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Journal articles on the topic 'Demonism'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 January 2023

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1

Rufinoni, Simone Rossinetti. "Crônica da cidade assassina / Chronicle of Killer City." O Eixo e a Roda: Revista de Literatura Brasileira 30, no. 1 (March 30, 2021): 58. http://dx.doi.org/10.17851/2358-9787.30.1.58-82.

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Resumo: Para além do maniqueísmo de caráter restritamente religioso, comum à obra de Lúcio Cardoso, o romance Crônica da casa assassinada reorienta a dicotomia bem/mal, desdobrando a antítese primeira em outras significações, que conduzem à oposição, de cunho imanente, entre a província e a cidade, a família e o sujeito, a casa e a rua. A protagonista Nina, emissária da ordem da cidade, sucumbe ao desencadear a destruição do mundo patriarcal; nesse sentido, encarna o demonismo do sujeito moderno adaptado às singularidades do contexto local.Palavras-chave: Lúcio Cardoso, casa, cidade, demonismo, mal.Abstract: Beyond manichaeism of a strictly religious character, common to the Lúcio Cardoso’s work, the novel Crônica da casa assassinada reorients the dichotomy of good/evil, unfolding the first antithesis in other meanings, leading to the immanent opposition between province and the city, the family and the subject, the house and the street. The protagonist Nina, emissary of the city’s order, succumbs to unleash the destruction of the patriarchal world; in this sense, incarnates the modern subject’s demonism adapted to the singularities of the local context.Keywords: Lúcio Cardoso, house, city, demonism, evil.

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2

Râmbu, Nicolae. "The demonism of creation in Goethe's philosophy." Trans/Form/Ação 35, no. 3 (December 2012): 67–80. http://dx.doi.org/10.1590/s0101-31732012000300004.

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Goethe's philosophy of creativity revolves around what he called das Dämonische. This essay is not meant as a definition or an explanation of demonic creation, but instead presents a demonic work par excellence, as the term "demonic" is defined by Goethe in the Elegy from Marienbad. The process of the creation of this work, as it is described by Goethe, also represents a strange exorcism, as the entire daemonic creative force of the author is transposed in this lyrical masterpiece of German and universal literature. After writing the Elegy Goethe, it is no longer demonic.

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3

Radloff, Bernhard. "The Fate of Demonism in William Faulkner." Arizona Quarterly: A Journal of American Literature, Culture, and Theory 46, no. 1 (1990): 27–50. http://dx.doi.org/10.1353/arq.1990.0015.

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4

Cambers, Andrew, and Nathan Johnstone. "The Devil and Demonism in Early Modern England." Sixteenth Century Journal 38, no. 4 (December 1, 2007): 1105. http://dx.doi.org/10.2307/20478661.

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5

Johnstone (book author), Nathan, and Jon Olesen (review author). "The Devil and Demonism in Early Modern England." Renaissance and Reformation 31, no. 4 (January 1, 2008): 123. http://dx.doi.org/10.33137/rr.v31i4.9156.

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6

Khrenov, Nikolai Andreyevich. "From an Exploration of Demonism in Early Modern Era to an Awareness of the Political Catastrophes of the 20 th Century: Notes on “Faust” by Alexander Sokurov." Journal of Flm Arts and Film Studies 6, no. 1 (March 15, 2014): 34–48. http://dx.doi.org/10.17816/vgik6134-48.

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The article focuses on Alexander Sokurovs Faust, one of the most outstanding pieces of Russian and world cinema (a Venice Film Festival Award). It comments on the directors artistic intentions and the affinities with other parts of Sokurovs film tetralogy about the 20 th century dictators Lenin, Hitler and Hirohito. Contemporary postmodern art practices demonstrate an unprecedented freedom in treating the classical masterpieces; at the same time, this approach cannot be applied to Sokurovs film. The author comes to the conclusion that Goethes intention itself could be analyzed only in comparison with the following historical processes. The 20 th century events allow deeper understanding of Goethes prophetic talent. The article raises a question about the origin of such a mental complex as demonism which was significantly growing during the times of religious crisis, and widely expanded nihilism. At the same time, demonism that was discovered during the era of Enlightenment had clashed with an optimistic attitude of Modern as a discourse. Its consequent exploration took place a century later and was associated with Friedrich Nietzsche who had managed to forebode the historical calamities related to the 20 th century revolutions and world wars from his position of a 19 th century philosopher. Nietsche didnt prognosticate arrival of the dictators, but he defined the barbarian spirit in its new civilized forms. The images of the 20 th century dictators became the embodiment of this spirit, so the phenomenon has attracted Sokurovs directorial attention. In his Faust the director put a spotlight on the early Modern era when the Man began to claim Gods heavenly position. Goethean times with a strong intention to build utopia, as well as an immortal tragedy by Goethe, had attracted Alexander Sokurov who saw it as a harbinger of the 20 th century realities. Goethes tragedy is one of the first attempts to understand the inner workings of the constructive, creative and destructive elements that have been invading the world during the early Modern era. Sokurovs films tell the story of how utopia turned into its opposite, an anti-utopia, i.e. the destructive forms of demonism.

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7

Gibson, Marion. "The Devil and Demonism in Early Modern England (review)." Histoire sociale/Social history 41, no. 82 (2008): 627–29. http://dx.doi.org/10.1353/his.0.0050.

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8

Scott, David. "Conversion and Demonism: Colonial Christian Discourse and Religion in Sri Lanka." Comparative Studies in Society and History 34, no. 2 (April 1992): 331–65. http://dx.doi.org/10.1017/s0010417500017710.

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Since the publication of Edward Said's Orientalism in 1978, it has been difficult for anthropology to avoid the fact that its own discourse is ever entangled in a whole Western archive. What became clear, of course, was that the categories through which anthropology constructs descriptions and analyses of the social discourses and practices of non-Western peoples are themselves participants in a network of relations of knowledge and power. Interestingly enough, however, whereas the general import of this Foucauldian thesis has now been quickly assimilated, its challenge has hardly been taken up in terms of tracing out the lines of formation of specific anthropological, or, let us say, anthropologized, concepts.

