110:
1096:
Ohrmuzd for the sacrifice and
Ahriman for the doubt. Upon realizing that twins were to be born, Zurvan resolved to grant the first-born sovereignty over creation. Ohrmuzd perceived Zurvan's decision, which he then communicated to his brother. Ahriman then preempted Ohrmuzd by ripping open the womb to emerge first. Reminded of the resolution to grant Ahriman sovereignty, Zurvan conceded, but limited kingship to a period of 9000 years, after which Ohrmuzd would rule for all eternity. Eznik of Kolb also summarizes a myth in which Ahriman is said to have demonstrated an ability to create life by creating the peacock.
1719:. 47.2–3 that Ahura Mazda is the father of one of them. Before choosing, neither of them was wicked. There is therefore nothing shocking in Angra Mainyu's being a son of Ahura Mazda, and there is no need to resort to the improbable solution that Zoroaster was speaking figuratively. That Ohrmazd and Ahriman's brotherhood was later considered an abominable heresy is a different matter; Ohrmazd had by then replaced the Bounteous Spirit; and there was no trace any more, in the orthodox view, of the primeval choice, perhaps the prophet's most original
64:
558:
1370:
darkness; then having mingled it with the blood of a slaughtered wolf, they bear it forth into a sunless place and cast it away.” And the Dēnkard (p. 182.6) says: “The perverted, devilish, unrighteous rite of the "mystery of the sorcerers" consists in praising
Ahriman, the destroyer.” Such a cult must have passed to the mysteries of Mithra, where dedications are found Deo Arimanio. The possibility of statues of Ahriman will be discussed below.
1468:
2306:
146:
1184:(a Zoroastrian text, despite the title), "Ahriman also is called by some name by some people and they ascribe evil unto him but nothing can also be done by him without Time." A few chapters later, the Ulema notes that "it is clear that Ahriman is a non-entity" but "at the resurrection Ahriman will be destroyed and thereafter all will be good; and will proceed through the will of God." In the
1315: 30.3; he argued that the good "twin" in that passage should not be regarded as more or less identical to Ahura Mazda, as earlier Zoroastrian thought had assumed, but as a separate created entity, Spenta Mainyu. Thus, both Angra Mainyu and Spenta Mainyu were created by Ahura Mazda, and should be regarded as his respective 'creative' and 'destructive' emanations.
1430:, and soul-hardening. He thought that contemporary Christianity was subject to Ahrimanic influence, since it tended towards materialistic interpretations. Steiner predicted that Ahriman, as a supersensible Being, would incarnate into an earthly form, some little time after our present earthly existence, in fact in the third post-Christian
1001:, the creation of sixteen lands by Ahura Mazda is countered by the Angra Mainyu's creation of sixteen scourges such as winter, sickness, and vice. "This shift in the position of Ahura Mazda, his total assimilation to this Bounteous Spirit , must have taken place in the 4th century BC at the latest; for it is reflected in
1369:
there existed
Ahriman worshippers is attested by Plutarch and in a Dēnkard passage. The former (Isis and Osiris 46) says that Zoroaster taught the Persians to sacrifice to Areimanios “offerings for averting ill, and things of gloom. For, pounding in a mortar a herb called omomi, they invoke Hades and
1225:, the primal seductress who afflicts women with their menstrual cycles. In Bundahishn 4.12, Ahriman perceives that Ohrmuzd is superior to himself, and so flees to fashion his many demons with which to conquer the universe in battle. The entire universe is finally divided between the Ohrmuzd and the
1095:
deity, existing alone but desiring offspring who would create "heaven and hell and everything in between." Zurvan then sacrificed for a thousand years. Towards the end of this period, Zurvan began to doubt the efficacy of sacrifice and in the moment of this doubt
Ohrmuzd and Ahriman were conceived:
1699:
The conclusion that the
Fiendish Spirit, too, was an emanation of Ahura Mazdah's is unavoidable. But we need not go so far as to assume that Zarathustra imagined the Devil as having directly issued from God. Rather, since free will, too, is a basic tenet of Zarathushtrianism, we may think of the
1386:
This is our main quarrel with the
Magians (Zoroastrians). They say there are two Gods: the creator of good and the creator of evil. Show me good without evil – then I will admit there is a God of evil and a God of good. This is impossible, for good cannot exist without evil. Since there is no
1352:
While some modern scholars have theories similar to Haug's regarding Angra Mainyu's origins, many now think that the traditional "dualist" interpretation was in fact correct all along and that Angra Mainyu was always considered to be completely separate and independent from Ahura Mazda.
