on as a
spirituality, and always remains so. On the other hand, the equation
of Varunic power with Indraic never amalgamated the two; and these are
the best instances that can be chosen of the older gods. For in the
case of others it is self-evident. Dyaus and Dawn are but material
phenomena, slightly spiritualized, but not joined with the
spirit-power of others.

Many have been the vain attempts to go behind the returns of Vedic
hymnology and reduce Indra, Agni, and Soma to terms of a purely
naturalistic religion. It cannot be done. Indra is neither sun,
lightning, nor storm; Agni is neither hearth-fire nor celestial fire;
Soma is neither planet nor moon.

Each is the transient manifestation of a spirituality lying behind and
extending beyond this manifestation. Here alone is the latch-key of
the newer, more popular religion. Not merely because Indra was a
'warrior god,' but because Indra and Fire were one; because of the
mystery, not because of the appearance, was he made great at the hands
of the priests. It is true, as has been said above, that the idol of
the warriors was magnified because he was such; but the true cause of
the greatness ascribed to him in the hymns lay in the secret of his
nature, as it was lauded by the priest, not in his form, as it was
seen by the multitude. Neither came first, both worked together; but
had it not been for the esoteric wisdom held by the priests in
connection with his nature, Indra would have gone the way of other
meteorological gods; whereas he became chiefest of the gods, and, as
lord of strength, for a time came nearest to the supreme power.

INDRA.

Indra has been identified with 'storm,' with the 'sky,' with the
'year'; also with 'sun' and with 'fire' in general.[2] But if he be
taken as he is found in the hymns, it will be noticed at once that he
is too stormy to be the sun; too luminous to be the storm; too near to
the phenomena of the monsoon to be the year or the sky; too rainy to
be fire; too alien from every one thing to be any one thing. He is too
celestial to be wholly atmospheric; too atmospheric to be celestial;
too earthly to be either. A most tempting solution is that offered by
Bergaigne, who sees in Indra sun or lightning. Yet does this
explanation not explain all, and it is more satisfactory than others
only because it is broader; while it is not yet broad enough. Indra,
in Bergaigne's opinion, stands, however, nearer to fire than to
sun.[3] But the