2264:
468:
56:
1691:
in disease, pain, and grief but also in cosmic events such as falling stars and climatic events such as droughts, cyclones and earthquakes. They are sometimes described as having anthropomorphic properties such as faces and feet, or given animal-like properties such as claws and body hair. They may produce semen, and may even mate with humans as in the tale of
1690:
s are hordes of devils with a range of individual powers ranging from the almost benign to the most malign. They collectively rush out at nightfall to do their worst, which includes every possible form of corruption at every possible level of human existence. Their destructiveness is evident not only
1638:
s through his "demonic essence". Other texts describe this event as being to
Ahriman's detriment for his act of "creation" is actually an act of destruction. Ahriman is the very epitome (and hypostasis) of destruction, and hence he did not "create" the demons, he realized them through destruction,
1062:"people of the lie". The conclusion drawn from such ambiguity is that, at the time the Gathas were composed, "the process of rejection, negation, or daemonization of these gods was only just beginning, but, as the evidence is full of gaps and ambiguities, this impression may be erroneous".
817:
The issue is related to the question of how
Zoroaster's own contribution to Iranian religion might be defined. In the older early/mid 20th-century view (so-called reform hypothesis), in which Zoroaster was perceived to be a revolutionary reformer, it was assumed that the
830:, which Zoroaster had then rejected. This attribution to Zoroaster is also found in the 9th/10th-century books of Zoroastrian tradition, and Gershevitch and others following Lommel consider the progression from "national" gods to demons to be attributable to the "
834:
of
Zoroaster". Subsequent scholarship (so-called progressive hypothesis) has a more differentiated view of Zoroaster, and does not follow the unprovable assumption that prehistoric Iranian religion ever had "national" gods (and thus also that the
619:
spirits and the word for the
Zoroastrian entities are etymologically related, their function and thematic development is altogether different. Originally, the term was used to denote beings of cultural folklore which predate use in scripture.
843:
s might/might not have been. While the progressive hypothesis gives
Zoroaster credit for giving Iranian religion a moral and ethical dimension, it does not (with one notable exception) give Zoroaster credit for the development of the
1560:
These oppositions differ from those found in scripture, where the moral principles (that each Amesha Spenta represents) are opposed by immoral principles. This is not however a complete breach, for while in the Gathas
1321:
I destroyed that establishment of the daivas and I proclaimed, 'The daivas thou shalt not worship!'" This statement has been interpreted either one of two ways. Either the statement is an ideological one and
1422:
Mirroring the task of the Amesha
Spentas through which Ahura Mazda realized creation, the six antitheses are the instrument through which Angra Mainyu creates all the horrors in the world. Further, the
1741:
s are "particularly attracted by the organic productions of human beings, from excretion, reproduction, sex, and death". Prayer and other recitations of the liturgy, in particular the recitation of
1718:
s may be kept in check, ranging from cursing them to the active participation in life through good thoughts, words and deeds. Many of the medieval texts develop ideas already expressed in the
1751:
57), is effective in keeping the demons at bay. Demons are attracted by chatter at mealtimes and when silence is broken a demon takes the place of the angel at one's side. According to
1768:
The
Zoroastrianism of the medieval texts is unambiguous with respect to which force is the superior. Evil cannot create and is hence has a lower priority in the cosmic order (
941:
s in Iran both took place "so late that the associated terms cannot be considered a feature of Indo-Iranian religious dialectology". The view popularized by Nyberg,
919:
s are originally also gods (albeit gods to be rejected), and it is only in the younger texts that the word evolved to refer to evil creatures. And the
Zoroastrian
802:
might have gained its derogatory meaning. This "fundamental fact of
Iranian linguistics" is "impossible" to reconcile with the testimony of the Gathas, where the
994:
s are not yet the demons that they would become in later
Zoroastrianism; though their rejection is notable in the Gathas themselves. The Gathas speak of the
1836:
In addition to the six arch-demons (see above) that oppose the six Amesha Spentas, numerous other figures appear in scripture and tradition. According to
1799:) in the contests that will continue until the end of time, at which time the fiend will become invisible and (God's) creatures will become pure. (
496:
2983:
Ahmadi, Amir. "Two Chthonic Features of the Daēva Cult in Historical Evidence." History of Religions 54, no. 3 (2015): 346–70. doi:10.1086/679000.
211:
901:
in the Rigveda is unsystematic and inconsistent and "it can hardly be said to confirm the existence of a category of gods opposed to the
1667:
s were perceived to be non-existent physically (that is, they were considered non-ontological) but present psychologically. (see also:
1761:
s (65.14), the demons are described as issuing out at night to wreak mayhem, but forced back into the underworld by the divine glory (
29:
1634:
Also mirroring Ormuzd's act of creation, i.e., the realization of the Amesha Spentas by his "thought", is Ahriman's creation of the
949:
involves "interminable and entirely conjectural discussions" on the status of various Indo-Iranian entities that in one culture are
3011:
2845:
1272:
s in Vendidad 1.43, Angra Mainyu appears first and Paitisha appears last. "Nowhere is Angra Mainyu said to be the creator of the
2834:
2388:
3016:
1433:
10.9 and 19.43 are identified as the antithetical counterparts of the Amesha Spentas. The six arch-demons as listed in the
489:
1686:
s were utterly real, and are described as being potentially catastrophic. In such less philosophical representations, the
1283:
is usually recited after nightfall since the last part of the day is considered to be the time of the demons. Because the
1154:
appears then to be an epithet applied to those who deviate from accepted practice and/or harvested religious disapproval.
