rtance than the addition of new deities is the subdivision
of the old. As one finds in Greece a [Greek: Zeus katachthonios]
beside a [Greek: Zeus xenios], so in the Yajur Veda and Br[=a]hmanas
are found (an extreme instance) hail 'to K[=a]ya,' and hail 'to
Kasm[=a]i,' that is, the god Ka is differentiated into two divinities,
according as he is declined as a noun or as a pronoun; for this is the
god "Who?" as the dull Br[=a]hmanas interpreted that verse of the Rig
Veda which asks 'to whom (which, as) god shall we offer sacrifice?'
(M[=a]it. S. III. 12. 5.) But ordinarily one divinity like Agni is
subdivided, according to his functions, as 'lord of food,' 'lord of
prayer,' etc.[9]

In the Br[=a]hmanas different names are given to the chief god, but he
is most often called the Father-god (Praj[=a]pati, 'lord of
creatures,' or the Father, _pit[=a]_). His earlier Vedic type is
Brihaspati, the lord of strength, and, from another point of
view, the All-god.[10] The other gods fall into various groups, the
most significant being the triad of Fire, Wind, and Sun.[11] Not much
weight is to be laid on the theological speculations of the time as
indicative of primitive conceptions, although they may occasionally
hit true. For out of the number of inane fancies it is reasonable to
suppose that some might coincide with historic facts. Thus the
All-gods of the Rig Veda, by implication, are of later origin than the
other gods, and this, very likely, was the case; but it is a mere
guess on the part of the priest. The _Catapatha_, III. 6. 1. 28,
speaks of the All-gods as gods that gained immortality on a certain
occasion, _i.e._, became immortal like other gods. So the [=A]dityas
go to heaven before the Angirasas (_[=A][=i]t. Br_. IV. 17), but this
has no such historical importance as some scholars are inclined to
think. The lesser gods are in part carefully grouped and numbered, in
a manner somewhat contradictory to what must have been the earlier
belief. Thus the 'three kinds of gods' are now Vasus, of earth,
Rudras, of air, and [=A]dityas, of sky, and the daily offerings are
divided between them; the morning offering belonging only to the
Vasus, the mid-day one only to (Indra and) the Rudras, the third to
the [=A]dityas with the Vasus and Rudras together.[12] Again, the
morning and mid-day pressing belong to the gods alone, and strict rule
is observed in distinguishing their portion from that of the Manes
(_Cat. Br_. IV. 4. 22). The