Daeva
Zoroastrianism·Theology/Mythology/Demonology·Iranian/Persian·supernatural entity/demon
Daeva are supernatural entities from Zoroastrianism, originally described as "gods that are to be rejected" in the oldest texts. Over time, particularly in later tradition and folklore, they evolved into personifications of evil, chaos, and disorder, becoming known as "dews" in Middle and New Persian. Daeva are notable for their conceptual evolution from deities to malevolent beings, deeply influencing Persian mythology and demonology.
Key Facts
- ›The term 'daeva' originates from Proto-Indo-European and shares roots with divine terms in other Indo-European languages, such as the Sanskrit 'deva' and Latin 'deus'.
- ›In the Gathas, the oldest Zoroastrian texts, daevas are referred to as 'gods that are (to be) rejected,' indicating a transition from divine status to a negative connotation.
- ›In the Younger Avesta, daevas are depicted as hostile entities that promote chaos and disorder.
- ›In later Zoroastrian tradition and folklore, daevas, known as 'dews' in Persian, became personifications of various evils.
- ›Several Vedic deities, including Indra and Sarva, were adapted into Zoroastrian demonology as daevas.
- ›Daevas are often associated with Angra Mainyu (Ahriman), the destructive spirit in Zoroastrianism, and are seen as his creations or followers.
DaēUua, DēWs, Divs, Div, Deev, Dive
Chaos, Disorder, Evil, Falsehood, Destruction, Sickness, Drought, Earthquakes, Wrath, Envy, Avarice, Slander, Deception
- Promoting Chaos and Disorder
- Causing Destruction
- Bringing Sickness and Natural Disasters
- Deceiving Humans
- Inciting Negative Emotions Like Wrath and Envy
- Polluting and Contaminating
Gathas, Younger Avesta, Vendidad, Bundahishn, Epistles of Zadspram, Greater Bundahishn, Denkard, Shayest Ne Shayest, Book of Arda Wiraz, Dadestan-I Denig, Chidag Andarz I Poryotkeshan, Andarz-I Khosru-I-Kavatan, Shahnameh
Ahura Mazda, Angra Mainyu, Amesha Spentas, Indra, Sarva, Nanghaithya, Tauru, Zairi, Nasu, Akoman, Indar, Sawar, Tauriz, Zariz, Xeshm, Gannag Menog, Akatash, Anashtih, Anast, Apaush, Spenjaghra, Araska, Ashmogh, Az, Buht, Bushasp, Diwzhat, Eshm, Freptar, Jeh, Mitokht, Nang, Nas, Niyaz, Pinih, Rashk, Sij, Sitoj, Spazg, Spuzgar, Taromaiti, Varun, Aghash, Astwihad, Azi Dahak, Cheshma, Kunda, Uta, Vizaresh
Rejection, Evil, Falsehood, Error, Chaos, Disorder, Destruction, Sins
- the Vendidad, A Text 'Given Against the Daevas,' Is Recited After Nightfall, As the Period Between Sunset and Sunrise Is Considered the Time of Demons.
- Reciting Prayers and Liturgy, Particularly Yasht 1, Is Said To Be Effective In Keeping Demons At Bay.
- Keeping A Hearth Fire Burning Is A Means To Protect the Home Against Daevas.
- Silence Is Important, As Chatter At Mealtimes Allows Demons To Take the Place of Angels At One's Side.
- Eating After Nightfall Is Not Advisable, As Night Is the Time of Demons.
- the Divine Glory Forces Demons Back Into the Underworld At Sunrise.
Ahura Mazda, Amesha Spentas, Yazatas, Sraosha, Ahura Mazda's Divine Glory
- the Term 'Daeva' Is Cognate With 'Deva' In Hinduism, Though Their Functions and Thematic Developments Differ Significantly.
- the Iranian Word For Daeva Was Borrowed Into Old Armenian As 'Dew,' Georgian As 'Devi,' and Urdu As 'Deo,' Carrying Similar Negative Associations.
- In Persian, Daevas Are Known As 'Dews' and Became Integrated Into Broader Persian Mythology.
About Daeva
A daeva is a class of supernatural entities originating from Zoroastrianism, characterized by disagreeable traits. The term's etymology connects it to the Proto-Indo-European word for 'god,' sharing roots with Sanskrit 'deva,' Latin 'deus,' and Greek 'Zeus.' However, the conceptual development of daevas in Zoroastrianism diverges significantly from their cognates, evolving from divine beings to malevolent figures.
