This astronomic interpretation accounts for the varying times noted in the hymns for the appearance of the Aswins. It also accounts, as it seems to me, for the general tone of the hymns, but as regards the long series of miraculous “protections” of the Aswins, accorded by them to many sick, aged, and decrepit personages, it does not at first sight account. We have seen that Bergaigne and others have opined that the various miracles attributed to the Aswins are “anthropomorphized forms of solar phenomena,” and with this view the astronomic interpretation, when fully followed out to its logical end, agrees. But at first sight we wonder how the sun at the beginning of the calendrical year could, _in Vedic times_, be described as in any way especially sick, aged, or decrepit. 3,000 B.C., when, as we have seen, the winter solstice was in Aquarius, the Indian calendrical and sidereal year, such as has been supposed, would have begun at its earliest a month and a half _after_ the solstice.[78] The sun _at_ the winter solstice, may be, and often is, described as pale, weak, sick and old; but at the beginning of a calendrical year, a month and a half _after_ the solstice, the sun no longer could have been thought of as requiring the miraculous protection of the heralding Aswins. [78] If the Hindu year were _now_ counted from the new moon _following_ instead of that _preceding_ the sun’s arrival at the initial point of the Zodiac, owing to the precession of the equinoxes, the year would begin at earliest twenty-one days after the _spring equinox_. Since 3,000 B.C. the seasons have advanced by more than two months, as regards their position amongst the stars.