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ペルシャの詩人フェルドウスィーが977年から1010年の間に書いた叙事詩から明らかなように、彼の時代には、ディヴは伝説のマザンダラン（イランのマザンダラン州とは別）の人々と結び付けられるようになっていた<ref>https://www.iranicaonline.org/articles/div, Welcome to Encyclopaedia Iranica</ref>。超自然的な魔術師として登場する''ディヴ''もいるが、多くの''ディヴ''は黒人を含む明らかに悪魔のような人間であり、超自然的な力を持つが超自然的な身体的特徴を持たない存在であるように見える。イスラム教初期の「ダエーワヤスナ（Daevayasna）」と呼ばれる時代には、恐らく恐怖心からではあるが、儀式において''ディヴ''を信仰し続ける人々もいた<ref>Reza Yousefvand Demonology & worship of Dives in Iranian local legend Assistant Professor, Payam Noor University, Department of history, Tehran. Iran Life Science Journal 2019</ref>。マザンダランの人々は、このようなディヴ信仰に関わっており、その結果、これらの存在と同一視されたのかもしれない。多くの''ディヴ''は人間的な姿をしているが、山のように巨大だと言われるホワイト・ディヴ（White Div）のように、明らかに超自然的なディヴも存在する。
== イスラム教の文献 ==
''Div'' (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 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>
Sometimes they are referred to as [[marid|''maradah'']].
=== Origin legends ===
[[Abu Ali Bal'ami]] reports from [[Wahb ibn Munabbih]] that [[Muhammad]] said, [[God in Islam|God]] first created the demons (''div''), then 70,000 years later the fairies (''peri''), 5000 years later the angels (''fereshtegan''), and then the jinn. Subsequently, God sent [[Iblis|Satan]] (''Iblis'') as the arbiter on earth, whereupon he became proud of himself. Thus, God created Adam and gave him dominion over the earth as the jinn's successor. A similar account is provided by [[Tabari]], who however, omits the existence of fairies and demons, only referring to the jinn as predecessor to mankind, a narration attributed to [[ibn Abbas]].<ref>''Persian Literature as World Literature''. (2021). USA: Bloomsbury Publishing. p. 40</ref>
[[Edward Smedley]] (1788–1836) retells Bal'ami's account as an [[Arab-Persians|Arabian-Persian legend]] (not attributed to Bal'ami but to Arabian and Persian authors in general) in greater detail. Accordingly, the jinn were ruled by [[Jann (legendary creature)#Pre-Adamite Era|Jann ibn Jann]] for 2000 years, before Iblis was sent. After the creation of Adam, Iblis and his angels were sent to [[Jahannam|hell]], along with demons who sided with them. The rest of the demons linger around the surface as a constant threat and test for the [[Mumin|faithful]]. Arab and Persian writers locate their home in Ahriman-abad, the abode of [[Prince of Darkness (Manichaeism)|Ahriman]] the personification of evil and darkness.
The ''div'' were manifest (''ashkar'') and evident (''zaher'') until the [[Flood myth|great flood]]. Afterwards, they became hidden.<ref>''Persian Literature as World Literature'' (2021). USA: Bloomsbury Publishing. p. 43</ref>
=== Sufi Literature ===
The term ''div'' was still widely used in the [[Adab (Islam)|adab]] [[Islamic literature|literature]] for personifications of vices.<ref>Davaran, F. (2010). Continuity in Iranian Identity: Resilience of a Cultural Heritage. Vereinigtes Königreich: Taylor & Francis. p. 207</ref> They represent the evil urges of the stage to the [[nafs|''al-nafs al-ammarah'']] in [[Sufism]].<ref>Turkish Studies
Language and Literature
Volume 14 Issue 3, 2019, p. 1137-1158
{{doi|10.29228/TurkishStudies.22895}}
ISSN 2667-5641
Skopje/MACEDONIA-Ankara/TURKEY
p. 1138</ref> As the sensual soul, they oppose the divine spirit, a motif often reflected in the figure of a ''div'' and the [[Prophet in Islam|prophet]] [[Solomon in Islam|Solomon]].<ref>Moiseeva Anna Vladimirovna PROPHET SULAIMāN V KLASSISCHE PERSISCHE POESIE: SEMANTIK UND STRUKTUR DES BILDES . Orientalistik. Afrikanistik. 2020. Nr. 3. URL: https://cyberleninka.ru/article/n/prorok-sulaym-n-v-klassicheskoy-persidskoy-poezii-semantika-i-struktura-obraza (abgerufen am 14.10.2021).</ref> [[Attar of Nishapur]] writes: "If you bind the ''div'', 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 ''div'' is in the place of Solomon".<ref>Hamori, Andras. On the Art of Medieval Arabic Literature. USA: Princeton University Press, 2015. p. 158</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 ==
