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Journal articles on the topic 'Demonology'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Banoet, Fiktor Jekson. "Shamanisme dan Kesurupan: Teologi Demonik—Eksplorasi Demonologi Sosial dengan Demonologi Spiritis dalam Perspektif Non-Barat dan Implikasi Pastoral Lintas Budaya dan Agama." Aradha: Journal of Divinity, Peace and Conflict Studies 1, no. 1 (2021): 19. http://dx.doi.org/10.21460/aradha.2021.11.534.

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Abstract As a social and cultural phenomenon, shamanism and possession are often mistakenly understood. The point of view at issue in these two forms of demonology is how we monitor the beginning of its proposition, not just the preposition that departs from the practice of pastoral, but its context-based epistemology. This is due to the difference in the peculiarities of the counseling model in the West and the East, especially Asia. Second, from theological heritage, we rarely understand both phenomena from demonology theology. Third, this paper aims to clarify the pathology of underst

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2

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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3

Gura, Aleksandr. "Sorbian folk demonology." Slavianovedenie, no. 6 (2020): 56–74. http://dx.doi.org/10.31857/s0869544x0012096-8.

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4

Guskova, A. A. "Demonology of geography." Voprosy literatury, no. 6 (February 7, 2019): 50–68. http://dx.doi.org/10.31425/0042-8795-2018-6-50-68.

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The article examines the ‘geographical dimension’ of modern Russian prose, in particular, through a mythological, and even demonological, prism. The mythological-dimensional complex is especially prominent in the Urals-themed works by O. Slavnikova (2017 (2006)) and A. Ivanov (his 2-volume series Parma’s Heart, or Cherdyn – The Mountain Princess [Serdtse Parmy, ili Cherdyn – knyaginya gor] (2003) and The Gold of the Uprising, or Down the River Gorge [Zoloto bunta, ili Vniz po reke tesnin] (2005)). Not only do the novels promote a region-specific metaphorical and mystic flavor of theUral Mounta

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5

Zulueta, Felicity. "DEMONOLOGY VERSUS SCIENCE?" British Journal of Psychotherapy 14, no. 2 (1997): 199–208. http://dx.doi.org/10.1111/j.1752-0118.1997.tb00373.x.

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6

Krug, Adam. "Buddhist Medical Demonology in The Sūtra of the Seven Buddhas." Religions 10, no. 4 (2019): 255. http://dx.doi.org/10.3390/rel10040255.

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This essay begins with a brief discussion of the marginalization of demonology in the study of both Indian Buddhist traditions and Āyurvedic medicine. Unlike the study of Buddhist traditions in other geographic regions, there has been relatively little scholarship on the dialogue between Indian Buddhist communities and the localized spirit deity cults with which they have interacted for more than two millennia. The modern study of Āyurverda, with few exceptions, demonstrates a similar trend in the marginalization of bhūtavidyā, or demonology, which has constituted a legitimate branch of Āyurve

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7

Stevens, Phillips. "Universal Cultural Elements in the Satanic Demonology." Journal of Psychology and Theology 20, no. 3 (1992): 240–44. http://dx.doi.org/10.1177/009164719202000315.

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The “Black” or “Satanic Mass” is the western Christian variant of a complex scenario that expresses people's most basic and terrible fears. Many elements in the scenario, called a demonology, are found universally and throughout history. Anthropological examination of them suggests that they represent sub-cultural, innate fears deeply rooted in our evolutionary biology. This paper briefly discusses certain motifs prominent in the satanic demonology, including: nocturnal activity, ritual murder and the ritual use of blood, cannibalism and vampirism, incest and other forms of illicit sexuality,

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Bee, Susan. "“Demonology” e outras imagens." Elyra, no. 16 (2020): 305–11. http://dx.doi.org/10.21747/21828954/ely16i1.

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9

Metcalfe, A. W. "The Demonology of Class." Critique of Anthropology 10, no. 1 (1990): 39–63. http://dx.doi.org/10.1177/0308275x9001000103.

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10

Nash, Roger. "The Demonology of Verse." Philosophical Investigations 10, no. 4 (1987): 299–316. http://dx.doi.org/10.1111/j.1467-9205.1987.tb00058.x.