1333:) who sought converts among the Zoroastrian community and criticized Zoroastrianism for its alleged dualism as contrasted with their own monotheism. Haug's reconstruction had also other attractive aspects that seemed to make the religion more compatible with nineteenth-century
904:
32.13, the abode of the wicked is not the abode of Angra Mainyu, but the abode of the same "worst thinking". "One would have expected to reign in hell, since he had created 'death and how, at the end, the worst existence shall be for the deceitful'
1099:
The story of
Ahriman's ripping open the womb to emerge first suggests that Zurvanite ideology perceived Ahriman to be evil by choice, rather than always having been intrinsically evil (as found, for example, in the cosmological myths of the
1106:). And the story of Ahriman's creation of the peacock suggests that Zurvanite ideology perceived Ahriman to be a creator figure like Ormazd. This is significantly different from what is found in the Avesta (where Mazda's stock epithet is
1247:
rescues the seed of the dying creature, and from it springs all animal creation. But the battle goes on, with mankind caught in the middle, whose duty it remains to withstand the forces of evil through good thoughts, words and deeds.
1076:: Ohrmuzd) and Angra Mainyu (MP: Ahriman) were twin brothers, with the former being the epitome of good and the latter being the epitome of evil. This mythology of twin brotherhood is only explicitly attested in the post-
1712:
The myth of the Twin
Spirits is a model he set for the choice every person is called upon to make. It can not be doubted that both are sons of Ahura Mazda, since they are explicitly said to be twins, and we learn from
966:
19, Angra Mainyu urges
Zoroaster to turn from the good religion by promising him sovereignty of the world. On being rejected, Angra Mainyu assails Zoroaster with legions of demons, but Zoroaster deflects them all. In
1340:
These new ideas were subsequently disseminated as a Parsi interpretation, which eventually reached the west and so in turn corroborated Haug's theories. Among the Parsis of the cities, who were accustomed to
988:
57.17), the two principles are said to have created the world, which seems to contradict the Gathic principle that declares Ahura Mazda to be the sole creator and which is reiterated in the cosmogony of
1700:'childbirth' implied in the idea of twinship as having consisted in the emanation by God of undifferentiated 'spirit', which only at the emergence of free will split into two "twin" Spirits of opposite
1263:
explains that
Ohrmuzd, being omniscient, knew of Ahriman's intent, but it would have been against his "justice and goodness to punish Ahriman before he wrought evil this is why the world is created."
1114:
Creator), as well as in Zoroastrian tradition where creation of life continues to be exclusively Mazda's domain, and where creation is said to have been good until it was corrupted by Ahriman and the
1309:. For Angra Mainyu, this interpretation meant a demotion from a spirit coequal with Ahura Mazda to a mere product of Ahura Mazda. Haug's theory was based to a great extent on a new interpretation of
1188:, the world is described as having been created by Ohrmuzd and become pure through his truth. But Ahriman, "being devoid of anything good, does not issue from that which is owing to truth." (62.2)
1167:, whose radical interpretation was to change the faith in the 19th century (see "In present-day Zoroastrianism" below). This idea of "non-reality" is also expressed in other texts, such as the
1579:
is an occult work exploring the lore, mythology and modern magical practice of Yatuk Dinoih (witchcraft) and daeva-yasna (demon-worship) from ancient Persia from a Luciferian approach.
1731:
This Western hypothesis influenced Parsi reformists in the nineteenth century, and still dominates much Parsi theological discussion, as well as being still upheld by some Western
1774:
That the old Zoroastrian could daily say, 'May Ahura Mazda increase ! Broken be the power of Ahrimanes!' is no small evidence how far on the right way his faith had led him.
