+732+. The most curious case of transformation and exaltation is found in the history of Soma, at first a plant whose juice was intoxicating, then a means of ecstatic excitement, a gift to the gods, the drink of the gods, and finally itself a god invested with the greatest attributes. This divinization of a drink was no doubt mainly priestly--it is a striking illustration of the power of the association of ideas, and belongs in the same general category with the deification of abstractions spoken of above.[1269] +733+. An example of a god leaping from an inferior position to the highest place in the pantheon is afforded by Vishnu, a nature god of some sort, described in the early documents as traversing the universe in three strides. Relatively insignificant in the earlier period and in the Upanishads, he appears in the epic, and afterwards, as the greatest of the gods, and, in the form of his avatar Krishna, becomes the head of a religion which has often been compared with Christianity in the purity of its moral conceptions. By his side in this later time stands his rival Çiva, the chief figure in a sect or system which shared with Vishnuism the devotion of the later Hindus. The rise of these two gods is to be referred probably to the dissatisfaction in the later times with the phenomenal character which still clung, in popular feeling, to the older deities. Varuna, once supreme, sank after a while to the position of a god of rain, and Indra, Agni, and Soma were frankly naturalistic, while the impersonal Brahma was too vague to meet popular demands. What the later generation wanted was a god personal and divorced from physical phenomena, supreme, ethically high, but invested with warm humanity. These conditions were fulfilled by Vishnu and Çiva, and particularly by Krishna; that is, the later thought constructed these new deities in accordance with the demand of the higher and the lower religious feeling of the time: the two sides of the human demand, the genial and the terrible, are embodied, the first in Vishnu, the second in Çiva. +734+. The primeval pair, Heaven and Earth, though represented as the parents of many gods and worshiped with sacrifices, play no great part in the Hindu religious system. Dyaus, the Sky, never attained the proportions of the formally identical Zeus and Jupiter. His attributes are distinctly those of the physical sky. The higher rôle is assigned to Varuna, who is the sky conceived of as a divine Power divorced from merely physical characteristics;[1270] the mass of phenomena connected with the sky (thunder, lightning, and such like) are isolated and referred to various deities. Prithivi, the Earth, in like manner, retains her physical attributes, and does not become the nourishing mother of all things.[1271]