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9

Olson, Glending. "Demonism, Geometric Nicknaming, and Natural Causation in Chaucer’s Summoner’s and Friar’s Tales." Viator 42, no. 1 (January 2011): 247–82. http://dx.doi.org/10.1484/j.viator.1.102010.

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10

Skoropadskaya, Anna. "СЕМАНТИКА ЕВАНГЕЛЬСКОГО ЭПИГРАФА К РОМАНУ «БЕСЫ» Ф. М. ДОСТОЕВСКОГО кандидат фи." Проблемы исторической поэтики 18, no. 4 (November 2020): 209–28. http://dx.doi.org/10.15393/j9.art.2020.8802.

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The article is devoted to the review of the gospel epigraph to the novel Demons from the point of view of the ancient tradition. The parable of the Gadarene demoniac, which correlates with the title and the figurative and semantic content of the novel, actualizes the concept of devilry, the nominative field of which includes the lexeme demon. In addition to historical and literary content, this lexeme has a deep historical and philosophical meaning that goes back to the demon of Socrates described by Plato. The mythological δαίμων and the Socratic τὸ δαιμόνιον possess generally positive semantics, but in the Christian tradition, which replaced antiquity, the nomination demon began to denote an evil demonic force that seeks to take over a person’s soul. The Russian lexeme bes, as well as the words derived from it — Russian besnovaty and besnovanie (demoniac and possession by demons), is synonymous with demon, which is of a Greek origin. Demonic possession, which manifests itself outwardly in the loss of reason, is equated with spiritual illness. For such States, Plato uses the words μαίνομαι and μανία, the root of which is present in the words mania and maniac, denoting obsession with a certain idea. In both ancient Greek and Russian, this root has a negative connotation. Thus, demonic possession, described in the gospel as a spiritual illness, goes back to the ancient concepts of δαιμονίζομαι and μαίνομαι. This perspective allows us to reveal additional layers of meaning in the gospel epigraph and, as a result, in the novel itself.

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Ishaq, Rashid, Neelam Zahir, and Muhammad Naseem Anwar. "The Impact of Heroism and Demonism of Indian Movies and Youth National Identity Crisis." Global Mass Communication Review VI, no. III (September 30, 2021): 66–76. http://dx.doi.org/10.31703/gmcr.2021(vi-iii).05.

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This study is designed to investigate the Impact of Heroism and Demonism of Indian Movies and Youth National Identity Crisis. Through the survey research method, the researcher collects data from the 320 persons that are selected from a population of the study through the Purposive sampling technique. Participants are categorized demographically. The major finding of the study is the Nation Identity Crisis among youth, and it strongly supports the hypothesis that "there is significant Co Relation between the extent of watching Indian movies and adoption of Indian cultural identities". The researcher concluded that the "National language of our country Pakistan more affected by the Hinduism and somewhat Dress, Eating culture, National symbols, Two Nation Theory National Heroes and Army image also affected.”

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12

Gibson, Marion. "The Witchesof Selwood Forest: witchcraft and demonism in the West of England, 1625-1700." Seventeenth Century 34, no. 1 (September 17, 2018): 138–40. http://dx.doi.org/10.1080/0268117x.2018.1507114.

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13

Gillies, John. "Supernatural Environments in Shakespeare’s England: Spaces of Demonism, Divinity, and Drama by Kristen Poole." Shakespeare Quarterly 66, no. 2 (2015): 235–37. http://dx.doi.org/10.1353/shq.2015.0024.

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14

Ronis, Sara. "A Seven-Headed Demon in the House of Study: Understanding a Rabbinic Demon in Light of Zoroastrian, Christian, and Babylonian Textual Traditions." AJS Review 43, no. 01 (March 7, 2019): 125–42. http://dx.doi.org/10.1017/s0364009418000788.

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This article examines a narrative about a seven-headed demon in Bavli Kiddushin 29b as an entry point into a much broader conversation about the Talmud's demonology. I first lay out the interpretive challenges of the story, then argue that B. Kiddushin's demonic discourse has more in common with ancient Near Eastern demonologies that it does with contemporaneous Zoroastrian materials. Two particular aspects of the rabbinic depiction of the demon in B. Kiddushin align with Mesopotamian characterizations of demons: (1) the physical description of the demon as a seven-headed serpent, and (2) his demonic nature. At the same time, the way that the rabbis describe the mode of the demon's defeat strongly parallels contemporaneous Syriac Christian modes of exorcism. This article demonstrates that the talmudic story exists at the intersection of more ancient and contemporary concerns and typifies rabbinic selectivity in adopting and adapting available discourses about demons. To conclude, I discuss some of the broader implications of this observation for our study of the Babylonian Talmud in its Sasanian cultural context.

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15

Ben Amor, Zied. "Demonism, Damnation, and Salvation in John Webster’s The Duchess of Malfi: Christian and Manichaean Manifestations." International Journal of Literary Humanities 20, no. 2 (2022): 1–15. http://dx.doi.org/10.18848/2327-7912/cgp/v20i02/1-15.

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16

Wright, Jonathan. "The Devil and Demonism in Early Modern England, by Nathan JohnstoneThe Devil and Demonism in Early Modern England, by Nathan Johnstone. Cambridge Studies in Early Modern British History. Cambridge, Cambridge University Press, 2006. x, 334 pp. $85.00 US (cloth)." Canadian Journal of History 42, no. 1 (April 2007): 98–100. http://dx.doi.org/10.3138/cjh.42.1.98.

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17

Vinogradova, Lyudmila N. "Markers of demonism in the appearance and behavior of mythological characters (Polesye and Carpatho- Ukrainian beliefs about deceased unbaptized children)." Slavic Almanac, no. 1-2 (2020): 365–84. http://dx.doi.org/10.31168/2073-5731.2020.1-2.3.01.