1217:, a Zoroastrian account of creation completed in the 12th century has much to say about Ahriman and his role in the cosmogony. In chapter 1.23, following the recitation of the
1196:
2.3 notes that "Ahriman, like a worm, is so much associated with darkness and old age, that he perishes in the end." Chapter 4.3 recalls the grotesque legend of
1251:
Other texts see the world created by Ohrmuzd as a trap for Ahriman, who is then distracted by creation and expends his force in a battle he cannot win. (
1277:
Some Zoroastrians believed Ahriman "created dangerous storms, plagues, and monsters during the struggle with Ahura Mazda" and that the two gods were
586:
1177:, which is titled 'Ahriman', the narrator sees the "Evil spirit, ... whose religion is evil who ever ridiculed and mocked the wicked in hell."
301:
1362:
1923:
Une encyclopédie mazdéenne: le Dēnkart. Quatre conférences données à l'Université de Paris sous les auspices de la fondation Ratanbai Katrak
1068:– a historical branch of Zoroastrianism that sought to theologically resolve a dilemma found in a mention of antithetical "twin spirits" in
1349:
objections of the priests, with the result that Haug's ideas became well entrenched and are today almost universally accepted as doctrine.
2258:
Asghar, Irfan. The Notion of Evil in the Qur'an and Islamic Mystical Thought. Diss. The University of Western Ontario (Canada), 2021.
775:
is not yet a proper name. In the one instance in these hymns where the two words appear together, the concept spoken of is that of a
856:
are "wrong gods" or "false gods" that are to be rejected, but they are not yet demons. Some have also proposed a connection between
2341:
1047:
s in Vendidad 1.43, Angra Mainyu appears first and Paitisha appears last. "Nowhere is Angra Mainyu said to be the creator of the
1454:, defines Ahriman as a "demon in the Rank of Fallen Powers". It says his duty is to obscure human brains from the Truth of God.
971:
19.96, a verse that reflects a Gathic injunction, Angra Mainyu will be vanquished and Ahura Mazda will ultimately prevail.
579:
1865:
1410:, used the concept of Ahriman to name one of two extreme forces which pull humanity away from the centering influence of
1221:, Ohrmuzd takes advantage of Ahriman's incapacity to create life without intervention. When Ahriman recovers, he creates
508:
2361:
1173:, a 9th-century "encyclopedia of Mazdaism", which states Ahriman "has never been and never will be." In chapter 100 of
864:
of the Rigveda. If this is true, it could be understood as evidence for a religious schism between the deva-worshiping
2218:
2191:
2164:
2083:
1983:
1875:
1848:
1515:
1330:
1497:
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to see "the reality of God and the archangels, and the non-reality of Ahriman and the demons" as described by the
572:
1337:, as he attributed to Zoroaster a rejection of rituals and of worship of entities other than the supreme deity.
1493:
109:
2326:
1838:
1297:
teaching, as expressed in the Gathas – a teaching which he believed had been corrupted by later Zoroastrian
1208:
explains that the Indians declare Ahriman will die, but "those, who are not of good religion, go to hell."
17:
1529:
538:
518:
1635:
1015:
19.47, but other passages in the same chapter (19.1 and 19.44) have him dwelling in the region of the
783:("destructive", "chaotic", "disorderly", "inhibitive", "malign" etc., of which a manifestation can be
1967:
2376:
2310:
1489:
1478:
1446:
1427:
689:
31:
2366:
2346:
1482:
493:
129:
256:
2386:
2381:
1451:
543:
446:
1334:
868:
498:
441:
1005:'s testimony, which confronts Areimanios with Oromazdes (apud Diogenes Laertius, 1.2.6)."
8:
2331:
1755:
1583:
1298:
468:
2059:
The Death of Ahriman: Culture, identity and theological change among the Parsis of India
692:
of the "destructive/evil spirit" and the main adversary in Zoroastrianism either of the
2356:
2116:
1342:
1141:
381:
311:
2028:(Third impression, with corrections). Vol. 1: The Early Period. pp. 192–194.