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11

Noble, Jonathan. "Biography: Hagiography or demonology?" Journal of Medical Biography 23, no. 2 (2015): 123–24. http://dx.doi.org/10.1177/0967772015585295.

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12

Grebenik, E. "Demography, Democracy, and Demonology." Population and Development Review 15, no. 1 (1989): 1. http://dx.doi.org/10.2307/1973403.

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13

Halaichuk, Volodymyr. "Demonology of Berezne district." Ethnology Notebooks 146, no. 2 (2019): 437–71. http://dx.doi.org/10.15407/nz2019.02.437.

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14

Nekhaenko, Fedor. "An Unknown Demonologist at the University of Paris?" Philosophy Journal of the Higher School of Economics 7, no. 4 (2023): 241–63. http://dx.doi.org/10.17323/2587-8719-2023-4-241-263.

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Though Daemonologia, like ontologia and anthropologia, is not genuinely medieval, but conceived in the Renaissance, it remains valid to apply such categories to the medieval intellectual culture. By doing so, we can restore the continuum of historical development. The present paper investigates the role of Hugh of Saint-Cher (ca. 1190–1263) within the domain of scholastic demonology. Specifically, it focuses on distinctions II.7–8 from Hugh's commentary on the Sentences (ca. 1231–1234) which has been transcribed, collated, and translated by me for the first time. I begin by examining Hugh's fo

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15

Teterin, A. Yu. "The linguistic aspect in the demonology of Thomas Hobbes." Siberian Journal of Philosophy 21, no. 4 (2024): 74–86. http://dx.doi.org/10.25205/2541-7517-2023-21-4-74-86.

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The paper focuses on the linguistic aspect of demonology in «Leviathan» by Thomas Hobbes. Firstly, demonology is considered as a danger to political stability in «Leviathan». Secondly, the main points of the philosophy of language and the place of metaphor in Hobbes’ political philosophy are presented. Thirdly, through Hobbes’ understanding of metaphor, ways of neutralizing demonological prejudice in «Leviathan» and the sovereign’s monopoly right to use metaphors are discussed.

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16

Scripcaru, Veronica, Diana Bulgaru Iliescu, Cristina Furnică, Andrei Scripcaru, and Petronela (Polixenia) Nistor. "Demonology and suicide - Forensic implications." Romanian Journal of Legal Medicine 25, no. 2 (2017): 211–16. http://dx.doi.org/10.4323/rjlm.2017.211.

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17

Halaichuk, Volodymyr. "Traditional Demonology of Khmilnyk District." Scientific Papers of the Vinnytsia Mykhailo Kotsiubynskyi State Pedagogical University. Series: History, no. 36 (June 2021): 82–92. http://dx.doi.org/10.31652/2411-2143-2021-36-82-92.

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The purpose of the article is a comprehensive description of demonological ideas and beliefs of the inhabitants of Khmilnyk district of Vinnytsia region, made on the basis of their own records from this part of the historical and ethnographic Volyn. The research methodology is based on a combination of general scientific (analysis, synthesis, generalization) and special-historical (historical-typological) methods with the principles of historicism, systematization, scientificity and verification. When recording demonological materials, the main thing was to use the method of field ethnography.

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18

Spisak, April. "Practical Demonology by Clare Rees." Bulletin of the Center for Children's Books 75, no. 9 (2022): 297. http://dx.doi.org/10.1353/bcc.2022.0249.

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19

Sripokangkul, Siwach. "Demonology and Contemporary Thai Politics." International Journal of Civic, Political, and Community Studies 17, no. 1 (2019): 1–14. http://dx.doi.org/10.18848/2327-0047/cgp/v17i01/1-14.

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20

Asatrian, Garnik. "Armenian Demonology: A Critical Overview." Iran and the Caucasus 17, no. 1 (2013): 9–25. http://dx.doi.org/10.1163/1573384x-20130103.

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The paper is a critical study of the Armenian demonic nomenclature of the ancient and later periods, covering the Classical and Middle Armenian texts and modern dialects, including Western Armenian traditions, which were alive until the first decades of the 20th century among the population of the Armenian provinces of the Ottoman Empire.The author presents a full list of the Armenian demons of different periods, critically revising the origin of their names and functions on a comparative background.

