Daeva (Avestan daeva, also spelled daiva or deva) is a Zoroastrian term for supernatural beings of evil. In the Gathas the daevas are gods to be rejected; in later Avestan and Middle Persian texts they are demons serving Angra Mainyu. The word is related to Sanskrit deva and Latin deus, and survives in Persian div, the demons of epic and folklore.
Daeva at a glance
| Also spelled | Daeva, daiva, dev, dew; Persian div |
|---|---|
| Cognates | Sanskrit deva, Latin deus, from a root meaning "heavenly" |
| Meaning in Zoroastrianism | False gods; later, demons of the Lie |
| Leader | Angra Mainyu (Ahriman) |
| Named daevas | Aka Manah, Aeshma, Indra, Saurva, Naonghaithya |
| Key texts | Gathas, Vendidad (Videvdad), Bundahishn |
| Historical witness | Daiva inscription of Xerxes (fifth century BCE) |
Origin of the Word
The Avestan word daeva derives from the same Indo-European root as Sanskrit deva, Latin deus and the Lithuanian dievas, all meaning roughly "god" or "heavenly one." In India the devas remained gods. In Iran, the Zoroastrian tradition turned the daevas into powers of evil, one of the most striking reversals in the history of religion. The words look alike, but their meanings in the two traditions became opposite.
Daevas in the Gathas
In the Gathas, the hymns traditionally ascribed to Zarathustra, the daevas are still gods, worshipped by rival groups, but they are "gods that are to be rejected." According to the hymns, they chose wrongly when faced with the choice between truth and the Lie, siding with Evil Mind, and they deceive humans who follow them. They are associated with violence, the mistreatment of cattle and harmful rites. The Gathas do not name individual daevas in the way later texts do, and scholars disagree about which gods the prophet had in mind.
Some interpreters stress that the Gathic daevas are not yet demons in the full later sense but real objects of worship whose cult the prophet condemned. The transition from rejected gods to evil spirits took place over the following centuries as the tradition developed.
Here the rejection is theological and ethical: the prophet calls his followers to worship Ahura Mazda alone and to follow Asha, turning away from the daevas and their worshippers.
Demons of the Younger Avesta
In the Younger Avesta, daevas are unambiguously demons, the host of Angra Mainyu (Ahriman), spreading disease, impurity, death and falsehood. The Zoroastrian creed, the Fravarane, begins with the believer declaring himself a Mazda-worshipper and an opponent of the daevas. The Vendidad, whose name means "law against the daevas," is largely a manual of purity laws for resisting them.
The Vendidad names Indra, Saurva and Naonghaithya as daevas, names that correspond to the Vedic gods Indra, Sharva (a name of Rudra) and the Nasatyas. Later tradition set six arch-demons against the six Amesha Spentas: for example Aka Manah (Evil Mind) opposes Vohu Manah. Other well-known demons include Aeshma, the demon of wrath, and the corpse demon Nasu. The female demon of the Lie, Druj, is closely allied with them.
Zoroastrian practice offers protection against the daevas through prayer, especially recitation of the Ahuna Vairya and Ashem Vohu, through purity rules and through the presence of the sacred fire. The obedient spirit Sraosha is the great protector of humans against demons during the night.
Why Did Gods Become Demons?
Scholars have offered several explanations. An older theory held that Indians and Iranians made mirror-image choices, Indians honoring devas and demoting asuras, Iranians honoring the ahura and rejecting the daevas. Many specialists now consider this too simple, since the Indian and Iranian developments do not match exactly and were gradual. Others see the rejection as the work of Zarathustra's reform, directed at particular gods associated with warrior cults, violence or improper sacrifice.
An inscription of the Achaemenid king Xerxes at Persepolis, the so-called Daiva inscription, records that he destroyed a place where daivas had been worshipped and ordered that they not be worshipped. Scholars debate whether this reflects Zoroastrian doctrine, a political response to rebellion, or both.
From Daeva to Div
In Middle Persian the word became dew, and the ninth-century books such as the Bundahishn describe the demons as Ahriman's counter-creation, doomed to be destroyed at the renovation of the world. In New Persian the word became div. In Ferdowsi's epic Shahnameh, divs are monstrous foes of heroes and kings; the hero Rostam's defeat of the White Div of Mazandaran is among its most famous episodes. Divs also entered the folklore of Persian, Armenian, Georgian and Turkic peoples, where they are giants or ogres more than theological demons.
Related Concepts
Daevas belong within the wider Zoroastrian vision of dualism, in which good and evil powers struggle until the final triumph of good. Their role in the cosmic battle can be compared with the jinn and shayatin of Islamic tradition, including Iblis, although the traditions developed separately.
Related entries
Frequently asked questions
What is the difference between a deva and a daeva?
Both words come from the same ancient root meaning heavenly or divine. In Hinduism and Buddhism, devas are gods or celestial beings. In Zoroastrianism, daevas are false gods rejected by Zarathustra, who became demons of evil and falsehood in later Iranian tradition.
Is Indra a daeva in Zoroastrianism?
Yes. The Zoroastrian Vendidad names Indra as one of the daevas, together with Saurva and Naonghaithya. These names match Vedic gods honored in India, which shows how the shared Indo-Iranian heritage developed in opposite directions in the two religions.
What is a div in Persian mythology?
A div is a demon or ogre of Persian legend and folklore, whose name descends from the Avestan daeva. Divs feature prominently in the Shahnameh, where heroes such as Rostam fight them, most famously the White Div of Mazandaran.
Sources and further reading
This entry replaces an article from the original Mystica encyclopedia (online since 2001). It was rewritten from the sources above by The Mystica Editorial Team under our editorial standards. Last reviewed: September 30, 2026.