly demonized humans, including black people, attributed with supernatural strength, but no supernatural bodily features. Some people continued to worship
288:(idol), all some sort of demons in Islamic belief, indicating a relationship between those beings but distinct from the (regular) jinn. In Abu Ali Bal'ami's account, the
1632:
Dictionary of Islam: Being a
Cyclopaedia of the Doctrines, Rites, Ceremonies, and Customs, Together with the Technical and Theological Terms of the Muhammadan Religion
385:
text, they are not yet the evil creatures they will become, although, according to some scholarly interpretations, the texts do indicate that they should be rejected.
135:) (with the broader meaning of demons or fiends) are monstrous creatures within Middle Eastern lore, and probably Persian origin. Most of their depictions derive from
944:
1697:
A Question of
Identity: Social, Political, and Historical Aspects of Identity Dynamics in Jewish and Other Contexts. (2019). Österreich: De Gruyter.
1000:, they usually feature as elements of fairy-tales as enemies of a hero, but others also identified them in folktales. In such tales, they are associated with
969:
are often, but not necessarily, depicted as female. According to a story, a man saved a white snake from a black one. The snake later revealed that she was a
1826:
Nasr, Seyyed
Hossein, and Mehdi Aminrazavi, eds. An Anthology of Philosophy in Persia, Vol. 1: From Zoroaster to Omar Khayyam. Bloomsbury Publishing, 2007.
1398:
Shamanism and Islam: Sufism, Healing
Rituals and Spirits in the Muslim World. (2017). Vereinigtes Königreich: Bloomsbury Publishing. p. xxx
223:
are described as ugly demons with supernatural strength and power, who, nonetheless, may sometimes be subdued and forced to do the bidding of a sorcerer.
1087:
620:
Throughout many legends they appear as villains, sorcerers, monsters, ogres, or even helpers of the protagonist. It is usually necessary to overcome the
2267:
Anikeeva, Tatiana A. "The Tale of the Epic Cycle of "Kitab-i Dedem Korkut" in Turkish Folklore of the 20th Century." Altaic and Chagatay Lectures: 43.
2022:
Shalinsky, Audrey C. “Reason, Desire, and Sexuality: The Meaning of Gender in Northern Afghanistan.” Ethos, vol. 14, no. 4, 1986, pp. 323–43. JSTOR,
1959:
997:
635:
can not be killed by physical combat, even if their body parts are cut off. Instead, one is required to find the object storing the soul of the
2288:
Zhanar, Abdibek, et al. "The Problems of the Mythological Personages in the Ancient Turkic Literature." Asian Social Science 11.7 (2015): 341.
2276:
SHADKAM, Zubaida, and Selenay KOŞUMCU. "KİTÂB-I RÜSTEMNÂME-İ TÜRKÎ'DE DEV MOTİFLERİ ÜZERİNE BİR DEĞERLENDİRME." Milli Folklor 35.137 (2023).
184:
and using weapons of metal. Despite their uncouth appearance – and in addition to their great physical strength – many are also masters of
1880:ÇAKIN, Mehmet Burak. "SÜLEYMÂN-NÂME’DE MİTOLOJİK BİR UNSUR OLARAK DÎVLER." Turkish Studies-Language and Literature 14.3 (2019): 1137-1158.
695:, who however, omits the existence of fairies and demons, only referring to the jinn as predecessor to mankind, a narration attributed to
401:
and proclaimed that the Daeva shall not be worshipped. Therefore, first opposition of Daeva must be during or before the reign of Xerxes.