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21

Ivie, Robert L. "Finessing the Demonology of War." Javnost - The Public 14, no. 4 (2007): 37–54. http://dx.doi.org/10.1080/13183222.2007.11008951.

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22

Seed, David. "Brainwashing and Cold War Demonology." Prospects 22 (October 1997): 535–73. http://dx.doi.org/10.1017/s0361233300000223.

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In November 1949 the Hungarian government announced the trial for espionage of the American I.T.&T. executive Robert A. Vogeler. At the beginning of the following year Vogeler pleaded guilty and was sentenced to fifteen years imprisonment. For a while his case became a cause célèbre to the extent that the U.S. government threatened to break of diplomatic relations with Hungary. Vogeler was released in 1951 after a deal between the two governments. With the case of Cardinal Mindszenty fresh in the public memory reports had been emerging that Vogeler had been subjected to a coercion tantamou

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23

Lepajõe, Marju. "On the Demonology of Plotinus." Folklore: Electronic Journal of Folklore 09 (1998): 7–16. http://dx.doi.org/10.7592/fejf1998.09.plotinus.

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24

Badalanova Geller, Florentina. "Medieval Narratives on Russian Demonology." IKON 11 (January 2018): 279–81. http://dx.doi.org/10.1484/j.ikon.4.2018029.

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25

McPhail, Eric. "Jean Bodin and the Romance of Demonology." Análisis. Revista de investigación filosófica 4, no. 2 (2018): 265–76. http://dx.doi.org/10.26754/ojs_arif/a.rif.201722473.

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This article proposes a comparison between the French Renaissance demonologist Jean Bodin and the fictional character Don Quijote. Like the hero of Cervantes’ novel, Bodin believes everything he reads. Consequently, Bodin makes his own discipline of demonology a species of romance that eagerly blurs the boundary of fact and fiction. This type of credulity can be usefully juxtaposed to Michel de Montaigne’s understanding of the imagination and to his more philosophical exploration of the realm of possibility.Keywords: Demonology, fiction, imagination, Jean Bodin, Cervantes, Montaigne.

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26

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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27

Shaw, R. Daniel. "Another Way of Looking at the Data: A Reaction to Phillips Stevens." Journal of Psychology and Theology 20, no. 3 (1992): 245–47. http://dx.doi.org/10.1177/009164719202000316.

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Shaw reacts to Stevens’ (1992) article, “Universal Cultural Elements in the Satanic Demonology,” in the Journal of Psychology and Theology(1992, Vol. 20, No. 3) special issue on SRA. While agreeing that Stevens adequately explains the data on demonology from a social scientific standpoint, Shaw holds that the same data can be explained equally well by applying Christian theological assumptions. Fear of “satanic demonology” may be universal, but it can also be understood theologically as implanted by God, and its manifestations can be perceived as emanating from the conflict between a recogniti

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28

Lucarelli, Rita. "Towards a Comparative Approach to Demonology in Antiquity: The Case of Ancient Egypt and Mesopotamia." Archiv für Religionsgeschichte 14, no. 1 (2013): 11–26. http://dx.doi.org/10.1515/arege-2012-0002.

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Abstract This essay provides a general introduction to demonology in antiquity as well as a focus on ancient Egypt and Mesopotamia. It is also meant as an introduction to those papers which were originally presented at the international conference titled “Evil Spirits, Monsters and Benevolent Protectors: Demonology in Ancient Egypt and Mesopotamia,” held on April 23, 2012 at the Institute for the Study of the Ancient World of New York University, contained in the first section of this volume. Questions of the definition and function of demons in ancient Egyptian and Mesopotamian civilizations

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29

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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30

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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31

Goodare, Julian. "John Knox on Demonology and Witchcraft." Archiv für Reformationsgeschichte - Archive for Reformation History 96, no. 1 (2005): 221–45. http://dx.doi.org/10.14315/arg-2005-0111.

