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Journal articles on the topic 'Demonology in literature'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Dasenbrock, Reed Way. "Pound's Demonology." American Literary History 1, no. 1 (1989): 231–39. http://dx.doi.org/10.1093/alh/1.1.231.

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Danciu, Petru Adrian. "Motivul Avestiței în demonologia populară românească / The motif of Avestiția in popular Romanian demonology." Swedish Journal of Romanian Studies 1, no. 1 (2018): 146–68. http://dx.doi.org/10.35824/sjrs.v1i1.16805.

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Our research follows the demonic perspective on Avestiția′s activity and life. Considered today as a demonic character, she is highlighted by an activity defined almost exclusively against the killing of a pregnant woman or a baby, through appearances that cause fright (the disease called samcă) and the disfigurement of the "touched" by the demon. Because her history is unknown, the recent popular tradition has made one, Avestiția being the sister of Saint Sisoe, a murderer of children, and hence the generation of his witchcraft activity, which is why she is punished by her brother and by Arch

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3

Ziolkowski, Margaret. "A Modern Demonology: Some Literary Statins." Slavic Review 50, no. 1 (1991): 59–69. http://dx.doi.org/10.2307/2500599.

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The publication of Anatolii Rybakov's Deti Arbata (1987) was heralded with much fanfare both in the Soviet Union and abroad. In the novel Rybakov seeks to capture the essence of Stalinism as it affected the day-to-day existence of Soviet citizens, a theme that commands intense interest in the Soviet Union today. Yet it seems unlikely that Deti Arbata would have attracted the attention it has were it not for its lengthy passages devoted to the actions and thoughts of Stalin. The novel's protagonist Sasha Pankratov remains curiously flat, too reminiscent of socialist realist paragons; it is inst

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Trefilova, Olga V. "Bulgarian Folk Demonology: A Brief Overview." Slavic World in the Third Millennium 15, no. 3-4 (2020): 160–81. http://dx.doi.org/10.31168/2412-6446.2020.15.3-4.11.

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This paper attempts to present Bulgarian demonology holistically and structurally in accordance with the scheme proposed by representatives of the Moscow Ethnolinguistic School to describe mythological characters: their nominations, genesis, functions, and areal characteristics. Bulgarian folk spiritual culture is characterized by a certain integrity, but ethno-cultural differences can divide the tradition into Eastern and Western or Northern and Southern; the Bulgarian-Serbian-Macedonian border area is distinguished as a special area where mythological beliefs and ethno-cultural vocabulary ar

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5

Brakke, David. "The Making of Monastic Demonology: Three Ascetic Teachers on Withdrawal and Resistance." Church History 70, no. 1 (2001): 19–48. http://dx.doi.org/10.2307/3654409.

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Although in recent years fourth- and fifth-century Egyptian monasticism has received much scholarly attention of increasing methodological and theoretical sophistication, conflict with demons, a primary metaphor for the ascetic life in the literature of the period, has been left relatively unexplored. One reason for this lack of attention is a shift in the intellectual paradigms through which scholars approach ascetic literature: as they have moved from psychological and theological models to social and performative ones in interpreting ascetic theory and practice, seemingly subjective or theo

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6

Stephens, Walter. "Learned Credulity in Gianfrancesco Pico’s Strix." Renaissance and Reformation 42, no. 4 (2020): 17–40. http://dx.doi.org/10.7202/1068573ar.

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In 1522–23, Gianfrancesco Pico della Mirandola was involved in trials that executed ten accused witches. Soon after the trials, he published Strix, sive de ludificatione daemonum, a meticulous defence of witch-hunting. A humanistic dialogue as heavily dependent on classical literature and philosophy as on Scholastic demonology, Strix is unusually candid about the logic of witch-hunting. A convicted witch among its four interlocutors makes Strix unique among witch-hunting defenses. Moreover, it devotes less attention to maleficia or magical harm than to seemingly peripheral questions about sacr

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Reed, Annette Yoshiko. "When did Daimones become Demons? Revisiting Septuagintal Data for Ancient Jewish Demonology." Harvard Theological Review 116, no. 3 (2023): 340–75. http://dx.doi.org/10.1017/s0017816023000196.