418:
1073:, described as a class of "false priests", devoid of goodness of mind and heart, and hostile to cattle and husbandry (
1128:
s") denotes adherents of other religions and thus still preserves some semblance of the original meaning in that the
3006:
2338:"backwards" or "inside out", reflecting that they tend to do the opposite of what they are asked to do. Although
482:
3021:
1755:
9.8, eating at all after nightfall is not advisable since the night is the time of demons. In the 9th century
1287:
is the means to disable them, this text is said to be effective only when recited between sunset and sunrise.
798:", in the 19th- and 20th-century a great deal of academic discussion revolved around questions of how Iranian
3036:
3031:
2255:
is thus the cause of heresy and blinds the righteous man from being able to discern the truth and falsehood.
1714:
s are not generally described as a force to be feared. With fundamental optimism, the texts describe how the
716:
It has been speculated that the concept of the daevas as a malevolent force may have been inspired from the
750:
806:
s, though rejected, were still evidently gods that continued to have a following. The same is true of the
1218:). The process by which these three came to appear in the Avesta is uncertain. Together with three other
448:
428:
3026:
2263:
942:
839:
s could have represented such a group), nor does it involve hypothetical conjecture of whose gods the
1195:
673:
1585:, that is opposed to by Indar, who freezes the minds of creatures from practicing "righteousness" (
1578:
1502:
814:
are the gods of (potential) rebels, but still evidently gods that continued to have a following.
706:
403:
39:
2771:
2767:
848:
s into demons. It assumes that the development was gradual, and that a general distrust of the
166:
1375:, a Zoroastrian view of creation completed in the 12th century. In this text, the evil spirit
453:
356:
22:
776:
408:
351:
8:
525:
378:
2912:
Widengren, Geo (January 1954). "Stand und Aufgaben der iranischen Religionsgeschichte".
2247:, the demon of death that casts the noose of mortality around men's necks at birth, and
1593:
34.27 adds two more arch-demons, which are not however in opposition to Amesha Spentas:
1024:
32.8 notes that some of the followers of Zoroaster had previously been followers of the
881:
is a primary theme, this is not a theme in either the Rigveda nor in the Iranian texts,
693:
with the same negative associations in those languages. In English, the word appears as
2929:
2801:
2414:
Mary Boyce, A History of Zoroastrianism: Volume II: Under the Achaemenians, BRILL, 1982
1010:
s are a distinct category of "quite genuine gods, who had, however, been rejected". In
291:
221:
2853:
2346:
s as being distinct from humans, the poet also uses the word to denote "evil people".
2954:
2884:
2830:
2759:
Mithraic Studies. Proceedings of the First International Congress of Mithraic Studies
2384:
1326:
s were gods that were to be rejected, or the statement was politically motivated and
1222:
s, Tauru, Zairi and Nasu, that do not have Vedic equivalents, the six oppose the six
791:
717:
668:
628:
2941:
Williams, Alan V (1989), "The Body and the Boundaries of Zoroastrian Spirituality",
1833:
s are mortal in essence and inseparable from their bodies, which may be destroyed."
1306:(XPh, early 5th century BCE). This trilingual text also includes one reference to a
1104:-worshipping priests debated frequently with Zoroaster, but failed to persuade him.
2950:
2921:
2793:
2367:, who blinds Rostam's men (who are then cured with the blood of the demon's gall).
1639:
and they then became that destruction. The consequence is that, as Ahriman and the
1352:
686:
647:
640:
636:
593:
572:
383:
206:
201:
3001:
2824:
2195:
1515:
1268:
is however assigned to the demon Paitisha ("opponent"). In an enumeration of the
1171:
s", is a collection of late Avestan texts that deals almost exclusively with the
907:
770:
663:
632:
597:
579:
472:
1248:
15.43), a world of darkness. In Vendidad 19.1 and 19.43–44, Angra Mainyu is the
1651:
s exist at all. Since "existence" is the domain of Ormuzd, and Ahriman and his
1495:
1344:
761:
609:
578:
s) are personifications of every imaginable evil. Over time, the Daeva myth as
568:
522:
306:
301:
251:
191:
47:
871:
While in the post-Rigvedic Indic texts the conflict between the two groups of
2995:
2330:
Some of the entities that in the Middle Persian texts are demons, are in the
1574:
1479:
1416:
1223:
540:". This meaning is – subject to interpretation – perhaps also evident in the
423:
216:
121:
2963:
2761:, vol. 1, Lantham: Manchester UP/Rowman and Littlefield, pp. 68–89
2757:
Gershevitch, Ilya (1975), "Die Sonne das Beste", in Hinnels, John R. (ed.),
2401:
1821:), men are immortal in essence but separable from their bodies (moving from
2869:
Shaked, Saul (1967), "Notes on Ahreman, the Evil Spirit and His Creation",
1792:
1668:
1380:
1199:
1175:
s, or rather, their various manifestations and with ways to confound them.
827:
658:
311:
296:
256:
186:
181:
146:
1844:), arranged in a hierarchy (not further specified) similar to that of the
895:
and therefore cannot have been a feature of a common heritage. The use of
2359:
2272:
1806:
But until the final renovation of the world, mankind "stands between the
1737:
s, and keeping a hearth fire burning is a means to protect the home. The
1647:
3). As the medieval texts also do for Ahriman, they question whether the
1627:
1392:
1318:
1085:
are known throughout the seventh region of the earth as the offspring of
541:
341:
196:
71:
1202:
in a list of demons: Completely adapted to Iranian phonology, these are
860:
Although with some points of comparison such as shared etymology, Indic
2933:
2364:
1463:
1371:
286:
176:
86:
2805:
1314:
s", generally interpreted to be a reference to a shrine or sanctuary.
