+730+. _India._ It is in India that we find the most varied and most sweeping development in the functions and positions of deities--a result due in part to the long-continued movement of philosophic thought, partly to changes in the popular religious point of view occasioned by modifications of the social life.[1264] The etymology of the name Varuna is doubtful, but the representation of him in the Rig-Veda points to the sky as his original form--he is a clear example of a sky-god who becomes universal. Of his earliest history we have no information--in the most ancient records he is already fully formed. In the Rig-Veda he embraces the whole of life--he is absolute ruler and moral governor, he punishes sin and forgives the penitent. In conjunction with Mitra he is the lord of order.[1265] Mitra, originally the physical sun, is naturally associated with Varuna, but in the Rig-Veda occupies a generally subordinate position, though he appears sometimes to have the attributes of his associate; the two together embody a lofty ethical conception. In accordance with the Hindu fondness for metaphysical abstractions and generalizations the nature god Varuna in the course of time yielded the primacy to Prajapati, 'lord of beings,'[1266] who in his turn gave way to the impersonal Brahma. In the popular cults as well as in philosophical systems Varuna sank (or perhaps returned) to the position of patron of phenomena of nature--there was no longer need of him. +731+. A god of somewhat uncertain moral character is Indra, who as a nature god is closely connected with the violent phenomena of the air (rain, thunder, and lightning). In this relation he is often terrible, often beneficent, but with low tastes that it is difficult to explain. His fondness for soma, without which he attempts nothing, is perhaps a priestly touch, a glorification of the drink that played so important a part in the ritual; or he may herein be an expression of popular tastes. The sensuous character of the heaven of which he (as air-god) is lord arose doubtless in response to early conceptions of happiness;[1267] it is not unlike the paradise of Mohammed, which is to be regarded not as immoral, but only as the embodiment of the existing conception of happy family life. Yet Indra also became a universal god, the controller of all things, and it was perhaps due to his multiform human character as warrior and rain-giver[1268] (in his victorious conflict with the cloud-dragon), and as representative of bodily enjoyment, that he became the favorite god of the people. It is not hard to understand why Agni, fire, should be associated with him and share his popularity to some extent; but the importance of fire in the sacrifice gave Agni a peculiar prominence in the ritual.