219:, they are already the evil entities endowed with roughly human shape and supernatural powers familiar from later folklore, in which the
172:
They are described as having a body like that of a human, only of gigantic size, with two horns upon their heads and teeth like the
817:, you will set out for the royal pavilion with Solomon" and "You have no command over your self's kingdom , for in your case the
716:(not attributed to Bal'ami but to Arabian and Persian authors in general) in greater detail. Accordingly, the jinn were ruled by
2083:
Armenian Mythology: Stories of Armenian gods and goddesses, heroes and heroines, hells & heavens, folklore & fairy tales
724:, along with demons who sided with them. The rest of the demons linger around the surface as a constant threat and test for the
2440:
2410:
2364:
2311:
2237:
A History of Persian Literature: Oral literature of Iranian languages – Kurdish, Pashto, Balochi, Ossetic, Persian, and Tajik
2142:
Khosronejad, Pedram (2011). "The people of the air, healing, and spirit possession in south of Iran". In Zarcone, T. (ed.).
1855:
1521:
Huart, Cl.; Massé, H. (2012) . "Dīw". In Bearman, P.; Bianquis, Th.; Bosworth, C.E.; van Donzel, E.; Heinrichs, W.P. (eds.).
1383:
2239:. Vol. XVIII. New York, NY: Persian Heritage Foundation / Center for Iranian Studies, Columbia University. p. 225.
2450:
512:
Some divs appear to be considered the incarnation of (false) Indian deities, who, unlike jinn, refused to obey the Prophet
1800:
2455:
318:
1147:
offered him to learn the ability to speak with animals. However, if the man tells someone about this gift, he will die.
643:
is said to disappear in smoke or thin air. The notion of a demon tied to a physical object, later inspired the European
1344:
243:
are considered evil, the jinn have free will and are morally ambivalent or even benevolent. Others argue that the term
2212:
2090:
2047:
1768:
1640:
1595:
1540:
1505:
1355:
1300:
1266:
717:
828:
Masnavi, demons serve as a symbol of pure evil. the existence of demons provide an answer to the question about the
729:
17:
501:'s work on the history of the world, is the oldest known writing including explicitly Islamic cosmology and the
2445:
1670:
Demons and Illness from Antiquity to the Early-Modern Period. (2017). Niederlande: Brill.p. 115
1109:. Their depictions often invoke the idea of Indian deities or are directly identified with them. To enslave a
1139:
In some stories, divs are said to be able to bestow magical abilities upon others. Once, a man encountered a
613:
885:: Եդեմական Ծաղիկը), translated as "The Flower of Paradise". In the tale, the Dev is the flower's guardian.
336:
seem to have originally been Persian, pre-Zoroastrian, divine or semi-divine beings who were subsequently
2132:
Assistant Professor, Payam Noor University, Department of history, Tehran. Iran Life Science Journal 2019
1554:
307:
1688:
Experiencing the Beyond: Intercultural Approaches. (2017). Österreich: De Gruyter. p. 171
473:("harmers"), and "satans". The exact differences between these entities are, however, not always clear.
904:
720:
for 2000 years, before Iblis was sent. After the creation of Adam, Iblis and his angels were sent to
644:
408:
and deified the Deva, the Persians demonized the Deva, but deified Asura in the form of Ahura Mazda.
248:
1120:
Probably, the legends of the Quran about Solomon are conflated with the legends of the Persian hero
2430:
2425:
2420:
759:
298:, a type of devil which assaults the heavens in an attempt to steal news from the angels. The term
247:
refers to all kinds of spiritual entities, including both benevolent and evil creatures. In early
2168:
798:. As the sensual soul, they oppose the divine spirit, a motif often reflected in the figure of a
1962:[The prophet Solomon in classical Persian poetry: Semantics and structuring of images].
1611:
1455:
369:(gods). It is unknown when and why the former deities turned into rejected gods or even demons.
2387:
2383:
1248:
840:
The Kulliyati Chahar Kitab reads as follows to explain the effect of demons on the human soul:
535:
2258:
Karakurt, D. (2011). Türk söylence sözlüğü. Açıklamalı Ansiklopedik Mitoloji Sözlüğü, Ağustos.
