Under all these names and images the sun is worshipped. And it is necessary to review them all to see how deeply the worship is ingrained. The sun is one of the most venerable as he is the most enduring of India's nature-gods.[52] In no early passage is the sun a malignant god. He comes "as kine to the village, as a hero to his steed, as a calf to the cow, as a husband to his wife."[53] He is the 'giver,' the 'generous one,' and as such he is Mitra, 'the friend,' who with Varuna, the encompassing heaven, is, indeed, in the Rig Veda, a personality subordinated to his greater comrade; yet is this, perhaps, the sun's oldest name of those that are not descriptive of purely physical characteristics. For Mithra in Persian keeps the proof that this title was given to the Indo-Iranic god before the separation of the two peoples. It is therefore (perhaps with Bhaga?) one of the most ancient personal designations of the sun,--one, perhaps, developed from a mere name into a separate deity. HEAVEN AND EARTH. Not only as identical with the chief god of the Greeks, but also from a native Indic point of view, it might have been expected that Dyaus (Zeus), the 'shining sky,' would play an important rôle in the Hindu pantheon. But such is not the case. There is not a single hymn addressed independently to Dyaus, nor is there any hint of especial preeminence of Dyaus in the half-dozen hymns that are sung to Heaven and Earth together. The word _dyaus_ is used hundreds of times, but generally in the meaning sky (without personification). There is, to be sure, a formal acknowledgment of the fatherhood of Dyaus (among gods he is father particularly of Dawn, the Açvins, and Indra), as there is of the motherhood of Earth, but there is no further exaltation. No exaggeration--the sign of Hindu enthusiasm--is displayed in the laudation, and the epithet 'father' is given to half a dozen Vedic gods, as in Rome Ma(r)spiter stands beside Jup(p)iter. Certain functions are ascribed to Heaven and Earth, but they are of secondary origin. Thus they bring to the god he sacrifice,[54] as does Agni, and one whole hymn may thus be epitomized: 'By the ordinance of Varuna made firm, O Heaven and Earth, give us blessings. Blest with children and wealth is he that adores you twain. Give us sweet food, glory and strength of heroes, ye who are our father and mother.'[55] The praise is vague and the benevolence is the usual 'bestowal of blessings' expected of all the gods in return for praise. Other hymns add to this something, from which one sees that these deities are not regarded as self-created; for the seers of old, or, according to one poet some wonderful divine artisan, "most wondrous worker of the wonder-working gods," created them. Their chief office is to exercise benign protection and bestow wealth. Once they are invited to come to the sacrifice "with the gods," but this, of course, is not meant to exclude them from the list of gods[56].