563:
that promote chaos and disorder. In later tradition and folklore, the
21:
This article is about the ancient Iranian demons. For other uses, see
2732:, vol. 1, New York: Routledge & Kegan Paul, pp. 670–673
2281:
1952:
1533:
1459:
987:
537:
336:
331:
96:
76:
55:
2925:
2906:, Die Religion der Menschheit, Vol. 14, Stuttgart: Kohlhammer Verlag
2205:
who opposes the clouds and causes earthquakes and whirlwinds (e.g.,
1330:
s were gods that were followed by (potential) enemies of the state.
794:
attests clearly and certainly the survival of a positive sense for
2797:
2339:
1817:
s; the are immortal in essence and inseparable from their bodies (
1720:
1553:
1429:
1300:
1159:
601:
560:
467:
241:
236:
141:
2554:
885:..."returning I protect the kingdom which awaits me" (from asuras)
2383:
Yves Bonnefoy Asian Mythologies University of Chicago Press 1993
2070:
of stinginess and who hoards but does not enjoy its hoard (e.g.,
1757:
1609:
1486:
1215:
1143:
514:
361:
281:
261:
101:
2445:
2443:
2441:
2428:
2426:
2424:
2422:
2420:
2251:, who is most capable of destroying the "innate wisdom" of man.
756:
with the same meaning. For other Indo-European derivatives, see
2355:
2295:
2268:
2189:
1978:
1845:
1807:
1777:
1605:
1544:
1446:
1232:
19.1 and 19.44 have Angra Mainyu dwelling in the region of the
1113:
983:
831:
555:
529:
413:
371:
366:
226:
171:
126:
2590:
1643:
s can only destruct, they will ultimately destroy themselves (
2438:
2417:
1743:
1470:
1211:
1207:
1183:
s" qualifies the faithful Zoroastrian with the same force as
1134:
1012:
930:
s) are also only vaguely defined, and only three in number.
920:
897:
877:
757:
616:
605:
583:
246:
231:
131:
1120:
s are unambiguously hostile entities. In contrast, the word
2004:
1729:
1045:
678:
612:
91:
81:
28:"Daiva" redirects here. For the form of birth control, see
2784:
Kent, Roland G (1937), "The Daiva-Inscription of Xerxes",
1411:
s that in Zoroastrian tradition are the antitheses of the
1317:
In his inscription, Xerxes records that "by the favour of
1565:—the principle—is the diametric opposite of the abstract
911:
is variously applied to most gods, including many of the
549:
2225:
who brings about sickness through food and water (e.g.,
1783:
is ultimately greater than the power of the demons. The
1494:
of "holy devotion" (Av. Nanghaithya/Naonghaithya versus
852:
s already existed by the time the Gathas were composed.
2740:
Ormazd et Ahriman: l'aventure dualiste dans l'Antiquité
1655:
s are anti-existence, it followed that Ahriman and his
1146:
during the hours of darkness, i.e., the hours when the
1043:
s are censured as being incapable of discerning truth (
1659:
s could not possibly exist. One interpretation of the
2815:
Die Religion Zarathustras nach dem Awesta dargestellt
2607:
2605:
2470:
2327:"heresy", and (not explicitly named) ungratefulness.
1369:
s play a crucial role in the cosmogonic drama of the
986:, the oldest texts of Zoroastrianism and credited to
2766:
2636:
2634:
2632:
2596:
2560:
2530:
2449:
2432:
1006:
s (also spelled 'daēuuas') occurs 19 times; wherein
915:
s. Likewise, at the oldest layer, Zoroastrianism's
2460:
2458:
823:
2970:, vol. 7, Costa Mesa: Mazda, pp. 333–334
2778:, vol. 6, Costa Mesa: Mazda, pp. 599–602
2751:, vol. 6, Costa Mesa: Mazda, pp. 602–603
2737:
2727:
2602:
2572:
2524:
2494:
1618:, the "foul death" or "stinking spirit", opposing
2687:
2685:
2670:
2658:
2646:
2629:
1474:that freezes the minds of the righteous opposing
1403:texts above), but only properly developed in the
945:, and Widengren of a prehistorical opposition of
855:
532:, the oldest texts of the Zoroastrian canon, the
2993:
2852:, vol. 7, Costa Mesa: Mazda, archived from
2455:
1855:s created by the sins that creatures commit." (
1840:XXVII.12, the six arch-demons have cooperators (
890:Dr. H. R. Vemkata Rao, Rig veda Smhita – Part 20
2728:Duchesne-Guillemin, Jacques (1982), "Ahriman",
2617:
2482:
1407:. In particular, Ahriman is seen to create six
1020:s are still worshipped by the Iranian peoples.
2682:
2542:
2506:
1363:that signified "demons" even in the singular.
2578:
2518:
2235:that fights for the souls of the dead (e.g.,
728:
490:
2566:
1395:). This notion is already alluded to in the
1333:
1002:s by name. In these ancient texts, the term
998:s as a group, and do not mention individual
977:
705:, and in the 18th century fantasy novels of
2756:
2476:
1514:of "desirable dominion" (Av. Saurva versus
1338:
1240:sets in the north and/or the nether world (
790:have a positive connotation, but "no known
18:Demon, ogre or giant from Persian mythology
2215:, the steed that carries sorcerers (e.g.,
1674:For a different set of texts, such as the
1379:(the middle Persian equivalent of Avestan
1032:s are clearly identified with evil (e.g.,
966:
822:s must have been the "national" gods (see
745:, which in turn derives from Indo-Iranian
528:with disagreeable characteristics. In the
497:
483:
54:
2911:
2901:
2891:
2878:
2843:
2829:(in German). O. Zeller (published 1966).
