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“Dev (mythology)” redirects here. For other religious figures sometimes transliterated as “Dev”, see Deva (disambiguation) § Religion and mythology.

Div or dev (Classical Persian: دیو dēw; Iranian Persian: دیو dīv) (with the broader meaning of demons or fiends) are monstrous creatures of Middle Eastern lore and probably of Persian origin.[1] They are a monotheistic reinterpretation of the Vedic deities (devas) who were later demonized in the Persian religion (see daeva). In the Shahnameh they are the main-antagonists of the hero Rustam.

Most of their images, when disseminated into the Islamic world, including Armenia, Turkic countries, and Albania,[2] assimilated with the demons and ogres of ancestral beliefs.[3] As such they have been adapted according to the beliefs of Islamic concepts of otherworldly entities.[4](pp 37) Muslim authors often identified them with theʿifrīt (demons) and shayāṭīn (devils) of their own belief-system. According to Islamic hagiographic legends, Satan once defeated the div and jinn but joined their ranks after he fell from God’s grace. Like other creatures, Islam considers divs to be subject to God’s rule and final judgement. In Sufism they are symbols of human vices and evil urges.

In folklore and legends, they are often described as having a body like that of a human, only of gigantic size, with two horns upon their heads and teeth like the tusks of a boar. Powerful, cruel and cold-hearted, they have a particular relish for the taste of human flesh.[5] Some use only primitive weapons, such as stones: others, more sophisticated, are equipped like warriors, wearing armour and using weapons of metal. Despite their uncouth appearance – and in addition to their great physical strength – many are also masters of sorcery, capable of overcoming their enemies by magic and afflicting them with nightmares.[6]

History

Div capturing a parī

The divs derive from a class of celestial Indian spirits (Deva) who abide in the devaloka.[7] Not yet worthy of supreme paradise in the realm of Vishnu or Shiva, they live under the governance of the divine leader Indra in the lower heavens (Svarga) and succeded against the titans (Asura) in primordial times.[7]

The pre-Zoroastrian Persians subsequently considered these divine or semi-divine beings demonic and heroized the titans as Ahura Mazda, the supreme God of Zorastrianism.[8] In the Gathas, the oldest Zorastrian text, they are not yet evil, although the texts indicate that the devas should not be worshipped as gods.[9][a] In the Avesta, devas also appear as evil feminine spirits known as parī.[10][7] The parī abide in the lower regions of the heavens beneath the sun, the moon, and the fixed stars, and may enchant men by their beauty and cause demonic possession.[7]

By the time of the Islamic conquest, the divs were considered to be fully demonic beings, where the parī however, became associated with beauty and were considered as a class separate from the divs.[7] In early Persian translations of the Quran, jinn were translated as parī,[6] while evil spirits, such as shayāṭīn, Iblīs, ʿifrīt, and ṭāġūt were translated as div.[6][11][12] The story of the demon-king Sakhr, alluded to in the Qur’an in Surah Ṣād 38:34 also appears in the Babylonian Talmud, where a dew called Asmodeus is the main antagonist of the prophet Solomon.[13][14] The association of div with evil spirits is also evident from their mentioning in Aramaic incantation bowls, such as shedim (demi-gods), ruḥot (spirits), mazzikin (“harmers”), and “satans” (accuser angels).[15][16]

While in the pre-Islamic Turkish world, divs – primordial giants – were associated with Erlik Khan (Lord of the underworld), in modern stories they also appear as benign creatures and guardians of natural assets.[17] Galimyan Gilmanov (2000) drawing from Tatar folklore, reinvents the story of a girl encountering a div in the forest. The div is the owner and guardian of a sacred grove in the forest and grands the girl a wish in exchange for her comb.[18]

Islamic world

Qiṣaṣ

Bowl with humans, angels, and divs (demons). Iran Qajar dynasty, 1215-1221 A.H. (1800-1805). Museum für Kunst und Gewerbe Hamburg, Germany. This bowl depicts humans, angels, and horned creatures called divs – demons of ancient Iranian origin. Divs embody evil, disrupt order and represent vices such as pride and anger. They still appear in literature and art today as symbols of chaos and inner conflict.

