The later epic has a good deal to say about some lovely nymphs called the Apsarasas, of whom it mentions six as chief (Urvaç[=i], Menak[=a], etc.).[24] They fall somewhat in the epic from their Vedic estate, but they are never more than secondary figures, love-goddesses, beloved of the Gandharvas who later are the singing guardians of the moon, and, like the lunar stations, twenty-seven in number. The Rik knows at first but one Gandharva (an inferior genius, mentioned in but one family-book), who guards Soma's path, and, when Soma becomes the moon, is identified with him, ix. 86. 36. As in the Avesta, Gandharva is (the moon as) an evil spirit also; but always as a second-rate power, to whom are ascribed magic (and madness, later). He has virtually no cult except in _soma_-hymns, and shows clearly the first Aryan conception of the moon as a demoniac power, potent over women, and associated with waters. Mountains, and especially rivers, are holy, and of course are deified. Primitive belief generally deifies rivers. But in the great river-hymn in the Rig Veda there is probably as much pure poetry as prayer. The Vedic poet half believed in the rivers' divinity, and sings how they 'rush forth like armies,' but it will not do to inquire too strictly in regard to his belief. He was a poet, and did not expect to be catechized. Of female divinities there are several of which the nature is doubtful. As Dawn or Storm have been interpreted Saram[=a] and Sarany[=u], both meaning 'runner.' The former is Indra's dog, and her litter is the dogs of Yama. One little poem, rather than hymn, celebrates the 'wood-goddess' in pretty verses of playful and descriptive character.