mountable, and I believe that the Aśvinā of India have the same origin as the Twin Horsemen of Greece. At any rate both the pairs are hero-gods, whose divinity has been created by mankind's need for help and admiration for valour. Whether there was any human history at the back of this process we cannot say.
Now we may leave the heroes and consider a god of a very different kind, Vishṇu.
The Ṛig-vēda has not very much to say about Vishṇu, and what it says is puzzling. The poets figure him as a beneficent young giant, of unknown parentage, with two characteristic attributes: the first of these is his three mystic strides, the second ins close association with Indra. Very often they refer to these three strides, sometimes using the verb vi-kram, "to step out," sometimes the adjectives uru-krama, "widely-stepping," and uru-gāya, "wide-going." The three steps carry Vishṇu across the three divisions of the universe, in the highest of which is his home, which apparently he shares with Indra (RV. I. xxxii. 20, cliv. 5-6, III. lv. 10; cf. AB. I. i., etc.). Some of them are beginning to imagine that these steps symbolise the passage of the sun through the three divisions of the world, the earth, sky, and upper heaven; certainly this idea will be held by many later scholars, though a few will maintain that it denotes the sun at its rising, at midday, and at its setting. Before long we shall