Since the divs are of Indo-Persian origin, they are not mentioned in the Qur’an nor the hadith directly. Still, Muslims adopted the concept of an evil spirit and integrated it into their Qur’anic worldview. According to modern Shias, divs will be judged by God and receive either reward or punishment, as do jinn and humans.[19] Abu Ali Bal’ami‘s redition of Tarikh al-Tabari states that the divs were created before humans and jinn.[4](p40) They were physical giants or titans of primordial times, but vanished after the great flood.[4](p 43) The notion that the world has been inhabited by various beings prior to the creation of mankind is not unique to Bal’ami, but already attested in the Tafsīr al-Ṭabarī and attributed to the companions of the prophet (Sahaba).

The notion that divs have been created by God before humans, jinn, and angels is also attested during the Ottoman period. According to the Süleymanname, God created the divs from the fires of the stars, wind, and smoke; some of them have wings and can fly while others have the ability to move very fast.[20] They copulated and once the world was overpopulated with demons, they began to kill another, whereupon angels descent from heaven and kill a large portion of divs.[20]

In another story of yet unknown origin, after the attack of the angels, the divs abide in Mount Qaf under the governance of Ahriman, a devil adopted from the Manichaens. Satan and his angels, who previously attacked the divs, reside in hell after they fell from God’s grace.[7] Due to their evil nature, the divs are a constant source of suffering for both themselves and others.[7] Rumi relates the very existence of the divs to the problem of evil and explains that the presence of divs proves God’s omnipotence, for a powerful artist is able to not only create goodness but also the ugly and reprehensible.[21]

Thus, the divs occupy a place associated with the demonic in Islamic hagiography. As such, the divs were reimagined as various evil spirits already mentioned in Islamic scripture, such as shayṭān,ʿifrīt, and ṭāġūt.[6][11][12] In Islamic Persian literature demons are not referred to by their Arabic names only but frequently explicitly called div.

Philosophy and Mysticism

Māhān embraced by a div. Illustration to Nizami Ganjavi‘s poem Hamsa. Bukhara, 1648.
King Solomon and two demons in a Persian miniature

Despite the foreign origin, the Persian authors closely follow established Islamic cosmological, ethical, and spiritual frameworks. As in the case of the Persian poet Sanai, he describes the same spiritual path from the world of matter to the realm of the divine as found in Islamic philosophy (falsafa) and mystical literature.[22] While for the famous Muslim philosopher Avicenna, the material world is simply matter, Sanai poetically describes the material world as a valley inhabited by divs, who symbolize envy, greed, and malice prevailing on Earth.[22]

Due to their association with the material world and the demonic, the divs frequently appear throughout Persian adab literature for personifications of vices,[23] which represent the al-nafs al-ammarah in orthodox Sufism.[24] These teachings are then combined with Qur’anic teachings about the self and the escape from the dominion of the material world. Usually the Qur’anic story of the Prophet Solomon enslaving demons is viewed as the macrocosmic event of the microcosmis struggle of the spiritual self against the lower carnal desires of the div.[25]

Attar of Nishapur writes: “If you bind the div, you will set out for the royal pavilion with Solomon” and “You have no command over your self’s kingdom [body and mind], for in your case the div is in the place of Solomon”.[26]

In the Haft Peykar by Nizami Ganjavi (c. 1141 – 1209) the fictional wayfarer Māhān (the “moonlike one”) travels through a demon-infested desert and meets a beautiful parī (fairy) at an oasis. Overcome by lust and passion, he unlawfully engages with the girl, whereupon she turns into a dēw, formed from God’s wrath. Māhān is saved by the sounds of the rooster at dawn, before the demon could end his life.[27][28] The div is formed through the consequences of Māhān’s moral transgression and thus, represents a moral guardian and devise of temptation.[27][28]

