st 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.

Nevertheless, having called attention to the religious spirit that
lies latent in the pedantic Br[=a]hmanas, we are willing to
admit that the age is overcast, not only with a thick cloud of
ritualism, but also with an unpleasant mask of phariseeism. There
cannot have been quite so much attention paid to the outside of the
platter without neglect of the inside. And it is true that the priests
of this period strive more for the completion of their rites than for
the perfection of themselves. It is true, also, that occasionally
there is a revolting contempt for those people who are not of especial
service to the priest. There are now two godlike aristocrats, the
priest and the noble. The 'people' are regarded as