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Representations of deceased unbaptized children as mythologized beings are more or less common in all Slavic traditions, but these characters occupy a different place in different regional mythologies. In some beliefs, they are perceived as relatively harmless souls from among their relatives, who must be considered, remembered in a timely manner, observe certain prohibitions on memorial days, and so on. In others beliefs, they are very dangerous spirits that can provoke various troubles, diseases and natural disasters. In some beliefs, these mythical creatures do not stand out from the total number of “unclean” dead. Accordingly, not everywhere these spirits form an independent class of demonological images in the general ethnic character system, they are not universally designated by specific terms and have a set of stable mythological characteristics. The article examines folk beliefs recorded in Polesye and in the Ukrainian Carpathians about the demonization of the souls of unbaptized children, and also attempts to characterize this category of the dead in terms of their speech behavior, which indicates the character’s acquisition of the status of evil spirits. The active speech behavior of these spirits characteristic of the Carpathian-Ukrainian tradition may indicate a high level of development of their mythological characteristics in the folk demonology of the Carpathian region, which preserves numerous archaic ethnocultural features.

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18

Monter, William. "The Devil and Demonism in Early Modern England. By Nathan Johnstone (New York, Cambridge University Press, 2006) 334 pp. $85.00." Journal of Interdisciplinary History 38, no. 1 (July 2007): 106–7. http://dx.doi.org/10.1162/jinh.2007.38.1.106.

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19

Rosenthal, Amy Rebok. "The Devil and Demonism in Early Modern England. By Nathan Johnstone. (Cambridge: Cambridge University Press, 2006. Pp. x, 334. $85.00.)." Historian 69, no. 4 (December 1, 2007): 829–30. http://dx.doi.org/10.1111/j.1540-6563.2007.00197_57.x.

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20

САДЕГИ, С. З., and И. В. МАМИЕВА. "POETRY OF IRAN IN THE CONTEXT OF THE THEME OF "DEMONISM" BY M.YU. LERMONTOV: BI-DIRECTIONALITY OF THE VECTOR INTERTEXTUAL CONNECTIONS." Известия СОИГСИ, no. 42(81) (December 9, 2021): 119–29. http://dx.doi.org/10.46698/vnc.2021.81.42.012.

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Статья посвящена изучению воздействия сюжета и идей поэмы Лермонтова «Демон» на поэтов Ирана, осмыслению причин их неослабевающего интереса к образному воплощению демонизма представителем иной ментальности, иного эстетико-культурного опыта. «Демон» неоднократно переводился на персидский язык, но самым авторитетным признан перевод Т. Таша, сыгравший значительную роль в творческой жизни таких современных персидских авторов, как Нима Юшидж и Мохаммад Хосейн Шахрияр. Масштабы влияния на них поэмы Лермонтова не ограничиваются мотивными и образными перекличками. В лексической и синтаксической структуре, в описании природы, в характере повествования и романтическом стиле иранских стихотворений явно прослеживаются следы лермонтовского воздействия. Вместе с тем в статье затронута проблема двувекторности интертекстуальных связей: ставится вопрос об истоках древнеиранского дуализма в «Демоне», о кавказских фольклорных заимствованиях, в частности, трансформации в лермонтовском сюжете осетинского предания о духе Гуд-горы; раскрыто значение символики Иблиса в мистической литературе Ирана. В качестве методологической основы в работе использован сравнительный метод, способствующий выявлению сходства и единства человеческого духа и мировоззрения. Компаративистский анализ творчества иранских поэтов дает также возможность показать особенности взаимодействия национальных культурных кодов. Постановка на уровне архетипа демонизма проблемы выбора между добром и злом, между сопротивлением искушению и отходом от духовно-нравственных норм поведения проясняет акценты художников в изображении дисгармоничности мира как следствия слепых и разрушительных страстей, в обрисовке изъянов и слабостей человеческой натуры, трагизма бытия отступившего и отверженного. Доказывается, что всемирный характер литературы, позволяющий мыслям одного поэта проникать в душу и разум поэта другой национальности, создает единое смысловое поле. Материал и выводы статьи представляют практическую ценность при изучении литературных связей Ирана с другими народами, могут быть использованы в преподавании курсов компаративистики на кафедрах русского языка в иранских университетах. The article is devoted to the study of the impact of the plot and ideas of Lermontov's poem "Demon" on the poets of Iran, understanding the reasons of the unrelenting interest of Iranian authors in the different embodiment of demonism by a representative of a different mentality, a different aesthetic and cultural experience. "Demon" was repeatedly translated into Persian, but the most credited is the translation made by T. Tash, which influenced such modern Persian poets as Nima Yushij and Mohammad Hossein Shahriyar. The extent of the influence of Lermontov's poem on their work is not limited to motivational and figurative roll-calls. In the lexical and syntax structure, in the description of nature, in the nature of the narrative and the romantic style of Iranian poems Lermontov’ influence is distinctly traceable. Alongside with this, the article touches on the problem of two-vector intertextual connections: the question of the origins of the ancient Iranian dualism in “Demon” and the Caucasian folklore borrowings, in particular, the transformation in Lermontov’s plot of the Ossetian Stories about the spirit of Gud-gori; this article, in parallel with this issue, reveals the significance of Iblis's symbolism in Iran's mystical literature. A comparative method was used as a method of work, which allowed to prove the similarity and unity of the human spirit and worldview. Comparative analysis of the work of the Iranian poets also provides an opportunity to show the peculiarities of interaction of national cultural codes. The choice between good and evil on the level of the demonism archetype, between resisting temptation and a departure from spiritual and moral standards of behavior clarifies the accents of artists in depicting the disharmony of the world as the consequence of the blind and destructive passions, in depicting the flaws and weaknesses of human nature, the tragedy of being estranged and outcast. The results of the study contribute to the development of comparative literary studies. The article proves that the world nature of literature, allowing the thoughts of one poet to penetrate into the soul and mind of a poet of another nationality, creates a single semantic field. The materials and conclusions of the article are of practical value in studying Iran's literary ties with other nations, and can be used in teaching comparative studies at The Russian Language Departments in Iranian universities.

