violence in hot climates. The luminous clouds which bring rain are the
purple kine whom a black-demon tries to steal; the fruitfulness of the
earth depends on the issue of the contest, and the thunderbolt disperses
the cloud, which falls on the earth in rain, while _Indra_, that is, the
blue sky, appears in his splendour.[22]

It may be clearly seen from these examples how the specific myth was
gradually developed. We have said that in addition to the myth which
referred to types constructed from special and manifold suggestions,
alike or analogous in extrinsic circumstances, others were formed from
definite natural objects, in their relations to men and to their
acquaintance with cosmic facts in those very early times. These,
however, although definite, assumed anthropomorphic forms, like those
which were specific. The cause of this identity of construction is to be
found in the influence exerted upon them by the earlier myths. By a
necessary equilibrium and spontaneous symmetry of mental creations,
these were also modified by the gradual formation of contemporary
images. In this way the solar myths were elaborated and developed among
the Aryan peoples and other races; their aspects became much more
anthropomorphic and anthropopathic in proportion as the typical myths
assumed a human form.

The primitive myths of the secondary form were at first grouped round
physical and external phenomena, because these were originally the most
obvious to man. But the specific moral types had their origin by
reaction, and by a more strictly intellectual process, and these were
personified in the same way, although in this second stage they were not
so numerous. Yet their appearance and creation were inevitable, since
the same faculty and classifying process had to be carried out in the
intellectual and moral order as in that which was extrinsic and cosmic;