What is, perhaps, the most striking feature of Hindu religious thought, as a whole, is the steadfastness with which survive, even in the epic and in Buddhism, the forms and formulae of the older faith.  At a time when pantheism or nihilism is the avowed creed the ancient gods still exist, weak, indeed, yet infused with a true immortality.  This is noticeable even more in unnoticeable ways, in the turns of speech, in little comparisons, in the hymns, in short, in the by-play of the epic.  ’Withered are the garlands of the gods, and their glory is departed,’[20] but they still receive homage in time of need.  And in that homage is to be seen, and from the same cause, the revived or surviving worship of the Veda.  Each god in turn is mighty, though Agni is the mightiest of the old divinities.  In an epic hymn to him it is said:  “Thou art the mouth of the worlds; the poets declare thee to be one and three-fold; as carrier of the sacrifice they arrange thee eight-fold.  By thee was all created, say the highest seers.  Priests that have made reverence to thee attain the eternal course their acts have won, together with their wives and sons.  They call thee the water-giver in the air, together with lightning.  On thee first depends water.  Thou art the creator and Brihaspati, thou art the two Horsemen, the two Yamas, Mitra, Soma, Wind” (i. 229. 23 ff.).[21] And yet this is in a pantheistic environment!  The Rig Veda is directly invoked, though, of course, not directly cited, in the old hymn to the Horsemen, who are, however, elsewhere put with low animals and Guhyakas, demons (i. 66).[22] They are the “physicians of the gods,” the “first-born” the golden birds which weave the white and black of time, create the wheel of time with all its seasons, and make the sun and sky (i. 3. 55 ff., “v[=a]gbhir [r.]gbhis").  Indra himself is extolled in Kadr[=u]’s hymn; he is the slayer of Namuci, the lord of Cac[=i]; he is the great cloud, cloud and its thunder, creator and destroyer; he is Vishnu, ‘Soma, greatly praised,’ as well as fire, air, time in all its divisions, earth and ocean; when lauded he drinks the soma, and he is sung in the Ved[=a]ngas (i. 25. 7 ff.).  Praised with this hymn in time of need of rain, Indra “commanded the clouds, saying, ‘rain down the ambrosia’” (26. 2); where there is still the rain as synonymous with ambrosia, and Indra not very differently conceived from his Vedic self.  Thus in comparisons:  “As Indra standing in heaven brings bliss to the world of the living, so Vidura ever brought bliss to the Pandus” (i. 61. 15).  But at the same time what changes!  The gods assemble and sing a hymn to Garuda, the epic form of Garutman, the heavenly bird, who here steals the soma vainly guarded by the gods.  Garuda, too, is Praj[=a]pati, Indra, and so forth.[23] The gods are no longer divinities distinct from the dead Fathers, for they are “identical in being.”  So Agni says when the latter is cursed by Bhrigu:  “The divinities and