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ZUSAMMENFASSUNG Der Aufsatz untersucht die Haltung des schottischen Reformators John Knox zur Hexerei. Knox beschäftigte sich intensiv mit dem Teufel und war durch seinen Aufenthalt in Genf sicherlich auch mit den zeitgenössischen Vorstellungen über Hexerei vertraut. Seine Lehre über die Beziehungen von Mensch und Teufel paßte jedoch nicht in die zeitgenössische gelehrte Dämonologie. Seine Vorstellungen vom Teufelspakt blieben vage, und er bezweifelte die den Hexen zugeschriebenen nächtlichen Orgien. Dagegen stimmten seine Ansichten über Frauen mit den dämonologischen Schriftstellern überein.

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32

Michael D. Bailey. "Christian Demonology and Popular Mythology (review)." Magic, Ritual, and Witchcraft 3, no. 1 (2008): 99–101. http://dx.doi.org/10.1353/mrw.0.0097.

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33

Gasparini, Valentino. "Isis and Osiris: Demonology vs. Henotheism?" Numen 58, no. 5 (2011): 697–728. http://dx.doi.org/10.1163/156852711x593304.

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34

Weinstein, Donald. "Hagiography, Demonology, Biography: Savonarola Studies Today." Journal of Modern History 63, no. 3 (1991): 483–503. http://dx.doi.org/10.1086/244353.

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35

Kolic, Marko. "The Demonology of Ellen G. White." Journal of Adventist Mission Studies 5, no. 2 (2009): 98–105. http://dx.doi.org/10.32597/jams/vol5/iss2/11/.

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36

PASKO, Oksana, Zoya MALAKHOVA, and Vyacheslav MORGUN. "3D VISUALIZATION: UKRAINIAN DEMONOLOGY NEW PERSPECTIVE." Humanities science current issues 2, no. 83 (2025): 132–37. https://doi.org/10.24919/2308-4863/83-2-19.

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37

Góra, Barbara. "Demonologia słowiańska Jana Wagilewicza. Przyczynek do badań nad niewydanym dziełem XIX-wiecznej etnografii." Przegląd Wschodnioeuropejski 16, no. 1 (2025): 207–18. https://doi.org/10.31648/pw.11459.

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The article is a preliminary discussion of Slavic Demonology by Jan Wagilewicz (1811-1866), a prominent 19th-century Galician researcher of the Slavic past. Despite its scholarly significance, this work remains unpublished and largely unrecognized. The author of the article presents a literature review, Wagilewicz’s manuscripts and publications on demonological topics, and later issues with identifying some of these texts. Furthermore, she discusses examples where Adam Mickiewicz incorporated Wagilewicz’s published works into lectures at the Collège de France, as well as Oskar Kolberg’s use in

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38

Ochirova, Nyudlya Chetyrovna, Nina Nikolaevna Sharapova, Inga Sergeevna Mandzhieva, Merdan Yashuzakovich Khamraev, and Selbi Yashuzakovna Khamrayeva. "Ethnolinguistic Nominations of Mythological Figures (demonologems) in the Kalmyk Language." SHS Web of Conferences 164 (2023): 00118. http://dx.doi.org/10.1051/shsconf/202316400118.

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Demonology ideas that date from the oldest and most stable folklore and mythological traditions are emphasized in multiple ethnic cultures. An early form of religion directly coupled with mythology is represented by the black faith of the Mongolian and, more broadly, Central Asians, which evolved from many different beliefs bequeathed by ancestors (belief in the forces of space and nature, in the souls of dead ancestors, totemic ancestors, etc.). It made people perceive the world around as a set of elements dynamically influencing their lives where each element has its own origin, its own spir

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39

Golovakha-Hicks, Inna. "Demonology in Contemporary Ukraine: Folklore or ?Postfolklore??" Journal of Folklore Research: An International Journal of Folklore and Ethnomusicology 43, no. 3 (2006): 219–40. http://dx.doi.org/10.2979/jfr.2006.43.3.219.

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40

Wilson, Sarah Hinlicky, and Armando Maggi. "Satan's Rhetoric: A Study of Renaissance Demonology." Sixteenth Century Journal 35, no. 1 (2004): 296. http://dx.doi.org/10.2307/20476919.

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41

EVEN-EZRA, AYELET. "Medicine and Religion in Early Dominican Demonology." Journal of Ecclesiastical History 69, no. 4 (2018): 728–45. http://dx.doi.org/10.1017/s0022046917002810.

