In the Rig Veda occur hymns of an entirely worldly character, the lament of a gambler, a humorous description of frogs croaking like priests, a funny picture of contemporary morals [describing how every one lusts after wealth], and so forth.  From these alone it becomes evident that the ritualistic view must be regarded as one somewhat exaggerated.  But if the liturgical extremist appears to have stepped a little beyond the boundary of probability, he yet in daring remains far behind Bergaigne’s disciple Regnaud, who has a mystical ‘system,’ which is, indeed, the outcome of Bergaigne’s great work, though it is very improbable that the latter would have looked with favor upon his follower’s results.  In Le Rig Veda [Paris, 1892] Paul Regnaud, emphasizing again the connection between the liturgy and the hymns, refers every word of the Rig Veda to the sacrifice in its simplest form, the oblation.  According to this author the Hindus had forgotten the meaning of their commonest words, or consistently employed them in their hymns in a meaning different to that in ordinary use.  The very word for god, deva [deus], no longer means the ‘shining one’ [the god], but the ‘burning oblation’; the common word for mountain, giri also means oblation, and so on.  This is Bergaigne’s allegorical mysticism run mad.

At such perversion of reasonable criticism is the exegesis of the Veda arrived in one direction.  But in another it is gone astray no less, as misdirected by its clever German leader.  In three volumes[21] Brunnhofer has endeavored to prove that far from being a Brahmanic product, the Rig Veda is not even the work of Hindus; that it was composed near the Caspian Sea long before the Aryans descended into India.  Brunnhofer’s books are a mine of ingenious conjectures, as suggestive in detail as on the whole they are unconvincing.  His fundamental error is the fancy that names and ideas which might be Iranian or Turanian would prove, if such they really could be shown to be, that the work in which they are contained must be Iranian or Turanian.  He relies in great measure on passages that always have been thought to be late, either whole late hymns or tags added to old hymns, and on the most daring changes in the text, changes which he makes in order to prove his hypothesis, although there is no necessity for making them.  The truth that underlies Brunnhofer’s extravagance is that there are foreign names in the Rig Veda, and this is all that he has proved thus far.

In regard to the relation between the Veda and the Avesta the difference of views is too individual to have formed systems of interpretation on that basis alone.  Every competent scholar recognizes a close affinity between the Iranian Yima and the Hindu Yama, between the soma-cult and the haoma-cult, but in how far the thoughts and forms that have clustered about one development are to be compared with those of the other there is no general agreement and there