2275:
479:
67:
1702:
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
1701:
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
1649:
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,
1073:"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".
828:
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
841:, 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 "
845:
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
630:
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.
854:
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
1571:
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
1332:
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
1433:
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
1752:
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
1729:
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
1762:
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
1779:
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 (
952:
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,
930:
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
813:
might have gained its derogatory meaning. This "fundamental fact of
Iranian linguistics" is "impossible" to reconcile with the testimony of the Gathas, where the
1005:
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
1847:
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
1810:) 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. (
507:
2994:
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.
222:
912:
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
1678:
s were perceived to be non-existent physically (that is, they were considered non-ontological) but present psychologically. (see also:
1772:
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 (
40:
1645:
Also mirroring Ormuzd's act of creation, i.e., the realization of the Amesha Spentas by his "thought", is Ahriman's creation of the
960:
involves "interminable and entirely conjectural discussions" on the status of various Indo-Iranian entities that in one culture are
3022:
2856:
1283:
s in Vendidad 1.43, Angra Mainyu appears first and Paitisha appears last. "Nowhere is Angra Mainyu said to be the creator of the
2845:
2399:
3027:
1444:
10.9 and 19.43 are identified as the antithetical counterparts of the Amesha Spentas. The six arch-demons as listed in the
500:
1697:
s were utterly real, and are described as being potentially catastrophic. In such less philosophical representations, the
1294:
is usually recited after nightfall since the last part of the day is considered to be the time of the demons. Because the
1165:
appears then to be an epithet applied to those who deviate from accepted practice and/or harvested religious disapproval.
429:
1084:, described as a class of "false priests", devoid of goodness of mind and heart, and hostile to cattle and husbandry (
1139:
s") denotes adherents of other religions and thus still preserves some semblance of the original meaning in that the
17:
3017:
2349:"backwards" or "inside out", reflecting that they tend to do the opposite of what they are asked to do. Although
493:
3032:
1766:
9.8, eating at all after nightfall is not advisable since the night is the time of demons. In the 9th century
1298:
is the means to disable them, this text is said to be effective only when recited between sunset and sunrise.
809:", in the 19th- and 20th-century a great deal of academic discussion revolved around questions of how Iranian
3047:
3042:
2266:
is thus the cause of heresy and blinds the righteous man from being able to discern the truth and falsehood.
1725:
s are not generally described as a force to be feared. With fundamental optimism, the texts describe how the
727:
It has been speculated that the concept of the daevas as a malevolent force may have been inspired from the
761:
817:
s, though rejected, were still evidently gods that continued to have a following. The same is true of the
1229:). The process by which these three came to appear in the Avesta is uncertain. Together with three other
459:
439:
3037:
2274:
953:
850:
s could have represented such a group), nor does it involve hypothetical conjecture of whose gods the
1206:
684:
1596:, that is opposed to by Indar, who freezes the minds of creatures from practicing "righteousness" (
1589:
1513:
825:
are the gods of (potential) rebels, but still evidently gods that continued to have a following.
717:
414:
50:
2782:
2778:
859:
s into demons. It assumes that the development was gradual, and that a general distrust of the
177:
1386:, a Zoroastrian view of creation completed in the 12th century. In this text, the evil spirit
464:
367:
33:
787:
419:
362:
8:
536:
389:
2923:
Widengren, Geo (January 1954). "Stand und Aufgaben der iranischen Religionsgeschichte".
2258:, the demon of death that casts the noose of mortality around men's necks at birth, and
1604:
34.27 adds two more arch-demons, which are not however in opposition to Amesha Spentas:
1035:
32.8 notes that some of the followers of Zoroaster had previously been followers of the
892:
is a primary theme, this is not a theme in either the Rigveda nor in the Iranian texts,
704:
with the same negative associations in those languages. In English, the word appears as
2940:
2812:
2425:
Mary Boyce, A History of Zoroastrianism: Volume II: Under the Achaemenians, BRILL, 1982
1021:
s are a distinct category of "quite genuine gods, who had, however, been rejected". In
302:
232:
2864:
2357:
s as being distinct from humans, the poet also uses the word to denote "evil people".
2965:
2895:
2841:
2770:
Mithraic Studies. Proceedings of the First International Congress of Mithraic Studies
2395:
1337:
s were gods that were to be rejected, or the statement was politically motivated and
1233:
s, Tauru, Zairi and Nasu, that do not have Vedic equivalents, the six oppose the six
802:
728:
679:
639:
2952:
Williams, Alan V (1989), "The Body and the Boundaries of Zoroastrian Spirituality",
1844:
s are mortal in essence and inseparable from their bodies, which may be destroyed."
1317:(XPh, early 5th century BCE). This trilingual text also includes one reference to a
1115:-worshipping priests debated frequently with Zoroaster, but failed to persuade him.