892:, "deceiver" – not otherwise identified but "probably Angra Mainyu" – who induces the
2214:
2187:
2160:
2120:
2079:
1979:
1871:
1844:
1541:
1346:
1084:
2371:
2108:
1587:
1161:
716:
673:
646:
605:
473:
296:
291:
70:
2351:
2336:
2235:
2208:
2181:
2154:
2073:
2000:
1759:
1576:
1572:
setting is based on Angra Mainyu, and his brother Ohrmuzd is based on Ahura Mazda
1552:
1192:
1080:
1043:
is however assigned to the demon Paitisha ("opponent"). In an enumeration of the
562:
2135:
1910:, vol. 7, translated by Haug, Martin, New York: Parke, Austin, and Lipscomb
1804:
771:, which are the oldest texts of Zoroastrianism and are attributed to Zoroaster,
1975:
1645:
1396:
1129:
1073:
701:
685:
396:
391:
341:
281:
137:
91:
2320:
1670:
1562:
1407:
1205:
1088:
1011:
15.43 assigns Angra Mainyu to the nether world, a world of darkness. So also
852:
are demons, this is not yet evident in the Gathas: Zoroaster stated that the
822:
693:
513:
306:
211:
63:
1867:
Boot, Hooves and Wheels: And the Social Dynamics behind South Asian Warfare
1582:
Angra Mainyu is the lead "deity" of the Mahrkagir of the Drujan kingdom in
1537:
1403:
1326:
1323:
1294:
1293:
proposed a new reconstruction of what he believed was Zoroaster's original
1218:
921:
401:
386:
346:
276:
271:
236:
101:
79:
2142:. Vol. 1. New York, NY: Routledge & Kegan Paul. pp. 670–673.
848:
that deceive humankind and themselves. While in later Zoroastrianism, the
820:
is the "evil spirit" or "evil mind" or "evil thought," as contrasted with
1666:
1533:
1415:
1290:
1240:
1164:
1157:
1136:) is frequently written upside down "as a sign of contempt and disgust."
1092:
827:
697:
431:
286:
161:
2041:
The Parsi Religion: Unfolded, refuted, and contrasted with Christianity
1906:
Haug, Martin; Charles F. Horne, eds. (1917), "The Book of Arda Viraf",
1690:
is "man", "thought", and "spirit" is here meant in the sense of "mind".
1630:
1431:
1271:
1213:
1102:
997:
884:
798:
376:
266:
176:
995:
1. In that first chapter, which is the basis for the 9th–12th-century
2289:
1811:, vol. 1, New York: Routledge & Kegan Paul, pp. 670–673
1665:
Proper names are altogether rare in the Gathas. In these texts, even
1610:
1600:
1548:
1266:
Ahriman has no such omniscience, a fact that Ohrmuzd reminds him of (
1065:
1060:
1023:
asserts is in the north. There (19.1, 19.43–44), Angra Mainyu is the
1002:
980:
764:
426:
421:
186:
166:
145:
118:
1467:
2112:
1821:
1423:
1400:
1204:
15.12, 19.29) and so preventing him from doing evil. In chapter 7,
1197:
1077:
991:
962:
957:
949:
557:
331:
326:
231:
113:
38:
2099:
Gershevitch, Ilya (January 1964). "Zoroaster's own contribution".
2002:
Essays on the Sacred Language, Writings and Religion of the Parsis
1970:(1999). Spilling, Michael; Williams, Sophie; Dent, Marion (eds.).
1605:
1419:
1322:
of Bombay, who at the time were under considerable pressure from
1226:
1200:(Avestan: Taxma Urupi) riding Angra Mainyu for thirty years (cf.
1169:
1154:
984:, "divine glory" or "fortune". In some verses of the Yasna (e.g.
978:
19.46ff, Angra Mainyu and Spenta Mainyu battle for possession of
861:
681:
451:
371:
351:
191:
779:("mind", "spirit" or otherwise an abstract energy etc.) that is
2305:
1411:
1146:
933:
929:
768:
503:
461:
456:
316:
261:
216:
2005:(3rd ed.). London, UK: Trubner – via Google Books.
1715:
1640:
1620:
1615:
1319:
1311:
1278:
1233:
1116:
944:
938:
882:
are identified as the offspring, not of Angra Mainyu, but of
865:
842:
789:
784:
637:
336:
321:
226:
221:
82:
script. The word is traditionally always written upside-down.
54:
27:
Personification of the "destructive spirit" in Zoroastrianism
2274:
Lecture given by Rudolf Steiner in Zurich October 27th, 1919
2272:. Spring Valley, New York: Anthroposophic Press. p. 6.
2061:. Bombay, IN: K.R. Cama Oriental Institute. pp. 182 ff.