Early Zoroastrian Concepts
In the Gathas, the oldest hymns of Zoroastrianism attributed to the prophet Zoroaster, the daevas are described as "gods that are (to be) rejected." While they were still considered deities, their worship was condemned, and they were associated with falsehood and error. This period marks the beginning of their daemonization, with some followers of Zoroaster having previously worshipped them. The daevas were seen as incapable of discerning truth from falsehood.
Evolution into Demons
In the Younger Avesta and subsequent Zoroastrian tradition, the daevas are unambiguously portrayed as hostile entities. They became personifications of chaos, disorder, and every imaginable evil. In Middle and New Persian, they are known as "dews." These beings are often depicted as the creations or followers of Angra Mainyu (Ahriman), the destructive spirit, and are considered the antitheses of benevolent divine beings like the Amesha Spentas.
Role in Zoroastrian Cosmology and Folklore
Daevas play a significant role in Zoroastrian cosmology, particularly in texts like the Bundahishn, where they are presented as instruments of Angra Mainyu's destructive creation. They are blamed for various evils, from moral corruption and sin to natural disasters such as droughts, earthquakes, and whirlwinds. In folklore, they are described as active at night, seeking to cause harm and corruption, and are repelled by rituals, prayers, and the maintenance of purity and good deeds.
Notable Daevas and Associations
Several daevas are named in later texts, often as counterparts to divine beings. These include Akoman (evil thought), Indar (opposing righteousness), Sawar (oppression), Tauriz (destruction), Zariz (poisoning plants), and Xeshm (wrath). Vedic deities like Indra and Sarva were also incorporated into the Avestan pantheon as daevas. Angra Mainyu himself is often called the "daeva of daevas," signifying his leadership over these malevolent entities. Their influence spans concepts like avarice, envy, slander, deception, and heresy, making them central figures in the Zoroastrian struggle between good and evil.
Source: Wikipedia ↗
Frequently Asked Questions
What is the origin of the word 'daeva'?
The word 'daeva' derives from Old Iranian *daiva, which in turn comes from the Indo-Iranian *daivá-, meaning 'god.' This term is etymologically related to 'deva' in Hinduism, 'deus' in Latin, and 'Zeus' in Greek.
How were daevas viewed in the earliest Zoroastrian texts?
In the Gathas, the oldest Zoroastrian scriptures attributed to Zoroaster, daevas are described as 'gods that are (to be) rejected.' While they were still considered gods, they were clearly marked for disapproval and separation from the divine order.
What is the difference between daevas in the Gathas and in later tradition?
In the Gathas, daevas are divine beings marked for rejection. In the Younger Avesta and subsequent tradition, they are unambiguously portrayed as hostile entities, personifications of evil, chaos, and disorder, and are often referred to as 'dews' in Persian.
Are there specific daevas mentioned in Zoroastrian scripture?
While the Gathas refer to daevas as a group, later texts like the Vendidad and the Bundahishn name several daevas. These include Indra, Sarva, Nanghaithya, Tauru, Zairi, Nasu, Akoman, Indar, Sawar, Tauriz, Zariz, Xeshm, and Gannag menog, often as counterparts to benevolent divine beings.
What is the relationship between daevas and Angra Mainyu?
In later Zoroastrian tradition, Angra Mainyu (Ahriman) is considered the chief of the daevas, often referred to as 'daeva of daevas.' He is depicted as creating or realizing these evil spirits to counter the creations of Ahura Mazda.
How did the concept of daeva evolve over time?
The concept evolved from divine beings to be rejected in early texts to malevolent spirits and personifications of evil in later Zoroastrianism and Persian folklore. This transformation occurred gradually and is a significant aspect of Zoroastrian theological and mythological development.
Related Demons
Aeshma
Aeshma is the demon of "wrath" in Zoroastrianism, known by the epithet "of the bloody mace." As a hypostatic entity, he represents fury and rage, and is a significant adversary within the Zoroastrian cosmology. He is notably opposed by Sraosha, the principle of religious obedience, and is considered a messenger of Angra Mainyu, the destructive spirit.
Aka Manah/Akem Manah/Akoman/Akvan
Aka Manah, also known as Akoman or Akvan, is a prominent daeva in Zoroastrianism, representing the concept of "Evil Mind" or "Evil Purpose." He is characterized as the malevolent force of sensual desire, sent by Ahriman to tempt the prophet Zoroaster and to sow discord and evil intent. His eternal adversary is Vohu Manah, the "Good Mind," and he is considered one of the most dreaded demons.
Apaosha
Apaosha is the demon of drought in Zoroastrianism, representing the antithesis of Tishtrya, the divinity of rainfall. He is notably depicted in the Avesta as a dark horse battling Tishtrya, symbolizing the struggle against arid conditions. Apaosha's defeat by Tishtrya is a key mythological narrative explaining the onset of the rainy season.