If Agni, as in hymn X, 1, is identified with Vish_n_u, i. e. the sun in the zenith, we see how pliant the ideas of gods still were in the Veda. This Vish_n_u in India became in time as independent a deity as Apollon and Dionysos ever were in Greece, but they were all conceived as in the beginning sons of heaven and earth, and as closely allied with the sun in its various manifestations. The Vedic poet saw no difficulty in recognising the same elementary power in the sun rising in the morning, culminating at noon, and vanishing at night, nay in the fire on the hearth, and in the fire of the sacrifice, as the divine guest, the friend of the family, the priest on the altar. All this is not the Solar Theory, it is the Solar Fact, and not easily to be disposed of by an ignorant smile. Though Sanskrit scholars differ as much as other scholars, the broad facts of the Solar Theory have never been called in question by any competent authority, I mean, by anybody acquainted with Greek and Latin, and a little of Vedic Sanskrit. While Agni here appears before us as the god of light in general, and often begins the procession of the daily gods as the light of the morning, as chasing away the dark night, as holding aloft the radiant sun, as leading forth the daughter of Dyaus (Διὸς θυγάτηρ), that is the Dawn, he being represented sometimes as the brother of the Dawn, sometimes as her lover[57], once even as kissing her[58], there are other deities, equally representative of light, but more specialised in their functions. Sûrya himself, the Greek Helios, appears among the Vedic deities, and Ushas (Eos), the dawn, is called Sûrya-prabhâ or sunshine. We have so far watched the daily procession of the Vedic gods as reflected in the hymns, beginning with Agni, as god of light, especially the light of the morning, and in many respects the _alter ego_ of the sun. We saw that in one sense the Dawn also is only a female repetition of the auroral Agni (Agnir aushasya), and we met with a third personification of the morning sun in the shape of Savit_ri_, who is perhaps the most dramatic among the solar heroes, such as Mitra, Âditya, Vish_n_u and others. The procession of the matutinal gods, which we have followed so far under the guidance of our old grammarian, Yâska, can be shown to rest on even earlier authority. Thus we read in one of the hymns themselves, Rig-Veda I, 157, 1:— Agni awoke, from earth arises Sûrya, Ushas, the great and bright, throws heaven open, The pair of A_s_vins yoked their car to travel, God Savit_ri_ has roused the world to labour.