2961:
2932:
2804:
2378:, who blinds Rostam's men (who are then cured with the blood of the demon's gall).
1650:
and they then became that destruction. The consequence is that, as Ahriman and the
1363:
697:
658:
651:
647:
604:
583:
394:
217:
212:
3012:
2835:
2206:
1526:
1279:
is however assigned to the demon Paitisha ("opponent"). In an enumeration of the
1182:
s", is a collection of late Avestan texts that deals almost exclusively with the
918:
781:
674:
643:
608:
590:
483:
1259:
15.43), a world of darkness. In Vendidad 19.1 and 19.43–44, Angra Mainyu is the
1662:
s exist at all. Since "existence" is the domain of Ormuzd, and Ahriman and his
1506:
1355:
772:
620:
589:
s) are personifications of every imaginable evil. Over time, the Daeva myth as
579:
533:
317:
312:
262:
202:
58:
882:
While in the post-Rigvedic Indic texts the conflict between the two groups of
3006:
2341:
Some of the entities that in the Middle Persian texts are demons, are in the
1585:
1490:
1427:
1234:
551:". This meaning is – subject to interpretation – perhaps also evident in the
434:
227:
132:
2974:
2772:, vol. 1, Lantham: Manchester UP/Rowman and Littlefield, pp. 68–89
2768:
Gershevitch, Ilya (1975), "Die Sonne das Beste", in Hinnels, John R. (ed.),
2412:
1832:), men are immortal in essence but separable from their bodies (moving from
2880:
Shaked, Saul (1967), "Notes on Ahreman, the Evil Spirit and His Creation",
1803:
1679:
1391:
1210:
1186:
s, or rather, their various manifestations and with ways to confound them.
838:
669:
322:
307:
267:
197:
192:
157:
1855:), arranged in a hierarchy (not further specified) similar to that of the
906:
and therefore cannot have been a feature of a common heritage. The use of
2370:
2283:
1817:
But until the final renovation of the world, mankind "stands between the
1748:
s, and keeping a hearth fire burning is a means to protect the home. The
1658:
3). As the medieval texts also do for Ahriman, they question whether the
1638:
1403:
1329:
1096:
are known throughout the seventh region of the earth as the offspring of
552:
352:
207:
82:
1213:
in a list of demons: Completely adapted to Iranian phonology, these are
871:
Although with some points of comparison such as shared etymology, Indic
2944:
2375:
1474:
1382:
297:
187:
97:
2816:
1325:
s", generally interpreted to be a reference to a shrine or sanctuary.
574:
that promote chaos and disorder. In later tradition and folklore, the
32:
This article is about the ancient Iranian demons. For other uses, see
2743:, vol. 1, New York: Routledge & Kegan Paul, pp. 670–673
2292:
1963:
1544:
1470:
998:
548:
347:
342:
107:
87:
66:
2936:
2917:, Die Religion der Menschheit, Vol. 14, Stuttgart: Kohlhammer Verlag
2216:
who opposes the clouds and causes earthquakes and whirlwinds (e.g.,
1341:
s were gods that were followed by (potential) enemies of the state.
805:
attests clearly and certainly the survival of a positive sense for
2808:
2350:
1828:
s; the are immortal in essence and inseparable from their bodies (
1731:
1564:
1440:
1311:
1170:
612:
571:
478:
252:
247:
152:
2565:
896:..."returning I protect the kingdom which awaits me" (from asuras)
2394:
Yves Bonnefoy Asian Mythologies University of Chicago Press 1993
2081:
of stinginess and who hoards but does not enjoy its hoard (e.g.,
1768:
1620:
1497:
1226:
1154:
525:
372:
292:
272:
112:
2456:
2454:
2452:
2439:
2437:
2435:
2433:
2431:
2262:, who is most capable of destroying the "innate wisdom" of man.
767:
with the same meaning. For other Indo-European derivatives, see
2366:
2306:
2279:
2200:
1989:
1856:
1818:
1788:
1616:
1555:
1457:
1243:
19.1 and 19.44 have Angra Mainyu dwelling in the region of the
1124:
994:
842:
566:
540:
424:
382:
377:
237:
182:
137:
2601:
1654:
s can only destruct, they will ultimately destroy themselves (
2449:
2428:
1754:
1481:
1222:
1218:
1194:
s" qualifies the faithful Zoroastrian with the same force as
1145:
1023:
941:
s) are also only vaguely defined, and only three in number.
