Ahriman

(redirected from Angra Mainyu)
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Ahriman

(ä`rĭmən): see ZoroastrianismZoroastrianism
, religion founded by Zoroaster, but with many later accretions. Scriptures

Zoroastrianism's scriptures are the Avesta or the Zend Avesta [Pahlavi avesta=law, zend=commentary].
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Ahriman

represents principle of wickedness; will one day perish. [Persian Myth.: LLEI, I: 322; Zoroastrianism: Benét, 16]
See: Evil
Allusions—Cultural, Literary, Biblical, and Historical: A Thematic Dictionary. Copyright 2008 The Gale Group, Inc. All rights reserved.
References in periodicals archive ?
One should be reminded that the word Angra Mainyu or Ahriman is not cited in Gathas.
1700-1200 B.C.), in a pair of primal entities: Spenta Mainyu the holy spirit or hypostasis of Ahura Mazda (Ohrmazd) the wise lord, and Angra Mainyu (Ahreman) the destructive or evil spirit.
As part of an attempt to comprehend the joys and trials of existence and to locate each individual within a macrocosmic scheme, Zoroastrian cosmogony that was influenced by firm dualism centers on a belief that Angra Mainyu launched an onslaught to seize, then control, the spiritual and material creations of Ahura Mazda--i.e., cause total confusion.
Like the battle between Ahura Mazda and Angra Mainyu, the two religiously central endeavors of Zoroastrians--i.e., propitiation and purification--did and still do often take place within special spaces.
The destructive wild animal who [seeks to] ruin the garden is the accursed Angra Mainyu who attacks and confuses creation.
pad ham zaman ahreman koxsid ku abaz o xwes *bunag i tarigih sawed u-s widarag ne ayaft When he (Angra Mainyu) came within the sky, then the spirit of the sky--who like a gallant warrior clad in crystal armor is itself the crystalline sky--said in a loud voice and [with] a firm cry to Angra Mainyu: "Now that you have entered, I will not let you exit until Ahura Mazda builds another stronger fortification around the sky to imprison you" ...
Angra Mainyu cannot escape, it was recorded, because Ahura Mazda had ensured that the rock-crystal sky is xv aena- (usually rendered in Pahlavi as rosn rather than as xwen), i.e., radiant or glorious, and therefore undeceivable, unpollutable, or inviolable, as also, it an be suggested, are the furrows whose boundary all confusion--including the demoness Nasush to whom pollution is attributed--symbolically may not cross into during devotional ceremonies or exit from during purificatory rites.
It seems that the mental analogy of precinct to world or, to phrase it another way, of ritual space to cosmic space, symbolically involves a union of place and period--for, according to Zoroastrian doctrine, the contest between Ahura Mazda and Angra Mainyu, order overcoming confusion, righteousness versus falsehood, truth opposing deception, good against evil, light dispelling darkness, is conducted within limited or finite space and time (termed zaman/zurwan i kanarag in Pahlavi).