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Parnham, David. "The Devil and Demonism in Early Modern England. By Nathan Johnstone. Cambridge: Cambridge University Press, 2006. x + 342 pp. $85.00 cloth." Church History 76, no. 1 (March 2007): 183–85. http://dx.doi.org/10.1017/s0009640700101593.

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Frim, Daniel J. "“And It Was in the Dwelling of Rabbi Joshua bar Peraḥiah”." Review of Rabbinic Judaism 18, no. 2 (July 8, 2015): 192–226. http://dx.doi.org/10.1163/15700704-12341285.

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Jewish Babylonian Aramaic incantation bowls frequently refer to the notion of exorcising demons by divorcing them. These texts sometimes purport to be anti-demonic divorce writs, borrowing passages directly from the traditional rabbinic certificate of divorce (geṭ). Here I ask how the authors of these texts perceived the bowl amulets to operate and how they understood the concept of divorcing a demon. Some scholars have argued that late antique Jewish magical practitioners regarded divorce bowls as legal devices with the immediate power to expel demons from houses. Other scholars interpret the anti-demonic divorce motif in more metaphoric terms. I argue that divorce bowls were not seen as legally binding documents and that Jewish magical practitioners did not believe themselves capable of applying the rabbinic laws of divorce to demons. Instead, incantation bowls refer to the anti-demonic geṭ in order to allude to a mythological narrative in which Rabbi Joshua bar Peraḥiah exorcises Lilith by divorcing her. I explain the function of this mythological allusion through close analysis of several incantation bowls. I also draw on folkloristic scholarship regarding narrative devices in magical texts.

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23

Barton, Stephen C. "Thinking about Demons and the Demonic." Theology 111, no. 860 (March 2008): 83–92. http://dx.doi.org/10.1177/0040571x0811100202.

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Hoenicke Moore, Michael E. "Demons and the battle for souls at Cluny." Studies in Religion/Sciences Religieuses 32, no. 4 (December 2003): 485–97. http://dx.doi.org/10.1177/000842980303200406.

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The liturgical program at Cluny was directed toward a struggle against demons. Demons attacked souls in this world by bringing plague and violence, and in the next world, by punishing sinful souls. This article discusses how concern about such demons drew upon an ancient tradition regarding the pervasive influence of demons. The monks at Cluny sought to end this demonic tyranny. The battle for souls at Cluny reached a highpoint with the introduction of the Feast of All Souls' Day between 1024 and 1033 by the powerful Abbot Odilo.

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Ronis, Sara. "Space, Place, and the Race for Power: Rabbis, Demons, and the Construction of Babylonia." Harvard Theological Review 110, no. 4 (September 22, 2017): 588–603. http://dx.doi.org/10.1017/s0017816017000281.

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The late antique world was filled with demons. These demons were constantly present and always at the ready to attack unsuspecting humans. Like almost everyone else in late antiquity, the rabbis of Sasanian Babylonia were aware of demonic threats and took steps to protect themselves and their communities from harm. But while demons were a danger, they were also an opportunity for creativity, identity formation, and community building for the rabbis. In fact, some Babylonian rabbis “thought with” demons in order to organize their environment and imbue their world with larger spatial meanings.

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Elems, Ugochukwu. "Discerning the Condition: Disease or Demonic." Journal of Adventist Mission Studies 18, no. 1 (March 1, 2022): 59–67. http://dx.doi.org/10.32597/jams/vol18/iss1/7.

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Psychologists, psychiatrists, psychotherapists, anthropologists, some pastors, and other related professionals tend to go to the other extreme and dismiss the reality of demonic manifestations. They often explain that the Bible narratives of demonic encounters are myths, hence the need to demythologize the Scripture’s claim. Yet it is not possible to deny the historicity of the biblical claims, nor can any objective reader of the Scriptures ignore the existence and influence of demons among people today. In fact, the Bible clearly asserts the reality and existence of demons. The dividing line between disease and demonic possession is very thin, which poses problems for pastoral and clinical professionals on the where, how, or when they can properly function within their given boundaries without encroaching into one another’s domain. This understanding is particularly relevant in the African context where the supernatural is intrinsically linked to almost every aspect of life and natural occurrences. Hence, this chapter is based on two assumptions: that disease is real and that demonic possession is real. However, it is vitally important for Christians to know the difference. Therefore, every section of this chapter will serve the purpose of helping the reader develop principles for discerning pathological cases from demonic possessions.

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Shishkova, Irina. "Merezhkovsky on Byron." Izvestiia Rossiiskoi akademii nauk. Seriia literatury i iazyka 81, no. 3 (2022): 18. http://dx.doi.org/10.31857/s160578800020754-5.

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In the essays of Dmitry Merezhkovsky, the name of Lord Byron is often mentioned on a par with world classics. For the Russian writer, the English poet became an “eternal companion” who had a profound influence on his work. The article examines the image of Byron, depicted in bright strokes in the books “Eternal Companions”, “L. Tolstoy and Dostoevsky”, “It was and will be: Diary: 1910–1914”. Merezhkovsky was interested in Byron as a type of artist, a great master of words, a poet of the future. Merezhkovsky managed to analyze in detail the life and work of Byron, paying attention to such problems as Byron and Napoleon, the “superhuman”, the poet’s religiosity, the emergence of a new hero in literature, the so-called “egoism” of a genius, his freedom-loving revolutionary spirit. The paper provides Merezhkovsky’s thoughts of Byron’s internal and external “demonism” as well as the poet’s “torments” associated with the calling of a writer and a politician in the broadest sense of the word. In addition, the article considers the creative way of Pushkin, who, according to Merezhkovsky, overcame the gloomy mood of the English poet in his works. It also highlights the impact of Byron’s poetry on the authors who were “infected” with his liberal ideas. In conclusion, it is maintained that Byron did not die in vain, and according to Merezhkovsky, the epitaph on his grave could be the words “there will be joy”.

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Martínez Maza, Clelia. "Fearscapes cristianos en el Egipto tardoantiguo." ARYS: Antigüedad, Religiones y Sociedades, no. 14 (May 16, 2018): 153. http://dx.doi.org/10.20318/arys.2017.3989.