931:
908:
888:
768:
627:
616:
594:
257:
242:
142:
1131:
s are unambiguously hostile entities. In contrast, the word
2015:
1740:
1056:
689:
623:
102:
92:
39:"Daiva" redirects here. For the form of birth control, see
2795:
Kent, Roland G (1937), "The Daiva-Inscription of Xerxes",
1422:
s that in Zoroastrian tradition are the antitheses of the
1328:
In his inscription, Xerxes records that "by the favour of
1576:—the principle—is the diametric opposite of the abstract
922:
is variously applied to most gods, including many of the
560:
2236:
who brings about sickness through food and water (e.g.,
1794:
is ultimately greater than the power of the demons. The
1505:
of "holy devotion" (Av. Nanghaithya/Naonghaithya versus
863:
s already existed by the time the Gathas were composed.
2751:
Ormazd et Ahriman: l'aventure dualiste dans l'Antiquité
1666:
s are anti-existence, it followed that Ahriman and his
1157:
during the hours of darkness, i.e., the hours when the
1054:
s are censured as being incapable of discerning truth (
1670:
s could not possibly exist. One interpretation of the
2826:
Die Religion Zarathustras nach dem Awesta dargestellt
2618:
2616:
2481:
2338:"heresy", and (not explicitly named) ungratefulness.
1380:
s play a crucial role in the cosmogonic drama of the
997:, the oldest texts of Zoroastrianism and credited to
2777:
2647:
2645:
2643:
2607:
2571:
2541:
2460:
2443:
1017:
s (also spelled 'daēuuas') occurs 19 times; wherein
926:
s. Likewise, at the oldest layer, Zoroastrianism's
2471:
2469:
834:
2981:, vol. 7, Costa Mesa: Mazda, pp. 333–334
2789:, vol. 6, Costa Mesa: Mazda, pp. 599–602
2762:, vol. 6, Costa Mesa: Mazda, pp. 602–603
2748:
2738:
2613:
2583:
2535:
2505:
1629:, the "foul death" or "stinking spirit", opposing
2698:
2696:
2681:
2669:
2657:
2640:
1485:that freezes the minds of the righteous opposing
1414:texts above), but only properly developed in the
956:, and Widengren of a prehistorical opposition of
866:
543:, the oldest texts of the Zoroastrian canon, the
3004:
2863:, vol. 7, Costa Mesa: Mazda, archived from
2466:
1866:s created by the sins that creatures commit." (
1851:XXVII.12, the six arch-demons have cooperators (
901:Dr. H. R. Vemkata Rao, Rig veda Smhita – Part 20
2739:Duchesne-Guillemin, Jacques (1982), "Ahriman",
2628:
2493:
1418:. In particular, Ahriman is seen to create six
1031:s are still worshipped by the Iranian peoples.
2693:
2553:
2517:
1374:that signified "demons" even in the singular.
2589:
2529:
2246:that fights for the souls of the dead (e.g.,
739:
501:
2577:
1406:). This notion is already alluded to in the
1344:
1013:s by name. In these ancient texts, the term
1009:s as a group, and do not mention individual
988:
716:, and in the 18th century fantasy novels of
2767:
2487:
1525:of "desirable dominion" (Av. Saurva versus
1349:
1251:sets in the north and/or the nether world (
801:have a positive connotation, but "no known
29:Demon, ogre or giant from Persian mythology
2226:, the steed that carries sorcerers (e.g.,
1685:For a different set of texts, such as the
1390:(the middle Persian equivalent of Avestan
1043:s are clearly identified with evil (e.g.,
977:
833:s must have been the "national" gods (see
756:, which in turn derives from Indo-Iranian
539:with disagreeable characteristics. In the
508:
494:
65:
2922:
2912:
2902:
2889:
2854:
2840:(in German). O. Zeller (published 1966).
2702:
2687:
2675:
2663:
2622:
2547:
2360:One of the more popular stories from the
1637:is unknown in the Avesta, and Hormazd is
41:Estradiol enantate/algestone acetophenide
2972:
2951:
2651:
2475:
2290:A list of ten demons is provided in the
2273:
2061:) of pollution and contamination (e.g.,
1205:10.9 and 19.43, three divinities of the
1118:
948:s in India and the daemonization of the
2204:), a serpent-like monster king. (e.g.,
875:is thematically different from Avestan
14:
3005:
2879:
2833:
2823:
2728:
2634:
2559:
2523:
2499:
1143:prefix still denotes "other" gods. In
2884:, Jerusalem: Magnes, pp. 227–234
2758:Gnoli, Gherardo (1993), "Daivadana",
2757:
2729:Dhalla, Maneckji Nusservanji (1938),
2719:
2511:
1744:) is an effective weapon against the
1065:). They are consequently in "error" (
937:(etymologically related to the Vedic
2794:
2749:Duchesne-Guillemin, Jacques (1953).
2595:
2345:attributes of demons, for instance,
2033:) of scepticism and falsehood (e.g.
