While in general the pantheon of the Rig Veda and Atharva Veda is that of the Br[=a]hmanas, some of the older gods are now reduced in importance, and, on the other hand, as in the Yajur Veda, some gods are seen to be growing in importance. 'Time,' deified in the Atharvan, is a great god, but beside him still stand the old rustic divinities; and chrematheism, which antedates even the Rig Veda, is still recognized. To the 'ploughshare' and the 'plough' the Rig Veda has an hymn (IV. 57. 5-8), and so the ritual gives them a cake at the sacrifice (_Çun[=a]ç[=i]rya, Çat. Br._ II. 6. 3. 5). The number of the gods, in the Rig Veda estimated as thirty-three, or, at the end of this period, as thousands, remains as doubtful as ever; but, in general, all groups of deities become greater in number. Thus, in TS. I. 4. 11. 1, the Rudras alone are counted as thirty-three instead of eleven; and, _ib._ V. 5. 2. 5, the eight Vasus become three hundred and thirty-three; but it is elsewhere hinted that the number of the gods stands in the same relation to that of men as that in which men stand to the beasts; that is, there are not quite so many gods as men (_Çat. Br._ II. 3. 2. 18). Of more importance than the addition of new deities is the subdivision of the old. As one finds in Greece a [Greek: Zeus katachthonios] beside a [Greek: Zeus xenios], so in the Yajur Veda and Br[=a]hmanas are found (an extreme instance) hail 'to K[=a]ya,' and hail 'to Kasm[=a]i,' that is, the god Ka is differentiated into two divinities, according as he is declined as a noun or as a pronoun; for this is the god "Who?" as the dull Br[=a]hmanas interpreted that verse of the Rig Veda which asks 'to whom (which, as) god shall we offer sacrifice?' (M[=a]it. S. III. 12. 5.) But ordinarily one divinity like Agni is subdivided, according to his functions, as 'lord of food,' 'lord of prayer,' etc.[9]