In scripture
In the Gathas
Like the otherIn the Younger Avesta
The relationship between Ameretat and Haurvatat is carried forward into the Younger Avesta ('' Yasna'' 1.2; 3.1; 4.1; 6.17; 7.26; 8.1 etc.; '' Yasht'' 1.15; 10.92). The Younger Avestan texts allude to their respective guardianships of plant life and water (comparable with the Gathic allusion to sustenence), but these identifications are only properly developed in later tradition (see below). These associations with also reflect the Zoroastrian cosmological model in which each of the Amesha Spentas is identified with one aspect of creation. The antithetical counterpart of Ameretat is the demon ('' daeva'') ''Shud'' "hunger", while Haurvatat's counterpart is ''Tarshna'' "thirst". Ameretat and Haurvatat are the only two Amesha Spentas who are not already assigned an antithetical counterpart in the Gathas. In the eschatological framework of ''Yasht'' 1.25, Ameretat and Haurvatat represent the reward of the righteous after death (''cf.'' Ashi and '' ashavan'').In tradition
In the '' Bundahishn'', a Zoroastrian account of creation completed in the 12th century, Ameretat and Haurvatat appear—together with Spenta Armaiti (MP: ''Spendarmad''), the third female Amesha Spenta—on the left hand of Ahura Mazda (''Bundahishn'' 26.8). Throughout Zoroastrian scripture and tradition, these three principles are most consistently identified with the creations that they represent: respectively plant life, water, and earth. According to the cosmological legends of the ''Bundahishn'', when Angra Mainyu (MP: Ahriman) withered the primordial plant, Ameretat crushed it to pulp and mixed it with water. Tishtrya then took the water and spread it over the world as rain, which in turn caused a multitude of other plants to grow up. In the calendrical dedication of ''Siroza'' 1.7, Ameretat is invoked on the seventh day of each month together with the ''Gaokarena'' (the "White Haoma"). This Younger Avestan allusion to immortality is properly developed in ''Bundahishn'' 27.2, where White Haoma is considered to be the "death-dispelling chief of plants." From this White Haoma, the ambrosia of immortality will be prepared for the final renovation of the world (''Bd.'' 19.13; 30.25). Other chapters have the nectar being created from Ameretat herself (e.g. ''Bd.'' 26.113). According to the ''Denkard's'' recollection of lost Avestan texts, Zoroaster's ''tan-gohr'', his material self, was under the protection of Ameretat and Haurvatat up until the prophet's conception. The divinities caused the rains to nourish the grass, which six white cows then ate. Upon drinking the milk from those cows, Zoroaster's mother absorbed his ''tan-gohr''. (''Denkard'' 7.2.19 ''ff)'' Through the association with plants and water, Ameretat and Haurvatat are consequently identified with food and drink (''cf.'' sustenance in the Gathas, above), and traditionally it was out of respect for these two Amesha Spentas that meals were to be taken in silence. In '' Book of Arda Viraz'' 23.6-8, the righteous Viraz sees a man punished in hell "for consuming Hordad and Amurdad while unlawfully chattering while he chewed." In the hierarchy of ''yazata''s, Ameretat has Rashnu,In other religions
Haurvatat-Ameretat (Bibliography
* * {{Zoroastrian Calendar Food deities Health goddesses Yazatas