have been remarkable, indeed, had they not done so; and it is more than probable that this daily re-appearance of the sun on the eastern horizon was actually what prompted the first conception of deity. The very oldest mythology with which we are acquainted appears strongly to bear out this theory, and, indeed, in every other mythological system we find the re-appearing sun to be one of the principal objects of devotion and affection. If we turn our gaze to that part of Asia, along the banks of the Oxus, over which our Aryan ancestors wandered thousands of years before the time of the earliest Egyptian dynasty, we find there a clue to the origin of the original conception of deity. Among these early people were composed the hymns of the _Rig-Veda_, which are probably the earliest records of any race, and in which we find personified the phenomena of the heavens and earth, the storm, the wind, the rain, the stars, etc. The earth is represented as a flat, indefinite surface, existing passively, and forming the foundation of the whole universe; while above it the luminous vault of heaven forms a dwelling place for the fertile and life-giving light and a covering for the earth below. To the earth the Aryans gave the name of Prihovi, “the wide expanse;” the vault of heaven they called Varuna, “the vault;” while the light between the two, in the cloud region, they named Dyaus, “the luminous air,” “the dawn.” Varuna and Prihovi, in space, together begat Agni, the fire-god, the sun in heaven and life-giver of the universe; and Soma, the ambrosial deity of earth, god of immortality, fertiliser of the waters, nourisher of plants, and quickener of the semen of men and animals. In these hymns frequent mention is made of the joy experienced at the return of dawn, and of the saddening effect produced upon the mind by the ever-recurring twilight which ushered in the dark and dreary night. We meet with incantations expressive of the wildest excitement at the welcome appearance of the dawn-god, Dyaus, which heralded the approach of the sun-god, Agni, who is led up to the summit of his ascension, or bosom of Varuna, by the conquering god of battle, Indra, the defeater of the evil powers of darkness; and we find the most pathetical appeals both to Agni and Indra to remain longer over the earth, and co-operate with Soma in replenishing nature, instead of sinking into the twilight, or shades of evening, to be slain by Vritra, “the coverer,” and tormented in the darkness of night by Ahi, the dragon, and other cruel monsters. This is precisely the drama we should expect to find depicted in the earliest writings of man; is the root of all future religious ideas; and is still to be found pervading almost every modern religious faith. It is a beautiful representation of the earliest yearnings and fears of our forefathers; and, though the picture is now and then almost effaced by numerous subsequent additions of mythological lore, yet the original conception