抄録
We can see many variations in Isma'ili thought since the 10th century. Some scholars say that the intrinsic qualities of Isma'ilism lie in Neoplatonic philosophy. Others think that there was a transformation from gnostic myth into Neoplatonic philosophy in the history of Isma'ili thought in the 10-11th century. It is a question difficult to answer what is the universal core of Isma'ili thought. The main objective of my present research is to examine the universal essence in Isma'ilism in the 10-12th century. I think we will discover common characters if we consider Neoplatonic Isma'ilism as a variant of Isma'ili mythology and pay attention to a peculiar element seen in the whole of it. I think the existent fallen from the heaven plays an important role in it. From this point of view I will divide it into 4 types: Abu'Isa's myth, the Neoplatonic doctrine of Universal Soul, the myth of the fall of Adam, and the myth of Adam Ruhani. In these myths the existent fallen from the heaven explains the origin and the end of this world, the meaning of Isma'ili da'wah and its religious doctrines in the cosmos, and the ultimate aim of human history and Isma'ili adherents who live in it. The mythology where the fallen existent takes a leading part gives purpose in living to Isma'ilis as a minority and drives them to participate in Isma'ili da'wah. I conclude that the essence of Isma'ilism lies in such a mythology.
