the Kosalas and Videhas form, in opposition to the Kurus and Pa[.n]c[=a]las, the second great tribe (Tirh[=u]t).  There are now two sets of ‘Seven Rivers,’ and the holiness of the western group is perceptibly lessened.  Here for the first time are found the Vr[=a]tya-hymns, intended to initiate into the Brahmanic order Aryans who have not conformed to it, and speak a dialectic language.[6] From the point of view of language and geography, no less than from that of the social and spiritual conditions, it is evident that quite a period has elapsed since the body of the Rig Veda was composed.  The revealed texts are now ancient storehouses of wisdom.  Religion has apparently become a form; in some regards it is a farce.

“There are two kinds of gods; for the gods are gods, and priests that are learned in the Veda and teach it are human gods.”  This sentence, from one of the most important Hindu prose works,[7] is the key to the religion of the period which it represents; and it is fitly followed by the further statement, that like sacrifice to the gods are the fees paid to the human gods the priests.[8] Yet with this dictum, so important for the understanding of the religion of the age, must be joined another, if one would do that age full justice:  ’The sacrifice is like a ship sailing heavenward; if there be a sinful priest in it, that one priest would make it sink’ (Cat.  Br.  IV. 2. 5. 10).  For although the time is one in which ritualism had, indeed, become more important than religion, and the priest more important than the gods, yet is there no lack of reverential feeling, nor is morality regarded as unimportant.  The first impression, however, which is gained from the literature of this period is that the sacrifice is all in all; that the endless details of its course, and the petty questions in regard to its arrangement, are not only the principal objects of care and of chief moment, but even of so cardinal importance that the whole religious spirit swings upon them.  But such is not altogether the case.  It is the truth, yet is it not the whole truth, that in these Br[=a]hmanas religion is an appearance, not a reality.  The sacrifice is indeed represented to be the only door to prosperity on earth and to future bliss; but there is a quiet yet persistent belief that at bottom a moral and religious life is quite as essential as are the ritualistic observances with which worship is accompanied.

To describe Brahmanism as implying a religion that is purely one of ceremonies, one composed entirely of observances, is therefore not altogether correct.  In reading a liturgical work it must not be forgotten for what the work was intended.  If its object be simply to inculcate a special rite, one cannot demand that it should show breadth of view or elevation of sentiment.  Composed of observances every work must be of which the aim is to explain observances.  In point of fact, religion (faith and moral behavior) is here assumed, and so entirely is it taken for granted that a statement emphasizing the necessity of godliness is seldom found.