tone and with the same epic fire as when they sing of Indra's battles in times near to their own, real battles in which their own forefathers, strong in their faith in the god, shattered the armies of hostile Aryan tribes or the fortresses of dark-skinned natives? The personality of Indra and the spirit in which his deeds are recounted remind us of hero-sagas; the allegories which the poets read into them are on the other hand quite in the style of the priest. How can we explain the presence of these two voices? Besides, why should the setting free of the rain or the daylight be a peculiarly heroic attribute of Indra? Other gods are said to do the same things as part of their regular duties: Parjanya, Mitra and Varuṇa, Dyaus, dispense the rain, others the light.
The explanation is simple. Indra, it seems to me, is a god of just the same sort as Zeus, whose nature and history I have already explained according to my lights. In the far-away past Indra was simply a hero: very likely he was once a chieftain on earth. The story of his great deeds so fascinated the imagination of men that they worshipped his memory and at last raised him to the rank of a chief god. Now they had previously worshipped two very high gods; one of these was Dyaush-pitā, the Sky-father, of whom I have spoken before, and another was Tvashṭā, the All-creator. So some of them, as
