MR J. MUm ON THE PRINCIPAL DEIJIES OF THE RIGVEDA. 579 



of the ocean. Indra continued, indeed, to be looked upon as tiie chief of the 

 Indian Olympus, but he became the monarch of the subaltern gods and goddesses 

 alone. Vishnu, who in the Rigveda is far less prominent than Indra, soon began 

 to eclipse his ancient comrade. In the systematic mythology of the Puranas, 

 he is the preserver, the second of the three persons in whom the divine nature 

 is represented, while his own special votaries identify him with the Eternal Spirit. 

 In like manner Rudra, who plays a subordinate part in the ancient hymns, be- 

 came, in later ages, the third person in the Hindu triad, and was exalted by 

 his own sectaries to the same supreme dignity which they allege is erroneously 

 claimed for his rival, Vishnu. 



Note. — The passage regarding the original union, subsequent separation, and 

 consequent fecundity of heaven and earth, which I have quoted from Diodokus 

 SicuLus, 1. 7, in p. 552 of the preceding paper, finds a curious illustration in the 

 following extract from the " Aitareya Brahmana," which I cite according to Dr 

 Haug's translation, p. 308 : — " These two worlds (heaven and earth) were (once) 

 joined. (Subsequently) they separated. (After their separation) there fell neither 

 rain, nor was there sunshine. The five classes of beings (gods, men, &c.) then 

 did not keep peace with one another. (Thereupon) the gods brought about a re- 

 conciliation of both these worlds. Both contracted with one another a marriage 

 according to the rites observed by the gods." 



VOL. XXIII. PART III. 7 R 



