The modern traits which have been introduced into this poem are easily distinguished and removed. The relation in which Mithra is placed to Auramazda, the chief of the good spirits, to the corporeal and incorporeal world and the maintenance of the law, to Rashnu, the spirit of justice, and other spirits of an abstract nature, and to the instruction in the sacred word, are like the "Western and Eastern India," obviously of the later origin. Setting them aside, the old form of the god of light of the Arians in Iran meets us in vigorous and powerful outlines. Indeed we have here more original conceptions of Mithra than in the Veda, and find that idea of the god which formed part of the yet undivided stock of the Arians in Iran and on the Indus (IV. 51). In the Avesta Mithra is still in direct conflict with the evil spirits, from which in the Veda he is displaced by the storm-god, who first came into prominence in the Panjab. That Mithra was once the supreme deity of the Arians of Iran, is clear, not only from his position as the most victorious opponent of the demons, but also from the difficulty--which the Avesta betrays in more than one passage--of subordinating him to Auramazda, who subsequently became supreme, and establishing the precedence of the latter. In Mithra's habitation it is never night. Highest of the spirits of light, he goes before the sun, and first plants himself on the summits of the mountains. He is the mightiest warrior against night and the spirits of night who tremble before him. His light overpowers and destroys them. Thus he is able to give victory in the battle to the army which worships him in truth; the host with which he fights he fills with courage and power; that with which he is angry he fills with terror, and causes their arrows to fly forth in vain. In brilliant armour he travels onward, his club in his hand; before him is victory, and beside him is fire. Mithra's club is called Vazra, Indra's club is Vajra; the word is the same, the distinction is due to the change of sound which separates the old Bactrian from the language of the Veda and Sanskrit.[183] Lord of the lands and nations, he looks down on the abode of the Arians; most brilliant of deities, he sees all that is between heaven and earth. He cannot be deceived and beguiled; the most secret wickedness is not hidden from him; the swiftest criminal does not escape from him, and the strongest succumbs to his anger. God of purity and truth, he watches over purity and truth among men, punishes falsehood, rewards justice and fidelity; he blesses the nations and houses which worship him with goodly increase in men and flocks.