1905:
722:
1625:
1379:
1150:
731:
631:
620:
614:
181:
171:
1561:
Various incarnations of Angra Mainu and Ahriman appear in
1345:, Haug's ideas were more often repeated than those of the
1091:. According to these sources the genesis saw Zurvan as an
888:, "evil thinking". A few verses earlier it is however the
793:
45.2 – the "more bounteous of the spirits twain" declares
634:
1815:
1244:
1222:
1145:
5.10, the narrator – the 'righteous Viraf' – is taken by
725:
611:
952:
defuse Angra Mainyu's plans to dry up the earth, and in
696:, the "holy/creative spirits/mentality", or directly of
1822:
Hellenschmidt, Clarice; Kellens, Jean (1993), "Daiva",
1387:
separation between them, how can there be two creators?
2043:. Bombay, IN: American Mission Press. pp. 106 ff.
1686:
as "spirit" is the common approximation. The stem of
1318:
Haug's interpretation was gratefully received by the
734:
659:
2210:
The Zoroastrian Faith: Tradition and modern research
742:). The name can appear in English-language works as
708:
617:
2183:
Zoroastrianism: An introduction to an ancient faith
2092:
2075:
Zoroastrians: Their religious beliefs and practices
1884:
1414:Steiner associated Ahriman, the lower spirit, with
816:being the Avestan language word for "evil". Hence,
728:
719:
628:
625:
608:
2133:
1826:, vol. 6, Costa Mesa: Mazda, pp. 599–602
1802:
1798:
1796:
1794:
1792:
1790:
1788:
1786:
1784:
1782:
1761:Studies New and Old of Ethical and Social Subjects
1908:The Sacred Books and Early Literature of the East
2318:
1758:(1865). "The Sacred Books of the Zoroastrians".
1284:
1132:texts of the 9th–12th century, Ahriman (written
920:19.15 recalls that Ahura Mazda's recital of the
841:32.5, when the principle is identified with the
2156:Textual Sources for the Study of Zoroastrianism
1944:
1779:
1547:Various incarnations of Angra Mainyu appear in
1274:scripture, Mani ascribes foresight to Ahriman.
1054:
763:"seems to have been an original conception of
924:invocation puts Angra Mainyu in a stupor. In
661:
580:
1999:Haug, Martin (1884). West, Edward W. (ed.).
1929:
1764:. London: Trubner & Company. p. 131
1072:30.3 – developed a notion that Ahura Mazda (
956:8.44 Angra Mainyu battles but cannot defeat
754:
2159:. University of Chicago Press. p. 16.
2098:
1496:. Unsourced material may be challenged and
1437:
1382:denies the existence of Ahriman completely:
1365:, Zoroaster taught the worship of Ahriman.
1123:
700:, the highest deity of Zoroastrianism. The
2018:
2016:
2014:
2012:
1920:
1586:, the third book in the Kushiel series by
1302:
932:, but the serpent recoils at the sight of
587:
573:
144:
62:
2052:
2050:
1966:
1925:, Paris: Presses Universitaires de France
1914:
1516:Learn how and when to remove this message
1356:
830:conceived of creation, which then "was".
709:
2206:
1836:
1721:conception. — Duchesne-Guillemin (1982)
912:
108:
2267:
2261:
2186:. Sussex Academic Press. pp. 7–9.
2009:
1940:, Bombay: K. R. Cama Oriental Institute
1890:
14:
2319:
2233:
2213:. McGill – Queen's Press. p. 22.
2056:
2047:
2038:
2032:
1950:
808:30.3, where the antithesis is however
2179:
2173:
2152:
2071:
2023:
1974:(First American ed.). New York:
1951:Dhalla, Maneckji Nusservanji (1938),
1936:Modi, Jivanji Jamshedji Modi (1903),
1754:
1568:The character Ahzek Ahriman from the
1457:
2207:Nigosian, Solomon Alexander (1993).
2134:Duchesne-Guillemin, Jacques (1982).
1998:
1935:
1863:
1803:Duchesne-Guillemin, Jacques (1982),
1494:adding citations to reliable sources
1461:
826:, the "bounteous spirit" with which
53:Spirit of evil, chaos, destruction,
2234:Foundation, Encyclopaedia Iranica.
