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Verethragna or Bahram () is a Zoroastrian yazata.
The neuter noun verethragna is related to Avestan verethra, 'obstacle' and verethragnan, 'victorious'. Representing this concept is the divinity Verethragna, who is the hypostasis of "victory", and "as a giver of victory Verethragna plainly enjoyed the greatest popularity of old." In Zoroastrian Middle Persian, Verethragna became 𐭥𐭫𐭧𐭫𐭠𐭭 Warahrām, from which Vahram, Vehram, Bahram, Behram and other variants derive.
The Proto-Aryan adjective * vrtraghan, which corresponds to the Avestan noun Verethragna, also has an etymological cognate in Vedic Sanskrit – Vrtra. In Vedic literature, Vrtrahan is predominantly an epithet used for Indra after he defeated Vrtra. Vrtrahan literally means "slayer of Vrtra."
The name and, to some extent, the deity was borrowed into Armenian Վահագն Vahagn and Վռամ Vṙam, and has cognates in Sogdian language , Manichaean Parthian 𐭅𐭓𐭉𐭇𐭓𐭌 Wahrām, Kushan Bactrian ορλαγνο Orlagno. While the figure of Verethragna is highly complex, parallels have also been drawn between, Puranic Vishnu, Manichaean Adamas, Chaldean / Babylonian Nergal, Egyptian Horus, Hellenic Ares and Heracles.
Verethragna is not exclusively associated with military might and victory. So, for instance, he is connected with sexual potency and "confers virility" ( Yasht 14.29), has the "ability to heal" (14.3) and "renders wonderful". The Yasht begins with an enumeration of the ten forms in which the divinity appears: As an impetuous wind (14.2-5); as an armed warrior (14.27) and as an adolescent of fifteen (14.17); and in the remaining seven forms as animals: a bull with horns of gold (14.7); a white horse with ears and a muzzle of gold (14.9); a camel in heat (14.11-13); a boar (14.15); a bird of prey ( veregna, 14.19-21); a ram (14.23); and a wild goat (14.25). Many of these incarnations are also shared with other divinities, for instance, the youth, the bull and the horse are also attributed to Tishtrya. Likewise, the bird, the camel and the wind to Vayu-Vata, another member of the Zoroastrian pantheon associated with martial victory.
The identification of Verethragna as a boar in Yasht 14 led Ilya Gershevitch to identify Dāmōiš Upamana – a boar in the Avestan hymn to Mithra – to be an alter-ego of Verethragna.
In the later middle Persian texts Bahram is especially venerated as one of the , effectively giving him the high rank for his success in driving back Angra Mainyu
Under the Seleucid Empire (330–150 BCE) and Parthia (250 BCE–226 CE), that is, in the Empires influenced by Hellenic culture, Verethragna was both identified as Ares and associated with Heracles, and given the Greek name Artagnes. This syncretism is well attested in statuary and iconography, most notably in that of the inscription of Antiochus I Theos of Commagene, in which all three names occur together.
That Bahram was considered the patron divinity of travelers is perhaps reflected by the life-size rock sculpture of the divinity on the main highway at Behistun. There Bahram reclines with a goblet in his hand, a club at his feet, and a lion-skin beneath him.
In the early Sasanian period Bahram is still represented as the Greek Heracles. In the relief of Ardeshir I at Naqs-e Rajab III, Bahram appears as one of the two smaller figures between Ahura Mazda and the king. There, he has a lion's skin in his left hand and brandishes a club in his right. The other small figure – who appears to be paying homage to Bahram – is the future king Bahram I.
Bahram also appears as wings, or as a bird of prey, in the crowns of the Sasanian kings. This iconography first appears in the crown of Bahram II which also bears the name of the divinity. A similar image is adopted by Peroz I (whose name also means 'victorious') as well as by Khosrau II (again, Parwez meaning 'ever-victorious'). Similarly, boar and eagle heads on caps crown the heads of princes. Boar figures are widespread in Sasanian art, appearing in everything from textiles to stucco and in silver ornaments, coins, and seals. Other animal motifs have been found that recall the aspects of Bahram (see the ten forms of Bahram in the Avesta, above). The bird motif on Sasanian-era fire altars are also believed to represent Bahram.
Primarily because the Avestan adjective verethragnan ('victorious') had a corresponding Vedic term vrtrahan where it appeared "preponderantly as a qualification of Indra", Zoroastrians and Hindus accept that in Indo-Iranian times there existed the warrior god Indra and that Avestan Verethragna might be analogous to that divine figure. The Sanskrit cognate of Verethragna is Vritraghna, which is an epithet for Indra in Vedic literature, and he too is the destroyer of "Vritra", an Asura whose name literally means obstacle.
But western scholars oppose this identification: In the Avesta, it is the hero warrior-priest Fereydun who battles the serpent Zahhak (which, for the virtue of 'Azi' being cognate with Sanskrit 'Ahi', snake, is – by proponents of the theory - associated with Vedic Vritra). One Western scholar claims that, in the Vedas, the epithet 'hero' ( sura) is itself almost exclusively reserved for Indra, while in the Avesta it is applied to Thraetaona and other non-divine figures. The term "victorious" is not restricted to Verethragna, but is also a property of a number of other figures, both divine and mortal, including Thraetaona. Then, while in the Vedas it is Indra who discovers Soma, in the Avesta, it is humans who first press Haoma and Thraetaona is attributed with being the "inventor of medicine". In the Vedas, Indra strikes with vajra, but in the Avesta vazra is Mithra's weapon.
Attempts to resolve these objections led to the development of another theory, in which, in addition to the pre-historical divinity of victory, there was also a dragon-slaying hero Indra. Then, while the Iranians retained the figures independently of one another, the Indians conflated the two (leaving an echo in the character of Trita Aptya).
This theory too had its problems, in particular the fact that Indra was already evidently a divine figure, and not a man, in the Mittani treaties, where he appears in the company of Mitra and Varuna. That again raises more questions since the treaties echo the Rig Veda's invocation of all three as protectors of contract, again, not a property associated with Verethragna.
However, as Benveniste and Renou demonstrated, many of the objections to the first theory could be negated if the evidence were reviewed in light of the fact that the principal feature of Verethragna was not to slay noxious creatures but to overcome obstacles ( verethra), in particular to unblock the flow of Aban, the waters, the holiest of the elements.
Paul Thieme agreed with this principal feature, but clarified that while the wealth of archaic elements in the Bahram Yasht clearly point to the pre-Zoroastrian era, the interpretation of proper names is "highly conjectural", and "in no case do we get a decisive argument against their Indo-Aryan or old Indic character" Adopting "the exact linguistic and exegetic analysis" of Benveniste and Renou, Thieme concludes "Proto-Aryan *Indra has assumed the functions of a Proto-Aryan god *Vrtraghna." Noting that Vrtrahan is the name of Indra only in the later Sanskrit texts (but not in the Rig Veda), Thieme adds "there is no valid justification for supposing that the Proto-Aryan adjective *vrtraghan was specifically connected with *Indra or any other particular god."
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