1758:
2392:
2037:
1284:
27:
Demons in Middle Eastern beliefs, including Iranian, Albanian, Armenian and Turkic mythology
1424:
Manifestation of Evil in Persian Mythology from the Perspective of the Zoroastrian Religion
185:
2234:
8:
1079:, release the inmates, saves the devoured child and brings the severed head, with aid of
539:
39:
2158:
1940:
1861:
1724:
878:
859:
784:
664:
524:
498:
140:
76:
72:
58:
1742:
Yousefvand, Reza (2019). "Demonology & worship of dives in Iranian local legend".
1334:
2360:
2307:
2208:
2172:
2096:
2086:
2053:
2043:
1944:
1932:
1851:
1774:
1764:
1646:
1636:
1591:
1536:
1530:
1501:
1379:
1351:
1340:
1306:
1296:
1262:
1106:
1029:, all the offered dishes turn into horse droppings and the demon himself disappears.
882:
871:
810:
668:
628:, one must attach a horseshoe, a needle or an iron ring on his body to enslave them.
578:
506:
454:
326:
239:. However, this poses a problem, because the two terms are not synonymous. While the
136:
80:
68:
2042:. Translated by Marshall, Bonnie C. Westport, CT: Libraries Unlimited. p. 27.
1922:
1841:
1716:
1526:
1033:
806:
803:
513:
144:
118:
1960:"Prophet Sulaimān v klassische persische Poesie: Semantik und struktur des Bildes"
1927:
1906:
1459:. Dārā(b)–ebn al-Aṯir. Vol. VII, fasc. 4. 28 November 2011 . pp. 428–431
1179:"evil") formulates a relationship or is the revocation of one. The definitions of
2415:
2198:
1630:
1480:
Dictionary of Islam: Being a cyclopædia of the doctrines, rites, & ceremonies
829:
788:
for personifications of vices. They represent the evil urges of the stage to the
365:
361:
255:
was used to refer to evil spirits, they have been interpreted as divs sometimes.
200:
152:
2328:
703:
2435:
1339:. Literatures as World Literature. USA: Bloomsbury Publishing. pp. 40–43.
936:
709:
417:
2176:
1778:
1310:
1128:. In later Islamic thought, Solomon is said to have bound both devils and the
420:
texts, they are already regarded as equivalent to demons. They are created by
2404:
2100:
2057:
1936:
713:
1650:
1563:] (in Arabic). Vol. 1. Calcutta, IN: W. Thacker and Co. p. 20.
1498:
Shamanism and Islam: Sufism, healing rituals and spirits in the Muslim world
1450:
935:
with multiple heads, whose heads grow again, after slain, comparable to the
2235:
Yarshater, Ehsan (series); Kreyenbroek, Philip G.; Marzolp, Ulrich (eds.).
2002:
Die Korrelation zwischen dem Schöpfer und der Schöpfung in Masnavī von Rūmī
1866:
781:
728:. Arab and Persian writers locate their home in Ahriman-abad, the abode of
322:
1234:
Religion and Daily Life in the Mountains of Iran: Theology, saints, people
397:(reigned 486–465 BCE) ordered the destruction of a sanctuary dedicated to
1335:
Abedinifard, Mostafa; Azadibougar, Omid; Vafa, Amirhossein, eds. (2021).
1133:
1075:
and destroy the legacy of Islam. After a battle, Ali manages to kill the
605:
1846:
574:
188:, capable of overcoming their enemies by magic and afflicting them with
1808:(M.A. / Religious Studies thesis). Columbia, MO: University of Missouri
1728:
748:
382:
155:
just like that of other supernatural creatures. They exist along with
2116:
The Religion of the Peacock Angel: The Yezidis and their spirit world
2023:
1183:
32.3 occur with a syntactical construct that is otherwise unattested.
912:
696:
520:
337:
215:
189:
177:
47:
1720:
1707:
Nasir, Mumtaz (1987). "'Baiṭhak': Exorcism in Peshawar (Pakistan)".