2691:
2676:
2664:
2652:
2611:
2536:
2349:One of the more popular stories from the
1626:is unknown in the Avesta, and Hormazd is
30:Estradiol enantate/algestone acetophenide
2961:
2940:
2640:
2464:
2279:A list of ten demons is provided in the
2262:
2050:) of pollution and contamination (e.g.,
1194:10.9 and 19.43, three divinities of the
1107:
937:s in India and the daemonization of the
2193:), a serpent-like monster king. (e.g.,
864:is thematically different from Avestan
2994:
2868:
2822:
2812:
2717:
2623:
2548:
2512:
2488:
1132:prefix still denotes "other" gods. In
2873:, Jerusalem: Magnes, pp. 227–234
2747:Gnoli, Gherardo (1993), "Daivadana",
2746:
2718:Dhalla, Maneckji Nusservanji (1938),
2708:
2500:
1733:) is an effective weapon against the
1054:). They are consequently in "error" (
926:(etymologically related to the Vedic
2783:
2738:Duchesne-Guillemin, Jacques (1953).
2584:
2334:attributes of demons, for instance,
2022:) of scepticism and falsehood (e.g.
1992:of distraction and deception (e.g.,
1347:texts of Zoroastrian tradition, the
2258:
1552:of "immortality" (Av. Zauri versus
1351:s are invariably rendered with the
1124:(literally, "one who sacrifices to
933:Moreover, the daemonization of the
657:. The Iranian word was borrowed by
419:Zoroastrianism in the United States
13:
2977:
2894:Die Religion Zarathushtras, Vol. 3
2881:Die Religion Zarathushtras, Vol. 1
2243:The most destructive of these are
1569:, in Zoroastrian tradition, it is
1532:of "wholeness" (Av. Taurvi versus
1478:of "best truth" (Av. Iṇdra versus
1290:
723:
14:
3048:
2987:
2871:Studies in Mysticism and Religion
1669:Ahriman: In Zoroastrian tradition
596:term, shares the same origin of "
2597:Herrenschmidt & Kellens 1993
2561:Herrenschmidt & Kellens 1993
2450:Herrenschmidt & Kellens 1993
2433:Herrenschmidt & Kellens 1993
2032:of disgrace and dishonor (e.g.,
1776:5.24.21a, the protection of the
786:Because all cognates of Iranian
548:inscription" of the 5th century
466:
3012:Demons in the ancient Near East
2701:
2311:"envy", the epic poem includes
1058:), but are never identified as
972:
2896:, Stuttgart: Kohlhammer Verlag
2823:Nyberg, Henrik Samuel (1938).
2408:
2394:
2377:
2285:: Besides the afore-mentioned
2094:who causes destruction (e.g.,
1970:), the deceiver, the hypocrite
1724:("given against the demons").
1706:But with the exception of the
856:In comparison with Vedic usage
826:, below) of pre-Zoroaster-ian
538:gods that are (to be) rejected
1:
2826:Die Religionen des alten Iran
2711:The History of Zoroastrianism
2370:
1886:that utters falsehood (e.g.,
1387:s to counter the creation of
2955:10.1016/0048-721X(89)90022-5
2713:, vol. 1, Leiden: Brill
2104:that denies doctrine (e.g.,
1930:of avarice and greed (e.g.,
1878:Chidag Andarz i Poryotkeshan
1548:who poisons plants opposing
1210:), Sarva (Vedic Sarva, i.e.
7:
3017:Persian legendary creatures
2892:Stausberg, Michael (2004),
2879:Stausberg, Michael (2002),
2844:Omidsalar, Mahmoud (1996),
1450:of "evil thought" opposing
1142:are those who sacrifice to
1077:32.10–11, 44.20). Like the
824:comparison with Indic usage
449:Criticism of Zoroastrianism
429:Persecution of Zoroastrians
10:
3053:
1359:or the more common plural
1214:), and Nanghaithya (Vedic
943:Jacques Duchesne-Guillemin
729:Problems of interpretation
604:, which is a cognate with
27:
20:
2962:Williams, Alan V (1996),
2720:History of Zoroastrianism
2144:of unnatural lust (e.g.,
2126:Andarz-i Khosru-i-Kavatan
1900:who cause drought (e.g.,
1787:s are agents ("procurers—
1334:In tradition and folklore
1081:s that they follow, "the
978:In Zoroaster's revelation
741:derives from Old Iranian
615:. While the word for the
2813:Lommel, Hermann (1930),
2770:; Kellens, Jean (1993),
2152:Other entities include:
1528:of destruction opposing
1383:) creates his hordes of
1339:In Zoroastrian tradition
623:Equivalents for Avestan
202:101 Names of Ahura Mazda
3007:Ancient Iranian deities
2902:Widengren, Geo (1965),
2768:Herrenschmidt, Clarisse
2573:Duchesne-Guillemin 1982
2525:Duchesne-Guillemin 1953
2363:, the "white demon" of
2159:of the evil eye (e.g.,
2124:, the negligent (e.g.,
1510:of oppression opposing
1490:of discontent opposing
1458:of "good thought" (Av.
