sets its seal that the thing is true" (Pearson, Prize Es' sat/ on Infidelitij, ch. v). (Comp. Baumgarten, Gesch. der Eelif/ions-Pariheien, p. 102 sq.) See Kesponsibilitv.
Indifferent things. (Comp. Harless, System of Christian Ethics, transl. by Morison and Findlay, Edin- bm-gh, 1868, 8vo.) See Adiaphora.
Indigetes (sc. Dii), an epithet given by the Ro- mans to the particular gods of each country, who, hav- ing been natives of those countries, were deified by their countrymen after death. Thus Romulus was one of the gods Iiuliffetes of the Romans, and was worshipped under the name Quirinus. /Eneas, though not a native' of Italy, yet, as founder of the Roman name, was ranked among the gods Indigetes. — Broughton, Biblioth. Jlist. Sac. i, 530.
Indignation, a strong disapprobation of mind, ex- cited by something flagitious in the conduct of another. It does not, as INIr. Cogan observes, always suppose that excess of depravity which alone is capable of commit- ting deeds of horror. Indignation alwaj'S refers to culpability of conduct, and cannot, like the passion of horror, be extended to distress either of body or mind. It is produced by acts of treachery, abuse of confidence, base ingratitude, etc., which we cannot contemplate without being provoked to anger, and feeling a gener- ous resentment. — Cogan, On the Passions ; Buck, Theol. Dictionary, s. v. See Anger.
Indra, one of the Hindu deities of the Yedic period of the Hindu religion, who also enjoyed a great legen- dary popularity in the Epic and Puranic periods. See Hinduism. He is, so to speak, the Hindu Ju])iter. He is quite frequently styled " Lord of heaven" (divaspati —diespiter). The name itself is of doubtful origin, meaning either (1) " blue" (as epithet of the firmament), or (2) " the illuminator," or (3) " the giver of rain" (compare Wuttke.Gesc/^. des Ileidenthums, ii, 242). Blax Midler {Science of Language. 2^ series, p. 449) says the name " admits of but one etymology ; i. c. it must be de- rived from the same root, whatever that may be, which in Sanscrit yielded indii, chop, sap. It meant originally the giver of rain, the Jupiter plurius, a deity in India more often present to the mind of the worshipper than any other" (comp. Benfey, Orient and Occident, i. 49). "In that class of Rig- Veda hymns which there is reason to look upon as the oldest portion of Yedic poetry, the character of Indra is that of a mighty ruler of the bright firmament, and his principal feat is that of conquering' the daemon Vritra, a sj'mbolical personification of the cloud which obstructs the clearness of the skj-, and with- holds the fructifying rain from the earth. In his bat- tles with Vritra he is therefore described as ' opening the receptacles of the waters,' as ' cleaving the cloud' with his ' far-whirling thunderbolt,' as ' casting the wa ters down to the earth,' and 'restoring the sun to the sky.' He is, in consequence, ' the upholder of heaven, earth, and firmament,' and the god ' who has engender- ed the sun and the dawn.' And since the atmospherical phenomena personified in this conception are ever and ever recurring, he is ' undecaying' and ' ever youthful.' All the wonderful deeds of Indra, however, are perform- ed liy him merely for the benefit of the good, which, in the language of the Veda, means the pious men who worsliip him in their songs, and invigorate him -vdth the otfcrings of the juice of the soma plant. See Hix- DUiSM. He is, therefore, the 'lord of the virtuous,' and the 'discomfiter of those who neglect religious rites.^ Many other epithets, which we have not space to enu- merate, illustrate the same conception. It is on account of the paramount influence ^vhich the deeds of Indra exercise on the material happiness of man that this de- ity occupies a foremost rank in the Vedic worship, and that a greater number of invocations are addressed to him than to any other of the gods (comp. ]\Iax MiiUer, Chips from a German Workshop, i, 30-32, et al.). But to understand the gradual expansion of his mythical character, and his ultimate degradation to an inferior
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