He is a warrior's god exploited by priests; as popularly conceived, a sensual giant, friend, brother, helper of man.

One example of poetry, instead of ritualistic verse-making to Indra, has been translated in the introductory chapter.

Another, which, if not very inspiring, is at least free from obvious _soma_-worship--which results in Indra being invoked chiefly to come and drink--is as follows (vi.

30): Great hath he grown, Indra, for deeds heroic; Ageless is he alone, alone gives riches; Beyond the heaven and earth hath Indra stretched him, The half of him against both worlds together! So high and great I deem his godly nature; What he hath stablished there is none impairs it.
Day after day a sun is he conspicuous, And, wisely strong, divides the wide dominions.
To-day and now (thou makest) the work of rivers, In that, O Indra, thou hast hewn them pathway.
The hills have bowed them down as were they comrades; By thee, O wisely strong, are spaces fastened.
'Tis true, like thee, O Indra, is no other, Nor god nor mortal is more venerable.
Thou slew'st the dragon that the flood encompassed, Thou didst let out the waters to the ocean.
Thou didst the waters free, the doors wide opening, Thou, Indra, brak'st the stronghold of the mountains, Becamest king of all that goes and moveth, Begetting sun and heaven and dawn together.
THE MARUTS.
These gods, the constant followers of Indra, from the present point of view are not of great importance, except as showing an unadulterated type of nature-gods, worshipped without much esoteric wisdom (although there is a certain amount of mystery in connection with their birth).
There is something of the same pleasure in singing to them as is discernible in the hymns to Dawn.

They are the real storm-gods, following Rudra, their father, and accompanying the great storm-bringer, Indra.