20,029
回編集
差分
ナビゲーションに移動
検索に移動
→イスラム教の文献
== イスラム教の文献 ==
''Divディヴ'' (demons or fiends) are the former masters of the world, dispossessed yet not extinguished, they are banished far away from the human realm. （悪魔、魔族）は、かつて世界を支配していた者たちであり、世界を奪われながらも消滅することなく、人間界から遠く離れた場所に追放された存在である。 They occupy a liminal place both spatial and ontological, between the phyisical and the [[Metaphysics|metaphysical]] world.<ref>Persian Literature as World Literature. (2021). USA: Bloomsbury Publishing. p. 41</ref> The souls of wicked people could also turn into a demon (''div'') after death, as evident from [[Muhammad ibn Zakariya al-Razi|Al-Razi]]<ref>{{Cite book |last1=Gertsman |first1=Elina |last2=Rosenwein |first2=Barbara H. |year=2018 |title=The Middle Ages in 50 Objects |url=https://books.google.com/books?id=t45LDwAAQBAJ&pg=PA103 |location=Cambridge; New York |publisher=Cambridge University Press |page=103 |isbn=9781107150386 |oclc=1030592502 |access-date=25 February 2020}}</ref> an idea recalling the concept of original daeva.<ref>Ghan, Chris. The daevas in Zoroastrian scripture. University of Missouri-Columbia, 2014.</ref>
Throughout many legends they appear as villains, sorcerers, monsters, ogres or even helpers of the protagonist. It is usually necessary to overcome the ''div'' to get his aid. After defeating the ''div'', one must attach a horseshoe, a needle or an iron ring on his body to enslave them. On the other hand, a ''div'' can not be killed by physical combat, even if their body parts are cut off. Instead, it is required to find the object storing the soul of the ''div''. After the object is destroyed, the ''div'' is said to disappear in smoke or thin air. The notion of a demon tied to a physical object, later inspired the European [[Genies in popular culture|genie]].<ref>Sherman, Sharon R., and Mikel J. Koven, editors. Folklore/Cinema: Popular Film as Vernacular Culture. University Press of Colorado, 2007. JSTOR, www.jstor.org/stable/j.ctt4cgnbm. Accessed 23 Apr. 2021.</ref>
In [[Rumi]]s Masnavi, demons serve as a symbol of pure evil. the existence of demons provide an answer to the question about the [[problem of evil|existence of evil]]. He tells a story about an artist who draws both, beautiful [[houri]]s 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, 2523-2528)<ref>Kușlu, Abdullah. "Die Korrelation zwischen dem Schöpfer und der Schöpfung in Masnavī von Rūmī." (2018).</ref> In another<ref>Didaktisches Erzählen: Formen literarischer Belehrung in Orient und Okzident. (2010). Österreich: Lang.p. 182</ref> In another instance,
== 参考文献 ==