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Resumen: En este trabajo se aborda una de las funciones más interesantes que desempeñaron en la hagiografía egipcia los templos paganos y un paisaje de gran carga simbólica como es el desierto. Este escenario se presentó como un espacio liminal en el que se refugiaron los dioses paganos y desde allí continuaron contaminando ahora bajo la forma de demonios. Los templos ubicados en este espacio se convirtieron, por este motivo, en un lugar perfecto para dirimir el conflicto entre monjes y demonios que intentaban aterrorizarlos con gritos, ruidos, o incluso con ataques físicos más agresivos. Precisamente por su naturaleza impía, servía como prueba para comprobar el progreso espiritual en su recorrido monástico. A través de estos relatos con templos y demonios como protagonistas, los hermanos podían aprender los peligros que amenazaban su fe y la mejor forma de derrotar al diablo.Abstract: This paper explores one of the most interesting functions of the pagan temples and the desert as a symbolic landscape in Egyptian Hagiography. The desert represented a liminal place where pagan gods withdrew to continue polluting now in the form of demons and those temples located into this wild and chaotic geography become a perfect place to resolve the conflict between monks and demons. Demons tried to terrify to the monks, with shouts, and noises or even with physical attacks more aggressive. As a place of impiety, temples were a proof for checking their own spiritual progress in the monastic life. The brothers could learn through these accounts about temples and demons the dangers threatening their faith and the best way to defeat the devil.Palabras clave: hagiografía egipcia, paganismo, cristianismo, monjes, templos, Geografía.Key words: Egyptian Hagiography, Monks, Paganism, Christianity, Temples, Geography.

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Dale, Jeffrey M. "Demonic Faith and Demonic Wisdom in James: A Response to Kenneth M. Wilson." Journal of Biblical Literature 141, no. 1 (March 15, 2022): 177–95. http://dx.doi.org/10.15699/jbl.1411.2022.10.

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Abstract Kenneth M. Wilson has argued that Augustine innovated the concept of “demonic faith” and that his influence has caused interpreters to misconstrue the diatribe found in Jas 2:18–20. Wilson reads the interlocutor's speech as continuing through verse 19 and concludes that the statement about the demons believing does not come from the author of James. I respond to this reading by critiquing Wilson's assertions about the ancient rhetorical form diatribe, clarifying the meaning of the verb πιστɛύω, tracing the argument of the passage and showing how verse 19 fits within it, and giving attention to larger thematic resonances in the epistle. Of particular importance is a passage about two types of wisdom (3:13–18); one type, labeled demonic, provides an interpretive parallel for the statement in 2:19 that “the demons believe.” I seek to advance the conversation about the unity of the epistle by demonstrating how the themes of faith and wisdom resonate throughout chapters 1–3. In the Jacobean perspective, there are genuine forms of faith and wisdom that are gifts from above as well as deficient forms of each that are connected with the demonic realm. In this light, it makes sense to read the statement about the demons believing as part of the author's argument rather than an objection from the interlocutor.

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Cranz, Isabel. "Priests, Pollution and the Demonic: Evaluating Impurity in the Hebrew Bible in Light of Assyro-Babylonian Texts." Journal of Ancient Near Eastern Religions 14, no. 1 (May 27, 2014): 68–86. http://dx.doi.org/10.1163/15692124-12341257.

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The Priestly Source makes no explicit reference to the demonic when describing pollution which supposedly sets it apart from non-biblical conceptualizations of impurity. Most scholars explain the Priestly disregard for demons by referring to the advance of monotheism and the subsequent eradication of supernatural forces other than God. Depending on whether monotheism is viewed as gradual process or as the foundation of Israelite religion, commentators either detect a weakened demonic quality in Priestly pollution or claim that the Priestly Source has always been of a non-demonic nature. However, in recent years the idea that monotheism pervades most books of the Hebrew Bible has been increasingly called into question. At the same time, the extensive publication of Assyro-Babylonian ritual texts allows for better understanding of Assyro-Babylonian conceptualizations of impurity. These developments necessitate the reevaluation of the current views on Priestly pollution by examining Assyro-Babylonian texts pertaining to impurity and the demonic. Special attention is given to context and dating of the cuneiform sources used to exemplify the non-demonic nature of Priestly impurity. This renewed comparison of Priestly and Assyro-Babylonian impurity highlights how the Priestly writer frames the concepts of pollution within the context of the sanctuary and its maintenance. The Assyro-Babylonian texts dealing with impurity and demons, by contrast, focus on the individual and his/her relationship to the personal god rather than temple maintenance. Likewise, cuneiform texts that deal with pollution and temple maintenance do not concern themselves with demonic affliction. Consequently, it can be argued that the non-demonic nature of impurity in the Priestly Source is the result of the Priestly focus on the sanctuary and does not give witness to an underlying theological ideal.

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Perl, Manuela. "Dämonen als „Krankheitserreger“ in den sumerisch-akkadischen Beschwörungen des Muššu᾿u-Handbuches." historia.scribere, no. 11 (June 17, 2019): 323. http://dx.doi.org/10.15203/historia7scribere.11.831.

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This paper discusses the ancient Mesopotamian phenomenon of demons as „pathogens“, taking for example the so-called Muššu᾿u manual, which contains Sumerian as well as Akkadian incantations. The oldest texts contained therein date back to the first millennium BC, the youngest to the fourth century BC. Based on these incantations, it will be clarified which demons are mentioned by name and what kind of knowledge the texts reveal about demonic beings.

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Guthrie, Shandon L. "How Not to Object to Demonic Realism." Religions 13, no. 7 (July 1, 2022): 610. http://dx.doi.org/10.3390/rel13070610.

