From this primitive stock different religious systems developed themselves just as different nationalities sprang from the original Aryan race. We can only form an adequate idea of what these religious systems were like by studying them in the books of religion, of poetry, and mythology which the various peoples have left behind them. And as a matter of fact, we have really only three or four literatures of ancient religion and mythology among the different branches of the Aryan people from which much information can be gained. These are the Vedas for the ancient Indians, Greek literature for the religion of the Greeks, and the Old Norse poetry--what we may call the Eddaic literature--for the religion of the Scandinavians. The Romans, before their literature began, had almost exchanged their early creed for that of the Greeks; the other German races (not Scandinavian) and the Slavs left no record of their beliefs before they were converted to Christianity. Of the Zend Avesta, the religious book of the Persians, we will speak hereafter. [Sidenote: Indra.] Naturally enough, each separate creed has developed many peculiar features. In the religion of India, Indra, who had been the younger and more active divinity--whether a sun-god or no we cannot be quite sure--had, before the Vedas came to be written, almost completely ousted Dyâus from the supreme position which he once occupied. The worship of Indra is the central point of Vedic religion; and in many hymns of the Vedas Indra has taken the character of a god of storms; almost as much so as Zeus and Jupiter. It was the power of the god which was especially worshipped. He was no doubt the god of battles _par excellence_ to the ancient Indian. The Vedic hymnist calls upon him, as the Psalmist calls upon Jehovah, to show his might and confound those who dared to doubt his supremacy. For here in India, as in Palestine, ‘the wicked saith in his heart There is no God.’ HYMN TO INDRA. _Indra speaks._ ‘I come with might before thee, stepping first, And behind me move all the heavenly powers. _The Poet speaks._ ‘If thou, O Indra, wilt my lot bestow, A hero’s part dost thou perform for me. ‘To thee the holy drink I offer first; Thy portion here is laid, thy _soma_[61] brewed. Be, while I righteous am, to me a friend; So shall we slay of foemen many a one. ‘Ye who desire blessings bring your hymn To Indra, for the true is always true. “There is no Indra,” many say. “Who ever Hath seen him? Why should we his praise proclaim?” _Indra speaks._ ‘I am here, singer; look on me, here stand I. In might all other beings I surpass. Thy holy service still my strength renews, And thereby smiting, all things I smite down. ‘And as on heaven’s height I sat alone, To me thy offering and thy prayer rose up. Then spake my soul this word unto herself: “My votaries and their children call upon me.”’