2003:of distraction and deception (e.g.,
1358:texts of Zoroastrian tradition, the
2269:
1563:of "immortality" (Av. Zauri versus
1362:s are invariably rendered with the
1135:(literally, "one who sacrifices to
944:Moreover, the daemonization of the
668:. The Iranian word was borrowed by
430:Zoroastrianism in the United States
24:
2988:
2905:Die Religion Zarathushtras, Vol. 3
2892:Die Religion Zarathushtras, Vol. 1
2254:The most destructive of these are
1580:, in Zoroastrian tradition, it is
1543:of "wholeness" (Av. Taurvi versus
1489:of "best truth" (Av. Iṇdra versus
1301:
734:
25:
3059:
2998:
2882:Studies in Mysticism and Religion
1680:Ahriman: In Zoroastrian tradition
607:term, shares the same origin of "
2608:Herrenschmidt & Kellens 1993
2572:Herrenschmidt & Kellens 1993
2461:Herrenschmidt & Kellens 1993
2444:Herrenschmidt & Kellens 1993
2043:of disgrace and dishonor (e.g.,
1787:5.24.21a, the protection of the
797:Because all cognates of Iranian
559:inscription" of the 5th century
477:
3023:Demons in the ancient Near East
2712:
2322:"envy", the epic poem includes
1069:), but are never identified as
983:
2907:, Stuttgart: Kohlhammer Verlag
2834:Nyberg, Henrik Samuel (1938).
2419:
2405:
2388:
2296:: Besides the afore-mentioned
2105:who causes destruction (e.g.,
1981:), the deceiver, the hypocrite
1735:("given against the demons").
1717:But with the exception of the
867:In comparison with Vedic usage
837:, below) of pre-Zoroaster-ian
549:gods that are (to be) rejected
13:
1:
2837:Die Religionen des alten Iran
2722:The History of Zoroastrianism
2381:
1897:that utters falsehood (e.g.,
1398:s to counter the creation of
2966:10.1016/0048-721X(89)90022-5
2724:, vol. 1, Leiden: Brill
2115:that denies doctrine (e.g.,
1941:of avarice and greed (e.g.,
1889:Chidag Andarz i Poryotkeshan
1559:who poisons plants opposing
1221:), Sarva (Vedic Sarva, i.e.
7:
3028:Persian legendary creatures
2903:Stausberg, Michael (2004),
2890:Stausberg, Michael (2002),
2855:Omidsalar, Mahmoud (1996),
1461:of "evil thought" opposing
1153:are those who sacrifice to
1088:32.10–11, 44.20). Like the
835:comparison with Indic usage
460:Criticism of Zoroastrianism
440:Persecution of Zoroastrians
10:
3064:
1370:or the more common plural
1225:), and Nanghaithya (Vedic
954:Jacques Duchesne-Guillemin
740:Problems of interpretation
615:, which is a cognate with
38:
31:
2973:Williams, Alan V (1996),
2731:History of Zoroastrianism
2155:of unnatural lust (e.g.,
2137:Andarz-i Khosru-i-Kavatan
1911:who cause drought (e.g.,
1798:s are agents ("procurers—
1345:In tradition and folklore
1092:s that they follow, "the
989:In Zoroaster's revelation
752:derives from Old Iranian
626:. While the word for the
2824:Lommel, Hermann (1930),
2781:; Kellens, Jean (1993),
2163:Other entities include:
1539:of destruction opposing
1394:) creates his hordes of
1350:In Zoroastrian tradition
634:Equivalents for Avestan
213:101 Names of Ahura Mazda
3018:Ancient Iranian deities
2913:Widengren, Geo (1965),
2779:Herrenschmidt, Clarisse
2584:Duchesne-Guillemin 1982
2536:Duchesne-Guillemin 1953
2374:, the "white demon" of
2170:of the evil eye (e.g.,
2135:, the negligent (e.g.,
1521:of oppression opposing
1501:of discontent opposing
1469:of "good thought" (Av.
968:s and in the other are
821:inscription, where the
718:William Thomas Beckford
2287:
904:
786:, continuing in later
178:Zoroastrian literature
3033:Azerbaijani mythology
2979:Encyclopaedia Iranica
2787:Encyclopaedia Iranica
2760:Encyclopaedia Iranica
2741:Encyclopaedia Iranica
2277:
1931:of apostasy (Avestan
1877:of perversion (e.g.,
1198:('Mazda worshiper').
1178:, "given against the
1119:In the Younger Avesta
1080:s are revered by the
978:in the Younger Avesta
916:s". Indeed, RigVedic
894:
593:became integrated to
465:Zoroastrian cosmology
415:Zoroastrians in India
171:Scripture and worship
34:Deva (disambiguation)
3048:Supernatural legends
3043:Shahnameh characters
2915:Die Religionen Irans
2861:Encyclopedia Iranica
2720:Boyce, Mary (1975),
1921:of vengeance (e.g.,
1615:of "obedience" (Av.
