multiple origin becomes more definite in the theory of Agni’s three births:  he is born on earth from the friction of fire sticks, in the clouds as lightning, and in the highest heavens as the Sun or celestial light.  In virtue of this triple birth he assumes a triune character:  his heads, tongues, bodies and dwellings are three, and this threefold nature has perhaps something to do with the triads of deities which become frequent later and finally develop into the Trimurti or Brahma, Vishnu, and Siva.  But there is nothing fixed or dogmatic in this idea of Agni’s three births.  In other texts he is said to have two, one in Heaven and one on Earth, and yet another turn of fancy ascribes to him births innumerable because he is kindled on many hearths.  Some of the epithets applied to him become quasi-independent.  For instance, Agni Vaisvanara—­All men’s fire—­and Agni Tanunapat, which seems to mean son of himself, or fire spontaneously generated, are in a later period treated almost as separate deities.  Matarisvan is sometimes a name of Agni and sometimes a separate deity who brings Agni to mankind.

In the same way the Rig Veda has not one but many solar deities.  Mitra, Surya, Savitri, and perhaps Pusan, Bhaga, Vivasvat and Vishnu, are all loose personifications of certain functions or epithets of the sun.  Deities are often thought of in classes.  Thus we have the Maruts, Rudras and Vasus.  We hear of Prajapati in the singular, but also of the Prajapatis or creative forces.

Not only does Agni tend to be regarded as more than one:  he is identified with other gods.  We are told he is Varuna and Mitra, Savitri and Indra.  “Thou art Varuna when born,” says one hymn, “thou becomest Mitra when kindled.  In thee, O son of strength, are all the gods[147].”  Such identifications are common in the Vedas.  Philosophically, they are an early manifestation of the mental bias which leads to pantheism, metempsychosis, and the feeling that all things and persons are transitory and partial aspects of the one reality.  But evidently the mutability of the Vedic gods is also due to their nature:  they are bundles of epithets and functions without much personal or local centre.  And these epithets and functions are to a large extent, the same.  All the gods are bright and swift and helpful:  all love sacrifices and bestow wealth, sons and cows.  A figure like Agni enables us to understand the many-sided, inconsistent presentment of Siva and Vishnu in later times.  A richer mythology surrounds them but in the fluidity of their outline, their mutability and their readiness to absorb or become all other deities they follow the old lines.  Even a deity like Ganesa who seems at first sight modern and definite illustrates these ancient characteristics.  He has one or five heads and from four to sixteen arms:  there are half a dozen strange stories of his birth and wonderful allegories describing his adventures.  Yet he is also identified with all the Gods and declared to be the creator, preserver and destroyer of the Universe, nay the Supreme Spirit itself[148].