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The article explores the theories of Roland of Cremona op (†1259), the first Dominican master of theology in Paris and a practising physician, regarding demonic influence on body and soul. Roland uses contemporary neurological theories of voluntary motion and cognition to explain how precisely demons might move the bodily members of possessed subjects, induce seductive images and implant scientific knowledge. The complex interaction of fields of knowledge demonstrated in his unique theories sheds light on the intellectual climate of the early thirteenth century in general, and of the early Par

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42

Pigin, Aleksandr V. "A NEW BOOK ON OLD RUSSIAN DEMONOLOGY." Scrinium 10, no. 1 (2014): 462–67. http://dx.doi.org/10.1163/18177565-90000110.

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43

Hayward, Rhodri. "Demonology, Neurology, and Medicine in Edwardian Britain." Bulletin of the History of Medicine 78, no. 1 (2004): 37–58. http://dx.doi.org/10.1353/bhm.2004.0019.

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44

Krause, V. "Confessional Fictions and Demonology in Renaissance France." Journal of Medieval and Early Modern Studies 35, no. 2 (2005): 327–48. http://dx.doi.org/10.1215/10829636-35-2-327.

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45

Valentsova, Marina. "Folk Demonology of the Czechs (Ethnolinguistic Aspect)." Slavianovedenie, no. 6 (2022): 66. http://dx.doi.org/10.31857/s0869544x0023272-2.

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The article gives an ethnolinguistic overview of the Czech-Moravian-Silesian system of demonological characters, including their dialect names, accompanied, if necessary, by an etymological comment. The article characterizes (first of all, functionally), natural demons (divoženki, hejkadla and other forest spirits; field spirits – režná žena, žitná baba, pražnec, etc.; atmospheric dragons and warlocks, spirits of the wind; water demon vodník or hastrman; poludnice, nočnice, klekanice and other spirits of time; spirits of mountains and earth), household spirits-patrons, including the snake-gosp

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46

Machielsen, Jan. "The Devil is in the Tales: Evaluating Eyewitness Testimony in Martin Delrio’s Disquisitiones Magicae (1599–1600)." Preternature: Critical and Historical Studies on the Preternatural 11, no. 2 (2022): 258–80. http://dx.doi.org/10.5325/preternature.11.2.0258.

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ABSTRACT Martin Delrio’s Disquisitiones magicae (1599–1600) likely was the most successful work of demonology printed during the early modern period. It was also a work of textual scholarship. This article studies in detail the few instances in which the Spanish-Flemish Jesuit chose to discuss anecdotes based on things he either saw or heard and how he attempted to establish their credibility. Embedding these stories in a diverse web of other (textual) examples allowed Delrio to sidestep the vexed issue of discernment, establishing whether demonic agency had ever been involved. Careful study o

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47

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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48

Rey, Jeanne. "Mermaids and Spirit Spouses: Rituals as Technologies of Gender in Transnational African Pentecostal Spaces." Religion and Gender 3, no. 1 (2013): 60–75. http://dx.doi.org/10.1163/18785417-00301005.

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This article aims to approach the construction of gender in transnational spaces by focusing on the ritual practice of African Pentecostal migrants in Europe and in Africa. One dimension of African Pentecostalism is its insistence on the practice of exorcism called ‘deliverance’ where malevolent spirits are expelled from one’s body. Within the Pentecostal demonology, several categories of spirits carry implications for how gender is constructed. This article will analyse effects of the appearance of these spirits on the construction of gender among Ghanaian and Congolese Pentecostal churches i

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49

Campagne, Fabián Alejandro. "The Most Moderate of Radical Demonologists? The Amphibian Nature of Jean Bodin’s Démonomanie des sorciers." Parergon 40, no. 1 (2023): 99–130. http://dx.doi.org/10.1353/pgn.2023.a905416.

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Abstract: The ‘Démonomanie des sorciers’ by Jean Bodin is, along with the ‘Malleus maleficarum’, not only one of the most famous demonologies ever written but one of the most commercially successful. However, one aspect of its argumentation seems to have been overlooked by scholars so far: the paradoxical coexistence of the providentialist foundations of Bodin’s doctrine, typical of the moderate demonology of the Church Fathers, and the merciless brutality of the suggested judicial procedure for the extermination of witchcraft. In other words, the harsh repressive stance associated with Bodin’

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50

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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