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AbstractRecent research on Jewish demonology has been significantly advanced by evidence from the Dead Sea Scrolls. In light of these advances, this article revisits the use of daimones and related terms in the Greek translations of Jewish scriptures commonly called the Septuagint (LXX). Against the tendency to conflate these LXX data into one intermediate stage in the development of the demonology of the New Testament, it calls for further attention to the particular dates and translational tendencies in specific LXX texts, as well as further attention to contemporaneous Aramaic and Hebrew so

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Stephens, Walter. "Learned Credulity in Gianfrancesco Pico’s Strix." Renaissance and Reformation 42, no. 4 (2020): 17–40. http://dx.doi.org/10.33137/rr.v42i4.33705.

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In 1522–23, Gianfrancesco Pico della Mirandola was involved in trials that executed ten accused witches. Soon after the trials, he published Strix, sive de ludificatione daemonum, a meticulous defence of witch-hunting. A humanistic dialogue as heavily dependent on classical literature and philosophy as on Scholastic demonology, Strix is unusually candid about the logic of witch-hunting. A convicted witch among its four interlocutors makes Strix unique among witch-hunting defenses. Moreover, it devotes less attention to maleficia or magical harm than to seemingly peripheral questions about sacr

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9

Sadriddinzoda, Safiya Shahobiddinovna. "REFLECTION OF DEMONOLOGY IN ART AND LITERATURE IN ENGLAND DURING THE RENAISSANCE AND ENLIGHTENMENT." Theoretical & Applied Science 91, no. 11 (2020): 240–43. http://dx.doi.org/10.15863/tas.2020.11.91.36.

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10

Chuvashova, Diana. "The idea of evil spirits in Orthodoxy and Catholicism." Ukrainian Religious Studies, no. 73 (January 13, 2015): 319–23. http://dx.doi.org/10.32420/2015.73.540.

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This publication revealed the phenomenon of representations of evil spirits in Orthodoxy and Catholicism. The necessity of consideration of the phenomenon as an interdisciplinary synthesis of work on religion, philosophy, theology, mythology, culture, history and ethnic psychology. Consider the views of Western experts and the state of the problem in Ukraine. Analytical review of the literature on the problems investigated allowed to select the structural elements of demonology. The author noted the similarity of representations of evil spirits in Orthodoxy and Catholicism, confirming the conc

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Frankfurter, David. "Amente Demons and Christian Syncretism." Archiv für Religionsgeschichte 14, no. 1 (2013): 83–102. http://dx.doi.org/10.1515/arege-2012-0006.

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Abstract Drawing on a range of apocalyptic and magical texts from Roman and Byzantine Egypt, this paper argues that the Coptic Christian depiction of vicious underworld demons, so often cited as evidence of “Egyptian survivals,” in fact owes more to Jewish apocalyptic literature than ancient Egyptian mortuary texts - that scribes only recalled Egyptian traditions in the course of reutilization and interpretation of para-biblical apocalyptic traditions. Secondly, the paper attributes the development of this Coptic underworld demonology to the creative agency of scribes in late antique Egyptian

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12

White, David Gordon. "Dracula's Family Tree: Demonology, Taxonomy, and Orientalist Influences in Bram Stoker's Iconic Novel." Gothic Studies 23, no. 3 (2021): 297–315. http://dx.doi.org/10.3366/gothic.2021.0106.

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Prior to Bram Stoker's Dracula, vampires were never represented in literature as reanimated or ‘undead’ humans capable of transforming into bats. The source of Stoker's innovation may be traced to his personal acquaintance Sir Richard Francis Burton, who in his adaptation of a South Asian anthology of ‘Gothic’ tales of horror and adventure had identified its hero's antagonist, called a vetāla in Sanskrit, as both a male vampire and a giant bat. This article surveys a number of ancient, medieval, and early modern Asian and European precursors of Stoker's vampire lore, noting that unlike Stoker'

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Krause, Andrew R. "Protected Sects." Journal of Ancient Judaism 5, no. 1 (2014): 25–39. http://dx.doi.org/10.30965/21967954-00501003.

