Vedic Mythology c3.s4.1

c3.s4.1

We have seen that the evidence of the Avesta cannot be ignored by the student of Vedic mythology. The affinity of the oldest form of the Avestan language with the dialect of the Vedas is so great in syntax, vocabulary, diction, metre, and general poetic style, that by the mere application of phonetic laws, whole Avestan stanzas may be translated word for word into Vedic, so as to produce verses correct not only in form but in poetic spirit¹. The affinity in the domain of mythology is by no means so great. For the religious reform of Zarathuṣtra brought about a very considerable displacement and transformation of mythological conceptions. If therefore we possessed Avestan literature as old as that of the RV., the approximation would have been much greater in this respect. Still, the agreements in detail, in mythology no less than in cult, are surprisingly numerous. Of the many identical terms connected with the ritual it is here only necessary to mention Vedic *yajña* = Avestan *yasna*, sacrifice, *hotṛ* = *zaotar*, priest, *atharvan* = *āthravan*, fire-priest, *ṛta* = *aṣ̌a* order, rite, and above all *soma* = *haoma*, the intoxicating juice of the Soma plant, in both cults offered as the main libation, pressed, purified by a sieve, mixed with milk, and described as the lord of plants, as growing on the mountains, and as brought down by an eagle or eagles (cp. § 37). It is rather with the striking correspondences in mythology that we are concerned. In both religions the term *asura* = *ahura* is applied to the highest gods, who in both are conceived as mighty kings, drawn through the air in their war chariots by swift steeds, and in character benevolent, almost entirely free from guile and immoral traits. Both the Iranians and the Indians observed the cult of fire, though under the different names of *Agni* and *Ātar*. The Waters, *āpaḥ* = *āpō*, were invoked by both, though not frequently². The Vedic Mitra is the Avestan Mithra, the sun god. The Āditya Bhaga corresponds to *bagha*, a god in general; Vāyu, Wind is *vayu*, a genius of air; Apāṃ napāt, the Son of Waters = Apãm napāt; Gandharva = Gandarewa and Kṛśānu = Kereśāni are divine beings connected with *soma* = *haoma*. To Trita Āptya correspond two mythical personages named Thrita and Āthwya, and to Indra Vṛtrahan the demon Indra and the genius of victory Verethragna. Yama, son of Vivasvat, ruler of the dead, is identical with Yima, son of Vīvaṅhvant, ruler of paradise. The parallel in character, though not in name, of the god Varuṇa is Ahura Mazda, the wise spirit. The two religions also have in common as designations of evil spirits the terms *druh* = *druj* and *yātu*¹.