[157] The following names of Devapatnîs or wives of the gods are given in the Vaitâna Sûtra XV. 3 (ed. Garbe): Prithivî, the wife of Agni, Vâk of Vâta, Senâ of Indra, Dhenâ of Brihaspati, Pathyâ of Pûshan, Gâyatrî of Vasu, Trishtubh of Rudra, Gagati of Âditya, Anushtubh of Mitra, Virâg of Varuna, Pankti of Vishnu, Dîkshâ of Soma.
[158] Rig-Veda III. 9, 9.
[159] Grimm showed that Thôrr is sometimes the supreme god, while at other times he is the son of Ôdinn. This, as Professor Zimmer truly remarks, need not be regarded as the result of a revolution, or even of gradual decay, as in the case of Dyaus and Tŷr, but simply as inherent in the character of a nascent polytheism. See Zeitschrift für D. A., vol. xii. p. 174.
[160] "Among not yet civilized races prayers are addressed to a god with a special object, and to that god who is supposed to be most powerful in a special domain. He becomes for the moment the highest god to whom all others must give place. He may be invoked as the highest and the only god, without any slight being intended for the other gods."—Zimmer, l. c. p. 175.
[161] "Es handelt sich hier nicht um amerikanische oder afrikanische Zersplitterung, sondern eine überraschende Gleichartigkeit dehnt sich durch die Weite und Breite des Stillen Oceans, und wenn wir Oceanien in der vollen Auffassung nehmen mit Einschluss Mikro-und Mela-nesiens (bis Malaya), selbst weiter. Es lässt sich sagen, dass ein einheitlicher Gedankenbau, in etwa 120 Längen und 70 Breitegraden, ein Viertel unsers Erdglobus überwölbt."—Bastian, Die Heilige Sage der Polynesier, p. 57.
[162] Henry S. King & Co., London, 1876.
[163] P. 58.
[164] There is a second version of the story even in the small island of Mangaia; see "Myths and Songs," p. 71.
[165] See before, p. 158.
[166] This explanation is considered altogether inadequate by many scholars. It is, of course, not altogether a question of learning, but also one of judgment.—Am. Pubs.