1197:
1080:
863:
721:
594:
586:
527:
474:
469:
394:
210:
139:, integrated to Islam and spread to surrounding cultures including
1047:. His wife has been captured and his child has been devoured by a
2342:
Commanding Demons and Jinn: The sorcerer in early Islamic thought
1892:
Continuity in Iranian Identity: Resilience of a cultural heritage
1835:
1212:
1121:
1060:
1008:
996:
in Turkish language refers to a (primordial) giant. According to
562:
that appear human in nature, there are also clearly supernatural
421:
278:
165:
148:
98:
94:
2205:
Supplemental Nights to the Book of a Thousand Nights and a Night
1921:(3). Skopje, Macedonia / Ankara, Turkey: 1137–1158, esp. 1138.
1763:. Cambridge; New York: Cambridge University Press. p. 103.
768:
608:
world. The souls of wicked people could also turn into a demon (
457:, they are mentioned in Jewish Babylonian Aramaic bowls next to
266:
are explicitly distinguished from jinn. In some cases, the term
160:
1588:
The Original Iranian Creator God "Apam Napat" (or Apam Naphat?)
1072:
1036:
932:
795:
692:
566:, like the white div, who is said to be as huge as a mountain.
459:
430:
425:
378:
352:
284:
231:
The divs are often confused with jinn. Some academics proposed
181:
102:
2144:
Shamanism and Healing Rituals in Contemporary Islam and Sufism
1840:. University Press of Colorado / Utah State University Press.
1567:
1495:
1086:
In modern times, the role of the divs are sometimes inverted.
2167:] (in German). Stuttgart, DE: W. Spemann Verlag. p.
1202:
1091:
1068:
1044:
1017:
1001:
833:
832:. He tells a story about an artist who draws both "beautiful
725:
684:
651:
488:
439:
405:
356:
294:
272:
205:
196:
1043:
encounters a beheaded men, whose head is still reciting the
538:(which is not to be identified with the Iranian province of
505:. He attributes his account on the creation of the world to
226:
2113:
1746:. Tehran, IR: Payam Noor University, Department of history.
957:
825:
789:
173:
156:
90:
2306:] (in German). Otto Harrassowitz Verlag. p. 62.
2130:
Demonology & worship of Dives in Iranian local legend
1207:
1040:
306:, in some works, like the standard MacNaghten edition of
2006:
The Correlation between the Creator and the Creation in
1496:
Zarcone, Thierry; Hobart, Angela, eds. (15 March 2017).
1295:. Westport, CT: Greenwood Publishing Group. p. 24.
203:) who were later demonized in the Persian religion (see
1552:
1378:] (in German). Walter de Gruyter GmbH & Co KG.
1330:
1328:
1326:
1324:
1322:
1320:
1289:
The Greenwood Encyclopedia of Folktales and Fairy Tales
169:(devils) within South and Central Asian demon-beliefs.
2344:. Wiesbaden, DE: Harrassowitz Verlag. p. 142-149.
1635:. New Delhi: Asian Educational Services. p. 134.
1491:
1489:
1445:
1443:
1441:
1439:
1437:
1435:
1433:
1907:"Süleymân-Nâme'de mİtolojİk bİr unsur olarak dîvler*"
1477:
1421:
671:
that legend it is that god first created the demons (
195:
Their origin is disputed, although it may lie in the
123:
2382:
2357:
The Ceremonial of Audience: Transcultural approaches
1894:. United Kingdom: Taylor & Francis. p. 207.
1573:
1317:
1236:. United Kingdom: Bloomsbury Publishing. p. 85.
1175:
with unambiguously negative terms (for example with
2396:. Vol. 6. Costa Mesa: Mazda. pp. 599–602.
2118:. United Kingdom: Taylor & Francis. p. 27.
