A daeva (

Avestan Avestan (), or historically Zend, is an umbrella term for two Old Iranian languages: Old Avestan (spoken in the 2nd millennium BCE) and Younger Avestan (spoken in the 1st millennium BCE). They are known only from their conjoined use as the scri ...

: 𐬛𐬀𐬉𐬎𐬎𐬀 ''daēuua'') is a

Zoroastrian Zoroastrianism is an Iranian religion and one of the world's oldest organized faiths, based on the teachings of the Iranian-speaking prophet Zoroaster. It has a dualistic cosmology of good and evil within the framework of a monotheistic ...

supernatural entity with disagreeable characteristics. In the

Gathas The Gathas ()"Gatha"
''

Old Persian Old Persian is one of the two directly attested Old Iranian languages (the other being Avestan) and is the ancestor of Middle Persian (the language of Sasanian Empire). Like other Old Iranian languages, it was known to its native speakers as ( ...

"''daiva'' inscription" of the 5th century BCE. In the ''Younger

Avesta The Avesta () is the primary collection of religious texts of Zoroastrianism, composed in the Avestan language. The Avesta texts fall into several different categories, arranged either by dialect, or by usage. The principal text in the li ...

'', the ''daeva''s are divinities that promote chaos and disorder. In later tradition and folklore, the ''dēw''s (Zoroastrian

Middle Persian Middle Persian or Pahlavi, also known by its endonym Pārsīk or Pārsīg () in its later form, is a Western Middle Iranian language which became the literary language of the Sasanian Empire. For some time after the Sasanian collapse, Middle Per ...

;

New Persian New Persian ( fa, فارسی نو), also known as Modern Persian () and Dari (), is the current stage of the Persian language spoken since the 8th to 9th centuries until now in Greater Iran and surroundings. It is conventionally divided into thre ...

''div''s) are personifications of every imaginable evil. Over time, the Daeva myth as Div became integrated to Islam. ''Daeva'', the Iranian language term, shares the same origin of " Deva" of

Hinduism Hinduism () is an Indian religion or ''dharma'', a religious and universal order or way of life by which followers abide. As a religion, it is the world's third-largest, with over 1.2–1.35 billion followers, or 15–16% of the global po ...

. While the word for the

Vedic upright=1.2, The Vedas are ancient Sanskrit texts of Hinduism. Above: A page from the '' Atharvaveda''. The Vedas (, , ) are a large body of religious texts originating in ancient India. Composed in Vedic Sanskrit, the texts constitute the ...

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. Equivalents for Avestan ''daeva'' in

Iranian languages The Iranian languages or Iranic languages are a branch of the Indo-Iranian languages in the Indo-European language family that are spoken natively by the Iranian peoples, predominantly in the Iranian Plateau. The Iranian languages are grou ...

include

Pashto Pashto (,; , ) is an Eastern Iranian language in the Indo-European language family. It is known in historical Persian literature as Afghani (). Spoken as a native language mostly by ethnic Pashtuns, it is one of the two official languag ...

Balochi Balochi, sometimes spelt in various other ways, may refer to: * Balochi language, a language of Iran, Pakistan and Afghanistan * an adjective for something related to the Baloch people, an ethnic group of Iran, Pakistan and Afghanistan * an adjecti ...

, Kurdish ''dêw'', Persian ''dīv''/''deev'', all of which apply to ogres, monsters, and other villainous creatures. The Iranian word was borrowed into

Old Armenian Classical Armenian (, in Eastern Armenian pronunciation: Grabar, Western Armenian: Krapar; meaning "literary anguage; also Old Armenian or Liturgical Armenian) is the oldest attested form of the Armenian language. It was first written down at ...

as '' dew'', Georgian as ''

devi Devī (; Sanskrit: देवी) is the Sanskrit word for 'goddess'; the masculine form is ''deva''. ''Devi'' and ''deva'' mean 'heavenly, divine, anything of excellence', and are also gender-specific terms for a deity in Hinduism. The conc ...