The Kulliyati Chahar Kitab reads as follows to explain the effect of divs (demons) on the human soul:[29]

“The desire to give up nafs is weak, the worship of God will weaken nafs…. Anyone who gives up hedonism, he will overcome the oppressive nafs…. If one behaved according to his carnal desire, how could one make jihad [struggle] with nafs. … The killing of nafs may not be possible except by means of the use of the dagger of silence, the sword of hunger, or the spear of solitude and humility…. If you want to kill the div [demon] of nafs, you must stay away from the haram [forbidden]…. If you are a slave of your sexual desire, even if you think you are free, you are a prisoner.

Shahnameh

Akvan Div (The Shahnameh of Shah Tahmasp)

In the epic poem Shahnameh, written by the Persian poet Ferdowsi between c. 977 and 1010 CE, the div had become associated with the lands of Mazandaran of legend (which is not to be identified with the Iranian province of Mazandaran).[6] It has thus been speculated that the term div referred to generally evil characters, including both demonic beings as well as evil humans.[30]

While some div appear as supernatural sorcerers, many div appear to be clearly demonized humans, including black people, attributed with supernatural strength, but no supernatural bodily features. Some people continued to worship div in their rituals during the early Islamic period, known as “Daevayasna”, although probably out of fear.[31][full citation needed] People of Mazdaran might have been associated with such worship and therefore equated with these entities. Despite many div that appear human in nature, there are also clearly supernatural div, like the white div, who is said to be as huge as a mountain.

The poem begins with the kings of the Pishdadian dynasty. They defeat and subjugate the demonic divs. Tahmuras commanded the divs and became known as dīvband (binder of demons). Jamshid, the fourth king of the world, ruled over both angels and divs, and served as a high priest of Ahura Mazda

Rostam dismembering the Div-e Sepid, demon king of Mazandaran

(Hormozd). Like his father, he slayed many divs, however, spared some under the condition they teach him new valuable arts, such as writing in different languages.[32] After a just reign over hundreds of years, Jamshid grew haughty and claimed, because of his wealth and power, divinity for himself. Whereupon God withdraws his blessings from him, and his people get unsatisfied with their king. With the ceasing influence of God, the devil gains power and aids Zahhak to usurp the throne.[32] Jamshid dies sawn in two by two demons. Tricked by Ahriman (or Iblis), Zahhak grew two snakes on his shoulders and becomes the demonic serpent-king.[33] The King Kay Kāvus fails to conquer the legendary Mazandaran, the land of divs and gets captured.[34] To save his king, Rustam takes a journey and fights through seven trials. Divs are among the common enemies Rustam faces, the last one the Div-e Sepid, the demonic king of Mazandaran.

Rustam’s battle against the demonic may also have a symbolic meaning: Rustam represents wisdom and rationality, fights the demon, embodiment of passion and instinct.[35]: 115  Rustam’s victory over the White Div is also a triumph over men’s lower drives, and killing the demon is a way to purge the human soul from such evil inclinations. The killing of the White Div is an inevitable act to restore the human king’s eyesight.[35]: 115  Eliminating the divs is an act of self-preservation to safeguard the good in oneself’s, and the part acceptable in a regulated society.[35]: 115 

Folklore

According to folklore, divs are characterized through their inverted nature. They tend to do the opposite of what has been told to them. They are active at night, but get sleepy at day. Darkness is said to increase their power.[6] Usually, the approach of a div is presaged by a change in temperature or foul smell in the air.[6] They are capable of transformation and performing magic. They are said to capture maidens, trying to force them to marry the div.[6] Some have the form of a snake or a dragon with multiple heads, whose heads grow again, after slain, comparable to the Hydra.[36]

Throughout many legends divs appear as villains, sorcerers, monsters, ogres, or even helpers of the protagonist. It is usually necessary to overcome the div to get his aid. After defeating the div, one must attach a horseshoe, a needle or an iron ring on his body to enslave them.

