vocations of gods or deified objects as described in the foregoing pages. Scattered among them are to be found, chiefly in the tenth book, about a dozen mythological pieces consisting of dialogues which, in a vague and fragmentary way, indicate the course of the action and refer to past events. In all likelihood they were originally accompanied by a narrative setting in prose, which explained the situation more fully to the audience, but was lost after these poems were incorporated among the collected hymns of the Rigveda. One of this class (iv. 42) is a colloquy between Indra and Varuṇa, in which each of these leading gods puts forward his claims to pre-eminence. Another, which shows considerable poetic merit and presents the situation clearly, is a dialogue in alternate verses between Varuṇa and Agni (x. 51), followed by a second (x. 52) between the gods and Agni, who has grown weary of his sacrificial office, but finally agrees to continue the performance of his duties.
A curious but prosaic and obscure hymn (x. 86), consists of a dialogue between Indra and his wife Indrāṇī on the subject of a monkey which has incurred the anger of the latter. The circumstances are much more clearly presented in a poem of great beauty (x. 108), in which Saramā, the messenger of Indra, having tracked the stolen cows, demands them back from the Paṇis. Another already referred to (p. 107) treats the myth of Urvaçī and Purūravas. The dialogue takes place at the moment when the nymph is about to quit her mortal lover for ever. A good deal of interest attaches to this myth, not only as the oldest Indo-European love-story, but as one which has had a long history in Indian literature. The dialogue of Yama and Yamī (x. 10) is,
