These myths are usually regarded as allegorical ways of stating that the lightning opens the dark thundercloud, and makes it disgorge the rain and reveal the sun. Whether this theory be correct or not, it is important for our purpose to show that the feats thus attributed to Indra are really identical in idea with, though more elevated in conception and style, than certain Australian, Iroquois and Thlinkeet legends. In the Iroquois myth, as in the Australian,* a great frog swallowed all the waters, and was destroyed by Ioskeha or some other animal. In Thlinkeet legends, Yehl, the raven-god, carried off to men the hidden sun and the waters. Among these lower races the water-stealer was thought of as a real reptile of some sort, and it is probable that a similar theory once prevailed among the ancestors of the Aryans. Vritra and Ahi, the mysterious foes whom Indra slays when he recovers the sun and the waters, were probably once as real to the early fancy as the Australian or Iroquois frog. The extraordinary myth of the origin of Vritra, only found in the Brahmanas, indicates the wild imagination of an earlier period. Indra murdered a Brahman, a three-headed one, it is true, but still a Brahman. For this he was excluded from the banquet and was deprived of his favourite soma. He stole a cup of it, and the dregs, thrown into the fire with a magical imprecation, became Vritra, whom Indra had such difficulty in killing. Before attacking Vritra, Indra supplied himself with Dutch courage. "A copious draught of soma provided him with the necessary courage and strength." The terror of the other gods was abject.** After slaying him, he so lost self-possession that in his flight he behaved like Odin when he flew off in terror with the head of Suttung.*** * Brinton, Myths of New World, pp. 184, 185. See also chapter i. ** Perry, op. cit., p. 137; Rig-Veda, v. 29, 3, 7; iii. 43, 7; iv. 18, 11; viii. 85, 7. *** Rig-Veda, i. 32,14, tells of a flight as headlong as that of Apollo after killing the Python. Mr. Perry explains the flight as the rapid journey of the thunderstorm. If our opinion be correct, the elemental myths which abound in the Veda are not myths "in the making," as is usually held, but rather myths gradually dissolving into poetry and metaphor. As an example of the persistence in civilised myth of the old direct savage theory that animals of a semi-supernatural sort really cause the heavenly phenomena, we may quote Mr. Darmesteter's remark, in the introduction to the _Zendavesta_: "The storm floods that cleanse the sky of the dark fiends in it were described in a class of myths as the urine of a gigantic animal in the heavens".* A more savage and theriomorphic hypothesis it would be hard to discover among Bushmen or Nootkas.** Probably the serpent Vritra is another beast out of the same menagerie.