Jinn, Oni: Similarities And Differences

Jinn, oni, and demons are entities which have some overlapping features, but key differences as well. I speculate that some of the overlaps occurs due to cross-cultural contact, specifically regarding jinn and demons since Islam and Christianity cross-pollinated certain concepts. Even before Islam emerged, early Christians in the deserts might have had contact with the myth of the jinn. The oni emerge from a unique cultural and religious framework, but even so, some similarities can be identified with the use of Kripal’s toolbox.

First, jinn, which were part of the Arab mythology well before Islam emerged, are believed to be spirits of smoke and fire. These beings are believed to interact with the human world, changing form if desired, and

possess free will. Some legends tell of jinn who appeared as humans to mate with a beloved human, which is reminiscent of the story of Nephilim. It was believed that they dwelled in places that were abandoned, filthy, and dark. As Islam was revealed, the jinn were incorporated into Islam, recited by the Prophet Muhammad in certain Qur’anic surahs. Once they were part of the Qur’an, their status evolved slightly. The jinn were now subject to Allah and Islam, fell into rank with angels, Satan, and humans. They could even choose to convert to Islam, which is a unique aspect of the jinn that developed to reflect the cultural milieu of the early Islamic community. Jinn were believed to wreak havoc on the pious Muslim during prayer. Certain prayers were (and still are) uttered to dispel the jinn spirits during times of vulnerability, such as during childbirth, or upon entering places where the jinn were thought to inhabit. Some believe that those with esoteric knowledge, such as a Sufi sheikh, can control or influence jinn. Thus, while jinn can interact with the human world, those with esoteric knowledge can interact with jinn.
Demons, as portrayed in Christian theology, are quite complex. The concept of what demons were and how they interacted with the human realm evolved over time along with the Christian faith itself. For example, in the fourth to fifth centuries, when monks were cloistered in the deserts of North Africa, demons resembled jinn to a fair degree. They might appear to a monk as flashes of light, flames or smoke, which is reminiscent of the classical depiction of the jinn. They were believed to influence the monk’s mind, especially in times of vulnerability. One example was the belief that the demons could lead the monk to the sin of acedia (sloth) or even lust. In general, these demons were a nuisance that interfered with the monk’s concentration, dedication, and perseverance. They could produce sexual illusions to tempt the lonely monastic. Even though these demons were perceived as a threat, at this time it was not believed that they could physically possess the human body or soul. They were also limited by God and could only act within parameters set by God. Theologically, they were thought to be fallen angels, which is unique to demons in the Christian tradition.
By the high Middle Ages, Christianity had shifted from the deserts and into Europe. Accordingly, the perception of demons had evolved significantly. They were no longer a mere nuisance and were believed to have the ability to visibly appear and sexually interact with humans, as incubi or succubae, not unlike the jinn. Women were believed to be especially vulnerable, due to their feeble minds and weak faith. My favorite depiction of demons during this period was that of the demon who was formed by “wasted human sperm” (produced through the sin of masturbation), and who could impregnate a woman with this amassed human sperm. The demons were also increasingly perceived as evil beings that could attack humans physically or psychologically. It was also believed that demons tended to attack orders that were especially pious and powerful as a test of their faith and strength, a trait that is shared by some Islamic theologians regarding jinn. Eventually, necromancers would emerge and claim the ability to summon demons to do their bidding (which is similar to the power sheikhs claimed over jinn, although the sheikhs do not seek to control the jinn). Demons were perceived to possess special knowledge, so to conjure one to do one’s bidding could yield power to the necromancer (and financial gain no doubt). This would eventually lead to the belief that witches, usually women or other outliers, were conjuring demons for evil purposes. As the movie Haxan illustrated, those who fell short of societal norms were especially vulnerable to the accusation of witchcraft (the vulnerability of women is also believed to encourage the jinn, as well). Demons were believed to not only harm others on behalf of the witch but also to appear in beastly forms. The color black was also suspect. While this seems odd to many today, in a medieval world without the security of electric lights and other modern implements, beasts in a dark forest must have been perceived as a threat to human security. Thus, to project these fears in such a way almost makes sense. The witch was also believed to have sexual relations with the demons, in the ghastliest of manners, such as in the form of orgies. Again, the notion of a woman possessing sexual agency would have violated the social “norms” of this era, so such a woman would be a prime suspect for witchcraft. The belief that demons could possess a human body became more commonplace, although this concept had been introduced in the Gospels. Specific rituals of exorcism would develop as well. Some of these medieval ideas of demonology are present in our culture today, though they have changed to reflect our culture (the Ouija board comes to mind).
Oni, the demons of Japanese culture, are quite unique in comparison, though there are some similarities to jinn and demons.

For example, according to tradition oni can interact with the human realm, for better or for worse, moving freely between the realm of the dead and the living without the need for human intervention (such as a necromancer). The oni can be male or female, although the female oni is perceived to be particularly vengeful and jealous. The female oni, the shikome is often portrayed as ugly, which might reflect the perceived worse qualities of women in the Japanese culture. Much like the jinn and demons, the oni are believed to have the power of shape-shifting. One unique aspect of the oni is the belief that angry oni can influence the natural elements and conjure violent storms and natural catastrophes. Thus, rituals have developed to avert the wrath of these angry oni. Another unique aspect of the oni is found in the Buddhist tradition, where oni are also portrayed as protective forces. One practice that emerged from this belief was the carving of oni into wood and hanging these carving above doorways for good luck. Another example of the positivity associated with oni is the belief that meditation can transform an evil oni into a good oni. Thus, much like Christianity and Islam, the demon is used an exemplar for proper religious

practice.
Finally, some of the common elements of jinn, demons, and oni are: the vulnerability of women, the ability to interact with the human realm, the supernatural element, and that all entities can be influenced by the power of religion. These supernatural beings are not immune to time and culture. All have been adapted over time and place to reflect the human realm and will most certainly continue to do so if history is any indication of the future.