The word is as potent as the act.  Consequently if the sacrificer during the sacrifice merely mutter the words “let such an one die,” he must die; for the sacrifice is holy, godly; the words are divine, and cannot be frustrated (Cat.  Br. iii. 1. 4. 1; iv. 1. 1. 26).

All this superstition would be pardonable if it were primitive.  But that it comes long after the Vedic poets have sung reveals a continuance of stupidity which is marvellous.  Doubtless those same poets were just as superstitious, but one would think that with all the great literature behind them, and the thoughts of the philosophers just rising among them, these later priests might show a higher level of intelligence.  But in this regard they are to India what were the monks of mediaeval times to Europe.

We turn now to the ethical side of religion.  But, before leaving the sacrifice, one point should be explained clearly.  The Hindu sacrifice can be performed only by the priest, and he must be of the highest caste.  No other might or could perform it.  For he alone understood the ancient texts, which to the laity were already only half intelligible.  Again, as Barth has pointed out, the Hindu sacrifice is performed only for one individual or his family.  It was an expensive rite (for the gaining of one object), addressed to many gods for the benefit of one man.  To offset this, however, one must remember that there were popular fetes and sacrifices of a more general nature, to which many were invited and in which even the lower castes took part; and these were also of remote antiquity.

Already current in the Br[=a]hmanas is the phrase ‘man’s debts.’  Either three or four of such moral obligations were recognized, debts to the gods, to the seers, to the Manes, and to men.  Whoever pays these debts, it is said, has discharged all his duties, and by him all is obtained, all is won.  And what are these duties?  To the gods he owes sacrifices; to the seers, study of the Vedas; to the Manes, offspring; to man, hospitality (Cat.  Br. i. 7. 2. 1 ff.; in T[=a]itt.  Br. vi. 3. 10. 5, the last fails).  Translated into modern equivalents this means that man must have faith and good works.  But more really is demanded than is stated here.  First and foremost is the duty of truthfulness.  Agni is the lord of vows among the gods (RV. viii. 11. 1; Cat.  Br. iii. 2. 2. 24), and speech is a divinity (Sarasvat[=i] is personified speech, Cat.  Br. iii. 1. 4. 9, etc).  Truth is a religious as well as moral duty.  “This (All) is two-fold, there is no third; all is either truth or untruth; now truth alone is the gods (satyam eva dev[=a]s) and untruth is man."[51] Moreover, “one law the gods observe, truth” (Cat.  Br. i. 1.1. 4; iii. 3. 2. 2; 4. 2. 8).  There is another passage upon this subject:  “To serve the sacred fire means truth; he who speaks truth feeds the fire; he who speaks lies pours water on it; in the one case he strengthens his vital (spiritual)