1611:of "wrath" opposing
1446:Epistles of Zadspram
1287:s or their father."
788:Indo-Aryan languages
420:Zoroastrians in Iran
286:Accounts and legends
2828:, Tübingen: JC Mohr
2574:, pp. 599–600.
2353:generally portrays
2071:causes want (e.g.,
2013:the whore (Avestan
1951:of idolatry (e.g.,
1448:(WZ 35.37) and the
1275:s. The superlative
1271:s" or chief of the
1174:, a contraction of
1076:In Yasna 32.4, the
1027:32.3 and 46.1, the
775:cognate of Avestan
762:Proto-Indo-European
537:supernatural entity
484:Religion portal
336:History and culture
2288:
2180:of death (Avestan
2125:of slander (e.g.,
1987:of wrath (Avestan
1961:of sloth (Avestan
1764:Shayest-ne-Shayest
1719:Book of Arda Wiraz
1693:, Ahriman and the
1691:Book of Arda Wiraz
1687:Shayest ne shayest
1674:proposes that the
1602:Greater Bundahishn
1452:(GBd. 34.27) are:
1450:Greater Bundahishn
1161:s lurk about, and
1149:5.94 however, the
1111:30.6 suggests the
1061:) from falsehood (
760:"god", reflecting
570:, the daeva's are
303:Book of Arda Viraf
233:Cypress of Kashmar
3038:Kurdish mythology
2896:Kohlhammer Verlag
2867:on 4 October 2007
2847:978-3-535-00269-5
2490:, pp. 79–80.
2400:978-0-226-06456-7
2304:"wrath" (Avestan
2278:Akvan Div throws
1802:—of success") of
1315:daiva inscription
640:Iranian languages
619:deus ("god") and
518:
517:
18:Daiva inscription
16:(Redirected from
3055:
2982:
2968:
2948:
2918:
2908:
2898:
2885:
2875:
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2872:
2851:
2829:
2819:
2790:
2773:
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2706:
2700:
2691:
2685:
2679:
2673:
2667:
2661:
2655:
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2638:
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2620:
2611:
2605:
2599:
2593:
2587:
2581:
2575:
2569:
2563:
2557:
2551:
2550:, p. 15,29.
2545:
2539:
2538:, pp. 27–28
2533:
2527:
2521:
2515:
2509:
2503:
2502:, pp. 88ff.
2497:
2491:
2488:Gershevitch 1975
2485:
2479:
2473:
2464:
2458:
2447:
2441:
2426:
2423:
2417:
2416:
2409:
2403:
2392:
2270:In the Shahnameh
2145:of scorn (e.g.,
2117:Dadestan-i Denig
2045:Dadestan-i Denig
1887:"strife" (e.g.,
1840:condition), but
1812:Dadestan-i Denig
1783:). According to
1310:occurs twice in
1103:and arrogance. (
976:s (see examples
902:
605:Iranian language
510:
503:
496:
482:
481:
218:Adur Burzen-Mihr
69:
46:
45:
21:
3063:
3062:
3058:
3057:
3056:
3054:
3053:
3052:
3003:
3002:
3001:
2991:
2989:Further reading
2986:
2937:10.2307/3269365
2870:
2868:
2848:
2733:, New York: OUP
2715:
2710:
2709:
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2442:
2429:
2424:
2420:
2411:
2410:
2406:
2393:
2389:
2384:
2272:
2095:) "envy" (e.g.
1527:Kshathra Vairya
1412:Younger Avestan
1352:
1347:
1304:
1302:In inscriptions
1190:"rejecting the
1123:In the Younger
1121:
1050:In the Gathas,
1039:s; though, the
991:
986:
903:
900:
869:
803:Iranian dialect
742:
737:
735:Academic issues
578:s (Zoroastrian
528:: 𐬛𐬀𐬉𐬎𐬎𐬀
514:
476:
471:
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313:Story of Sanjan
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2999:External links
2997:
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2960:(3): 227–239,
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2803:(4): 292–305,
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2708:
2707:
2703:Omidsalar 1996
2692:
2688:Stausberg 2004
2680:
2676:Stausberg 2004
2668:
2664:Stausberg 2004
2656:
2654:, p. 334.
2639:
2637:, p. 264.
2627:
2625:, p. 324.
2623:Stausberg 2002
2612:
2610:, p. 600.
2600:
2598:, p. 297.
2588:
2576:
2564:
2552:
2548:Widengren 1954
2540:
2528:
2516:
2504:
2492:
2480:
2478:, p. 333.
