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The text of the Atharvanikas exhibits at the beginning of their Upanishad some mantras, 'Pierce the sukra, pierce the heart. The followers of the Sama-veda read at the beginning of their rahasya- brahmana 'O God Savitri, promote the sacrifice. The Kathakas and the Taittiriyakas have 'May Mitra be propitious to us, may Varuna be propitious. The Satyayanins have 'Thou art a white horse, a tawny and a black one! The Kaushitakins have a Brahmana referring to the Mahavrata- ceremony, 'Indra having slain Vritra became great. The Kaushitakins also have a Mahavrata-brahmana.

A Purohita might attain a very high position, like Devabhaga, priest of both the Kurus and Srinjayas . The Brahmans did not attempt to become kings, but the sacred books insist that though a Brahman can do without a king, yet a king cannot do without a Brahman. The two castes are compared to the deities Mitra and Varuṅa, typifying intelligence and will.

We find Agni addressed as if he were undoubtedly supreme; he dwells in the highest heavens, he generates the gods, he ordains the order of the universe; but then we find Indra spoken of in the same way, and Varuna, and Mitra, and others. Then we find pairs of gods addressed together. Indra and Agni are frequently so treated; so are Varuna and Mitra.

It can hardly be doubted that the ancestors of the Indians and Iranians once practised almost identical forms of religion and had even a common ritual. The chief features of the fire cult and of the Soma or Haoma sacrifice appear in both. The sacrifice is called Yajña in the Veda, Yasna in the Avesta: the Hotri priest is Zaotar, Atharvan is Athravan, Mitra is Mithra.

In the warmth of kindly treatment after many hardships, he cast aside reserve and caution as mere winter garments, and, the girl Nesîbeh being still before his eyes, kissed Mîtri's hand and owned his passion for her. Already he loved Mitra as a father. He prayed to Allah he might some day be in truth his son. That was his dearest wish, the one hope left to him.