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There are few academics today who actively argue against demonic realism. Much of this is perhaps due to the fact that there are comparably few defenders of such. This has created a vacuum for critics to comfortably object to the existence of demons without sophistication (for it is only in the professional exchange of ideas do bad arguments get weeded out and good arguments gain vitality). Add to this the common perception of demonology as an anti-intellectual superstition and we end up with a threshold for the success of anti-realist arguments to be set quite low. In this paper, I shall survey three of the most familiar objections to demonic realism to arise out of this skeptical intellectual environment: First, and most ambitiously, there is the impossibility of justified belief objection that proffers that belief in demons cannot even in principle be justified no matter how much (scientific) evidence there is. Alternative explanations are always to be preferred. Second, there is the demon-of-the-gaps objection (or category of objections) which insists that demonic realism is hastily posited as a pre-scientific explanation for physical, medical, and psychological mysteries. Third, there is what I call the ethical argument from scapegoating that questions the existence of demons on grounds that, if they in fact exist, such a fact would preclude moral responsibility and the possibility of retributive justice since we could never know if a bad actor was himself morally culpable for his own evils or if he was under the coercive influence of demonic agents. I argue that, despite their rhetorical appeal and kinship with the anti-supernatural sentiments of many academics today, these three arguments are not successful, for these are either based on egregious philosophical assumptions or assumptions about demonology few if any adopt.

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Esra, Jo. "Supernatural Environments in Shakespeare's England. Spaces of Demonism, Divinity, and Drama. By Kristen Poole. Cambridge: Cambridge University Press, 2011. xiii + 290 pp. $94.00 cloth." Church History 83, no. 1 (March 2014): 203–5. http://dx.doi.org/10.1017/s0009640713001881.

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Łoboz, Małgorzata. "Zakryte Zaryte, czyli zakopiańszczyzna na styku kultur. Dygresje na marginesie lektury Witkacego." Góry, Literatura, Kultura 10 (May 25, 2017): 187–95. http://dx.doi.org/10.19195/2084-4107.10.16.

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Zakryte Zaryte, or Zakopane art where cultures met. Digressions following the reading of WitkacyThe article is an attempt to describe the cultural phenomenon of Zakopane in the early 20th century on the basis of Witkacy’s Pożegnanie jesieni [Farewell to Autumn]. In the dynamic and multi-layered plot of his novel Witkacy, emotionally involved but also with his usual sarcastic and critical distance, presents a collection of characters who make up a collective model of a specific group of residents of Zakopane set against the background of a clearly defined mountain space the action of the novel takes place in Zakopane. The key motifs of the novel correspond to the narcotic Zakopane demonism — a style characteristic of the Zakopane culture at the turn of the centuries and using the legend and creative capital of the Young Poland movement in the Tatras. An important plane bringing together the protagonists’ sentimental sublimations in the novel is music as a universal form of art, using the power of sound, i.e. communication tool available to all sensitive recipients. Two protagonists compose and perform it Żelisław Smorki and Prince Azalin Prepudrech, others listen to it. Smorski is a pupil of Karol Szymanowski who lived in Zakopane at the time; the name of the composer recurs several times, which testifies to the author’s intention to make his literary fiction credible. The model of the protagonists’ pianistic interpretation also draws on the virtuoso method of Egon Petri, who in the inter-war period ran his own piano school in Zakopane.

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Szpakowska, Kasia. "Striking Cobra Spitting Fire." Archiv für Religionsgeschichte 14, no. 1 (September 2013): 27–46. http://dx.doi.org/10.1515/arege-2012-0003.

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Abstract In this paper, a working definition and examples of “demonic paraphernalia” are provided, as well as methods of recognition. Besides being of interest in and of themselves, these types of objects provide clues as to the nature of the demons, thus helping us in our quest for a taxonomy and “demonology” of Ancient Egypt. More specifically, this paper focuses on the use of Late Bronze Age clay cobra figurines as a case-study for the broader exploration of Ancient Egyptian “demonic paraphernalia”.

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Lucarelli, Rita. "Demonology during the Late Pharaonic and Greco-Roman Periods in Egypt." Journal of Ancient Near Eastern Religions 11, no. 2 (2011): 109–25. http://dx.doi.org/10.1163/156921211x603904.

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Abstract This paper gives an overview of the beliefs in demons as perceived by the ancient Egyptians during the later phases of the Pharaonic period and under the Greco and Roman rule. It focuses in particular on the so-called “guardian demons” represented and named on the walls of the Ptolemaic temples such as the temple of Hathor at Dendera. These figures of protectors are in fact later reinterpretations of the demonic guardians of the doors and regions of the netherworld as described in the so-called Book of the Dead. Through this and other examples taken from iconographic and textual sources mentioning demons, it is discussed how the conception and ritual practices concerning “demons” changes significantly in Greco-Roman Egypt as compared to the earlier Pharaonic period.

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Chesnokova, Olga S., Marija Radović, and Irina B. Kotenyatkina. "Spanish South American and Brazilian Demonyms: Morphosyntactic Structure and Axiological Values." RUDN Journal of Language Studies, Semiotics and Semantics 12, no. 3 (October 3, 2021): 576–96. http://dx.doi.org/10.22363/2313-2299-2021-12-3-576-596.

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This article contributes to the study of the grammar, semantics, expressive values of a very special onymic category, inhabitants names, or demonyms. The authors examine and compare demonyms in two varieties of Romanic languages - South American Spanish and Brazilian Portuguese from both a multi-modal point of view and empirical evidence (synchronic and diachronic data) and systemize them by concentrating on their morphosyntactic distinctive features and semiotic content. The perspective revealed in this paper aims to study, define and analyze the main tendencies in the creation of denominative adjectives functioning as demonyms, to establish the parameters of discrepancies and convergences regarding demonyms of the region in question. The authors based on analyzing the motivation sources, grammar formulae, suffix combinations, socio-cultural varieties and the occurrence of homonymy, as well as their significance, axiological values in forming a group identity and the stereotypes they might lead to. The methodology has included semiotic, cognitive, historic and comparative analysis - a synchronic conceptual transdisciplinary analysis. The results of the study confirm the premise that the demonym suffixes randomly alternate in derivation processes, but also demonstrate the existence of other morphological and pragmatic trends while outlining the role of demonyms in migration processes, formation of a linguistic landscape and axiological values.