2465:
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2448:
2446:, p. 601.
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1776:) at sunrise.
1643:
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1568:
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1507:Spenta Armaiti
1494:
1478:
1428:Amesha Spentas
1356:Middle Persian
1351:
1348:
1346:
1343:
1321:"house of the
1303:
1300:
1261:daevanam daevo
1235:Amesha Spentas
1207:Vedic pantheon
1120:
1117:
990:
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985:
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868:
865:
773:Vedic Sanskrit
741:
738:
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453:Related topics
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59:Zoroastrianism
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2897:
2894:, Stuttgart:
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2756:
2753:. Paris: Pug.
2752:
2747:
2742:
2737:
2732:
2727:
2723:
2718:
2717:
2704:
2699:
2697:
2690:, p. 19.
2689:
2684:
2678:, p. 16.
2677:
2672:
2666:, p. 77.
2665:
2660:
2653:
2652:Williams 1996
2648:
2646:
2644:
2636:
2631:
2624:
2619:
2617:
2609:
2604:
2597:
2592:
2586:, p. 672
2585:
2580:
2573:
2568:
2562:, p. 21.
2561:
2556:
2549:
2544:
2537:
2532:
2526:, p. 96.
2525:
2520:
2514:, p. 85.
2513:
2508:
2501:
2496:
2489:
2484:
2477:
2476:Williams 1996
2472:
2470:
2462:
2457:
2455:
2453:
2445:
2440:
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2432:
2422:
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2401:
2397:
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2373:
2372:
2368:
2363:
2358:
2356:
2352:
2348:
2344:
2339:
2337:
2333:
2330:"tell-tale",
2329:
2326:"vengeance",
2325:
2321:
2317:
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2309:
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1862:. These are "
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1586:Amesha Spenta
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729:Scythian gods
725:
723:
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228:Adur Gushnasp
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56:
52:
48:
47:
42:
35:
27:
19:
2978:
2957:
2953:
2931:(1): 16–83.
2928:
2924:
2914:
2904:
2891:
2881:
2869:, retrieved
2865:the original
2860:
2836:
2825:
2800:
2796:
2786:
2769:
2759:
2750:
2740:
2730:
2721:
2713:Bibliography
2683:
2671:
2659:
2630:
2603:
2591:
2579:
2567:
2555:
2543:
2531:
2519:
2507:
2495:
2483:
2421:
2407:
2390:
2365:
2361:
2359:
2354:
2346:
2342:
2340:
2335:
2334:"two-face",
2331:
2327:
2323:
2319:
2318:"want", and
2315:
2314:"dishonor",
2311:
2305:
2301:
2297:
2291:
2289:
2263:
2259:
2255:
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2247:
2243:
2237:
2233:
2227:
2223:
2217:
2213:
2205:
2199:
2195:
2189:
2185:
2182:Asto-widhatu
2181:
2177:
2171:
2167:
2162:
2156:
2152:
2146:
2142:
2136:
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2126:
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2000:
1994:
1988:
1984:
1978:
1974:
1968:
1962:
1958:
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1948:
1942:
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1932:
1928:
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1918:
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1857:
1852:
1848:
1846:
1841:
1837:
1833:
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1819:
1816:
1811:
1808:Angra Mainyu
1807:
1799:
1795:
1789:
1784:
1780:
1778:
1773:
1767:
1763:
1759:
1753:
1749:
1745:
1739:
1738:A fire (cf.
