Although the political prominence of Vishnu and Shiva belong to the Age of reformed Brahmanism, it is undoubted that both deities were worshipped throughout the long period of Buddhistic ascendancy. The Greek ambassador Megasthenes, who resided in India between B.C. 311 and 302, and wrote _Ta Indika_, furnishes interesting evidence in this connection. “By his description of the god Dionysus, whom they worshipped in the mountains, Shiva”, says Professor Macdonell, “must be intended, and by Herakles, adored in the plains ... no other can be meant than Vishnu and his incarnation Krishna.... These statements seem to justify the conclusion that Shiva and Vishnu were already prominent as highest gods, the former in the mountains, the latter in the Ganges valley.... We also learn from Megasthenes that the doctrine of the four Ages of the World (Yugas) was fully developed in India by this time.”[165] [165] _A History of Sanskrit Literature_, p. 411. In the _Rigveda_ Vishnu is a god of grace. He is, however, a secondary deity—an attribute of the sun and a phase of Agni. From the earliest times, it is significant to note, his benevolent character is emphasized. In one of the hymns[166] he is called “the Kinsman”; he welcomed to his heaven of bliss the faithful worshippers of the gods. An interesting reference is made to his “highest step”. As detailed in later writings, the myth involved is to the effect that the demon Bali, one of the dreaded Danavas (Titans), had, in the Treta Yuga, secured temporary ascendancy over the gods. Vishnu appeared before him in the form of the dwarf Vamana, and requested as much territory as he could measure out by taking three strides. The demon granted this request, and Vishnu immediately assumed the form of a giant; his first step covered the heavens, the second crossed the entire earth, and the third and highest reached the abode of the gods. So was the Universe won back from the Asuras. It is believed that the myth refers to the progress of the conquering sun by day and by night. [166] _Rigveda_, i, 154, 155. In _Yajurveda_ Vishnu is more prominent than in the _Rigveda_, and in the _Brahmanas_ “there is a growing tendency”, remarks Professor Barnett, “to regard him as a blessed Cosmic Spirit”.[167] He is fully identified with Brahma in the _Mahábhárata_. In some of the myths he is the source of Indra's strength and valour, and he appears to have absorbed the sublime character of Varuna, the god of sinners; he is similarly associated with the sea, but the Sea of Milk. [167] _Hinduism_, by L. D. Barnett. Shiva is a development of the Vedic storm god Rudra, who was not only dreaded, but also revered as a destroyer of evil-doers, hatred, evil, and disease, and as a nourisher who gave long life.[168] [168] _Rigveda_, ii, 33.