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Brogan, Boyd. "His Belly, Her Seed: Gender and Medicine in Early Modern Demonic Possession." Representations 147, no. 1 (2019): 1–25. http://dx.doi.org/10.1525/rep.2019.147.1.1.

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This article reassesses the role of gender in early modern demonic possession from a medical perspective. It takes as its starting point the demoniac Richard Mainy, who in 1585 claimed to be suffering from hysteria. Best known for its influence on Shakespeare's King Lear, Mainy's gender-crossing diagnosis should be read in the context of the close historical relationship between hysteria and epilepsy. While medical historians have viewed hysteria as the key possession-related illness, epilepsy was equally important. Both were seen as convulsive illnesses caused by an excess of reproductive fluids. Emphasizing the similarities rather than the differences between male and female sexuality, this shared etiology underpinned medical approaches to demonic possession.

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Triplett, Katja. "Putting a Face on the Pathogen and Its Nemesis." Asian Medicine 16, no. 1 (August 13, 2021): 193–213. http://dx.doi.org/10.1163/15734218-12341490.

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Abstract In medieval Japan, so-called “four boundary demarcation rituals” were believed to turn invisible epidemic disease-bringing “demons” into visible beings. Making the demons visible, at least to the ritual experts involved, was a way of controlling them. The demons had a dual nature in that they harmed humans but could also become powerful protectors against disease and other calamities. This essay introduces the elaborate ritual culture of yin-yang divination, esoteric Buddhism, and kami worship in Japan, all of which involve “demonic” and protective deities. It explores images of two epidemic demons that serve humans as guardians and protectors against epidemic disease: Tenkeisei 天刑星, the Star of Heavenly Punishment, and Gozutennō 牛頭天王, the Bull-Headed Divine King. Tenkeisei ultimately merged with Gozutennō, who is also conflated with the deity Susanoo 素戔嗚.

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Shteinbuk, Feliks. "Anthropology of Desire Correlate in Oles Ulianenko’s Novel “Syn Tini”." Pitannâ lìteraturoznavstva, no. 102 (December 28, 2020): 55–73. http://dx.doi.org/10.31861/pytlit2020.102.055.

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Oles Ulianenko, one of the most talented and controversial modern Ukrainian writers, has been dead for ten years. However, during his life O. Ulianenko’s works were not given any appropriate professional interpretation as the literary scholars and critics applied either the wrong or inefficient method because of the numerous objective or, very often, subjective reasons. The goal of this article is to suggest an alternative variant, in comparison to the traditional literary ones, of theoretical literary analysis which is grounded on the principles of the corporal-mimetic method to interpret fiction, and which is an example of literary analysis of the writer’s novel “Syn Tini” (The Shadow Son). Consequently, the conclusion has been drawn that the meaning of the analyzed novel is not determined by moral-ethical rigorism but by an anthropological correlate of desire aimed to overcome death, hence, to accept life because the exact realization of the corresponding correlate connected with ontological categories “life” and “death” can “explain people’s existence. Not as a flock, but human beings…” (J. Lucan). Moreover, relations between a man and a woman can be considered in the same ontological-anthropological plane. Thus, Oles Ulianenko’s novel “Syn Tini” does not depict a “zoo”, albeit “human” one, not a parade of sadistic deviations which are “idiologized” or “aestheticized”, not to speak about “demonism of criminal actions” of any kind – it depicts exactly people. People who are madly driven by their desire to become someone in life, to be at least “shadow son”, since they are obviously not able to claim the status of those who can count on having their own shadow.

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Olugbenga, Olagunju. "THE USE OF ANOINTING OIL IN MARK 6:13 IN AFRICAN CONTEXT." JOURNAL OF ADVANCES IN HUMANITIES 5, no. 1 (April 19, 2017): 231–48. http://dx.doi.org/10.24297/jah.v5i1.6023.

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The use of oil and saliva was a common therapeutic technique in the ancient world. The ancient people believed that the anointing oil and the saliva of a holy man of God was therapeutic and had healing effect on whomever the oil was placed upon or to whom the saliva was spitted upon. African scholars have been passionately advocating for the use of mystical powers as an alternative therapy to improve the standard of living of the African people. These scholars have concluded that, mystical powers were made to assist human beings and tapping its resources for the benefit of mankind is useful. Mystical practices that utilize materials in form of oil, herbs, roots, animal parts and body wastes are around us. They are affordable and accessible, what do we do with them? African Christian worldview attaches demonism to every mystical techniques because it is incongruous to Christian faith and practices. They believe that mystical practices are occultic and can jeopardize the Christian faith. So, Christians should have nothing to do with them. But is this true? Thus, this paper discusses the use of anointing oil by Jesus' disciples in Mark 6:13 from an African world view. Applying exegetical tools in an intercultural hermeneutics, this study demonstrates that the use of anointing oil as one of the healing techniques of Jesus' disciples in Mark is mystical and is similar to mystical techniques of healing among traditional healers in Africa, the paper thus submit that the use of anointing oil for healing can be adopted as one of the methods for achieving wholeness in Africa.

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Monzón Pertejo, Elena, and Victoria Bernad López. "The Demons of Judas and Mary Magdalene in Medieval Art." Religions 13, no. 11 (November 2, 2022): 1048. http://dx.doi.org/10.3390/rel13111048.

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There are few specific studies on the demonic possession of Judas and Mary Magdalene, especially as regards the representation of these demons in medieval art. This article analyses the matter in order to subsequently carry out a comparative analysis of the two characters and thus respond to both the general and specific objectives put forward: the reason for the difference in quantity in the representations of Judas with his demons compared to Magdalena; the type of demons represented; their possible meanings; and some considerations related to gender issues. The analysis has been carried out with a cultural perspective, comparing images with texts, as well as putting these materials into context. Taking all of this into account, it is shown that the main cause behind the quantitative difference in the images of the two characters lies in their subsequent fates: Magdalene, exorcised, becomes an example of repentance, confession, and penance for the faithful, whereas Judas is condemned and never abandoned by the devil. The reason for the choice of Judas and Mary Magdalene is that they are two of the most important characters in the New Testament to have suffered from demonic possession, though there are also depictions of different exorcisms performed by Jesus. Furthermore, the antagonism of these characters forms a key feature in both art and religion in the medieval West, as demonstrated at the end of this article.

