But if, as we believe in the light of the Avesta and Veda itself, _soma_ like _haoma_, was originally the drink-plant (the root _su_ press, from which comes _soma_, implies the plant), then two important facts follow.

First, in the identification of yellow _soma_-plant with yellow moon in the latter stage of the Rig Veda (which coincides with the beginning of the Brahmanic period) there is a striking illustration of the gradual mystical elevation of religion at the hands of the priests, to whom it appeared indecent that mere drink should be exalted thus; and secondly, there is the significant fact that in the Indic and Iranian cult there was a direct worship of deified liquor, analogous to Dionysiac rites, a worship which is not unparalleled in other communities.

Again, the surprising identity of worship in Avesta and Veda, and the fact that hymns to the earlier deities, Dawn, Parjanya, etc, are frequently devoid of any relation to the _soma_-cult not only show that Bergaigne's opinion that the whole Rig Veda is but a collection of hymns for _soma_-worship as handed down in different families must be modified; but also that, as we have explained _apropos_ of Varuna, the Iranian cult must have branched off from the Vedic cult (whether, as Haug thought, on account of a religious schism or not); that the hymns to the less popular deities (as we have defined the word) make the first period of Vedic cult; and that the special liquor-cult, common to Iran and India, arose after the first period of Vedic worship, when, for example, Wind, Parjanya, and Varuna were at their height, and before the priests had exalted mystically Agni or Soma, and even Indra was as yet undeveloped.
* * * * * FOOTNOTES: [Footnote 1: viii.38.

4; i.108.

3; Bergaigne, ii.