Rostam kills Arzhang Div (The Shahnameh of Shah Tahmasp)

A div can not be killed by physical combat, even if their body parts are cut off. Instead, one is required to find the object storing the soul of the div: After that object is destroyed, the div is said to disappear in smoke or thin air. The notion of a demon tied to a physical object, later inspired the European genie.[37]

Armenian

In Armenian mythology and many various Armenian folk tales, the dev (in Armenian: դև) appears both in a kind and specially in a malicious role,[38] and has a semi-divine origin. In one medieval Armenian lexicon, the dev are explained as rebellious angels.[39]

Dev is a very large being with an immense head on his shoulders, and with eyes as large as earthen bowls.[40][page needed] Some of them may have only one eye. Usually, there are black and white devs. However, both of them can either be malicious or kind.

The White Dev is present in Hovhannes Tumanyan‘s tale “Yedemakan Tzaghike” (Arm.: Եդեմական Ծաղիկը), translated as “The Flower of Paradise”. In the tale, the Dev is the flower’s guardian.

Jushkaparik, Vushkaparik, or Ass-Pairika is another chimerical being whose name indicates a half-demoniac and half-animal being, or a Pairika—a female Dev with amorous propensities—that appeared in the form of an ass and lived in ruins.[40][page needed]

Persian

Siyah Div (The Shahnameh of Shah Tahmasp)

The divs are in constant battle with benevolent peris (fairies).[41][42] While the divs are usually perceived as male, the peris are often, but not necessarily, depicted as female.[43] According to a story, a man saved a white snake from a black one. The snake later revealed that she was a peri, and the black snake a div, who attacked her. The divs in turn, frequently try to capture the peris and imprison them in cages.

In his treatise about the supernatural Ahl-i Hava (people of the air), Ghulam Husayn Sa’idi discusses several folkloric beliefs about different types of supernatural creatures and demons. He describes the Div as tall creatures living far away either on islands or in the desert. With their magical powers, they could turn people into statues by touching them.[44][45]

Turkic

Persian miniature — Ali fighting divs. Ali might serve as a substitute for Tahmuras, a Persian hero, who conquered the divs as well. Here, the sword Zulfiqar clearly indicating the representation of Ali.

In Kisekbasch Destani (“Story of the cut head”), a Turkish legend from the 13th or 14th Century, Ali encounters a beheaded men, whose head is still reciting the Quran. His wife has been captured and his child has been devoured by a div. Ali descends to the underworld to kill the div. Here, he finds out, the div further captured 500 Sunnites and the div threats Ali, to destroy the holy cities of Mecca and Medina and destroy the legacy of Islam. After a battle, Ali manages to kill the div, release the inmates, saves the devoured child and brings the severed head, with aid of Muhammad back to life.[46]

In Kazakh fairy-tales, they often capture women, live in caves, and eat human flesh. Many ancient people probably believed such tales to be true, and that places beneath the earth’s surface, where no human has gone before, were inhabited by gods and divs.[47] In Tatar folklore, the divs are described as beings living in the depths of the waters under the earth. They may bewitch people or invite them as guests for dinner. They could smell the spirit of humans, whenever they enter their lairs. If one speaks bismillah, all the offered dishes turn into horse droppings and the demon himself disappears.[47]

Footnotes

  1. ^ The scope of aēnah- “error” is not precisely understood, and in Yasna 32.3 it is unclear if the association of daeva- with unambiguously negative terms (for example with aka- “evil”) formulates a relationship or is the revocation of one. The definitions of Yasna 32.3 occur with a syntactical construct that is otherwise unattested.

See also

References

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  3. ^ Huart, Cl.; Massé, H. (2012) [1960-2007]. “Dīw”. In Bearman, P.; Bianquis, Th.; Bosworth, C.E.; van Donzel, E.; Heinrichs, W.P. (eds.). Encyclopaedia of Islam (2nd ed.). doi:10.1163/1573-3912_islam_SIM_1879. Print edition: ISBN 9789004161214.
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