In these inscriptions Mitra, Varuna, Indra and Nasatya are mentioned as deities of the Iranian kings of Mitani at the beginning of the 14th century - all of them names with which we are familiar from the Indian pantheon.
Powerful as Indra is in the celestial world, Mitra and Varuna preside over night and day.
As contrasted with Indra the war god, Varuna is the lord of the natural laws, the upholder of the physical and moral order of the universe.
Though hostile to Asuras, Indra was once entangled in an intrigue with a woman of that race, according to the Atharva-Veda (Muir, S.
The first soma is supposed to have been stolen from its guardian demon by an eagle, this soma-bringing eagle of Indra being comparable with the nectar-bringing eagle of Zeus, and with the eagle which, as a metamorphosis of Odin, carried off the mead.
The chief foes of Indra are Vrittra and Ahi, serpents which swallow up the waters, precisely as frogs do in Australian and Californian and Andaman myths.
They live in the house of Indra and with their wives, the Apsaras, beguile the time by singing, acting and dancing.
In the Rig-Veda there is one Apsaras, wife of Gandharva; in the later scriptures there are many Apsaras who act as the handmaidens of Indra and dance before his throne.
In the Rigveda he is represented as the god of prayer, aiding Indra in his conquest of the cloud-demon, and at times appears to be identified with Agni, god of fire.
The myths of Qat's adventures, however, are very crude, though not so wild as some of the Scandinavian myths about Odin and Loki, while they are less immoral than the adventures of Indra and Zeus.