1904:
1838:
Folklore/Cinema: Popular film as vernacular culture
1520:
1486:
1430:
1032:In Kisekbasch Destani ("Story of the cut head"), a
1836:Sherman, Sharon R.; Koven, Mikel J., eds. (2007).
1422:Reza Ebrahimil, Seyed; Bakhshayesh, Elnaz Valaei.
2355:Orthmann, Eva; Kollatz, Anna (11 November 2019).
1756:
1629:Hughes, Patrick; Hughes, Thomas Patrick (1995) .
530:between c. 977 and 1010 CE, that, by his day the
2402:
2354:
2039:The Flower of Paradise and Other Armenian Tales
1999:
1989:. USA: Princeton University Press. p. 158.
1757:Gertsman, Elina; Rosenwein, Barbara H. (2018).
2207:. New York, NY: Cosimo Classics. p. 256.
1984:
1365:
1363:
1136:magicians trying to also capture such demons.
2329:https://doi.org/10.6000/1929-4409.2020.09.284
2297:
2085:. Los Angeles, CA: Indo European Publishing.
1706:
1411:. United Kingdom: Taylor & Francis. 2020.
1051:. Ali descends to the underworld to kill the
597:clearly indicating the representation of Ali.
534:had become associated with the people of the
130:
2076:
2074:
1957:
1628:
1167:"error" is not precisely understood, and in
712:(1788–1836) retells Bal'ami's account as an
438:was used to designate evil jinn, devils and
38:
2359:. Vandenhoeck & Ruprecht. p. 155.
2141:
1909:[Devs as a mythological element in the
1889:
1798:
1482:. London, UK: W.H. Allen. pp. 134–136.
1360:
1067:threats Ali, to destroy the holy cities of
2298:Doerfer, Gerhard; Hesche, Wolfram (1998).
1741:
1231:
732:the personification of evil and darkness.
489:Dissemination into the wider Islamic world
2080:
2071:
1926:
1865:
1845:
1171:32.3 it is unclear if the association of
939:. In his treatise about the supernatural
388:
360:, deities who share the same origin with
227:Terminology and relation to other spirits
2035:
1987:On the Art of Medieval Arabic Literature
1915:Turkish Studies, Language and Literature
1585:
1246:
909:The Div Akvan throws Rostam into the sea
903:
758:
675:), then 70,000 years later the fairies (
573:
317:
2284:
2282:
2081:Ananikian, Mardiros Harootioon (2010).
1478:Hughes, Thomas Patrick (188). "Genii".
1369:
1105:appear within Islamic treatises on the
981:in turn, frequently try to capture the
955:are in constant battle with benevolent
911:. Miniature from the manuscript of the
549:appear as supernatural sorcerers, many
46:Illustration of the Akvan Div from the
14:
2403:
2196:
2114:Asatrian, G.S.; Arakelova, V. (2014).
1337:Persian Literature as World Literature
931:. Some have the form of a snake or a
892:In one medieval Armenian lexicon, the
639:: After that object is destroyed, the
585:. Ali might serve as a substitute for
2339:
2300:Türkische Folklore-Texte aus Chorasan
1553:MacNaghten, William Hay, ed. (1839).
1409:South Asian Folklore: An encyclopedia
1282:
411:
2304:Turkish Folklore Texts from Chorosan
2279:
2156:
1958:Vladimirovna, Moiseeva Anna (2020).
1097:
896:are explained as rebellious angels.
683:), and then the jinn. Subsequently,
624:to get his aid. After defeating the
589:, a Persian hero, who conquered the
493:From this Persian origin, belief in
2036:Tashjian, Virginia A., ed. (2007).
1802:The Daevas in Zoroastrian Scripture
1124:, who is said to have enslaved the
965:are usually perceived as male, the
919:According to Persian folklore, the
131:
24:
2024:http://www.jstor.org/stable/640408
754:
751:. Afterwards, they became hidden.