1737:
1730:
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1722:
1718:
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1635:Gannag menog
1634:
1630:
1627:Gannag menog
1626:
1612:
1608:
1601:
1597:
1593:
1588:that is the
1581:
1577:
1573:
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1554:
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1540:
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1515:
1512:
1502:
1496:
1486:
1480:
1466:
1462:
1456:
1449:
1445:
1439:
1435:
1432:
1423:
1419:
1415:
1411:
1407:
1399:
1395:
1392:Angra Mainyu
1387:
1381:
1377:
1376:
1371:
1367:
1359:
1353:
1338:
1334:
1327:
1322:
1318:
1314:
1307:
1306:Old Persian
1305:
1295:
1291:
1289:
1284:
1280:
1276:
1272:
1268:
1264:
1260:
1256:
1252:
1248:
1247:s which the
1244:
1240:
1239:
1230:
1214:
1211:Angra Mainyu
1202:
1200:
1195:
1191:
1187:
1183:
1179:
1175:
1169:
1167:
1162:
1158:
1150:
1144:
1140:
1136:
1132:
1128:
1122:
1112:
1108:
1104:
1100:
1097:
1093:
1089:
1085:
1081:
1077:
1075:
1070:
1066:
1062:
1055:
1051:
1049:
1044:
1040:
1036:
1032:
1028:
1022:
1018:
1014:
1010:
1006:
1002:
992:
984:In scripture
973:
969:
965:
961:
958:*asura/daiva
957:
949:
945:
943:
938:
932:
927:
923:
917:
913:
907:
905:
895:
887:
883:
881:
876:
872:
870:
860:
856:
851:
847:
830:
827:
822:
818:
814:
810:
806:
798:
796:
791:
780:
776:
764:
757:
753:
749:
745:
744:Old Avestan
743:
726:
721:
713:
709:
705:
701:
693:
683:
673:
670:Old Armenian
665:
661:
654:
635:
633:
600:
599:
586:
575:
564:
556:
544:
529:
521:
519:
323:Frashokereti
268:The Rivayats
223:Adur Farnbag
208:Fire Temples
198:Yenghe hatam
193:Ahuna Vairya
158:Angra Mainyu
147:
26:
2635:Shaked 1967
2560:Dhalla 1938
2524:Nyberg 1938
2500:Lommel 1930
2371:Dīv-e Sapīd
2364:is that of
2284:Caspian Sea
2186:Asto-vidatu
1639:Ahura Mazda
1582:Ardawahisht
1487:Ardawahisht
1426:s (Avestan
1424:Amahraspand
1404:Ahura Mazda
1330:Ahura Mazda
1277:daevo.taema
1196:mazdayasna-
1163:daevayasna-
1151:daevayasna-
1133:daevayasna-
1098:aka mainyu,
584:New Persian
553:Old Persian
534:Zoroastrian
353:Khurramites
103:Persia/Iran
88:Zarathustra
83:Ahura Mazda
3007:Categories
2512:Boyce 1975
2382:References
2376:Mazandaran
2201:Azi Dahaka
2031:Mithaokhta
1933:Ashemaogha
1909:Spenjaghra
1870:XXVII.51)
1868:Bundahishn
1849:Bundahishn
1712:Bundahishn
1590:hypostasis
1503:Spendarmad
1475:Vohu Manah
1416:Bundahishn
1383:Bundahishn
1071:drəguuaṇt-
980:, below).
572:divinities
373:Initiation
188:Ashem Vohu
98:Vohu Manah
2596:Kent 1937
2362:Shahnameh
2343:Shahnameh
2336:napak-din
2300:"greed",
2293:Shahnameh
2282:into the
2256:Astiwihad
2198:(Avestan
2188:) (e.g.,
2143:Taromaiti
2091:(Avestan
2057:(Avestan
2019:) (e.g.,
1993:) (e.g.,
1979:Daebaaman
1967:) (e.g.,
1964:Bushyasta
1806:(Avestan
1800:vashikano
1774:khvarenah
1545:Haurvatat
1523:Shahrewar
1471:Aka Manah
1402:(Avestan
1366:ideogram
1319:daivadana
1253:Vendidad
1188:Vi.daeva-
999:Zoroaster
563:. In the
408:Adherents
368:Festivals
348:Mazdakism
343:Zurvanism
298:Bundahišn
108:Faravahar
2954:Religion
2797:Language
2783:"*Daiva"
2369:and the
2351:Ferdowsi
2244:Vizaresh
2178:Astwihad
1885:Anashtih
1824:and the
1732:Vendidad
1714:14B.1).
1689:and the
1565:Ameretat
1498:Nanghait
1441:Vendidad
1408:Vendidad
1296:Vendidad
1292:Vendidad
1249:Vendidad
1241:Vendidad
1203:Vendidad
1171:Vendidad
1107:32.3)".
899:—
680:Georgian
642:include
613:Hinduism
565:Younger
390:Marriage
363:Calendar
253:Visperad
248:Vendidad
153:Fravashi
51:a series
49:Part of
2945:3269365
2871:12 June
2214:Cheshma
2133:Spuzgar
2099:9.30.4)
2097:Denkard
2093:Areshko
2027:Mitokht
2001:Freptar
1975:Diwzhat
1959:Bushasp
1929:Ashmogh
1875:Akatash
1853:hamkars
1804:Ahriman
1785:Denkard
1769:rivayat
1760:Sad-dar
1672:Denkard
1656:Denkard
1631:Hormazd
1621:Sraosha
1619:versus
1561:Amurdad
1537:Tawrich
1473:versus
1388:Ahriman
1364:Aramaic
1354:In the
1312:Xerxes'
1255:19.47,
1227:Nasatya
1217:(Vedic
1209:follow
1155:Anahita
1047:32.5).
