Of the great nature-gods the sun is more than Aryan, but doubtless was Aryan, for S[=u]rya is Helios, but Savitar is a development especially Indian.  Dy[=a]us-pitar is Zeus-pater, Jupiter.[19] Trita, scarcely Triton, is the Persian Thraetaona who conquers Vritra, as does Indra in India.  The last, on the other hand, is to be referred only hesitatingly to the demon A[=n]dra of the Avesta.  Varuna, despite phonetic difficulties, probably is Ouranos; but Asura (Asen?) is a title of many gods in India’s first period, while the corresponding Ahura is restricted to the good spirit, [Greek:  kat hexochen].  The seven [=A]dityas are reflected in the Amesha Cpentas of Zoroastrian Puritanism, but these are mere imitations, spiritualized and moralized into abstractions.  Bhaga is Slavic Bogu and Persian Bagha; Mitra is Persian Mithra.  The Acvins are all but in name the Greek gods Dioskouroi, and correspond closely in detail (riding on horses, healing and helping, originally twins of twilight).  Tacitus gives a parallel Teutonic pair (Germ. 43).  Ushas, on the other hand, while etymologically corresponding to Aurora, Eos, is a specially Indian development, as Eos has no cult.  V[=a]ta, Wind, is an aboriginal god, and may perhaps be Wotan, Odin.[20] Parjanya, the rain-god, as Buehler has shown, is one with Lithuanian Perkuna, and with the northern Fioegyu.  The ‘fashioner,’ Tvashtar (sun) is only Indo-Iranian; Thw[=a]sha probably being the same word.

Of lesser mights, Angiras, name of fire, may be Persian angaros, ‘fire-messenger’ (compare [Greek:  haggelos]), perhaps originally one with Sk. ang[=a]ra, ’coal.’[21] Hebe has been identified with yavy[=a], young woman, but this word is enough to show that Hebe has naught to do with the Indian pantheon.  The Gandharva, moon, is certainly one with the Persian Gandarewa, but can hardly be identical with the Centaur.  Saram[=a] seems to have, together with S[=a]rameya, a Grecian parallel development in Helena (a goddess in Sparta), Selene, Hermes; and Sarany[=u] may be the same with Erinnys, but these are not Aryan figures in the form of their respective developments, though they appear to be so in origin.  It is scarcely possible that Earth is an Aryan deity with a cult, though different Aryan (and un-Aryan) nations regarded her as divine.  The Maruts are especially Indian and have no primitive identity as gods with Mars, though the names may be radically connected.  The fire-priests, Bhrigus, are supposed to be one with the [Greek:  phlegixu].  The fact that the fate of each in later myth is to visit hell would presuppose, however, an Aryan notion of a torture-hell, of which the Rig Veda has no conception.  The Aryan identity of the two myths is thereby made uncertain, if not implausible.  The special development in India of the fire-priest that brings down fire from heaven, when compared with the personification of the ‘twirler’ (Promantheus) in Greece, shows that no detailed myth was current