A few verses earlier it is however the daebaaman, "deceiver" – not otherwise identified but "probably Angra Mainyu"[2] – who induces the daevas to choose achistem manah – "worst thinking."

"[2] Yasna 19.15 recalls that Ahura Mazda's recital of the Ahuna Vairya invocation puts Angra Mainyu in a stupor.

In Yasna 9.8, Angra Mainyu creates Aži Dahaka, but the serpent recoils at the sight of Mithra's mace (Yasht 10.97, 10.134).

In Yasht 19.96, a verse that reflects a Gathic injunction, Angra Mainyu will be vanquished and Ahura Mazda will ultimately prevail.

"[2] Zurvanism – a historical branch of Zoroastrianism that sought to theologically resolve a dilemma found in a mention of antithetical "twin spirits" in Yasna 30.3 – developed a notion that Ahura Mazda (MP: 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.

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.

In the Zurvanite Ulema-i Islam (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.

"[9] Chapter 4.3 recalls the grotesque legend of Tahmurasp (Avestan: Taxma Urupi) riding Angra Mainyu for thirty years (cf.

In chapter 1.23, following the recitation of the Ahuna Vairya, Ohrmuzd takes advantage of Ahriman's incapacity to create life without intervention.

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.

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.

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.

[10] Some Zoroastrians believed Ahriman "created dangerous storms, plagues, and monsters during the struggle with Ahura Mazda" and that the two gods were twins.

Haug's theory was based to a great extent on a new interpretation of Yasna 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,[13] but as a separate created entity, Spenta Mainyu.

[15] Haug's reconstruction had also other attractive aspects that seemed to make the religion more compatible with nineteenth-century enlightenment, as he attributed to Zoroaster a rejection of rituals and of worship of entities other than the supreme deity.

[16] These new ideas were subsequently disseminated as a Parsi interpretation, which eventually reached the west and so in turn corroborated Haug's theories.

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 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.

Since there is no separation between them, how can there be two creators?Rudolf Steiner, who founded the esoteric spiritual movement Anthroposophy, used the concept of Ahriman to name one of two extreme forces which pull humanity away from the centering influence of God.

[26] The Opus Sanctorum Angelorum, a debated group inside the Roman Catholic Church, defines Ahriman as a "demon in the Rank of Fallen Powers".