dilections are all blended into the collection of hymns called the Rig-Veda. Who can bring order into such a chaos?
An attempt to unravel the tangled threads of Indian faith must be made. The gods of the Vedas are, on the whole, of the usual polytheistic type, though their forms mix into each other like shadows cast by a flickering fire. The ideas which may be gathered about them from the ancient hymns have, as usual, no consistency and no strict orthodoxy. As each bard of each bardic family celebrates a god, he is apt to make him for the occasion the pre-eminent deity of all.[1] This way of conceiving of the gods leads naturally (as thought advances) in the direction of a pantheistic monotheism, a hospitable theology which accepts each divine being as a form or manifestation of the supreme universal spirit. It is easy, however, to detect certain attributes more or less peculiar to each god. As among races far less forward in civilisation, each of the greater powers has his own special department, however much his worshippers may be inclined to regard him as really supreme sovereign. Thus Indra is mainly concerned with thunder and other atmospheric phenomena; these are his department; but Vayu is the wind or the god of the wind, and Agni as fire or the god of fire is necessarily not unconnected with the lightning. The Maruts, again, are the storm-winds, or gods of the storm-winds; Mitra and Varuna preside over day and night; Ushas is the
- ↑ Muir, v. 125. Compare Muir, i. 348, on the word Kusikas, implying, according to Benfey, that Indra "is designated as the sole or chief deity of this tribe." Cf. also Haug, Ait. Br., ii. 384.
