In the hierarchy of Zoroastrian demons (
daevas) that mirrors a similar hierarchy of divinities, Aeshma is opposed to
Asha Vahishta, the
Amesha Spenta that is the hypostasis of "Truth". This opposition also reflects Aeshma's position as messenger of
Angra Mainyu (
Yasht 19.46), for in the hierarchy of divinities, Asha is the messenger of
Spenta Mainyu, the instrument through which Ahura Mazda has realized ("created by His thought") creation. The demon's chief adversary, however, is
Sraosha "Obedience", the principle of religious devotion and discipline. The opposition between religious obedience and distraction from it is also expressed in the Yasna 10.8's portrayal of Aeshma as the metaphysical endangerment of the Good Religion. Aeshma distracts from proper worship, distorting "the intention and meaning of sacrifice through brutality against cattle and violence in war and drunkenness." (
Yasna 10.8,
Yasht 17.5) According to
Yasht 11.15,
Ahura Mazda created Sraosha to counter the demon's mischief, and in
Yasna 57.25, Sraosha protects the faithful from the fiend's assault. At
the renovation of the world, Sraosha overthrows Aeshma, who will flee before the
saoshyant (
Yasht 19.95), but in the present the fiend flees before
Mithra (
Yasna 57.10;
Yasht 10.97). The demon's opposition to Sraosha is also reflected in their respective standard epithets. While Aeshma's is
xrvi.dru- "of the bloody mace" (e.g.
Yasna 10.8,
Yasht 11.15), Sraosha's is
darshi.dru- "of the strong (
Ahuric) mace." Aeshma's other epithet's include "ill-fated" (
Yasht 10.95) "malignant" (
Yasna 57.25,
Yasht 10.97), and "possessing falsehood" (
drvant-,
Yasht 10.93). In
Yasht 19.97, the demon has the epithet "having his body forfeited," but what is meant by this is uncertain. Aeshma can be driven away by the recitation of a prayer. (
Vendidad 11.9) == In tradition and folklore ==