In old times, when man first began to plough the soil, _geus urva_ cried aloud, thinking that his life was threatened, and implored the assistance of the archangels.
They however were deaf to his entreaties (since Ormazd had decreed that there should be cultivation), and left him to bear his pains as he best could.

It is to be hoped that in course of time he became callous to them, and made the discovery that mere scratches, though they may be painful, are not dangerous.
It is uncertain whether in the most ancient form of the Iranic worship the cult of Mithra was included or no.

On the one hand, the fact that Mithra is common to both forms of the Arian creed--the Indian and Iranic--would induce the belief that his worship was adopted from the first by the Zoroastrians; on the other, the entire absence of all mention of Mithra from the Gathas would lead us to the conclusion that in the time when they were composed his cult had not yet begun.

Perhaps we may distinguish between two forms of early Iranic worship--one that of the more intelligent and spiritual--the leaders of the secession--in whose creed Mithra had no place; the other that of the great mass of followers, a coarser and more material system, in which many points of the old religion were retained, and among them the worship of the Sun-god.

This lower and more materialistic school of thought probably conveyed on into the Iranic system other points also common to the Zendavosta with the Vedas, as the recognition of Airyaman (Aryaman) as a genius presiding over marriages, of Vitraha as a very high angel, and the like.
Vayu, "the Wind," seems to have been regarded as a god from the first.
He appears, not only in the later portions of the Zenda vesta, like Mithra and Aryaman, but in the Gathas themselves.