hile
the Hindus raised the other gods and depressed Dyaus Pitar Asura;
whereas it is quite certain that Varuna (Asura) grew up, out, and over
the other Asuras, his former equals.

And yet it is almost a pity to spend time to demonstrate that
Varuna-worship was not monotheistic originally. We gladly admit that,
even if not a primitive monotheistic deity, Varuna yet is a god that
belongs to a very old period of Hindu literature. And, for a worship
so antique, how noble is the idea, how exalted is the completed
conception of him! Truly, the Hindus and Persians alone of Aryans
mount nearest to the high level of Hebraic thought. For Varuna beside
the loftiest figure in the Hellenic pantheon stands like a god beside
a man. The Greeks had, indeed, a surpassing aesthetic taste, but in
grandeur of religious ideas even the daring of Aeschylus becomes but
hesitating bravado when compared with the serene boldness of the Vedic
seers, who, first of their race, out of many gods imagined God.

In regard to eschatology, as in regard to myths, it has been shown
that the utmost caution in identification is called for. It may be
surmised that such or such a belief or legend is in origin one with a
like faith or tale of other peoples. But the question whether it be
one in historical origin or in universal mythopoetic fancy, and this
latter be the only common origin, must remain in almost every case
unanswered[28]. This is by far not so entertaining, nor so picturesque
a solution as is the explanation of a common historical basis for any
two legends, with its inspiring 'open sesame' to the door of the
locked past. But which is truer? Which accords more with the facts as
they are collected from a wider field? As man in the process of
development, in whatever quarter of earth he be located, makes for
himself independently clothes, language, and gods, so he makes myths
that are more or less like those of other peoples, and it is only when
names coincide and traits that are unknown elsewhere are strikingly
similar in any two mythologies that one has a right to argue a
probable community of origin.

But even if the legend of the flood were Babylonian, and the Asuras as
devils were due to Iranian influence--which can neither be proved nor
disproved--the fact remains that the Indian religion in its main
features is of a purely native character.

As the most prominent features of the Vedic religion must be regarded
the worship of _soma_ of natu