993:In the
807:*daiva-
765:*deywós
758:*daivá-
698:Turkish
659:Persian
652:Kurdish
648:Balochi
547:s are "
532:) is a
526:Avestan
293:Dēnkard
273:Ab-Zohr
138:Yazatas
113:Avestan
3013:Daevas
2943:
2844:
2817:409334
2815:
2402:p. 322
2398:
2367:Rostam
2347:varuna
2332:Do-ruy
2328:Nammam
2307:Aeshma
2280:Rustam
2250:XXVII)
2240:XXVII)
2230:XXVII)
2220:XXVII)
2192:XXVII)
2174:XXVII)
2168:Aghash
2159:XXVII)
2149:XXVII)
2129:XXVII)
2109:XXVII)
2085:XXVII)
2075:XXVII)
2065:XXVII)
2037:XXVII)
2029:(also
2007:XXVII)
1997:XXVII)
1990:Aeshma
1971:XXVII)
1955:XXVII)
1945:XXVII)
1925:XXVII)
1919:Araska
1915:XXVII)
1905:Apaush
1901:XXVII)
1881:XXVII)
1858:yazata
1790:yazata
1758:1 (so
1721:, the
1617:Aeshma
1584:, the
1556:Zarich
1541:Hordad
1533:Tauriz
1518:Sarvar
1467:Bahman
1463:Wahman
1458:Akoman
1400:Ormuzd
1372:ŠDYAʼn
1141:daeva-
1127:, the
1125:Avesta
1067:aēnah-
995:Gathas
889:asuras
886:s and
843:genius
799:*daiva
777:daēuua
771:. The
754:*daiva
746:daēuua
696:, and
644:Pashto
603:, the
567:Avesta
541:Gathas
530:daēuua
435:Iranis
425:Parsis
395:Burial
383:Sedreh
378:Kushti
258:Yashts
238:Gathas
183:Avesta
148:Daevas
143:Ahuras
2975:"Dēw"
2941:JSTOR
2925:Numen
2857:"Dīv"
2813:JSTOR
2413:"Dev"
2320:Rashk
2302:Kashm
2224:Kunda
2196:Dahak
2153:Varun
2123:Spazg
2113:Sitoj
2089:Rashk
2079:Pinih
2069:Niyaz
1977:(Av.
1895:Anast
1838:mēnōg
1834:gētīg
1830:mēnōg
1820:yazad
1755:Yasht
1708:Jamag
1613:Srosh
1609:Xeshm
1551:Zariz
1514:Sawar
1482:Indar
1438:s of
1436:daeva
1434:arch-
1410:(see
1339:daiva
1335:daiva
1323:daiva
1308:daiva
1285:daeva
1281:daeva
1273:daeva
1269:daeva
1265:daeva
1257:Yasht
1245:daeva
1231:daeva
1223:Rudra
1219:Indra
1215:Indra
1192:daeva
1184:daeva
1180:daeva
1159:daeva
1146:Yasht
1137:daeva
1129:daeva
1113:daeva
1109:Yasna
1105:Yasna
1101:druj,
1090:daeva
1086:Yasna
1078:daeva
1063:druj-
1052:daeva
1045:Yasna
1041:daeva
1037:daeva
1033:Yasna
1029:daeva
1024:Yasna
1019:daeva
1015:daeva
1011:daeva
1007:daeva
1003:daeva
974:daeva
966:ahura
962:asura
950:daeva
946:asura
939:asura
933:ahura
928:daeva
924:asura
909:Asura
877:daēva
873:devá-
861:daeva
857:daeva
852:daeva
848:daeva
831:daeva
823:daiva
819:daiva
815:daeva
811:daeva
769:Dyeus
750:daēva
706:daeva
636:daeva
628:Vedic
621:Greek
617:Latin
611:" of
601:Daeva
595:islam
557:daiva
545:daeva
522:daeva
243:Yasna
2873:2007
2842:ISBN
2396:ISBN
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2312:Nang
2059:Nasu
2055:Nasa
2041:Nang
2023:III)
2016:Jahi
1985:Eshm
1949:Buht
1907:and
1814:59)
1781:asha
1741:Adur
1706:and
1598:asha
1594:asha
1578:druj
1574:asha
1368:ŠDYA
1290:The
1168:The
1094:Usij
1082:Usij
1057:asha
970:deva
919:Deva
914:deva
884:deva
839:Iran
782:devá
722:dive
714:deev
690:Urdu
685:devi
666:deev
624:Zeus
609:Deva
93:Asha
2962:doi
2933:doi
2805:doi
2355:div
2324:Kin
2310:),
2248:Gbd
2238:Gbd
2234:Uta
2228:Gbd
2218:Gbd
2190:Gbd
2184:or
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2147:Gbd
2127:Gbd
2119:53)
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2011:Jeh
2005:Gbd
1995:Gbd
1969:Gbd
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1836:to
1826:dēw
1796:dew
1750:dew
1746:dew
1727:dew
1723:dew
1704:Jam
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1695:dew
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692:as
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