285 
than a modern Aryan bard would do.* Chateaubriand 
writes : — 
“ The dawn peeps in at the window, she paints the sky with red ; 
And over our loving embraces her rosy rays are shed. 
She looks on the slumbering world, love, with eyes that seem divine ; 
But can she show on her lips, love, a smile as sweet as thine ? ”+ 
There is no mystery here; simply a constant working of the 
anthropomorphic principle. And so the Yedic Ushas, daughter 
of the sky, sister of night, bride of the sun, mistress of the 
world, kinswoman of Yaruna, divine, immortal, golden-hued, 
as we have seen, smiles upon the earth; and to her, to the 
region whence all drawn-light springs, go holy souls after 
death. J Again, Yayu, the wind, touches the sky, and is swift 
as thought ; he does not occupy a prominent position in the 
Rig-Veda, but is very closely connected with Indra, as ruling 
the middle region. The Maruts are a troop of winds, some- 
times said to be twenty-seven in number, sometimes a hundred 
and eighty. They attend and aid Indra, the god of the bright 
heaven, who drives away darkness by storm. Thus, this group 
of divinities, on examination, disappear absolutely, not merely 
to ourselves, but to the Yedic Indian. They stand confessed 
as the ordinary phenomena of nature, and nothing more. 
22. The Forms of Deity . 
Twenty personages remain. Let us next take the group of 
forms of deity. Daksha is merely a personification of intelli- 
gence, or intelligent will, which will, as noticed, § even pro- 
duced infinite space. Whose will ? That of the Asura. 
Amsah, whose name very rarely occurs, is the “ sympathizer,” 
or “ sharer.” But who sympathizes with mankind, or divides 
amongst them the good things of existence save the Asura ? 
That Bhaga, “ the distributer,” is merely another of his names 
is evident ; amongst other reasons, from the fact that Bhaga 
became a general name for God amongst the Slavs, and there- 
fore belonged to the period of Aryan unity. He who is 
Amsah is Bhaga, and both, as noticed, are Adityas. Hiranya- 
garbha and Purusha are later philosophical concepts of God ; 
they are therefore identical with each other and with Asura. 
* Vide sup. sec. 6. 
f Apud Victor Hugo, The History of a Crime, iii. 27. 
j Big- Veda, X. lviii. 8. § & U P- sec. 19. 