650:Sometimes they are referred to as
477:is designated as the king of both
25:
2467:
659:
372:
249:Persian translations of the Quran
1574:Herrenschmidt & Kellens 1993
1531:10.1163/1573-3912_islam_SIM_1879
679:), 5000 years later the angels (
2348:
2333:
2320:
2291:
2270:
2261:
2252:
2243:
2228:
2190:
2150:
2135:
2122:
2107:
2029:
2016:
1993:
1978:
1951:
1898:
1883:
1874:
1829:
1820:
1792:
1750:
1735:
1700:
1691:
1682:
1673:
1664:
1622:
1604:
1579:
1546:
1514:
1471:
1255:Turkish Mythological Dictionary
1157:
1039:from the 13th or 14th Century,
612:) after death, as evident from
569:
393:Evident from Xph inscriptions,
235:is simply the Persian term for
2197:Burton, Richard, ed. (2008) .
1500:. United Kingdom: Bloomsbury.
1415:
1401:
1392:
1276:
1240:
1225:
881:'s tale "Yedemakan Tzaghike" (
292:are used interchangeable with
13:
1:
2200:Arabian Nights, in 16 Volumes
1928:10.29228/TurkishStudies.22895
1760:The Middle Ages in 50 Objects
1219:
821:is in the place of Solomon".
779:was still widely used in the
2441:Albanian legendary creatures
2411:Armenian legendary creatures
1964:Orientalistik. Afrikanistik.
1905:Çakin, Mehmet Burak (2019).
1150:
985:and imprison them in cages.
877:The White Dev is present in
351:probably originate from the
7:
2451:Persian legendary creatures
1561:One Thousand and One Nights
1190:
853:
848:
308:One Thousand and One Nights
270:is juxtaposed to the terms
124:
10:
2472:
2456:Turkic legendary creatures
2376:
1586:Soudavar, Abolala (2015).
1287:. In Haase, Donald (ed.).
1055:. Here, he finds out, the
899:
862:and many various Armenian
343:
313:
302:is likewise confused with
2165:Belief and World of Islam
2160:Glaube und welt des Islam
1744:Iran Life Science Journal
988:
813:writes: "If you bind the
593:as well. Here, the sword
453:) is not attested in the
86:
64:
54:
37:
2386:; Kellens, Jean (1993).
2000:Kușlu, Abdullah (2018).
1799:Ghan, Chris (May 2014).
1715:(2): 159–178, esp. 169.
1590:. Lulu.com. p. 14.
1376:Islamic Belief in Demons
1370:Nünlist, Tobias (2015).
1247:Karakurt, Deniz (2011).
977:, who attacked her. The
973:, and the black snake a
258:In other works, such as
2384:Herrenschmidt, Clarisse
2026:. Accessed 9 Aug. 2023.
1985:Hamori, Andras (2015).
1966:(in German). No. 3
1132:to his will, inspiring
497:entered Muslim belief.
2340:Zadeh, Travis (2014).
1709:Asian Folklore Studies
1523:Encyclopaedia of Islam
1372:Dämonenglaube im Islam
1283:Elsie, Robert (2007).
916:
846:
772:
714:Arabian-Persian legend
598:
389:First known opposition
329:
43:
2446:Azerbaijani mythology
2393:Encyclopaedia Iranica
1616:Encyclopaedia Iranica
1556:ʾAlf Laylah wa-Laylah
1250:Türk Söylence Sözlüğü
1059:further captured 500
961:(fairies). While the
943:(people of the air),
907:
842:
762:
631:On the other hand, a
577:
321:
42:
2157:Diez, Ernst (1941).
1890:Davaran, F. (2010).
1456:Encyclopædia Iranica
1273:(OTRS: CC BY-SA 3.0)
1090:(2000) drawing from
945:Ghulam Husayn Sa'idi
536:Mazandaran of legend
449:(Middle Persian for
325:and two demons in a
1847:10.2307/j.ctt4cgnbm
1232:Friedl, E. (2020).
