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made with rests and halts, it is true, and even with digressions from the straight path; but without abatement of intent, and without permanent change of direction. Nor can one judge otherwise even when he stands before so humiliating an exhibition of groundling bigotry as is presented by some of the religious sects of the present day. The world of lower organisms survives the ascent of the higher. There is always undergrowth; but before the fall of a great tree its seeds sprout, withal in the very soil of the weedy thicket below. So out of the rank garden of Hindu superstitions arise, one after another, lofty trees of an old seed, which is ever renewed, and which cultivation has gradually improved.
We have shown, especially in the chapters on the Atharva Veda and on Hinduism, as revealed in epic poetry, how constant in India is the relation between these two growths. If surprised at the height of early Hindu thought, one is yet more astonished at the permanence of the inferior life which flourishes beneath the shady protection of the superior. Even here one may follow the metaphor, for the humbler life below is often a condition of the grander growth above.
In the Rig Veda there is an hymn of faith and doubt
TO INDRA.[2]
He who, just born, with thought endowed, the foremost, Himself a god hemmed in the gods with power; Before whose breath, and at whose manhood's greatness, The two worlds trembled; he, ye folk, is Indra.
He who the earth made firm as it was shaking, And made repose the forward tottering mountains; Who measured wide the inter-space aerial, And heaven established; he, ye folk, is Indra.