957:s and in the other are
810:inscription, where the
707:William Thomas Beckford
2276:
893:
775:, continuing in later
167:Zoroastrian literature
3022:Azerbaijani mythology
2968:Encyclopaedia Iranica
2776:Encyclopaedia Iranica
2749:Encyclopaedia Iranica
2730:Encyclopaedia Iranica
2266:
1920:of apostasy (Avestan
1866:of perversion (e.g.,
1187:('Mazda worshiper').
1167:, "given against the
1108:In the Younger Avesta
1069:s are revered by the
967:in the Younger Avesta
905:s". Indeed, RigVedic
883:
582:became integrated to
454:Zoroastrian cosmology
404:Zoroastrians in India
160:Scripture and worship
23:Deva (disambiguation)
3037:Supernatural legends
3032:Shahnameh characters
2904:Die Religionen Irans
2850:Encyclopedia Iranica
2709:Boyce, Mary (1975),
1910:of vengeance (e.g.,
1604:of "obedience" (Av.
1600:of "wrath" opposing
1435:Epistles of Zadspram
1276:s or their father."
777:Indo-Aryan languages
409:Zoroastrians in Iran
275:Accounts and legends
2817:, Tübingen: JC Mohr
2563:, pp. 599–600.
2342:generally portrays
2060:causes want (e.g.,
2002:the whore (Avestan
1940:of idolatry (e.g.,
1437:(WZ 35.37) and the
1264:s. The superlative
1260:s" or chief of the
1163:, a contraction of
1065:In Yasna 32.4, the
1016:32.3 and 46.1, the
764:cognate of Avestan
751:Proto-Indo-European
526:supernatural entity
473:Religion portal
325:History and culture
2277:
2169:of death (Avestan
2114:of slander (e.g.,
1976:of wrath (Avestan
1950:of sloth (Avestan
1753:Shayest-ne-Shayest
1708:Book of Arda Wiraz
1682:, Ahriman and the
1680:Book of Arda Wiraz
1676:Shayest ne shayest
1663:proposes that the
1591:Greater Bundahishn
1441:(GBd. 34.27) are:
1439:Greater Bundahishn
1150:s lurk about, and
1138:5.94 however, the
1100:30.6 suggests the
1050:) from falsehood (
749:"god", reflecting
559:, the daeva's are
292:Book of Arda Viraf
222:Cypress of Kashmar
3027:Kurdish mythology
2885:Kohlhammer Verlag
2856:on 4 October 2007
2836:978-3-535-00269-5
2479:, pp. 79–80.
2389:978-0-226-06456-7
2293:"wrath" (Avestan
2267:Akvan Div throws
1791:—of success") of
1304:daiva inscription
629:Iranian languages
608:deus ("god") and
507:
506:
3044:
2971:
2957:
2937:
2907:
2897:
2887:
2874:
2864:
2863:
2861:
2840:
2818:
2808:
2779:
2762:
2752:
2743:
2733:
2723:
2714:
2695:
2689:
2680:
2674:
2668:
2662:
2656:
2650:
2644:
2638:
2627:
2621:
2615:
2609:
2600:
2594:
2588:
2582:
2576:
2570:
2564:
2558:
2552:
2546:
2540:
2539:, p. 15,29.
2534:
2528:
2527:, pp. 27–28
2522:
2516:
2510:
2504:
2498:
2492:
2491:, pp. 88ff.
2486:
2480:
2477:Gershevitch 1975
2474:
2468:
2462:
2453:
2447:
2436:
2430:
2415:
2412:
2406:
2405:
2398:
2392:
2381:
2259:In the Shahnameh
2134:of scorn (e.g.,
2106:Dadestan-i Denig
2034:Dadestan-i Denig
1876:"strife" (e.g.,
1829:condition), but
1801:Dadestan-i Denig
1772:). According to
1299:occurs twice in
1092:and arrogance. (
965:s (see examples
891:
594:Iranian language
499:
492:
485:
471:
470:
207:Adur Burzen-Mihr
58:
35:
34:
3052:
3051:
3047:
3046:
3045:
3043:
3042:
3041:
2992:
2991:
2990:
2980:
2978:Further reading
2975:
2926:10.2307/3269365
2859:
2857:
2837:
2722:, New York: OUP
2704:
2699:
2698:
2690:
2683:
2675:
2671:
2663:
2659:
2651:
2647:
2639:
2630:
2622:
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2547:
2543:
2535:
2531:
2523:
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2511:
2507:
2499:
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2439:
2431:
2418:
2413:
2409:
2400:
2399:
2395:
2382:
2378:
2373:
2261:
2084:) "envy" (e.g.
1516:Kshathra Vairya
1401:Younger Avestan
1341:
1336:
1293:
1291:In inscriptions
1179:"rejecting the
1112:In the Younger
1110:
1039:In the Gathas,
1028:s; though, the
980:
975:
892:
889:
858:
792:Iranian dialect
731:
726:
724:Academic issues
567:s (Zoroastrian
517:: 𐬛𐬀𐬉𐬎𐬎𐬀
503:
465:
460:
459:
458:
443:
435:
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398:
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326:
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302:Story of Sanjan
276:
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161:
153:
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116:
115:Divine entities
108:
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66:
33:
26:
19:
12:
11:
5:
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3009:
3004:
2989:
2988:External links
2986:
2985:
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2979:
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2959:
2949:(3): 227–239,
2938:
2909:
2899:
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2798:10.2307/409334
2792:(4): 292–305,
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2715:
2705:
2703:
2700:
2697:
2696:
2692:Omidsalar 1996
2681:
2677:Stausberg 2004
2669:
2665:Stausberg 2004
2657:
2653:Stausberg 2004
2645:
2643:, p. 334.
