The high and mighty Varuna of the Rig Veda is no longer great. He is no longer serene. He descends and fights on earth. Indra, too, battles with Vritra as of old, but he is quite anthropomorphic, and of no marked value in the contest of heroes. Not only this, but all the gods together are represented as weaker than a good hero, not to speak of a priestly ascetic. In a word, the gods are believed in, but with what a belief! They no longer, as natural powers, inspire special respect. Their nature-origin is for the most part lost. They are thoroughly anthropomorphic. Even S[=u]rya, the sun, in action if not in laudation, is often more man than god. This gives a strange effect to the epic battle-scenes as compared with those of Homer. Unless Vishnu is active on the field the action is essentially human. No great god or goddess stands ready to save the fainting warrior. He fights and falls alone. Save for the caresses and plaudits of the half-gods, the most that the Vedic gods can do is to wipe away the sweat from the hero's brow.[12] The All-god does not take the place of the band of watchful and helpful gods pictured by Homer. Vishnu fights on the field; he saves only his protégés, and much as a mortal warrior would do it. But the Vedic gods hang like a mist upon the edge of battle, and are all but idle spectators of the scene. Abstractions, as well as the All-god, have routed them, and Dharma or Duty is a greater god than Indra. But there is an older side to this, as we shall presently show. On the moral side the heroes of the epic profess great belief in the power and awfulness of this god Duty. And so far as go rules of chivalry, they are theoretically moral. Practically they are savage, and their religion does not interfere with their brutal barbarity. The tendency to cite divine instances of sin as excuse for committing it is, however, rebuked: "One should neither practice nor blame the (wrong) acts of gods and seers," xii. 292. 17-18. From an eschatological point of view it is most difficult to get back of the statements made by the priestly composers,[13] who, in their various reëditings of the epic, uniformly have given the pantheistic goal as that in which the characters believe. But it is evident that the warriors were not much affected by this doctrine. To them there was one law of righteousness exceeding all others--to die on the field of battle. And for such as did so, over and over again is the assurance given that 'happiness in Indra's heaven' is their reward. And probably a true note is struck in this reiterated promise. To the mass of the vulgar, union with _brahma_ would have been no attractive end.