collections of hymns known as the Vedas. Next, and
(as far as date of collection goes) far less ancient, are the expository
texts called the Brahmanas. Later still, come other manuals of devotion
and of sacred learning, called Sutras and Upanishads; and last are the
epic poems (Itihasas), and the books of legends called Puranas. We are
chiefly concerned here with the Vedas and Brahmanas. A gulf of time, a
period of social and literary change, separates the Brahmanas from the
Vedas. But the epics and Puranas differ perhaps even still more from the
Brahmanas, on account of vast religious changes which brought new gods
into the Indian Olympus, or elevated to the highest place old gods
formerly of low degree. From the composition of the first Vedic hymn to
the compilation of the latest Purana, religious and mythopoeic fancy was
never at rest.

Various motives induced various poets to assign, on various occasions
the highest powers to this or the other god. The most antique legends
were probably omitted or softened by some early Vedic bard (Rishi) of
noble genius, or again impure myths were brought from the obscurity of
oral circulation and foisted into literature by some poet less divinely
inspired. Old deities were half-forgotten, and forgotten deities were
resuscitated. Sages shook off superstitious bonds, priests forged new
fetters on ancient patterns for themselves and their flocks. Philosophy
explained away the more degrading myths; myths as degrading were
suggested to dark and servile hearts by unscientific etymologies. Over
the whole mass of ancient mythology the new mythology of a debased
Brahmanic ritualism grew like some luxurious and baneful parasite. It is
enough for our purpose if we can show that even in the purest and most
antique mythology of India the element of traditional savagery survived
and played its part, and that the irrational legends of the Vedas and
Brahmanas can often be explained as relics of savage philosophy or
faith, or as novelties planned on the ancient savage model, whether
borrowed or native to the race.

The oldest documents of Indian mythology are the Vedas, usually reckoned
as four in number. The oldest, again, of the four, is the Sanhita
("collection") of the Rig-Veda. It is a purely lyrical assortment of the
songs "which the Hindus brought with them from their ancient homes on
the banks of the Indus". In the manuscripts, the hymns are classified
according to the families of poets t