2628:
2626:, p. 264.
2616:
2614:, p. 324.
2612:Stausberg 2002
2601:
2599:, p. 600.
2589:
2587:, p. 297.
2577:
2565:
2553:
2541:
2537:Widengren 1954
2529:
2517:
2505:
2493:
2481:
2469:
2467:, p. 333.
2454:
2452:, p. 599.
2437:
2435:, p. 601.
2416:
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2013:
1997:
1987:
1971:
1961:
1945:
1935:
1925:
1915:
1905:
1891:
1881:
1871:
1765:) at sunrise.
1632:
1631:
1613:
1558:
1557:
1537:
1519:
1499:
1496:Spenta Armaiti
1483:
1467:
1417:Amesha Spentas
1345:Middle Persian
1340:
1337:
1335:
1332:
1310:"house of the
1292:
1289:
1250:daevanam daevo
1224:Amesha Spentas
1196:Vedic pantheon
1109:
1106:
979:
976:
974:
971:
887:
857:
854:
762:Vedic Sanskrit
730:
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569:Middle Persian
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442:Related topics
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309:
307:Chinvat Bridge
304:
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297:Book of Jamasp
294:
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252:Khordeh Avesta
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122:Amesha Spentas
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89:
84:
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68:
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65:Primary topics
64:
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50:
48:Zoroastrianism
44:
43:
17:
9:
6:
4:
3:
2:
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2931:
2927:
2923:
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2915:
2910:
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2895:
2890:
2886:
2883:, Stuttgart:
2882:
2877:
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2827:
2821:
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2777:
2773:
2769:
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2755:
2750:
2745:
2742:. Paris: Pug.
2741:
2736:
2731:
2726:
2721:
2716:
2712:
2707:
2706:
2693:
2688:
2686:
2679:, p. 19.
2678:
2673:
2667:, p. 16.
2666:
2661:
2655:, p. 77.
2654:
2649:
2642:
2641:Williams 1996
2637:
2635:
2633:
2625:
2620:
2613:
2608:
2606:
2598:
2593:
2586:
2581:
2575:, p. 672
2574:
2569:
2562:
2557:
2551:, p. 21.
2550:
2545:
2538:
2533:
2526:
2521:
2515:, p. 96.
2514:
2509:
2503:, p. 85.
2502:
2497:
2490:
2485:
2478:
2473:
2466:
2465:Williams 1996
2461:
2459:
2451:
2446:
2444:
2442:
2434:
2429:
2427:
2425:
2423:
2421:
2411:
2403:
2397:
2390:
2386:
2380:
2376:
2368:
2366:
2362:
2361:
2357:
2352:
2347:
2345:
2341:
2337:
2333:
2328:
2326:
2322:
2319:"tell-tale",
2318:
2315:"vengeance",
2314:
2310:
2306:
2302:
2298:
2297:
2292:
2288:
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2274:
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2147:
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2056:
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2041:
2038:
2035:
2031:
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2014:
2011:
2007:
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1995:
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1882:
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1872:
1869:
1865:
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1858:
1854:
1851:. These are "
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1607:
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1575:Amesha Spenta
1572:
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1527:
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736:
721:
719:
718:Scythian gods
714:
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217:Adur Gushnasp
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52:
49:
46:
45:
41:
37:
36:
31:
24:
16:
2967:
2946:
2942:
2920:(1): 16–83.
2917:
2913:
2903:
2893:
2880:
2870:
2858:, retrieved
2854:the original
2849:
2825:
2814:
2789:
2785:
2775:
2758:
2748:
2739:
2729:
2719:
2710:
2702:Bibliography
2672:
2660:
2648:
2619:
2592:
2580:
2568:
2556:
2544:
2532:
2520:
2508:
2496:
2484:
2472:
2410:
2396:
2379:
2354:
2350:
2348:
2343:
2335:
2331:
2329:
2324:
2323:"two-face",
2320:
2316:
2312:
2308:
2307:"want", and
2304:
2303:"dishonor",
2300:
2294:
2290:
2286:
2280:
2278:
2252:
2248:
2244:
2242:
2236:
2232:
2226:
2222:
2216:
2212:
2206:
2202:
2194:
2188:
2184:
2178:
2174:
2171:Asto-widhatu
2170:
2166:
2160:
2156:
2151:
2145:
2141:
2135:
2131:
2125:
2121:
2115:
2111:
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2091:
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2029:
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2015:
2009:
2003:
1999:
1993:
1989:
1983:
1977:
1973:
1967:
1963:
1957:
1951:
1947:
1941:
1937:
1931:
1927:
1921:
1917:
1911:
1907:
1901:
1897:
1893:
1887:
1883:
1877:
1873:
1867:
1863:
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1852:
1846:
1841:
1837:
1835:
1830:
1826:
1822:
1818:
1814:
1808:
1805:
1800:
1797:Angra Mainyu
1796:
1788:
1784:
1778:
1773:
1769:
1767:
1762:
1756:
1752:
1748:
1742:
1738:
1734:
1728:
1727:A fire (cf.
