medieval texts develop ideas already expressed in the Vendidad ("given against the demons"). A fire (cf. Adur) is an effective weapon against the dews, and keeping a hearth fire burning is a means to protect the home. The dews are "particularly attracted by the organic productions of human beings, from excretion, reproduction, sex, and death". Prayer and other recitations of the liturgy, in particular the recitation of Yasht 1 (so Sad-dar 57), is effective in keeping the demons at bay. Demons are attracted by chatter at mealtimes and when silence is broken a demon takes the place of the angel at one's side. According to Shayest-ne-Shayest 9.8, eating at all after nightfall is not advisable since the night is the time of demons. In the 9th century rivayats (65.14), the demons are described as issuing out at night to wreak mayhem, but forced back into the underworld by the divine glory (khvarenah) at sunrise. The Zoroastrianism of the medieval texts is unambiguous with respect to which force is the superior. Evil cannot create and is hence has a lower priority in the cosmic order (asha). According to Denkard 5.24.21a, the protection of the yazatas is ultimately greater than the power of the demons. The dews are agents ("procurers—vashikano—of success") of Ahriman (Avestan Angra Mainyu) in the contests that will continue until the end of time, at which time the fiend will become invisible and (God's) creatures will become pure. (Dadestan-i Denig 59) But until the final renovation of the world, mankind "stands between the yazads and the dēws; the [yazads] are immortal in essence and inseparable from their bodies (mēnōg), men are immortal in essence but separable from their bodies (moving from gētīg to mēnōg condition), but dēws are mortal in essence and inseparable from their bodies, which may be destroyed." In addition to the six arch-demons (see above) that oppose the six Amesha Spentas, numerous other figures appear in scripture and tradition. According to Bundahishn XXVII.12, the six arch-demons have cooperators (hamkars), arranged in a hierarchy (not further specified) similar to that of the yazatas. These are "dews [...] created by the sins that creatures commit." (Bundahishn XXVII.51) Akatash of perversion (e.g., Gbd XXVII) Anashtih "strife" (e.g., Chidag Andarz i Poryotkeshan 38) Anast that utters falsehood (e.g., Gbd XXVII) Apaush and Spenjaghra who cause drought (e.g., Gbd XXVII) Araska of vengeance (e.g., Gbd XXVII) Ashmogh of apostasy (Avestan Ashemaogha)