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Session 10a: Eschatological Monsters, Noxious Demons and the Anti-Christ
Chair: Fariba Raeisi

The Final Testimonio: The Name, Number and Narrative Of the Eschatological Monster
Phil Fitzsimmons
Centre for Research in Language and Literacy, University of Wollongong, North Wollongong, Australia

This paper is an exegesis of chapter thirteen of the Bible’s last book, the ‘Revelation of St John’. While acknowledging other formats, understandings and paradigms, this paper will use the hermeneutic tools of the grammatico-historical format (Ford 1996, Stefanovic 2002) in tandem with the interpretation format of ‘chiastic distribution’ (Stefanovic 2002) and rabbinical thought (Goldwurm 1998, Stern 2005) to cast light on the symbolic monster found in this chapter. Determining whom this beast represents has arguably spawned more theological misunderstanding than any Biblical concept. Reflecting some of this confusion as well as the dominant themes found in the theological sphere, the man-monstrous binary and the associated mythical number of 666 found in this chapter has become one of the most recognised symbols of evil in the Western World. It has also been the foundation of many best selling movies in recent times. This paper will argue that the monster in this chapter, also cast as the ‘number of a man’, is not the ‘Other that stands beside man’ (Foucault 1970), the antithesis of the Christian church as described by (Hammond 2005) or a demonic political entity as depicted in the movies. Rather this paper will argue that the monster represents ‘the epitome of deception’ (LaRondelle 1997).
This presentation is designed to be highly interactive and specific examples will be supplied and discussed.

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The Antichrist of ‘Liber Floridus:’ A Monster in its Political Context
Saygin Salgirli
SUNY-Binghamton University, USA

In 1121, Canon Lambert of Saint-Omer completed the Liber Floridus, one of the earliest examples of an illustrated encyclopedia. Shortly after its completion, in 1136, the book was brought to Ghent by Simon of Saint-Bertin, and it was kept in the abbey of Saint-Bavo. The medieval catalogues of the abbey library, however, do not mention the book, and in the fifteenth-century, the text had become so illegible that it had to be retraced.  However, contrary to the obscurity of its reception by the abbey, the Liber Floridus was generously copied.  With the first one dating from the second half of the twelfth-century, and the last from as late as 1512, there are a total of thirteen copies, with six of them complete.  Among these, only the 1460 copy, and the 1512 French translation made directly from it were commissioned by secular rulers. The 1460 manuscript was made for Peter de Goux, Lord of Wedergraete, counselor of Philip the Good, and chancellor in 1461.  It later belonged to Philip of Cleves, who also commissioned the 1512 French translation.
Within the Bestiary section of the Liber Floridus, Lambert has included the images of the Antichrist Riding the Leviathan.  The same image was also reproduced in the 1460 copy.  However, in 1460, the imposingly authoritative Antichrist of 1121, depicted as an enthroned monarch, is transfigured into a caricature that is no longer threatening.  This paper analyzes the distinct representations of the Antichrist in the two books, in relation to the political and ideological contexts of their production.  It argues that the transformation of the imagery is related to the characteristics of the monstrosity associated with the Antichrist, which enables the utilization of its images as the representations of actual political antagonisms

Div (Demon), the Most Noxious Creature in Ancient Iranian Myths
Fariba Raeisi
Department of Literature, Marvdasht Islamic Azad University, Marvdasht, Iran

The mythical history of Iran starts by a conflict of two powers, goodness and badness in order to gain the rule of the world. Throughout Iranian legends “Ahuramazda” is manifestation of brightness, loveliness and goodness and on the other hand “Satan” is the representation of darkness, ugliness and badness. This idea existed among Arians a long time ago. The old Indo-Iranians had the same point of view too.
Based on their habit to fallow tent dwelling, they worshiped the natural elements such as: the sun, the sky, the land and the fire. On the opposite side of these beneficial powers, there were some harmful ones like: darkness, drought, shortage of raining. Arians considered them as the Satan’s power.
“Div” meant “god”. This name was given to a group of Arians gods who were common among Iranians and Indians. But after the appearance of Zoroaster and acquaintance of Ahuramazda, these creatures (Dives) became known as Satan and deceivers. In Iranian myths Dives devastated all the beings to combat with Ahuramazda. They attacked the sky and made it dark, fated the plants and made the water salty and bitter. And then they perished humans and animals. But the representatives of Ahuramazda who were responsible to defeat His creatures, confronted Dives in no pause. They forced them to drawback, cleared the world of their existence and reestablished peace. Of course some of spoiling signs such as night, death and saltiness of the water has remained yet.
Later “Div” became an imaginary and legendary creature with an ugly giant figure of a mankind, a tail and horns in Persian culture.
Based on common narrations they were homely deceived creatures who enjoyed eating the flesh of mankind. They were powerful, cruel and stone-hearted.
They had ability to transform themselves. They were skilled in conjuring and their clothes were made of pelt. In Iranian epics like Shahnameh, Div is described being black, strong, with big teeth like boar and had long hair.
In Zoroastrian religion Div is a title that is given to wicked people. Among Zoroastrians the word “Div” was a name given to the god’s enemies and later ogres and other Satan’s creatures joined this category. A part of the holy Avesta is called Vandidad (anti div). In this part illness and other unpleasant things are considered to be related to Dives. Magi (priests) made them a way by murmuring holy words. According to Iranian legends some heroes fought with Dives and after exhausting fights, heroes won and so the defeated ones became at their service. Among these heroes we can mention Hooshang, Tahmures, Rostam and Esfandiar. In the literature of Iran Div is a metaphor. It means a wicked person who as the manifestation of Satan tries to devastate holy creatures. In moral and mystic works Div means “concupiscence” and internal Satan that should be controlled by mankind, the one who is a representation of God. In fact the opposed Dives and gods join legends with religion

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