1726:
1719:
1715:
1711:
1707:
1705:
1700:
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1692:
1687:
1683:
1679:
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1624:Gannag menog
1623:
1619:
1616:Gannag menog
1615:
1601:
1597:
1590:
1586:
1582:
1577:that is the
1570:
1566:
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1559:
1549:
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1511:
1504:
1501:
1491:
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1475:
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1445:
1438:
1434:
1428:
1424:
1421:
1412:
1408:
1404:
1400:
1396:
1388:
1384:
1381:Angra Mainyu
1376:
1370:
1366:
1365:
1360:
1356:
1348:
1342:
1327:
1323:
1316:
1311:
1307:
1303:
1296:
1295:Old Persian
1294:
1284:
1280:
1278:
1273:
1269:
1265:
1261:
1257:
1253:
1249:
1245:
1241:
1237:
1236:s which the
1233:
1229:
1228:
1219:
1203:
1200:Angra Mainyu
1191:
1189:
1184:
1180:
1176:
1172:
1168:
1164:
1158:
1156:
1151:
1147:
1139:
1133:
1129:
1125:
1121:
1117:
1111:
1101:
1097:
1093:
1089:
1086:
1082:
1078:
1074:
1070:
1066:
1064:
1059:
1055:
1051:
1044:
1040:
1038:
1033:
1029:
1025:
1021:
1017:
1011:
1007:
1003:
999:
995:
991:
981:
973:In scripture
962:
958:
954:
950:
947:*asura/daiva
946:
938:
934:
932:
927:
921:
916:
912:
906:
902:
896:
894:
884:
876:
872:
870:
865:
861:
859:
849:
845:
840:
836:
819:
816:
811:
807:
803:
799:
795:
787:
785:
780:
769:
765:
753:
746:
742:
738:
734:
733:Old Avestan
732:
715:
710:
702:
698:
694:
690:
682:
672:
662:
659:Old Armenian
654:
650:
643:
624:
622:
589:
588:
575:
564:
553:
545:
533:
518:
510:
508:
312:Frashokereti
257:The Rivayats
212:Adur Farnbag
197:Fire Temples
187:Yenghe hatam
182:Ahuna Vairya
147:Angra Mainyu
136:
15:
2624:Shaked 1967
2549:Dhalla 1938
2513:Nyberg 1938
2489:Lommel 1930
2360:Dīv-e Sapīd
2353:is that of
2273:Caspian Sea
2175:Asto-vidatu
1628:Ahura Mazda
1571:Ardawahisht
1476:Ardawahisht
1415:s (Avestan
1413:Amahraspand
1393:Ahura Mazda
1319:Ahura Mazda
1266:daevo.taema
1185:mazdayasna-
1152:daevayasna-
1140:daevayasna-
1122:daevayasna-
1087:aka mainyu,
573:New Persian
542:Old Persian
523:Zoroastrian
342:Khurramites
92:Persia/Iran
77:Zarathustra
72:Ahura Mazda
2996:Categories
2501:Boyce 1975
2371:References
2365:Mazandaran
2190:Azi Dahaka
2020:Mithaokhta
1922:Ashemaogha
1898:Spenjaghra
1859:XXVII.51)
1857:Bundahishn
1838:Bundahishn
1701:Bundahishn
1579:hypostasis
1492:Spendarmad
1464:Vohu Manah
1405:Bundahishn
1372:Bundahishn
1060:drəguuaṇt-
969:, below).
561:divinities
362:Initiation
177:Ashem Vohu
87:Vohu Manah
2585:Kent 1937
2351:Shahnameh
2332:Shahnameh
2325:napak-din
2289:"greed",
2282:Shahnameh
2271:into the
2245:Astiwihad
2187:(Avestan
2177:) (e.g.,
2132:Taromaiti
2080:(Avestan
2046:(Avestan
2008:) (e.g.,
1982:) (e.g.,
1968:Daebaaman
1956:) (e.g.,
1953:Bushyasta
1795:(Avestan
1789:vashikano
1763:khvarenah
1534:Haurvatat
1512:Shahrewar
1460:Aka Manah
1391:(Avestan
1355:ideogram
1308:daivadana
1242:Vendidad
1177:Vi.daeva-
988:Zoroaster
552:. In the
397:Adherents
357:Festivals
337:Mazdakism
332:Zurvanism
287:Bundahišn
97:Faravahar
2943:Religion
2786:Language
2772:"*Daiva"
2358:and the
2340:Ferdowsi
2233:Vizaresh
2167:Astwihad
1874:Anashtih
1813:and the
1721:Vendidad
1703:14B.1).
1678:and the
1554:Ameretat
1487:Nanghait
1430:Vendidad
1397:Vendidad
1285:Vendidad
1281:Vendidad
1238:Vendidad
1230:Vendidad
1192:Vendidad
1160:Vendidad
1096:32.3)".
888:—
669:Georgian
631:include
602:Hinduism
554:Younger
379:Marriage
352:Calendar
242:Visperad
237:Vendidad
142:Fravashi
40:a series
38:Part of
2934:3269365
2860:12 June
2203:Cheshma
2122:Spuzgar
2088:9.30.4)
2086:Denkard
2082:Areshko
2016:Mitokht
1990:Freptar
1964:Diwzhat
1948:Bushasp
1918:Ashmogh
1864:Akatash
1842:hamkars
1793:Ahriman
1774:Denkard
1758:rivayat
1749:Sad-dar
1661:Denkard
1645:Denkard
1620:Hormazd
1610:Sraosha
1608:versus
1550:Amurdad
1526:Tawrich
1462:versus
1377:Ahriman
1353:Aramaic
1343:In the
1301:Xerxes'
1244:19.47,
1216:Nasatya
1206:(Vedic
1198:follow
1144:Anahita
1036:32.5).