1972:Illustrated Dictionary of Religions
1960:
677:
650:
509:Zoroastrianism in the United States
116:slaying Ahriman - a scene from the
24:
2236:"Welcome to Encyclopaedia Iranica"
1840:The Rigveda: A Historical Analysis
25:
2398:
2298:
1891:Zaehner, Richard Charles (1955),
1843:. Aditya Prakashan. p. 179.
1702:allegiance. — Gershevitch (1964)
1306:
1232:on one side and Ahriman with his
2304:
1938:Jamasp Namak ("Book of Jamaspi")
1921:de Menasce, Jean-Pierre (1958),
1466:
1391:
1239:on the other. Ahriman slays the
787:). In this single instance – in
749:
715:
604:
556:
2342:Demons in the ancient Near East
2279:
2252:
2227:
2200:
2146:
2127:
2101:Journal of Near Eastern Studies
2065:
1992:
1725:
1706:
1693:
1110:, "Creator", implying Mazda is
1899:
1864:Bose, Saikat K. (2015-06-20).
1857:
1837:Talageri, Shrikant G. (2000).
1830:
1747:
1676:
1659:
804:A similar statement occurs in
13:
1:
2057:Maneck, Susan Stiles (1997).
1893:Zurvan, a Zoroastrian dilemma
1540:, about Angra Mainyu and the
1450:, a debated group inside the
1285:In present-day Zoroastrianism
960:and so prevent the rains. In
2286:Das Handbuch des Engelwerkes
1741:
1652:
7:
2026:A History of Zoroastrianism
1870:. Vij Books India Pvt Ltd.
1593:
1343:English language literature
1329:(most notable amongst them
1055:In Zurvanite Zoroastrianism
713:(anglicised pronunciation:
662:
660:
539:Criticism of Zoroastrianism
519:Persecution of Zoroastrians
10:
2403:
1532:is a 2016 song by Swedish
1301:tradition as expressed in
1058:
928:9.8, Angra Mainyu creates
36:
29:
2362:Iranian words and phrases
2268:Steiner, Rudolph (1985).
2223:– via Google Books.
2196:– via Google Books.
2169:– via Google Books.
2088:– via Google Books.
2078:. Routledge. p. 20.
1953:History of Zoroastrianism
1673:are not yet proper names.
755:In Zoroaster's revelation
97:
87:
61:
51:
46:
1733:scholars. — Boyce (1990)
1447:Opus Sanctorum Angelorum
1439:Opus Sanctorum Angelorum
1374:
1253:The epistles of Zatspram
1124:In Zoroastrian tradition
1087:polemic such as that of
871:and early Zoroastrians.
292:101 Names of Ahura Mazda
68:The Middle Persian word
37:Not to be confused with
32:Ahriman (disambiguation)
2270:The Ahrimanic Deception
1270:1.16). In contrast, in
900:– "worst thinking." In
652:𐬀𐬢𐬭𐬀⸱𐬨𐬀𐬌𐬥𐬌𐬌𐬎
1389:
1372:
1357:The Worship of Ahriman
1175:Book of the Arda Viraf
257:Zoroastrian literature
122:
2180:Clark, Peter (1998).
2140:Encyclopaedia Iranica
2039:Wilson, John (1843).
1824:Encyclopaedia Iranica
1809:Encyclopaedia Iranica
1452:Roman Catholic Church
1384:
1367:
1303:post-Gathic scripture
1257:Shkand Gumanig Vichar
913:In the Younger Avesta
544:Zoroastrian cosmology
494:Zoroastrians in India
250:Scripture and worship
112:
2327:Ancient Iranian gods
2313:at Wikimedia Commons
2153:Boyce, Mary (1990).
2072:Boyce, Mary (2001).
2024:Boyce, Mary (1982).
1756:Cobbe, Frances Power
1490:improve this section
1363:Encyclopedia of Iran
1051:s or their father."
797:to be its "absolute
499:Zoroastrians in Iran
365:Accounts and legends
30:For other uses, see
1895:, Oxford: Clarendon
1682:The translation of
1039:s. The superlative
1035:s" or chief of the
942:10.97, 10.134). In
563:Religion portal
415:History and culture
1458:In popular culture
1399:, who founded the
1307:texts of tradition
1142:Book of Arda Viraf
837:epithet recurs in
382:Book of Arda Viraf
312:Cypress of Kashmar
123:
2309:Media related to
2240:iranicaonline.org
1968:Wilkinson, Philip
1542:Towers of Silence
1530:Temple of Ahriman
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1347:Gujarati language
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2387:Divine twins
2382:Iranian gods
2285:
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2254:
2243:. Retrieved
2239:
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2107:(1): 12–38.