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As the self-proclaimed “Sons of Light,” the Qumran Movement became obsessed with their battle against the forces of evil, allowing this polarity to pervade their literature. This paper will compare two sectarian apotropaic liturgies (4QSongs of the Maskila–b and 4QIncantation) with the Hodayot psalms in terms of function and ritual performance. We will demonstrate that the same prophylactic elements that unite the apotropaic texts are present in the Hodayot, especially their “magical” elements, demonology, anthropology, and sapiential elements used for defense against evil spirits. While examp

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Korolyova, Svetlana Yu. "6TH INTERNATIONAL CONFERENCE “DEMONOLOGY AS A SEMIOTIC SYSTEM” (RSUH, MAY 19–21, 2020)." Folklore: structure, typology, semiotics 3 (2020): 156–69. http://dx.doi.org/10.28995/2658-5294-2020-3-3-156-169.

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The sixth international conference “Demonology as a semiotic system” was held at the Russian State University for the Humanities, on May 19–21, 2020. Once every two years, it becomes a scientific forum for folklorists, ethnolinguists, anthropologists, historians, culturologists and other specialists who study the “lower” level of mythology. The aims of the conference include the exchange of experience gained in the study of various data: ancient texts, medieval literature, ethnographic sources of the 19th – 20th centuries, the new field interview. The theme of that event is demonological plots

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Tucker, Shirley. "Your worst nightmare: Hybridised demonology in Asian‐Australian women's writing." Journal of Australian Studies 24, no. 65 (2000): 150–57. http://dx.doi.org/10.1080/14443050009387598.

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Miller, William Cook. "Milton’s Belly Talk." Milton Studies 66, no. 1 (2024): 165–89. http://dx.doi.org/10.5325/miltonstudies.66.1.0165.

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ABSTRACT This article considers Paradise Lost in relation to ventriloquism—that is, demonic possession as manifested in ventris loqui, “speakers from the belly.” It situates this topic in the literary contexts that Milton inherited and transformed, and then concentrates on three scenes of ventriloquistic possession in the epic: the toad dream in book 4, the demonic possession of the serpent in book 9, and the puppeteering of the fallen angels in book 10. Throughout the epic, Milton reframes belly talk as less about demons sneaking into and speaking out of bellies than about demons urging ratio

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Newman, Barbara. "Fallen Bodies: Pollution, Sexuality, and Demonology in the Middle Ages.Dyan Elliott." Speculum 75, no. 2 (2000): 454–56. http://dx.doi.org/10.2307/2887598.

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Walden, Justine. "Exorcism and Religious Politics in Fifteenth-Century Florence." Renaissance Quarterly 71, no. 2 (2018): 437–77. http://dx.doi.org/10.1086/698138.

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AbstractThis article examines a series of messages concerning politics and geography that the religious order of the Vallombrosans embedded within a series of exorcism manuscripts and addressed to Lorenzo de’ Medici in the late fifteenth century. The Vallombrosans crafted their manuscripts to negotiate a host of troubles: schism over reform, friction with Lorenzo, diminishing social status, increased marginality, competition with rival religious orders, new definitions of orthodoxy, and alternate forms of religious devotion. I frame Vallombrosan troubles and their turn to exorcism as symptomat

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Casey, Máiréad. "‘A Walking Study in Demonology’: Postfeminism and Popular Misogyny in Jennifer’s Body (2009)." Gothic Studies 25, no. 2 (2023): 160–78. http://dx.doi.org/10.3366/gothic.2023.0162.

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This article analyses the 2009 horror-comedy directed by Karyn Kusama, Jennifer’s Body. I describe how this female-centred horror film critiques the postfeminist or neoliberal feminine subject from an angle that aligns most comfortably with antifeminist sentiments and arguments from the centre-right and right. I discuss how a gendered neoliberal discourse of individualism, and the idea that the individual must be ultimately bear responsibility for their own biography, renders the titular character as an illegible subject of sexualised violence. I argue that the film naturalises threats of sexu

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20

Walsh, Brendan C. "“The Boy of Tocutt” and the Demonic Covenant in Seventeenth-Century New England Demonology." Preternature: Critical and Historical Studies on the Preternatural 12, no. 2 (2023): 107–35. http://dx.doi.org/10.5325/preternature.12.2.0107.

