Those portions of the Rig Veda which seem to be Atharvan-like are, in general, to be found in the later books (or places) of the collection.  But it would be presumptuous to conclude that a work, although almost entirely given up to what in the Rig Veda appears to be late, should itself be late in origin.  By analogy, in a nature-religion such as was that of India, the practice of demonology, witchcraft, etc., must have been an early factor.  But, while this is true, it is clearly impossible to postulate therefrom that the hymns recording all this array of cursing, deviltry, and witchcraft are themselves early.  The further forward one advances into the labyrinth of Hindu religions the more superstitions, the more devils, demons, magic, witchcraft, and uncanny things generally, does he find.  Hence, while any one superstitious practice may be antique, there is small probability for assuming a contemporaneous origin of the hymns of the two collections.  The many verses cited, apparently pell-mell, from the Rig Veda, might, it is true, revert to a version older than that in which they are found in the Rig Veda, but there is nothing to show that they were not taken from the Rig Veda, and re-dressed in a form that rendered them in many cases more intelligible; so that often what is respectfully spoken of as a ‘better varied reading’ of the Atharvan may be better, as we have said in the introductory chapter, only in lucidity; and the lucidity be due to tampering with a text old and unintelligible.  Classical examples abound in illustrations.

Nevertheless, although an antiquity equal to that of the whole Rig Veda can by no means be claimed for the Atharvan collection (which, at least in its tone, belongs to the Brahmanic period), yet is the mass represented by the latter, if not contemporaneous, at any rate so venerable, that it safely may be assigned to a period as old as that in which were composed the later hymns of the Rik itself.  But in distinction from the hymns themselves the weird religion they represent is doubtless as old, if not older, than that of the Rig Veda.  For, while the Rig Vedic soma-cult is Indo-Iranian, the original Atharvan (fire) cult is even more primitive, and the basis of the work, from this point of view, may have preceded the composition of Rik hymns.  This Atharvan religion—­if it may be called so—­is, therefore, of exceeding importance.  It opens wide the door which the Rik puts ajar, and shows a world of religious and mystical ideas which without it could scarcely have been suspected.  Here magic eclipses Soma and reigns supreme.  The wizard is greater than the gods; his herbs and amulets are sovereign remedies.  Religion is seen on its lowest side.  It is true that there is ‘bad magic’ and ‘good magic’ (the existence of the former is substantiated by the maledictions against it), but what has been received into the collection is apparently the best.  To heal the sick and procure desirable things is the