________________
Among the conspicuous divine forms of this period is the Queen of Serpents, whose verses are chanted over fire; but she is the earth, according to some passages ([=Ajit. Br.. V. 23; Çat. Br. II. 1.4. 30; IV. 6. 9. 17). In their divine origin there is, indeed, according to the theology now current, no difference between the powers of light and of darkness, between the gods and the 'spirits,' asuras, i.e., evil spirits. Many tales begin with the formula: 'The gods and evil spirits, both born of the Father-god' (Çat. Br. I. 2. 4. 8). Weber thinks that this implies close acquaintance with Persian worship, a sort of titfor-tat; for the Hindu would in that case call the holy spirit, ahura, of the Persian a devil, just as the Persian makes an evil spirit, daeva, out of the Hindu god, deva. But the relations between Hindu and Persian in this period are still very uncertain. It is interesting to follow out some of the Brahmanic legends, if only to see what was the conception of the evil spirits. In one such theological legend the gods and the (evil) spirits, both being sons of the Father-god, inherited from him, respectively, mind and speech; hence the gods got the sacrifice and heaven, while the evil spirits got this earth. Again, the two entered on the inheritance of their father in time, and so the gods have the waxing moon, and the evil spirits, the waning moon (ib. III 2. 1. 18; 1. 7. 2. 22).
But what these Asuras or (evil) spirits really are may be read easily from the texts. The gods are the spirits of light; the Asuras are the spirits of darkness. Therewith is indissolubly connected the idea that sin and darkness are of the same nature. So one reads that when the sun rises it frees itself 'from darkness, from sin,' as a snake from its slough (ib. II. 3. I. 6). And in another passage it is said that darkness and illusion were given to the Asuras as their portion by the Father-god (ib. II. 4.2. 5). With this may be compared also the frequent grouping of The Asuras or Rakshas with darkness (e.g., ib. III. 8. 2. 15; IV. 3. 4. 21). As to the nature of the gods the evidence is contradictóry. Both gods and evil spirits were originally soulless and mortal. Agni (Fire) alone was immortal, and it was only through him that the others continued to live. They became immortal by putting in their inmost being the holy (immortal) fire (ib. II. 2. 2. 8). On the other hand, it is said that Agni was originally without brightness; and Indra, identified with the sun, was originally dark (ib. IV. 5.4.3; III. 4. 2. 15). The belief in an originally human condition of the gods (even the Father-god was originally mortal) is exemplified