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ABSTRACT The New England demonic possession narrative, “A Confession of a Boy at Tocutt,” remains conspicuously absent from the rich scholarship on diabolic affliction in seventeenth-century North America. Appearing in Cotton Mather’s 1689Memorable Providences, Relating to Witchcrafts and Possessions, this narrative details the torments of one settler, known only as “The Boy of Tocutt,” in Branford Connecticut (ca. 1645–1666). While incomplete, this account is marked by a unique emphasis on the demonic pact and offers a valuable insight into the development of this demonological concept in New

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Togoeva, O. I. "Devil or werewolf? The motif of lycanthropy in French demonology of the 15th–16th centuries." Shagi / Steps 9, no. 1 (2023): 10–28. http://dx.doi.org/10.22394/2412-9410-2023-9-1-10-28.

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The article analyzes the features of the treatise “Justification of John the Fearless, Duke of Burgundy” by Jean Petit (1408), which argued for the right of John the Fearless to murder his cousin Louis of Orleans. The author of the article pays special attention to the accusation of practicing witchcraft, which, according to Petit, turned the Duke of Orleans into a tyrant and a devil and was based, apparently, on the text of the “Policraticus” of John of Salisbury (1159). Analysis of the content and the iconographic program of the “Justification” also allows the author to hypothesize that this

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Prikhodko, Viktoriia B. "Mythopoetics of Lesia Ukrainka’s Forest Song in English Reception and Interpretation." Studia Litterarum 6, no. 2 (2021): 304–15. http://dx.doi.org/10.22455/10.22455/2500-4247-2021-6-2-304-315.

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The article deals with English reception and interpretation of mythopoetics in Lesia Ukrainka’s Forest Song. The great difficulty of this work for foreign reception and interpretation due to the large number of mythical and folklore elements, which are important ethnic components of its poetics, is pointed out. The article is based on comparative and typological, structural, descriptive, interpretative methods and the holistic system analysis. It is noted that a significant part of the Forest Song mythology falls on demonology, where each of the demons has features attributed to him by folk be

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Prikhodko, Viktoriia B. "Mythopoetics of Lesia Ukrainka’s Forest Song in English Reception and Interpretation." Studia Litterarum 6, no. 2 (2021): 304–15. http://dx.doi.org/10.22455/2500-4247-2021-6-2-304-315.

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The article deals with English reception and interpretation of mythopoetics in Lesia Ukrainka’s Forest Song. The great difficulty of this work for foreign reception and interpretation due to the large number of mythical and folklore elements, which are important ethnic components of its poetics, is pointed out. The article is based on comparative and typological, structural, descriptive, interpretative methods and the holistic system analysis. It is noted that a significant part of the Forest Song mythology falls on demonology, where each of the demons has features attributed to him by folk be

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Restelli, Francesca. "«Unearthing the divine horrors»." Balthazar 2, no. 6-7 (2023): 122–47. http://dx.doi.org/10.54103/balthazar/22322.

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This study looks into H. P. Lovecraft’s masterful craft of cosmic horror, examining his adept fusion of Christian cosmological elements with subversion and mockery, while concurrently forging a unique cosmic framework. Lovecraft subtly weaves Christian themes into his mythos, introducing his eldritch terrors, deities reminiscent of Christian demonology. These entities, residing in abyssal depths, bear distinctly demonic attributes, highlighting the profound influence of Christian cosmology. The enigmatic entity Dagon, rooted in biblical mythology, is a focal point. Its appearances correlate wi

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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 (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

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Chesters, Timothy. "Demonology on the margins: Robert Du Triez's Les Ruses, finesses et impostures des espritz malins (1563)." Renaissance Studies 21, no. 3 (2007): 395–410. http://dx.doi.org/10.1111/j.1477-4658.2007.00455.x.

