(Av. Aeshma versus Sraosha) Gannag menog, the "foul death" or "stinking spirit", opposing Hormazd (Gannag menog is unknown in the Avesta, and Hormazd is Ahura Mazda). Also mirroring Ormuzd's act of creation, i.e., the realization of the Amesha Spentas by his "thought", is Ahriman's creation of the dews through his "demonic essence". Other texts describe this event as being to Ahriman's detriment for his act of "creation" is actually an act of destruction. Ahriman is the very epitome (and hypostasis) of destruction, and hence he did not "create" the demons, he realized them through destruction, and they then became that destruction. The consequence is that, as Ahriman and the dews can only destruct, they will ultimately destroy themselves (Denkard 3). As the medieval texts also do for Ahriman, they question whether the dews exist at all. Since "existence" is the domain of Ormuzd, and Ahriman and his dews are anti-existence, it followed that Ahriman and his dews could not possibly exist. One interpretation of the Denkard proposes that the dews were perceived to be non-existent physically (that is, they were considered non-ontological) but present psychologically. (see also: Ahriman: In Zoroastrian tradition) For a different set of texts, such as the Shayest ne shayest and the Book of Arda Wiraz, Ahriman and the dews were utterly real, and are described as being potentially catastrophic. In such less philosophical representations, the dews are hordes of devils with a range of individual powers ranging from the almost benign to the most malign. They collectively rush out at nightfall to do their worst, which includes every possible form of corruption at every possible level of human existence. Their destructiveness is evident not only in disease, pain, and grief but also in cosmic events such as falling stars and climatic events such as droughts, cyclones and earthquakes. They are sometimes described as having anthropomorphic properties such as faces and feet, or given animal-like properties such as claws and body hair. They may produce semen, and may even mate with humans as in the tale of Jam and Jamag (Bundahishn 14B.1). But with the exception of the Book of Arda Wiraz, the dews are not generally described as a force to be feared. With fundamental optimism, the texts describe how the dews may be kept in check, ranging from cursing them to the active participation in life through good thoughts, words and deeds. Many of the