'',

Urdu Urdu (;"Urdu"
''

as ''deo'', and

Turkish Turkish may refer to: *a Turkic language spoken by the Turks * of or about Turkey ** Turkish language *** Turkish alphabet ** Turkish people, a Turkic ethnic group and nation *** Turkish citizen, a citizen of Turkey *** Turkish communities and mi ...

as ''dev'' with the same negative associations in those languages. In English, the word appears as ''daeva'', ''div'', ''deev'', and in the 18th century fantasy novels of

William Thomas Beckford William Thomas Beckford (29 September 1760 – 2 May 1844) was an English novelist, art collector, patron of decorative art, critic, travel writer, plantation owner and for some time politician. He was reputed at one stage to be England's riches ...

as ''dive''. It has been speculated that the concept of the daevas as a malevolent force may have been inspired from the Scythian gods.Mary Boyce, A History of Zoroastrianism: Volume II: Under the Achaemenians, BRILL, 1982

Academic issues

Problems of interpretation

Old Avestan ''daēuua'' or ''daēva'' derives from Old Iranian ''*daiva'', which in turn derives from Indo-Iranian ''*daivá-'' "god", reflecting

Proto-Indo-European Proto-Indo-European (PIE) is the reconstructed common ancestor of the Indo-European language family. Its proposed features have been derived by linguistic reconstruction from documented Indo-European languages. No direct record of Proto-Indo- ...

''*deywós'' with the same meaning. For other Indo-European derivatives, see Dyeus. The

Vedic Sanskrit Vedic Sanskrit was an ancient language of the Indo-Aryan subgroup of the Indo-European language family. It is attested in the Vedas and related literature compiled over the period of the mid- 2nd to mid-1st millennium BCE. It was orally prese ...

cognate of Avestan ''daēuua'' is '' devá-'', continuing in later

Indo-Aryan languages The Indo-Aryan languages (or sometimes Indic languages) are a branch of the Indo-Iranian languages in the Indo-European language family. As of the early 21st century, they have more than 800 million speakers, primarily concentrated in India, Pa ...

as ''dev''. Because all cognates of Iranian ''*daiva'' have a positive connotation, but "no known Iranian dialect attests clearly and certainly the survival of a positive sense for ld Iranian''*daiva-''",. in the 19th- and 20th-century a great deal of academic discussion revolved around questions of how Iranian ''daeva'' might have gained its derogatory meaning. This "fundamental fact of Iranian linguistics" is "impossible" to reconcile with the testimony of the Gathas, where the ''daeva''s, though rejected, were still evidently gods that continued to have a following. The same is true of the ''daiva'' inscription, where the ''daiva'' are the gods of (potential) rebels, but still evidently gods that continued to have a following. 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 ''daeva''s must have been the "national" gods (see comparison with Indic usage, below) of pre-Zoroaster-ian

Iran Iran, officially the Islamic Republic of Iran, and also called Persia, is a country located in Western Asia. It is bordered by Iraq and Turkey to the west, by Azerbaijan and Armenia to the northwest, by the Caspian Sea and Turkm ...

, 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 "

genius Genius is a characteristic of original and exceptional insight in the performance of some art or endeavor that surpasses expectations, sets new standards for future works, establishes better methods of operation, or remains outside the capabilit ...

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 ''daeva''s could have represented such a group), nor does it involve hypothetical conjecture of whose gods the ''daeva''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 ''daeva''s into demons. It assumes that the development was gradual, and that a general distrust of the ''daeva''s already existed by the time the Gathas were composed.