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Benz, Maximilian, and Silvia Reuvekamp. "Mittelhochdeutsche Erzählverfahren und theologisches Wissen." Poetica 50, no. 1-2 (2020): 53–82. http://dx.doi.org/10.30965/25890530-05001003.

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Abstract The question of the cultural conditions of narrations as a paradigm of historical narratology corresponds to one of the main interests of medieval literary studies: how is literature anchored in its extra-literary fields of reference? However, problems with the modeling of text and context have led to literary texts being understood in a more abstract way as forms of cultural practice, whereas the concrete contexts are neglected. As a result of this development, different cultural theoretical premises are encountered in the field of historical narratology that can hardly be related to

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Kulik, Alexander. "How the Devil Got His Hooves and Horns: The Origin of the Motif and the Implied Demonology of 3 Baruch." Numen 60, no. 2-3 (2013): 195–229. http://dx.doi.org/10.1163/15685276-12341263.

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Abstract This paper reexamines the problem of the origins of a popular medieval and modern image of the devil as an anthropomorphic creature with hooves and horns and seeks to reconstruct the analogous ancient image of a satyr-like devil as it could be witnessed in diverse sources, including Hellenistic mythology, rabbinic legends, and early Christian texts. It seems that, not belonging completely to any of these worlds, this therianthropic motif emerges from a complicated literary history wherein Greco-Roman Pan, Jewish seirim, and other mythological figures graft themselves and their imagery

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DASGUPTA, SANGEETA. "‘Heathen aboriginals’, ‘Christian tribes’, and ‘animistic races’: Missionary narratives on the Oraons of Chhotanagpur in colonial India." Modern Asian Studies 50, no. 2 (2015): 437–78. http://dx.doi.org/10.1017/s0026749x15000025.

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AbstractThrough a description of the interactions of Christian missionaries in Chhotanagpur with the Oraons, this article illustrates the different ways in which the missionaries grappled with and restructured their notions of the ‘tribe’ and the ‘Oraon’ across the nineteenth and early twentieth centuries. The Oraon, I argue, was initially recognized in terms of his heathen practices, his so-called compact with the Devil, and his world of idolatry and demonology. But, by the end of the nineteenth century, he increasingly became, in missionary language, an animistic aboriginal tribe, a ‘primiti

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Maxwell-Stuart, Peter. "Martin Delrio: Demonology and Scholarship in the Counter-Reformation. Jan Machielsen. Oxford: Oxford University Press, 2015. x + 442 pp. $150." Renaissance Quarterly 69, no. 2 (2016): 747–49. http://dx.doi.org/10.1086/687690.

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Шишхова, Неля Магомедовна, and Кирилл Николаевич Анкудинов. "A. Blok and D. Prigov: Angels and Demons." Вестник Адыгейского государственного университета, серия «Филология и искусствоведение», no. 3(282) (March 2, 2022): 151–59. http://dx.doi.org/10.53598/2410-3489-2021-3-282-151-159.

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В статье анализируется интеграция художественной практики А. Блока в постмодернистскую традицию, в частности, творчество Д. Пригова, где эта практика становится способом мотивировки поэтического знака. Обсуждается актуальная для истории русской литературы проблема: что стало с постмодерном как языком описания эпохи в XXI столетии, как он связан с предыдущей поэзией. Проблема демонологии и ее решения позволяют контекстуализировать модели выразительности и выделить основные парадигмы в стихотворениях двух названных поэтов. Отдельное внимание уделяется оппозиционной паре «ангелы и демоны», ее мес

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Oravetz, Anne. "J. H. Chajes. Between Worlds: Dybbuks, Exorcists, and Early Modern Judaism. Philadelphia: University of Pennsylvania Press, 2003. 278 pp." AJS Review 29, no. 2 (2005): 378–80. http://dx.doi.org/10.1017/s0364009405300171.

