But there is no indication of a primitive antithesis of male and female in their relations.

What occurs appears to be of adventitious character.

For though sun and dawn are often connected, the latter is represented first as his mother and afterwards as his 'wife' or mistress.

Even in the later hymns, where the marital relation is recognized, it is not insisted upon.

But Bergaigne[15] is right in saying that in the Rig Veda the sun does not play the part of an evil power, and it is a good illustration of the difference between Rik and Atharvan, when Ehni cites, to prove that the sun is like death, only passages from the Atharvan and the later Brahmanic literature.[16] When, later, the Hindus got into a region where the sun was deadly, they said, "Yon burning sun-god is death," but in the Rig Veda' they said, "Yon sun is the source of life,"[17] and no other conception of the sun is to be found in the Rig Veda.
There are about a dozen hymns to S[=u]rya, and as many to Savitar, in the Rig Veda.[18] It is noteworthy that in the family-books the hymns to Savitar largely prevail, while those to S[=u]rya are chiefly late in position or content.