the Ṛig-vēda proves, declared that Dyaus was the father of Indra, and others appear to have given this honour to Tvashṭā, while others regarded Tvashṭā as Indra' s grandfather; and some even said that in order to obtain the sōma to inspire him to divine deeds Indra killed his father, which of course is just an imaginative way of saying that Indra was made into a god and worshipped in place of the elder god.
The puzzle now is solved. Indra has remained down to the time of the Ṛig-veda true to his early nature, an epic hero and typical warrior; but he has also borrowed from the old Sky-father the chief attributes of a sky-spirit, especially the giving of rain and the making of light, which the priests of the Ṛig-vēda riddlingly describe as setting free the waters and the cows. He bears the thunderbolt, as does also Zeus; like Zeus, he has got it from the Sky-father, who had likewise a thunderbolt, according to some Ṛigvēdic poets, though others say it was forged for him by Tvashṭā, his other father. I even venture to think that there is a kernel of heroic legend in the story of the slaying of Vṛitra; that at bottom it is a tale relating how Indra with a band of brave fellows stormed a mountain hold surrounded by water in which dwelt a wicked chieftain who had carried away the cattle of his people, and that when Indra had risen to the rank of a great god of the sky men added to this
