them or filled them with gratefulness and joy by its beneficent or
aesthetic character, and adored it. The deity which moved the devotion
or admiration of their mind was the most supreme for the
time. This peculiar trait of the Vedic hymns Max Muller has called
Henotheism or Kathenotheism: "a belief in single gods, each in turn
standing out as the highest. And since the gods are thought of
as specially ruling in their own spheres, the singers, in their special
concerns and desires, call most of all on that god to whom they
ascribe the most power in the matter,--to whose department if I
may say so, their wish belongs. This god alone is present to the mind
of the suppliant; with him for the time being is associated everything
that can be said of a divine being;--he is the highest, the only
god, before whom all others disappear, there being in this, however,
no offence or depreciation of any other god [Footnote ref 1]." "Against
this theory it has been urged," as Macdonell rightly says in his _Vedic
Mythology_ [Footnote ref 2], "that Vedic deities are not represented as
'independent of all the rest,' since no religion brings its gods into
more frequent and varied juxtaposition and combination, and that even
the mightiest gods of the Veda are made dependent on others. Thus
Varu@na and Sûrya are subordinate to Indra (I. 101), Varu@na and
the As'vins submit to the power of Vi@s@nu (I. 156)....Even when a
god is spoken of as unique or chief (_eka_), as is natural enough in
laudations, such statements lose their temporarily monotheistic
force, through the modifications or corrections supplied by the context
or even by the same verse [Footnote Ref 3]. "Henotheism is therefore an
appearance," says Macdonell, "rather than a reality, an appearance
produced by the indefiniteness due to undeveloped anthropomorphism,
by the lack of any Vedic god occupying the position of a Zeus as the
constant head of the pantheon, by the natural tendency of the priest
or singer in extolling a particular god to exaggerate his greatness