Les Aśvin Dans Les Énumérations Divines Du Neuvième Mandala De La Rgvedasamhitā

Although they are soma-drinkerslike Indra or Vyu, the Avins, in the ninthmandala of the Rgvedasamhit do not appear morethan four times, probably because their culthas lost importance. Nevertheless, the fewstanzas mentioning them among other vedicdeities in order to compose a minimal pantheon do notcontain very interesting data except the fact that thosetwins seem to be somehow more closelyassociated with the ambiguous Vyu. Having analysedthe stanzas, I propose some new solutions tothe grammatical and semantical problems they present(9.7.7 rána,dhármabhih;9.7.8 vidnah;9.8.1 abhí priyám;9.81.4 suyám;9.88.3 istáym,vivávrah)     

Les parties étiologiques de l'Ardvīsūr Bānūg Yašt et les noms de la grande déesse iranienne

In this paper, we show that the Yats wehave are not authentic in so far as that theyare the fruit of the arbitrary mixture of thethree kinds of the original Yats: theliturgical one, the legal one and theetiological one. In a lot of our Yats, moreweight is given to the liturgical version (withyazamaide), but, in the bnYat, the legal one (with yazaa)plays the main role. By considering alltogether the etiological fragments thebn Yat contains, it is possible toenlarge upon what we knew already of what mayhave constituted the etiological myth of thesacrifice offered to a deity.Incidentally, all the different names thegreat Iranian goddess receives, ap-, areduu-,sr- and anhit-, are explained: `water, soft,opulent, unaffected'.