In comparison with Vedic usage

Although with some points of comparison such as shared etymology, Indic ''devá-'' is thematically different from Avestan ''daēva''. While in the post-Rigvedic Indic texts the conflict between the two groups of ''deva''s and ''

asura Asuras (Sanskrit: असुर) are a class of beings in Indic religions. They are described as power-seeking clans related to the more benevolent Devas (also known as Suras) in Hinduism. In its Buddhist context, the word is sometimes translated ...

s'' is a primary theme, this is not a theme in either the Rigveda nor in the Iranian texts, and therefore cannot have been a feature of a common heritage. The use of ''asura'' 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 ''deva''s". Indeed, RigVedic ''deva'' is variously applied to most gods, including many of the ''asura''s. Likewise, at the oldest layer, Zoroastrianism's ''daeva''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 ''ahura''s (etymologically related to the Vedic ''asura''s) are also only vaguely defined, and only three in number. Moreover, the daemonization of the ''asura''s in India and the daemonization of the ''daeva''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,. Jacques Duchesne-Guillemin, and Widengren. of a prehistorical opposition of ''*asura/daiva'' involves "interminable and entirely conjectural discussions" on the status of various Indo-Iranian entities that in one culture are ''asura''s/''ahura''s and in the other are ''deva''s/''daeva''s (see examples in the Younger Avesta, below).

In scripture

In Zoroaster's revelation

In the

Gathas The Gathas ()"Gatha"
''

Zoroaster Zoroaster,; fa, زرتشت, Zartosht, label= Modern Persian; ku, زەردەشت, Zerdeşt also known as Zarathustra,, . Also known as Zarathushtra Spitama, or Ashu Zarathushtra is regarded as the spiritual founder of Zoroastrianism. He is ...

himself, the ''daeva''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 ''daeva''s as a group, and do not mention individual ''daeva''s by name. In these ancient texts, the term ''daeva''s (also spelled 'daēuuas') occurs 19 times; wherein ''daeva''s are a distinct category of "quite genuine gods, who had, however, been rejected". In ''

Yasna Yasna (;"Yasna"
''

asha Asha (; also arta ; ae, 𐬀𐬴𐬀, translit=aṣ̌a/arta) is a Zoroastrian concept with a complex and highly nuanced range of meaning. It is commonly summarized in accord with its contextual implications of 'truth' and 'right(eousness)', 'ord ...

-'') from falsehood (''druj-''). They are consequently in "error" (''aēnah-''), but are never identified as ''drəguuaṇt-'' "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". In Yasna 32.4, the ''daeva''s are revered by the ''Usij'', described as a class of "false priests", devoid of goodness of mind and heart, and hostile to cattle and husbandry (''Yasna'' 32.10–11, 44.20). Like the ''daeva''s that they follow, "the ''Usij'' are known throughout the seventh region of the earth as the offspring of ''aka mainyu,'' ''druj,'' and arrogance. (''Yasna'' 32.3)".. ''Yasna'' 30.6 suggests the ''daeva''-worshipping priests debated frequently with Zoroaster, but failed to persuade him.

In the Younger Avesta

In the Younger

, the ''daeva''s are unambiguously hostile entities. In contrast, the word ''daevayasna-'' (literally, "one who sacrifices to ''daeva''s") denotes adherents of other religions and thus still preserves some semblance of the original meaning in that the ''daeva-'' prefix still denotes "other" gods. In ''

Yasht The Yashts are a collection of twenty-one hymns in the Younger Avestan language. Each of these hymns invokes a specific Zoroastrian divinity or concept. ''Yasht'' chapter and verse pointers are traditionally abbreviated as ''Yt.'' Overview The wo ...

'' 5.94 however, the ''daevayasna-'' are those who sacrifice to

Anahita Anahita is the Old Persian form of the name of an Iranian goddess and appears in complete and earlier form as ('), the Avestan name of an Indo-Iranian cosmological figure venerated as the divinity of "the Waters" ( Aban) and hence associ ...

during the hours of darkness, i.e., the hours when the ''daeva''s lurk about, and ''daevayasna-'' appears then to be an epithet applied to those who deviate from accepted practice and/or harvested religious disapproval.. The ''

Vendidad The Vendidad /ˈvendi'dæd/ or Videvdat or Videvdad is a collection of texts within the greater compendium of the Avesta. However, unlike the other texts of the Avesta, the ''Vendidad'' is an ecclesiastical code, not a liturgical manual. Name ...

