Man's original skin was put by the gods upon the cow; hence a cow runs away from a man because she thinks he is trying to get back his skin. The gods cluster about at an oblation, each crying out 'My name,' _i.e._, each is anxious to get it. The gods, with the evil spirits--'both sons of the Father'--attract to themselves the plants; Varuna gets the barley by a pun. They build castles to defend themselves from the evil spirits. Five gods are picked out as worthy of offerings: Aditi, Speech, Agni, Soma, the Sun (five, because the seasons are five and the regions are five). Indra and Wind have a dispute of possession; Praj[=a]pati, the Father, decides it. The heavenly singers, called the Gandharvas, recited the Veda to entice (the divine female) Speech to come to them; while the gods, for the same purpose, created the lute, and sang and played to her. She came to the gods; hence the weakness of women in regard to such things. Indra is the god of sacrifice; the stake of the sacrifice is Vishnu's; V[=a]yu (Wind) is the leader of beasts; Bhaga is blind;[32] P[=u]shan (because he eats mush) is toothless. The gods run a race to see who shall get first to the sacrifice, and Indra and Agni win; they are the warrior-caste among the gods, and the All-gods are the people (_viçve, viç._). Yet, again, the Maruts are the people, and Varuna is the warrior-caste; and, again, Soma is the warrior-caste. The Father-god first created birds, then reptiles and snakes. As these all died he created mammalia; these survived because they had food in themselves; hence the Vedic poet says 'three generations have passed away.'[33] Varuna is now quite the god of night and god of purification, as a water-god. Water is the 'essence (sap) of immortality,' and the bath of purification at the end of the sacrifice (_avabh[r.]tha_) stands in direct relation to Varuna. The formula to be repeated is: "With the gods' help may I wash out sin against the gods; with the help of men the sin against men" (_Çat. Br_. iv. 4. 3. 15; ii. 5. 2. 47). Mitra and Varuna are, respectively, intelligence and will, priest and warrior; and while the former may exist without the latter, the latter cannot live without the former, 'but they are perfect only when they coöperate' (_ib_. iv. 1. 4. 1).