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Jewish mystical and magical texts are remarkably relevant to some of the most central historiographical themes of early modern Europe; they are also remarkably esoteric and confounding to any nonspecialist. Providing a remedy to this incongruity, J. H. Chajes makes a major contribution to both Jewish and general early modern historiography with his first book, on Jewish spirit possession and exorcism. His work offers a useful narrative of the development of Jewish exorcism traditions, presenting the complex subject in terms that make it more approachable without over-simplification. At the sam

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Khristoforova, Olga B. ""THE TALE OF THE POSSESSED WOMAN SOLOMONIA". MYTHOLOGICAL CONTEXTS AND PARALLELS." Folklore: structure, typology, semiotics 3, no. 1 (2020): 94–127. http://dx.doi.org/10.28995/2658-5294-2020-3-1-94-127.

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The article discusses a masterpiece of Old Russian literature of the 17th century, “The Tale of the Possessed Woman Solomonia”, in the context of Russian and Finno-Ugric mythology. The plot of the Tale is compared to two close plot sets: about people given away to spirits of nature (lost / cursed) or taken away by said spirits (the plot of the North Russian and Finno-Ugric mythological narratives), and about the supernatural or enchanted wife (husband) (the plot is common in Russian fairy tales and in non-fairytale prose of the Finno-Ugric peoples). Consideration of the Tale in a wider mytholo

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Klymukhina, Polina, and Iryna Kropyvko. "Demonological images in Y. Vinnychuk's novel «Apothecary»." Vìsnik Marìupolʹsʹkogo deržavnogo unìversitetu. Serìâ: Fìlologìâ 15, no. 26-27 (2022): 87–95. http://dx.doi.org/10.34079/2226-3055-2022-15-26-27-87-95.

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The article analyzes the use of images of folk demonology, including witches, devils and others, by Yury Vynnychuk in the novel «Apothecary». The key factors of character formation of mythical characters have been revealed. The author's achievements are outlined in comparison with the folklore and fairy tale tradition. The writer moves away from the depiction of Ukrainian folklore characters. With the help of expanding the background, dialogues, building social connections, the fantastic characters in the novel are normalized, even domesticated. The peculiarity of the novel «Apothecary» consis

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Wenjun, Sun. "On the comparative study of N.V. Gogol's early prose and Pu Songling's short stories." World of Russian-speaking countries 2, no. 12 (2022): 73–88. http://dx.doi.org/10.20323/2658-7866-2022-2-12-73-88.

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The article provides a theoretical basis for a comparative study of N. V. Gogol's book Evenings on a Farm near Dikanka and Pu Songling's collection of short stories Descriptions of the Miraculous from Liao's Study, and also gives an example of such an analysis. To address these problems, the author undertakes a historical and theoretical review of the concept “typological connection” in comparative literary studies. There is a review of the main works of Russian and foreign researchers, as well as various theoretical concepts of comparative literary studies, which leads to the conclusion that

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Whitney, Elspeth. "Demonology and Witch-Hunting in Early Modern Europe. Julian Goodare, Rita Voltmer, and Liv Helene Willumsen, eds. Routledge Studies in the History of Witchcraft, Demonology and Magic. Abingdon: Routledge, 2020. xvi + 402 pp. $160. - John Stearne's Confirmation and Discovery of Witchcraft: Text, Context and Afterlife. Scott Eaton. Routledge Research in Early Modern History. Abingdon: Routledge, 2020. x + 204 pp. $160." Renaissance Quarterly 76, no. 3 (2023): 1107–10. http://dx.doi.org/10.1017/rqx.2023.444.

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Bucur, Bogdan G. "Book Review: Die Dämonen: Die Dämonologie der Israelitisch-Jüdischen und Frühchristlichen Literatur im Kontext ihrer Umwelt = Demons: The Demonology of Israelite-Jewish and Early Christian Literature in Context of Their Environment." Theological Studies 65, no. 3 (2004): 630–31. http://dx.doi.org/10.1177/004056390406500307.