'', a contraction of ''vi-daevo-dāta'', "given against the ''daeva''s", is a collection of late Avestan texts that deals almost exclusively with the ''daeva''s, or rather, their various manifestations and with ways to confound them. ''Vi.daeva-'' "rejecting the ''daeva''s" qualifies the faithful Zoroastrian with the same force as ''mazdayasna-'' ('Mazda worshiper'). In ''Vendidad'' 10.9 and 19.43, three divinities of the Vedic pantheon follow

Angra Mainyu Angra Mainyu (; Avestan: 𐬀𐬢𐬭𐬀⸱𐬨𐬀𐬌𐬥𐬌𐬌𐬎 ''Aŋra Mainiiu'') is the Avestan-language name of Zoroastrianism's hypostasis of the "destructive/evil spirit" and the main adversary in Zoroastrianism either of the ...

in a list of demons: Completely adapted to Iranian phonology, these are ''Indra'' (Vedic Indra), Sarva (Vedic Sarva, i.e.

Rudra Rudra (; sa, रुद्र) is a Rigvedic deity associated with Shiva, the wind or storms, Vayu, medicine, and the hunt. One translation of the name is 'the roarer'. In the Rigveda, Rudra is praised as the 'mightiest of the mighty'. Ru ...

), and Nanghaithya (Vedic Nasatya). The process by which these three came to appear in the Avesta is uncertain. Together with three other ''daeva''s, Tauru, Zairi and Nasu, that do not have Vedic equivalents, the six oppose the six Amesha Spentas. ''Vendidad'' 19.1 and 19.44 have Angra Mainyu dwelling in the region of the ''daeva''s which the ''Vendidad'' sets in the north and/or the nether world (''Vendidad '' 19.47, ''Yasht'' 15.43), a world of darkness. In Vendidad 19.1 and 19.43–44, Angra Mainyu is the ''daevanam daevo'', "''daeva'' of ''daeva''s" or chief of the ''daeva''s. The superlative ''daevo.taema'' is however assigned to the demon Paitisha ("opponent"). In an enumeration of the ''daeva''s in Vendidad 1.43, Angra Mainyu appears first and Paitisha appears last. "Nowhere is Angra Mainyu said to be the creator of the ''daeva''s or their father." The ''Vendidad'' is usually recited after nightfall since the last part of the day is considered to be the time of the demons. Because the ''Vendidad'' is the means to disable them, this text is said to be effective only when recited between sunset and sunrise.

In inscriptions

Old Persian ''daiva'' occurs twice in Xerxes' ''daiva inscription'' (XPh, early 5th century BCE). This trilingual text also includes one reference to a ''daivadana'' "house of the ''daiva''s", generally interpreted to be a reference to a shrine or sanctuary. In his inscription, Xerxes records that "by the favour of

Ahura Mazda Ahura Mazda (; ae, , translit=Ahura Mazdā; ), also known as Oromasdes, Ohrmazd, Ahuramazda, Hoormazd, Hormazd, Hormaz and Hurmuz, is the creator deity in Zoroastrianism. He is the first and most frequently invoked spirit in the '' Yasna ...

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 ''daiva''s were gods that were to be rejected, or the statement was politically motivated and ''daiva''s were gods that were followed by (potential) enemies of the state..

In tradition and folklore

In Zoroastrian tradition

In the

texts of Zoroastrian tradition, the ''dew''s are invariably rendered with the

Aramaic The Aramaic languages, short Aramaic ( syc, ܐܪܡܝܐ, Arāmāyā; oar, 𐤀𐤓𐤌𐤉𐤀; arc, 𐡀𐡓𐡌𐡉𐡀; tmr, אֲרָמִית), are a language family containing many varieties (languages and dialects) that originated i ...

ideogram ''ŠDYA'' or the more common plural ''ŠDYAʼn'' that signified "demons" even in the singular. ''Dew''s play a crucial role in the cosmogonic drama of the ''

Bundahishn ''Bundahishn'' (Avestan: , "Primal Creation") is the name traditionally given to an encyclopedic collection of Zoroastrian cosmogony and cosmology written in Book Pahlavi. The original name of the work is not known. Although the ''Bundahishn'' ...

