96 The Reliu‘ion of the: Veda

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Further, there are gods in the Vedamnot too many in numbermztbout whims origin we euu determine nothing“ that is either definite or helpful. Either these gods have been obscured totally by lutur events in their nuturul histm‘y, or

they are derived from uhorigiuul tribes or tithes

foreign sources about which we ltuow nothing at oil.

Keeping in shod this ideu of genusis, we might divide the gods into three classes: transparent, t ‘unslueeut, and opaque gods. And being by nature and occupation philosophically inclined, plagued by an incontinent desire to find lust causes, I shall fol.» low the lead of these my suggestions, and de— scribe the gods from the point of View of their origin and the rationale of their being under five heads:

I. Prehistoric gods, whether their origin be clear or obscure.

2. Transparent, halhpersouified gods, who are at the same time nature objects and mythic persons.

3. Translucent gods, who impose upon the in“ vestigator the theory of their origin in nature.

4. Opaque gods, who refuse to reveal their origins.

5, To these may be added, as a. fifth class, the abstract or symbolic gods who embody an action, a. wish, or a fear in the shape of a good or evil divinity,

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