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Rumrich, John. "Armando Maggi. Satan's Rhetoric: A Study of Renaissance Demonology. Chicago and London: University of Chicago Press, 2001. x + 260 pp. index, illus. bibl. $37.50. ISBN: 0-226-50132-9." Renaissance Quarterly 56, no. 2 (2003): 512–14. http://dx.doi.org/10.2307/1261890.

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Barbee, David M. "The English Exorcist: John Darrell and the Shaping of Early Modern English Protestant Demonology. Brendan C. Walsh. Routledge Research in Early Modern History. Abingdon: Routledge, 2020. x + 306 pp. $160." Renaissance Quarterly 76, no. 2 (2023): 741–43. http://dx.doi.org/10.1017/rqx.2023.263.

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Lis-Markiewicz, Przemysław. "THE DEVELOPMENT OF THE UKRAINIAN HORROR FICTION ON THE BACKGROUND OF EUROPEAN GOTHIC TRADITIONS: A BRIEF OVERVIEW." Studia Ukrainica Posnaniensia 8, no. 2 (2020): 151–62. http://dx.doi.org/10.14746/sup.2020.8.2.12.

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Przedmiotem publikacji jest ścisły zarys problematyki ukraińskiej literatury grozy przedstawiony na tle europejskich tradycji gotyckich w literaturze. Poruszone zostało zagadnienie niejednoznaczności stosowanej terminologii, którą zazwyczaj wykorzystuje się do tworzenia metodologii badań oraz ich samych. Autor podejmuje próbę umiejscowienia gotycyzmu literackiego w literaturoznawstwie. Artykuł zawiera zwięzłą analizę specyfiki prozy gotyckiej w literaturze Anglii, Francji, Niemiec, Polski i Czech, jednakże szczególnie wyróżniono ukraiński gotycyzm literacki, jego swoistość, wyjątkowość. Dostrz

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Warnicke, Retha M. "Lawrence Normand and Gareth Roberts, eds., Witchcraft in Early Modern Scotland, James VI's Demonology and the North Berwick Witches Exeter: University of Exeter Press, 2000. 18 pis. + xiii + 454 pp. $85. ISBN: 0-85989-680-3 (cl), ISBN: 0-85989-388-X (pbk)." Renaissance Quarterly 55, no. 1 (2002): 347–48. http://dx.doi.org/10.2307/1512569.

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Schmidt Capela, Carlos Eduardo. "A DEMONOLOGIA DISJUNTIVA DE GARCÍA LORCA." Revista Iberoamericana 86, no. 270 (2020): 33–54. http://dx.doi.org/10.5195/reviberoamer.2020.7886.

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АЙЛАРОВА, С. А. "ISLAMIC STUDIES A.A. GASSIEVA: ESCHATOLOGICAL KORAN CONCEPT." Kavkaz-forum, no. 17(24) (March 14, 2024): 47–57. http://dx.doi.org/10.46698/vnc.2024.24.17.003.

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Статья посвящена важной части исламоведческих трудов осетинского просветителя, религиоведа и богослова А.А. Гассиева – анализу эсхатологической концепции Корана. Богословские работы Гассиева лежали в русле церковной противомусульманской полемики, но отличались стремлением объяснить ислам как особый религиозный феномен, включали опору на европейское и российское академическое востоковедение и религиоведение. Основополагающее положение его трудов – исламский монотеизм сложился под влиянием иудеохристианской идеи единства Бога. Автор отмечает строгость и последовательность коранического теоцентри

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Zarych, Elżbieta. "Gry z konwencjami, realiami i demonologią słowiańską w "Innych baśniach" Zbigniewa Brzozowskiego." Teksty Drugie 5 (2018): 290–308. http://dx.doi.org/10.18318/td.2018.5.17.

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Harvey, M. "Fictions du Diable: Demonologie et litterature de saint Augustin a Leo Taxil." French Studies 63, no. 1 (2009): 119–20. http://dx.doi.org/10.1093/fs/knn188.

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Wójcikowska-Wantuch, Paulina. "Elementy folkloru słowiańskiego w powieści Andrieja Rubanowa Финист ясный сокол". Roczniki Humanistyczne 68, № 7 (2020): 65–84. http://dx.doi.org/10.18290/rh20687-5.

