The different traditions surrounding this deity in Vedic, Avestan, Latin and Irish sources (see above: j) point to a "descendant of waters" associated with flooding and a luminous substance hidden in a body of water. The name of the god may be analysed stylistically as a coincidentia oppositorum, for which there is further support in the metaphorical expression scevar niar ("descendant of the sea" = "fire"), preserved in the Old Norse poem Ynglingatal. In Yalt 19,51 this fiery substance was identified with the x'aranah, a problematic concept forming a part of the royal ideology of ancient Iran. The myth was studied in all its complexity by Dum6zil 1973. An important detail regarding the Roman data was added by Jaan Puhvel (1973), who saw a reminiscence of the fiery aspects of Neptune in the expression aquam exstinguere "putting out water (i.e. as fire is put out)" as it was used in a pseudo-historic Roman myth associated with the festival of Neptunalia. The lack of the element *h2ep- (or *h2ek"-) in the names of Neptune and Nechtan ("descendant") remains problematic. The defect is the inverse in the name of AEgir (< *h2jk'i- "belonging to the see"49), the god of the sea in Old Norse literature. Although the sources are both too late and too sparse to distinguish AEgir asa distant kin of the "descendants of the waters" with any certainty, there are still some motivic parallels which appear striking. Particular attention should be brought to a passage in Snorri Sturluson's poetic manual Skaldskaparmdl (31 ) relating a myth about AEgir as the explanation for a poetic expression for "gold," eldr agis or "the fire of AEgir," in Skaldic poetry. According to this passage, iEgir once arranged a feast for the gods and carried luminous gold into the hall as a source of light. One may speculate that this late mythographic adaptation contains traces of pre-Christian Germanic lore which was encoded in the hermetic language of the Old Norse skalds.