try and the religion, on the other
hand, display in the highest degree the mark of the sacerdotal spirit.
The myths, though originally derived from nature-worship, in an infinite
majority of cases only reflect natural phenomena through a veil of
ritualistic corruptions.(6) The rigid division of castes is seldom
recognised in the Rig-Veda. We seem to see caste in the making.(7)
The Rishis and priests of the princely families were on their way to
becoming the all-powerful Brahmans. The kings and princes were on their
way to becoming the caste of Kshatriyas or warriors. The mass of the
people was soon to sink into the caste of Vaisyas and broken men.
Non-Aryan aborigines and others were possibly developing into the caste
of Sudras. Thus the spirit of division and of ceremonialism had still
some of its conquests to achieve. But the extraordinary attention given
and the immense importance assigned to the details of sacrifice, and
the supernatural efficacy constantly attributed to a sort of magical
asceticism (tapas, austere fervour), prove that the worst and most
foolish elements of later Indian society and thought were in the Vedic
age already in powerful existence.

(1) Les Religions de l'Inde, p. 27.

(2) ix. 112.

(3) Ludwig, Rig-Veda, iii. 203. The burgs were fortified with wooden
palisades, capable of being destroyed by fire. "Cities" may be too
magnificent a word for what perhaps were more like pahs. But compare
Kaegi, The Rig-Veda, note 42, Engl. transl. Kaegi's book (translated by
Dr. Arrowsmith, Boston, U.S., 1886) is probably the best short manual of
the subject.

(4) Deut. xxv. 5; Matt. xxii. 24.

(5) Revue de l'Histoire des Religions, i. 245.

(6) Ludwig, iii. 262.

(7) On this subject see Muir, i. 192, with the remarks of Haug. "From
all we know, the real origin of caste seems to go back to a time
anterior to the composition of the Vedic hymns, though its development
into a regular system with insurmountable barriers can be referred only
to the later period of the Vedic times." Roth approaches the subject
from the word brahm, that is, prayer with a mystical efficacy, as his
starting-point. From brahm, prayer, came brahma, he who pronounces the
prayers and performs the rite. This celebrant developed into a priest,
whom to entertain brought blessings on kings. This domestic chaplaincy
(conferring peculiar and even supernatural benefits) became hereditary
in families, and these, united by common interes