915:, 16th-17th century
34:
2203:. Vol. XIII:
2012:] (in German).
917:
879:Hovhannes Tumanyan
860:Armenian mythology
791:al-nafs al-ammarah
773:
599:
445:Although the term
412:Middle persian era
330:
77:Albanian mythology
73:Armenian mythology
44:
32:
2366:978-3-847-00887-3
2313:978-3-447-04111-9
2128:Reza Yousefvand
1857:978-0-87421-675-2
1385:978-3-110-33168-4
1098:Occult depictions
1088:Galimyan Gilmanov
830:existence of evil
811:Attar of Nishapur
702:According to the
669:Wahb ibn Munabbih
579:Persian miniature
519:Evident from the
507:Wahb ibn Munabbih
455:Babylonian Talmud
327:Persian miniature
260:People of the Air
213:'s tenth-century
137:Persian mythology
108:
107:
81:Turkish mythology
69:Persian mythology
59:Mythical creature
16:(Redirected from
2463:
2397:
2371:
2370:
2352:
2346:
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2337:
2331:
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1525:(2nd ed.).
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1405:
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1367:
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1332:
1315:
1314:
1285:"Albanian Tales"
1280:
1274:
1272:
1260:
1244:
1238:
1237:
1229:
1184:
1161:
251:, when the term
145:Turkic countries
134:
133:
127:
35:
31:
21:
2471:
2470:
2466:
2465:
2464:
2462:
2461:
2460:
2431:Giants in Islam
2426:Demons in Islam
2421:Chthonic beings
2401:
2400:
2379:
2374:
2367:
2353:
2349:
2338:
2334:
2325:
2321:
2314:
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2229:
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2217:
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2195:
2191:
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2140:
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2093:
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2021:
2017:
1998:
1994:
1983:
1979:
1969:
1967:
1956:
1952:
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1811:
1809:
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1781:
1771:
1755:
1751:
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1721:10.2307/1178582
1705:
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1551:
1547:
1535:Print edition:
1519:
1515:
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1397:
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1386:
1368:
1361:
1347:
1333:
1318:
1303:
1291:. Vol. 1:
1281:
1277:
1269:
1258:
1245:
1241:
1230:
1226:
1222:
1217:
1193:
1188:
1187:
1162:
1158:
1153:
1100:
991:
902:
856:
851:
757:
755:Sufi Literature
743:) and evident (
739:were manifest (
665:Abu Ali Bal'ami
662:
581:— Ali fighting
572:
523:written by the
499:Abu Ali Bal'ami
491:
414:
391:
375:
346:
316:
229:
79:
75:
71:
50:
28:
23:
22:
18:Div (mythology)
15:
12:
11:
5:
2469:
2459:
2458:
2453:
2448:
2443:
2438:
2433:
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2399:
2398:
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2365:
2347:
2332:
2319:
2312:
2290:
2278:
2269:
2260:
2251:
2242:
2227:
2213:
2189:
2149:
2146:. I.B. Tauris.
2134:
2121:
2106:
2091:
2070:
2048:
2028:
2015:
1992:
1977:
1950:
1897:
1882:
1873:
1856:
1828:
1819:
1791:
1769:
1749:
1734:
1699:
1690:
1681:
1672:
1663:
1641:
1621:
1603:
1596:
1578:
1576:, p. 601.
1566:
1545:
1513:
1506:
1485:
1470:
1429:
1414:
1400:
1391:
1384:
1359:
1346:978-1501354205
1345:
1316:
1301:
1275:
1267:
1261:. p. 90.
1239:
1223:
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1218:
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1210:
1205:
1200:
1194:
1192:
1189:
1186:
1185:
1155:
1154:
1152:
1149:
1134:Middle Eastern
1099:
1096:
1083:back to life.
