warrior Indra and the twin charioteers called Aśvinā and Nāsatyā. All these, with many others, have their worship in the Ṛig-vēda: the priests sing their praises lustily, and often speak now of one deity, now of another, as being the highest divinity, without the least consistency.
Some savage races believe in a highest god or first divine Being in whom they feel little personal interest. They seldom speak of him, and hardly ever worship him. So it seems to be with Dyaush-pitā. The priests speak of him and to him, but only in connexion with other gods; he has not a single whole hymn in his honour, and the only definite attribute that attaches to him is that of fatherhood. Yet he has become a great god among other races akin in speech to the Aryans of India: Dyaush-pitā is phonetically the same as the Greek Ζεὺς πατήρ and the Latin Iuppiter. How comes it then that he is not, and apparently never was, a god in the true sense among the Indian Aryans? Because, I think, his name has always bewrayed him. To call a deity "Sky-father" is to label him as a mere abstraction. No mystery, no possibility of human personality, can gather round those two plain prose words. So long as a deity is known by the name of the physical agency that he represents, so long will he be unable to grow into a personal god in India. The priests may sing vociferous psalms to Vāyu the Wind-spirit and