'', a Zoroastrian view of creation completed in the 12th century. In this text, the evil spirit ''Ahriman'' (the middle Persian equivalent of Avestan

) creates his hordes of ''dew''s to counter the creation of ''Ormuzd'' (Avestan

). This notion is already alluded to in the ''Vendidad'' (see ''Younger Avestan'' texts above), but only properly developed in the ''Bundahishn''. In particular, Ahriman is seen to create six ''dew''s that in Zoroastrian tradition are the antitheses of the ''Amahraspand''s (Avestan Amesha Spentas). 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 arch-''daeva''s of ''

'' 10.9 and 19.43 are identified as the antithetical counterparts of the Amesha Spentas. The six arch-demons as listed in the ''Epistles of Zadspram'' (WZ 35.37) and the ''Greater Bundahishn'' (GBd. 34.27) are:. * '' Akoman'' of "evil thought" opposing ''Wahman''/''Bahman'' of "good thought" (Av. Aka Manah versus Vohu Manah) * '' Indar'' that freezes the minds of the righteous opposing ''Ardawahisht'' of "best truth" (Av. Indar versus Asha Vahishta). * '' Nanghait'' of discontent opposing ''Spendarmad'' of "holy devotion" (Av. Naonhaithya/Naonghaithya versus Spenta Armaiti) * ''Sawar''/''Sarvar'' of oppression opposing ''Shahrewar'' of "desirable dominion" (Av. Saurva versus

Kshathra Vairya In Zoroastrianism, the Amesha Spenta ( ae, , Aməša Spəṇta—literally "Immortal (which is) holy/bounteous/furthering") are a class of seven divine entities emanating from Ahura Mazda, the highest divinity of the religion. Later Middle Persi ...

) * ''Tauriz''/''Tawrich'' of destruction opposing ''Hordad'' of "wholeness" (Av. Taurvi versus Haurvatat) * ''Zariz''/''

Zarich In Persian mythology, Zarik (or Zarich) is a Daeva in the service of Ahriman. Etymology of Zarik/Zarich comes from Avestan "zairi-gaona" - green/yellow. Oft-depicted in female form, Zarik is the daeva personification of aging and of poison - she i ...

'' who poisons plants opposing ''Amurdad'' of "immortality" (Av. Zauri versus Ameretat) 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 ''asha''—the principle—is the diametric opposite of the abstract ''druj'', in Zoroastrian tradition, it is ''Ardawahisht'', the Amesha Spenta that is the

hypostasis Hypostasis, hypostatic, or hypostatization (hypostatisation; from the Ancient Greek , "under state") may refer to: * Hypostasis (philosophy and religion), the essence or underlying reality ** Hypostasis (linguistics), personification of entities ...

of ''asha'', that is opposed to by Indar, who freezes the minds of creatures from practicing "righteousness" (''asha''). ''Greater Bundahishn'' 34.27 adds two more arch-demons, which are not however in opposition to Amesha Spentas: * ''Xeshm'' of "wrath" opposing ''Srosh'' of "obedience" (Av. Aeshma versus Sraosha) * ''Gannag menog'', the "foul death" or "stinking spirit", opposing ''Hormazd'' (''Gannag menog'' is unknown in the Avesta, and Hormazd is

). Also mirroring Ormuzd's act of creation, i.e., the realization of the Amesha Spentas by his "thought", is Ahriman's creation of the ''dew''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, and they then became that destruction. The consequence is that, as Ahriman and the ''dew''s can only destruct, they will ultimately destroy themselves (''Denkard'' 3). As the medieval texts also do for Ahriman, they question whether the ''dew''s exist at all. Since "existence" is the domain of Ormuzd, and Ahriman and his ''dew''s are anti-existence, it followed that Ahriman and his ''dew''s could not possibly exist. One interpretation of the ''Denkard'' proposes that the ''dew''s were perceived to be non-existent physically (that is, they were considered non-ontological) but present psychologically.. (see also: Ahriman: In Zoroastrian tradition) For a different set of texts, such as the ''Shayest ne shayest'' and the ''Book of Arda Wiraz'', Ahriman and the ''dew''s were utterly real, and are described as being potentially catastrophic. In such less philosophical representations, the ''dew''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 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 ''Jam'' and ''Jamag'' (''Bundahishn'' 14B.1). But with the exception of the ''Book of Arda Wiraz'', the ''dew''s are not generally described as a force to be feared. With fundamental optimism,.. the texts describe how the ''dew''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 ''