982:In the
796:*daiva-
754:*deywós
747:*daivá-
687:Turkish
648:Persian
641:Kurdish
637:Balochi
536:s are "
521:) is a
515:Avestan
282:Dēnkard
262:Ab-Zohr
127:Yazatas
102:Avestan
3002:Daevas
2932:
2833:
2806:409334
2804:
2391:p. 322
2387:
2356:Rostam
2336:varuna
2321:Do-ruy
2317:Nammam
2296:Aeshma
2269:Rustam
2239:XXVII)
2229:XXVII)
2219:XXVII)
2209:XXVII)
2181:XXVII)
2163:XXVII)
2157:Aghash
2148:XXVII)
2138:XXVII)
2118:XXVII)
2098:XXVII)
2074:XXVII)
2064:XXVII)
2054:XXVII)
2026:XXVII)
2018:(also
1996:XXVII)
1986:XXVII)
1979:Aeshma
1960:XXVII)
1944:XXVII)
1934:XXVII)
1914:XXVII)
1908:Araska
1904:XXVII)
1894:Apaush
1890:XXVII)
1870:XXVII)
1847:yazata
1779:yazata
1747:1 (so
1710:, the
1606:Aeshma
1573:, the
1545:Zarich
1530:Hordad
1522:Tauriz
1507:Sarvar
1456:Bahman
1452:Wahman
1447:Akoman
1389:Ormuzd
1361:ŠDYAʼn
1130:daeva-
1116:, the
1114:Avesta
1056:aēnah-
984:Gathas
878:asuras
875:s and
832:genius
788:*daiva
766:daēuua
760:. The
743:*daiva
735:daēuua
685:, and
633:Pashto
592:, the
556:Avesta
530:Gathas
519:daēuua
424:Iranis
414:Parsis
384:Burial
372:Sedreh
367:Kushti
247:Yashts
227:Gathas
172:Avesta
137:Daevas
132:Ahuras
2964:"Dēw"
2930:JSTOR
2914:Numen
2846:"Dīv"
2802:JSTOR
2402:"Dev"
2309:Rashk
2291:Kashm
2213:Kunda
2185:Dahak
2142:Varun
2112:Spazg
2102:Sitoj
2078:Rashk
2068:Pinih
2058:Niyaz
1966:(Av.
1884:Anast
1827:mēnōg
1823:gētīg
1819:mēnōg
1809:yazad
1744:Yasht
1697:Jamag
1602:Srosh
1598:Xeshm
1540:Zariz
1503:Sawar
1471:Indar
1427:s of
1425:daeva
1423:arch-
1399:(see
1328:daiva
1324:daiva
1312:daiva
1297:daiva
1274:daeva
1270:daeva
1262:daeva
1258:daeva
1254:daeva
1246:Yasht
1234:daeva
1220:daeva
1212:Rudra
1208:Indra
1204:Indra
1181:daeva
1173:daeva
1169:daeva
1148:daeva
1135:Yasht
1126:daeva
1118:daeva
1102:daeva
1098:Yasna
1094:Yasna
1090:druj,
1079:daeva
1075:Yasna
1067:daeva
1052:druj-
1041:daeva
1034:Yasna
1030:daeva
1026:daeva
1022:Yasna
1018:daeva
1013:Yasna
1008:daeva
1004:daeva
1000:daeva
996:daeva
992:daeva
963:daeva
955:ahura
951:asura
939:daeva
935:asura
928:asura
922:ahura
917:daeva
913:asura
898:Asura
866:daēva
862:devá-
850:daeva
846:daeva
841:daeva
837:daeva
820:daeva
812:daiva
808:daiva
804:daeva
800:daeva
758:Dyeus
739:daēva
695:daeva
625:daeva
617:Vedic
610:Greek
606:Latin
600:" of
590:Daeva
584:islam
546:daiva
534:daeva
511:daeva
232:Yasna
2862:2007
2831:ISBN
2385:ISBN
2305:Niaz
2301:Nang
2048:Nasu
2044:Nasa
2030:Nang
2012:III)
2005:Jahi
1974:Eshm
1938:Buht
1896:and
1803:59)
1770:asha
1730:Adur
1695:and
1587:asha
1583:asha
1567:druj
1563:asha
1357:ŠDYA
1279:The
1157:The
1083:Usij
1071:Usij
1046:asha
959:deva
908:Deva
903:deva
873:deva
828:Iran
771:devá
711:dive
703:deev
679:Urdu
674:devi
655:deev
613:Zeus
598:Deva
82:Asha
2951:doi
2922:doi
2794:doi
2344:div
2313:Kin
2299:),
2237:Gbd
2227:Gbd
2223:Uta
2217:Gbd
2207:Gbd
2179:Gbd
2173:or
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2146:Gbd
2136:Gbd
2116:Gbd
2108:53)
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2092:Sij
2072:Gbd
2062:Gbd
2052:GBd
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2024:Gbd
2010:Gbd
2000:Jeh
1994:Gbd
1984:Gbd
1958:Gbd
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1868:Gbd
1853:dew
1831:dēw
1825:to
1815:dēw
1785:dew
1739:dew
1735:dew
1716:dew
1712:dew
1693:Jam
1688:dew
1684:dew
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1256:of
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768:is
737:or
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699:div
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689:as
683:deo
681:as
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651:dīv
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576:div
565:dēw
550:BCE
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