results not unnaturally were that the gods became weak and poor, the Asuras mighty and rich. The gods at last overcame the Asuras, not by veracity, but by the success of a magical sacrifice. Earlier dynasties of gods, to which the generation of Indra succeeded, are not unfrequently mentioned in the Rig-Veda.[1] On the whole, the accounts of the gods and of their nature present in Aryan mythology the inconsistent anthropomorphism, and the mixture of incongruous, and often magical and childish ideas, which mark all other mythological systems. This will become still more manifest when we examine the legends of the various gods separately, as they have been disentangled by Dr. Muir and M. Bergaigne from the Vedas, and from the later documents which contain traditions of different dates. The myths about heaven and earth have been discussed in the chapter on cosmogonic traditions.
The Vedas contain no such orderly statements of the divine genealogies as we find in Hesiod and Homer. All is confusion, all is contradiction.[2] In many passages heaven and earth, Dyaus and Prithivi, are spoken of as parents of the other gods. Dyaus is commonly identified, as is well known, with Zeus by the philologists, but his legend has none of the fulness and richness which makes that of Zeus so remarkable. Before the story of Dyaus could become that of Zeus, the old Aryan sky or heaven god had to attract into his cycle that vast collection of miscellaneous adventures from a thousand sources which fill the legend of