'' ("given against the demons"). A fire (cf. '' Adur'') is an effective weapon against the ''dew''s, and keeping a hearth fire burning is a means to protect the home. The ''dew''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 ''

'' 1 (so ''Sad-dar'' 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 ''Shayest-ne-Shayest'' 9.8, eating at all after nightfall is not advisable since the night is the time of demons. In the 9th century '' rivayat''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 (''khvarenah'') at sunrise. 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 (''asha''). According to ''Denkard'' 5.24.21a, the protection of the ''yazata''s is ultimately greater than the power of the demons. The ''dew''s are agents ("procurers—''vashikano''—of success") of

Ahriman Angra Mainyu (; Avestan: 𐬀𐬢𐬭𐬀⸱𐬨𐬀𐬌𐬥𐬌𐬌𐬎 ''Aŋra Mainiiu'') is the Avestan-language name of Zoroastrianism's hypostasis of the "destructive/evil spirit" and the main adversary in Zoroastrianism either of the ...

(Avestan ''Angra Mainyu'') 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. (''Dadestan-i Denig'' 59) But until the final renovation of the world, mankind "stands between the ''yazad''s and the ''dēw''s; the 'yazad''sare immortal in essence and inseparable from their bodies (''mēnōg''), men are immortal in essence but separable from their bodies (moving from ''gētīg'' to ''mēnōg'' condition), but ''dēw''s are mortal in essence and inseparable from their bodies, which may be destroyed." 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 ''Bundahishn'' XXVII.12, the six arch-demons have cooperators (''hamkars''), arranged in a hierarchy (not further specified) similar to that of the ''yazata''s. These are "''dew''s ..created by the sins that creatures commit." (''Bundahishn'' XXVII.51) * ''Akatash'' of perversion (e.g., ''Gbd'' XXVII) * ''Anashtih'' "strife" (e.g., ''Chidag Andarz i Poryotkeshan'' 38) * ''Anast'' that utters falsehood (e.g., ''Gbd'' XXVII) * ''Apaush'' and ''Spenjaghra'' who cause drought (e.g., ''Gbd'' XXVII) * ''Araska'' of vengeance (e.g., ''Gbd'' XXVII) * ''Ashmogh'' of apostasy (Avestan ''Ashemaogha'') * ''Az'' of avarice and greed (e.g., ''Gbd'' XXVII) * ''Buht'' of idolatry (e.g., ''Gbd'' XXVII) * ''Bushasp'' of sloth (Avestan ''

Bushyasta Bushyasta ( Avesta, ''būšyāsta'', ''būšiiąstā'') is the Zoroastrian demon ('' daeva'') of sloth. Her stock epithet is "the long-handed". In scripture as well as in later tradition, Bushyasta ( Middle Persian: ''Bushasp'') is the hypostas ...

'') (e.g., ''Gbd'' XXVII) * ''Diwzhat'' (Av. ''Daebaaman''), the deceiver, the hypocrite * ''Eshm'' of wrath (Avestan '' Aeshma'') (e.g., ''Gbd'' XXVII) * ''Freptar'' of distraction and deception (e.g., ''Gbd'' XXVII) * ''Jeh'' the whore (Avestan ''

Jahi Jahi is the Avestan language name of Zoroastrianism, Zoroastrianism's demoness of "lasciviousness." As a Hypostasis (linguistics), hypostatic entity, Jahi is variously interpreted as "hussy," "rake," "libertine," "courtesan" and "one who leads a ...

