In conclusion a practical question remains to be answered.  In the few cases where the physical basis of a Rig Vedic deity is matter of doubt, it is advisable to present such a deity in the form in which he stands in the text or to endeavor historically to elucidate the figure by searching for his physical prototype?  We have chosen the former alternative, partly because we think the latter method unsuitable to a handbook, since it involves many critical discussions of theories of doubtful value.  But this is not the chief reason.  Granted that the object of study is simply to know the Rig Veda, rightly to grasp the views held by the poets, and so to place oneself upon their plane of thought, it becomes obvious that the farther the student gets from their point of view the less he understands them.  Nay, more, every bit of information, real as well as fancied, which in regard to the poets’ own divinities furnishes one with more than the poets themselves knew or imagined, is prejudicial to a true knowledge of Vedic beliefs.  Here if anywhere is applicable that test of desirable knowledge formulated as das Erkennen des Erkannten.  To set oneself in the mental sphere of the Vedic seers, as far as possible to think their thoughts, to love, fear, and admire with them—­this is the necessary beginning of intimacy, which precedes the appreciation that gives understanding.

DIVISIONS OF THE SUBJECT.

After the next chapter, which deals with the people and land, we shall begin the examination of Hindu religions with the study of the beliefs and religious notions to be found in the Rig Veda.  Next to the Rig Veda in time stands the Atharva Veda, which represents a growing demonology in contrast with soma-worship and theology; sufficiently so at least to deserve a special chapter.  These two Vedic Collections naturally form the first period of Hindu religion.

The Vedic period is followed by what is usually termed Brahmanism, the religion that is inculcated in the rituals called Br[=a]hmana and its later development in the Upanishads.  These two classes of works, together with the Yajur Veda, will make the next divisions of the whole subject.  The formal religion of Brahmanism, as laid down for popular use and instruction in the law-books, is a side of Brahmanic religion that scarcely has been noticed, but it seems to deserve all the space allotted to it in the chapter on ’The Popular Brahmanic Faith.’  We shall then review Jainism and Buddhism, the two chief heresies.  Brahmanism penetrates the great epic poem which, however, in its present form is sectarian in tendency, and should be separated as a growth of Hinduism from the literature of pure Brahmanism.  Nevertheless, so intricate and perplexing would be the task of unraveling the theologic threads that together make the yarn of the epic, and in many cases it would be so doubtful whether any one thread led to Brahmanism or to the