Page:The Mythology of All Races Vol 6 (Indian and Iranian).djvu/130

86 INDIAN MYTHOLOGY Varuna's loss of position. Aryaman's nature as a wooer and prototype of wooers is frequently mentioned, and two Aryamans occur in one phrase which may suggest a close alliance with Bhaga, whose character as the deity who gives good fortune seems to be definitely implied in a legend of the Satapatha Brahmana (I. vii. 4. 6), according to which he is blind. Amsa and Daksa almost disappear, although the latter is once identified with Prajapati, and the gods bear the epithet "having Daksa for father," where his purely abstract character is clearly seen. Vivasvant, who is several times called an Aditya, is said to be the father of men.

From the Atharvaveda onward there is a distinct development of Surya as the sun-god par excellence, whether under that name or under that of Aditya; and the Aitareya Brahmana (iii. 44) explains that there is no real rising or setting of the sun, for it always shines, though it reverses its sides, so that the shining one is now turned to and now from the earth, whence comes the discrepancy of day and night. The same Brahmana is responsible for the view that the distance between the earth and the heaven is that of a thousand days' journey by horse, while the Pancavim'sa Brahmana reduces it to the height of a thousand cows standing one on top of another, a mode of reckoning which has modern parallels. Naturally enough, with the growth of importance of Surya as such Savitr tends more and more to become the god of instigation, and his solar character is not marked. Pusan is quite often mentioned, but his nature is not appreciably altered.

Of the other denizens of the skies Dyaus is more evanescent than ever, but Dyavaprthivi occupy a fair place in the ritual and receive frequent shares in the offering. Usas steadily diminishes in importance, thus continuing a devolution which had begun in the Rgveda itself, and no new mythology is made regarding her. On the other hand, the Asvins are popular gods, and the references to their activity in the Rgveda are supplemented by further details, the most remarkable of these