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Tietz, John. "Heidegger on Realism and the Correspondence Theory of Truth." Dialogue 32, no. 1 (1993): 59–76. http://dx.doi.org/10.1017/s0012217300014980.

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In An Introduction to Metaphysics Heidegger asserted that “it wasnot German idealism that collapsed; rather, the age was no longer strong enough to sustain the greatness, breadth, and originality of that spiritual world, i.e., truly to realize it” (1961, p. 37). He was at this point launchinginto one of the major themes of his later work: the “darkening of the world” in the form of the materialism and “demonism” typified by the antitheses of the USSR and the USA, a polarity of seeming opposites obscuring an underlying fundamental similarity. This was the modernist faith of both cultures in the power of science to solve all of the problems that have plagued humanity for untold centuries, a faith in the power of science to tell us the absolute truth about the nature of reality. In 1955 Heidegger also characterized science and technology in “The Question Concerning Technology” as an “enframing” (Gestell), a particular dominant interpretation of reality dependent on the interest of control and which conceals far more than it reveals. For one thing, “the essence of technology isin a lofty sense ambiguous. Such ambiguity points to the mystery of all revealing, i.e., of truth” (1977a, p. 33). Although enframing “lets man endure,” only art (poiesis) as the successor of philosophy transcends techne by allowing us to see that “the essence of technologyis nothing technological” (1977a, p. 35). Much earlier, in Being and Time, he gave his first sustained account of science as the interpretationof reality driven by technological interests, and spoke of Being as the “transcendens” lying beyond “every possible character which an entity can possess” [p. 38]. It remains debatable whether this characterization of Being survived into Heidegger's later period, but despite his nostalgia for the spirituality of the early nineteenth century, the role of Beingin these earlier works might best be explained as some kind of realism.

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Parish, Helen. "Nathan Johnstone. The Devil and Demonism in Early Modern England. Cambridge Studies in Early Modern British History. Cambridge: Cambridge University Press, 2006. Pp. ix+334. $85.00 (cloth)." Journal of British Studies 46, no. 2 (April 2007): 432–34. http://dx.doi.org/10.1086/514379.

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Almond, P. "NATHAN JOHNSTONE. The Devil and Demonism in Early Modern England. (Cambridge Studies in Early Modern British History.) New York: Cambridge University Press. 2006. Pp. x, 334. $85.00." American Historical Review 112, no. 2 (April 1, 2007): 580–81. http://dx.doi.org/10.1086/ahr.112.2.580.

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Onyenali, Rowland. "“En Christō” as Pauline Argument against Synoptic Demonology: Implications for the Church in Africa." Transformation: An International Journal of Holistic Mission Studies 37, no. 3 (June 29, 2020): 184–96. http://dx.doi.org/10.1177/0265378820933284.

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There is no doubt that exorcism of demons is a central feature in the synoptic presentation of the works of the earthly Jesus. This central issue among the synoptic writers is absent in the gospel according to John and in the writings of St Paul. This article argues that a plausible explanation of this absence is that the issue of demonic possession was not important to the communities founded among the Hellenistic Christians of Asia Minor. Instead of presenting the encounters between Jesus and the demons, Paul presents the incorporation into Christ as a definitive victory over the forces of sin and evil. The Christian incorporated “in Christ” has won the battle over the devil. Understanding and implementing this Pauline vision among African Christians is a better missionary approach than the current chasing after demons that characterize contemporary Christianity in Africa.

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Wink, Walter. "Demons and DMins: The Church's Response to the Demonic." Review & Expositor 89, no. 4 (December 1992): 503–13. http://dx.doi.org/10.1177/003463739208900405.

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Young, Francis. "Bishop William Poynter and exorcism in Regency England." British Catholic History 33, no. 2 (September 15, 2016): 278–97. http://dx.doi.org/10.1017/bch.2016.28.

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In 1815 the Vicar Apostolic of the London District, William Poynter, became embroiled in a case of alleged demonic possession. In the face of considerable pressure from the family of Peter Moore, the alleged demoniac, Poynter prevented a proposed exorcism on the grounds that it would bring adverse publicity to the still fragile Catholic Church in England. Drawing on the surviving correspondence between Poynter and his officials and Peter Moore’s family, this article examines the stance adopted by Poynter on the issue of exorcism within the wider context of ‘Catholic Enlightenment’ thought on demonic possession, and argues that the political circumstances of Catholics in England ensured that Poynter’s cautious approach to exorcism ultimately won out against the desire of other Catholics—including another Vicar Apostolic, John Milner—to publicise the rite as a means of promoting the Catholic faith.

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Gibson, Marion. "Kristen Poole. Supernatural Environments in Shakespeare’s England: Spaces of Demonism, Divinity, and Drama. Cambridge: Cambridge University Press, 2011. xiii + 290 pp. $90. ISBN: 978–1–107–00835–9." Renaissance Quarterly 65, no. 2 (2012): 639–40. http://dx.doi.org/10.1086/667348.

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Galisteo L., Jesus. "El Lugar de Lilith en los Cuencos de Magia Judeo- Aramaicos." Cuadernos Judaicos, no. 36 (December 31, 2019): 34. http://dx.doi.org/10.5354/0718-8749.2019.55863.

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Entre los demonios presentes en las creencias del imaginario común próximo oriental destaca un espíritu maligno femenino, cuyas tradiciones han evolucionado y se han distorsionado hasta metamorfosearse en un icono de feminidad. El objetivo de este artículo es buscar las raíces de la creencia en este ser entre las poblaciones judías de la diáspora en la Antigüedad Tardía, a través de un fenómeno exclusivo de ese intervalo de tiempo, los cuencos de magia, así como las repercusiones sociales y soluciones extraordinarias derivadas de las consecuencias que produjo la creencia en este demonio femenino.

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