fire itself; and associated with warmth and light and essential for growth. Asha Vahishta's association with atar is however carried forward, and they are often mentioned together (Yasna 62.3, Nyashes 5.9, etc.). So also in their roles as protectors, for "when the Evil Spirit assailed the creation of Good Truth, Good Thought and Fire intervened" (Yasht 13.77) It is in the later texts that Atar is personified as "the son" of Ahura Mazda (standard appellation, Yasna 25.7 et al.) and is addressed as "full of glory and full of healing remedies" (Nyash 5.6). In Yasna 17.11, Atar is "master of the house", recalling the role of the hearth fire in the Gathas. The same passage enumerates the "five kinds of fire": atar berezi-savah, "the highly beneficent atar" (compare "oxygen"), qualified in Zend texts as "the fire that eats food but drinks no water", and the kind of fire that burns in an Atash-Behram, the highest grade of fire temple. atar vohu-fryana, "the atar of good affection" (compare "fire", cognate with bhaga and friend), later qualified as "the fire diffusing goodness", and "the fire that consumes both water and food". atar urvazishta, "the atar of greatest bliss" (compare "warmth), later qualified as "the fire of happy life", and "the fire that drinks water but eats no food". atar vazishta, "the atar most swift" (compare "electric sparks"), later qualified as the fire in clouds, i.e. lightning, and as "the fire that neither drinks water nor eats food". atar spenishta, "the atar most holy", (compare "Aether", cognate Balto-Slavic šventas "holy") ( described in "Zend" texts as "the fire of prosperity" and as the spiritual fire burning before Ohrmuzd. The description of the fires in the Sassanid era commentaries (the Zend texts) differs slightly from those described in the Bundahishn ("Original Creation", completed in the 11th or 12th century). In the latter, the description of the first and last kind of fire is reversed. In culture and tradition As a divinity During the late Achaemenid era, adar—as the quintessence of the Yazata Adar—was incorporated in the Zoroastrian hierarchy of divinities. In that position, Adar aids Asha Vahishta (Avestan, Middle Persian: Ardvahisht), the Amesha Spenta responsible for the luminaries. From among the flowers associated with the Yazatas, Adar's is the marigold (calendula) (Bundahishn 27.24). The importance of the divinity Adar is evident from a dedication to the entity in the Zoroastrian calendar: Adar is one