1020:folklore, the
998:Deniz Karakurt
990:
987:
901:
898:
855:
852:
850:
847:
756:
753:
710:Edward Smedley
661:
660:Origin legends
658:
571:
568:
490:
487:
418:Middle Persian
413:
410:
390:
387:
374:
373:Zoroastrianism
371:
345:
342:
315:
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228:
225:
163:(fairies) and
106:
105:
88:
84:
83:
66:
62:
61:
56:
52:
51:
45:
26:
9:
6:
4:
3:
2:
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2457:
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2255:
2246:
2238:
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2214:9781605206035
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2098:
2094:
2092:9781604441727
2088:
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2055:
2051:
2049:9781591583677
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2019:
2011:
2007:
2003:
1996:
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1770:9781107150386
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1642:9788120606722
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1597:9781329489943
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1541:9789004161214
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1507:9781848856028
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1163:The scope of
1160:
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718:Jann ibn Jann
715:
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667:reports from
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463:(demi-gods),
462:
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419:
409:
407:
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381:, the oldest
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282:(devil), and
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63:
60:
57:
53:
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41:
36:
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19:
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2341:
2335:
2322:
2303:
2299:
2293:
2272:
2263:
2254:
2245:
2236:
2230:
2218:. Retrieved
2204:
2199:
2192:
2180:. Retrieved
2164:
2159:
2152:
2143:
2137:
2129:
2124:
2115:
2109:
2082:
2061:. Retrieved
2038:
2031:
2018:
2009:
2005:
2001:
1995:
1986:
1980:
1968:. Retrieved
1963:
1953:
1918:
1914:
1911:Solomon-Name
1910:
1900:
1891:
1885:
1876:
1837:
1831:
1822:
1810:. Retrieved
1801:
1794:
1782:. Retrieved
1759:
1752:
1743:
1737:
1712:
1708:
1702:
1693:
1684:
1675:
1666:
1654:. Retrieved
1631:
1624:
1615:
1606:
1587:
1581:
1569:
1560:
1555:
1548:
1522:
1516:
1497:
1479:
1473:
1461:. Retrieved
1454:
1426:. p. 7.
1423:
1417:
1408:
1403:
1394:
1375:
1371:
1336:
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992:
982:
978:
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928:
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920:
918:
908:
893:
891:
887:
876:
867:
857:
843:
839:
823:
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814:
799:
790:
780:
776:
774:
767:
766:capturing a
763:
747:) until the
744:
740:
736:
734:
708:
704:Süleymanname
701:
688:
680:
676:
672:
663:
652:
649:
640:
636:
632:
630:
625:
621:
619:
609:
606:metaphysical
601:
600:
590:
582:
570:Muslim texts
563:
559:
554:
550:
546:
544:
531:
525:Persian poet
518:
511:
502:
494:
492:
482:
478:
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446:
444:
435:
429:
415:
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364:
355:
348:
347:
333:
331:
323:King Solomon
303:
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171:
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122:
114:
110:
109:
29:
2220:25 February
2182:25 February
2063:25 February
1913:epic].
1867:j.ctt4cgnbm
1784:25 February
1656:25 February
1463:25 February
1037:Sufi legend
866:tales, the
837:2523–2528)
749:great flood
681:fereshtegan
545:While some
467:(spirits),
434:, the term
2405:Categories
2177:1141736963
1970:14 October
1779:1030592502
1311:1063874626
1220:References
1143:, and the
941:Ahl-i Hava
785:literature
540:Mazandaran
383:Zorastrian
190:nightmares
2101:645483426
2058:231684930
1945:213381726
1937:2667-5641
1151:Footnotes
1027:bismillah
913:Shahnameh
775:The term
697:ibn Abbas
521:epic poem
338:demonized
216:Shahnameh
199:deities (
48:Shahnameh
2388:"*Daiva"
1651:35860600
1191:See also
1081:Muhammad
1063:and the
1061:Sunnites
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