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1766:. Retrieved
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1678:
1661:
1569:
1565:game series.
1553:
1538:Dark Funeral
1512:
1506:October 2022
1503:
1488:Please help
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1327:missionaries
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917:
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893:
889:
883:
879:
878:32.3, these
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873:
858:Angra Mainyu
857:
853:
849:
843:
838:
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832:
821:
817:
813:
809:
805:
803:
795:angra mainyu
794:
788:
780:
776:
773:angra mainyu
772:
767:'s." In the
761:angra mainyu
760:
758:
743:
710:𐭠𐭧𐭫𐭬𐭭𐭩
705:
669:
663:Aŋra Mainiiu
600:Angra Mainyu
599:
598:
402:Frashokereti
347:The Rivayats
302:Adur Farnbag
287:Fire Temples
277:Yenghe hatam
272:Ahuna Vairya
237:Angra Mainyu
117:
102:Greater Iran
80:Book Pahlavi
75:
69:
18:Angra Mainyu
1667:Ahura Mazda
1534:black metal
1428:objectivity
1416:materialism
1331:John Wilson
1305:and in the
1291:Martin Haug
1241:primal bull
1165:Martin Haug
1162:orientalist
1158:philologist
1093:androgynous
1041:daevo.taema
869:Indo-Aryans
828:Ahura Mazda
698:Ahura Mazda
432:Khurramites
182:Persia/Iran
167:Zarathustra
162:Ahura Mazda
88:Affiliation
2332:Chaos gods
2321:Categories
2245:2024-09-11
1631:Ereshkigal
1575:DRAUGA by
1432:millennium
1272:Manichaean
1268:Bundahishn
1243:, but the
1214:Bundahishn
1103:Bundahishn
998:Bundahishn
981:khvaraenah
930:Aži Dahaka
896:to choose
885:akem manah
835:aka mainyu
818:aka mainyu
810:aka mainyu
799:antithesis
690:hypostasis
452:Initiation
267:Ashem Vohu
177:Vohu Manah
2357:Evil gods
2290:Innsbruck
2136:"Ahriman"
2121:161954467
1805:"Ahriman"
1742:Citations
1653:Footnotes
1611:Dystheism
1601:Arimanius
1549:Type-Moon
1477:does not
1406:movement
1404:spiritual
1324:Christian
1299:dualistic
1289:In 1862,
1198:Tahmurasp
1066:Zurvanism
1061:Zurvanism
1013:Vendidad
1003:Aristotle
950:Fravashis
936:'s mace (
890:daebaaman
765:Zoroaster
744:Ahrimanes
680:) is the
487:Adherents
447:Festivals
427:Mazdakism
422:Zurvanism
377:Bundahišn
187:Faravahar
119:Shahnameh
1768:30 April
1594:See also
1424:heredity
1401:esoteric
1134:ʼhl(y)mn
1085:Armenian
1078:Sassanid
1021:Vendidad
992:Vendidad
963:Vendidad
958:Tishtrya
948:13, the
909:30.4)."
759:Avestan
684:name of
469:Marriage
442:Calendar
332:Visperad
327:Vendidad
232:Fravashi
130:a series
128:Part of
114:Faramarz
39:Airyaman
2372:Yazatas
2311:Ahriman
1957:p. 392.
1606:Armilus
1498:removed
1483:sources
1420:science
1186:Sad Dar
1170:Denkard
1139:In the
1130:Pahlavi
1128:In the
862:Angiras
706:Ahriman
682:Avestan
674:Persian
670:Ahriman
647:Avestan
372:Dēnkard
352:Ab-Zohr
217:Yazatas
192:Avestan
76:Ahreman
47:Ahriman
2352:Devils
2337:Daevas
2217:
2190:
2163:
2119:
2082:
1982:
1874:
1847:
1688:mainyu
1684:mainyu
1556:series
1320:Parsis
1255:3.23;
1206:Jamasp
1155:German
1147:Sarosh
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