phases as Bhava, Śarva, Ugra, Mahā-dēva or the Great God, Rudra, Īśāna or the Lord, and Aśani or the Thunderbolt (KB. VI. 2-9). Armed with his terrors, he is fit to be employed in the service of conscience. Hence a myth has arisen that in order to punish Prajāpati for his incest with his daughter the gods created Bhūta-pati (who is Paśu-pati or Rudra under a new name), who stabbed him. The rest of the myth is as immaterial to our purpose as it is unsavoury; what is important is that the conscience of the Brahmans was beginning to feel slight qualms at the uncleanness of some of their old myths and to look towards Rudra as in some degree an avenger of sin. In this is implied an immense moral advance. Henceforth there will be a gradual ennoblement of one of the phases of the god's character. Many of the best minds among the Brahmans will find their imaginations stirred and their consciences moved by contemplation of him. To them he will be no more a mere demon of the mountain and the wild. His destructive wrath they will interpret as symbolising the everlasting process of death-in-life which is the keynote of nature; in his wild dances they will see imaged forth the everlasting throb of cosmic existence; to his terrors they will find a reverse of infinite love and grace. The horrors of Rudra the deadly are the mantle of Śiva the gracious. Thus, while the god's character in its