'') (e.g., ''Gbd'' III) * ''Mitokht'' (also ''Mithaokhta'') of scepticism and falsehood (e.g. ''Gbd'' XXVII) * ''Nang'' of disgrace and dishonor (e.g., ''Dadestan-i Denig'' 53) * ''Nas'' or ''Nasa'' (Avestan ''Nasu'') of pollution and contamination (e.g., ''GBd'' XXVII) * ''Niyaz'' causes want (e.g., ''Gbd'' XXVII) * ''Pinih'' of stinginess and who hoards but does not enjoy its hoard (e.g., ''Gbd'' XXVII) * ''Rashk'' (Avestan ''Areshko'') "envy" (e.g. ''Denkard'' 9.30.4) * ''Sij'' who causes destruction (e.g., ''Gbd'' XXVII) * ''Sitoj'' that denies doctrine (e.g., ''Dadestan-i Denig'' 53) * ''Spazg'' of slander (e.g., ''Gbd'' XXVII) * ''Spuzgar'', the negligent (e.g., ''Andarz-i Khosru-i-Kavatan'') * ''Taromaiti'' of scorn (e.g., ''Gbd'' XXVII) * ''Varun'' of unnatural lust (e.g., ''Gbd'' XXVII) Other entities include: * ''Aghash'' of the evil eye (e.g., ''Gbd'' XXVII) * ''Astwihad'' of death (Avestan ''Asto-widhatu'' or ''Asto-vidatu'') (e.g., ''Gbd'' XXVII) * '' zi-/Az-ahak'' (Avestan '' Azi Dahaka''), a serpent-like monster king. (e.g., '' J'' 4) * ''Cheshma'' who opposes the clouds and causes earthquakes and whirlwinds (e.g., ''Gbd'' XXVII) * ''Kunda'', the steed that carries sorcerers (e.g., ''Gbd'' XXVII) * ''Uta'' who brings about sickness through food and water (e.g., ''Gbd'' XXVII) * ''Vizaresh'' that fights for the souls of the dead (e.g., ''Gbd'' XXVII) The most destructive of these are ''Astiwihad'', the demon of death that casts the noose of mortality around men's necks at birth, and ''Az'', who is most capable of destroying the "innate wisdom" of man. ''Az'' is thus the cause of heresy and blinds the righteous man from being able to discern the truth and falsehood.

In the Shahnameh

Shahnameh - The Div Akvan throws Rustam into the sea

A list of ten demons is provided in the ''

Shahnameh The ''Shahnameh'' or ''Shahnama'' ( fa, شاهنامه, Šāhnāme, lit=The Book of Kings, ) is a long epic poem written by the Persian poet Ferdowsi between c. 977 and 1010 CE and is the national epic of Greater Iran. Consisting of some 50 ...

'':. Besides the afore-mentioned ''Az'' "greed", ''Kashm'' "wrath" (Avestan '' Aeshma''), ''Nang'' "dishonor", ''Niaz'' "want", and ''Rashk'' "envy", the epic poem includes ''Kin'' "vengeance", ''Nammam'' "tell-tale", ''Do-ruy'' "two-face", ''napak-din'' "heresy", and (not explicitly named) ungratefulness. Some of the entities that in the Middle Persian texts are demons, are in the ''Shahnameh'' attributes of demons, for instance, ''varuna'' "backwards" or "inside out", reflecting that they tend to do the opposite of what they are asked to do. Although Ferdowsi generally portrays ''div''s as being distinct from humans, the poet also uses the word to denote "evil people". One of the more popular stories from the ''Shahnameh'' is that of ''

Rostam use both this parameter and , birth_date to display the person's date of birth, date of death, and age at death) --> , death_place = Kabulistan , death_cause = With the conspiracy of his half-brother Shaghad, he fell into a we ...

and the Dīv-e Sapīd'', the "white demon" of Mazandaran, who blinds Rostam's men (who are then cured with the blood of the demon's gall).

References

Bibliography

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External links

{{Commons category, position=left, Daevas,
Daevas Ancient Iranian deities Demons in the ancient Near East Persian legendary creatures Azerbaijani mythology Kurdish mythology Shahnameh characters Supernatural legends