All these and several others, such as Par_g_anya and the _Ri_bhus, are the gods of mid-air, the most active and dramatic gods, ever present to the fancy of the ancient poets, and in several cases the prototypes of later heroes, celebrated in the epic poems of India. In battles, more particularly, these fighting gods of the sky were constantly invoked.[225] Indra is the leader in battles, the protector of the bright Aryans, the destroyer of the black aboriginal inhabitants of India. "He has thrown down fifty thousand black fellows," the poet says, "and their strongholds crumbled away like an old rag." Strange to say, Indra is praised for having saved his people from their enemies, much as Jehovah was praised by the Jewish prophets. Thus we read in one hymn that when Sudâs, the pious king of the T_ri_tsus, was pressed hard in his battle with the ten kings, Indra changed the flood into an easy ford, and thus saved Sudâs. In another hymn we read:[226] "Thou hast restrained the great river for the sake of Turvîtî Vâyya: the flood moved in obedience to thee, and thou madest the rivers easy to cross." This is not very different from the Psalmist (78:13): "He divided the sea, and caused them to pass through; and he made the waters to stand as an heap." And there are other passages which have reminded some students of the Veda of Joshua's battle,[227] when the sun stood still and the moon stayed, until the people had avenged themselves upon their enemies. For we read in the Veda also, as Professor Kaegi has pointed out (l. c. p. 63), that "Indra lengthened the days into the night," and that "the Sun unharnessed its chariot in the middle of the day."[228] In some of the hymns addressed to Indra his original connection with the sky and the thunderstorm seems quite forgotten. He has become a spiritual god, the only king of all worlds and all people,[229] who sees and hears everything,[230] nay, who inspires men with their best thoughts. No one is equal to him, no one excels him.