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Artykuł dotyczy najnowszej powieści współczesnego pisarza rosyjskiego Andrieja Rubanowa, zatytułowanej Финист ясный сокол. Utwór został zakwalifikowany przez autora i krytyków do gatunku słowiańskiego fantasy. Gatunek ten zdobywa wśród pisarzy i czytelników coraz większą popularność na fali zjawiska renesansu bajki w literaturze rosyjskiej na przełomie XX i XXI wieku. Fabuła powieści Andrieja Rubanowa opiera się na motywach rosyjskiej baśni ludowej. Konstruując świat przedstawiony, autor sięgnął przede wszystkim do tekstów folkloru rosyjskiego, ale w celu uprawdopodobnienia wydarzeń wykorzysta

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Kryvenko, Anastasiia. "Christmas Beliefs, Customs and Rites of the Volhynians Related to the Perceptions of the Dead." Ethnic History of European Nations, no. 63 (2021): 16–22. http://dx.doi.org/10.17721/2518-1270.2021.63.02.

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The article provides the historic and ethnographic characteristics of the traditional demonologic ideas about the dead represented in Christmas beliefs, customs and rites of the Volhynians. On the basis of the ethnographic sources of the 19th and 20th cc. and the materials of modern field research, the customary and ceremonial and magically ritualistic methods of reverence, flatter and protection against the undesirable influence of the dead have been determined, parallels between the demonologic, Christmas and funerary traditions have been traced, and the local peculiarity and the current sta

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Pieńczak, Agnieszka, and Polina Povetkina. "Mapowanie motywów mitologicznych. Zmora jako istota szkodząca ludziom i zwierzętom gospodarskim." Łódzkie Studia Etnograficzne, no. 60 (November 7, 2021): 267–94. http://dx.doi.org/10.12775/lse.2021.60.14.

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Celem artykułu jest ukazanie zróżnicowania kulturowego sposobów szkodzenia ludziom i/lub zwierzętom przez istotę mitologiczną, zwaną w Polsce najczęściej zmorą czy morą, w możliwie szerokim aspekcie czasowym i przestrzennym. W tym celu przydatne stały się materiały ludoznawcze i etnograficzne pochodzące z XIX wieku (głównie drugiej połowy) oraz pierwszych trzech dekad XX stulecia. Analizę zawartości literatury ograniczono do podstawowych czaso- pism i prac zwartych, które zaprezentowano w formie obszernych aneksów i trzech map etnogeograficznych. Zestawiono je z niepublikowanymi wynikami badań

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Mokhutso, Rev Jacob. "Ancestors are demonic - is it true? Traversing Christian demonology and African traditional religion." Pharos Journal of Theology, no. 103(2) (November 2022). http://dx.doi.org/10.46222/pharosjot.103.2046.

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In the early 19th century, missionaries flocked to Central and Southern Africa to preach the Gospel of Jesus Christ. Whilst interacting with the local African indigenous communities, and observing their culture and their way of life, the missionaries concluded that the indigenous people needed not only the Christian faith, but also to be civilised. The African way of life was regarded as backward, barbaric, and heathen. For this reason, the missionaries went out of their way not only to convert Africans to Christianity, but also to package Christianity in European culture, which was viewed as

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Patmore, Hector M. "Demonology and Terminology in Jubilees: Spirits or Demons?" Journal for the Study of Judaism, August 18, 2022, 1–14. http://dx.doi.org/10.1163/15700631-bja10052.

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Abstract This paper examines the terminology related to demons in Jubilees. It argues that important nuances have been lost in the process of translation. Specifically, it argues that the original Hebrew of Jubilees always used רוחות to refer to demons. It reexamines cases in which the Ethiopic and/or Latin translations would appear to contradict this conclusion (i.e., Jub. 7:27; 10:1–2) in light of textual evidence from the Book of Asaf, the Byzantine chronicler Syncellus, and the Book of Watchers. In the case of Jub. 1:10–11 and 22:16–17, it is argued that the original Hebrew read שׁדים, but

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