TRANSFORMATION OF SANSKRIT STUDIES 105 



that Bopp and his successors had learned the art of rigorous analysis 

 of words, the art of classing their elements, explaining their forma- 

 tion, and tracing their derivation through the vocabulary. The Hindus, 

 who have but little taste for observation of external phenomena, 

 who are but mediocre pupils of their neighbors in the domain of the 

 natural sciences, have given the closest study to the data of the inner 

 life; their psychology has penetrated to the unconscious and pre- 

 pared the way for modern investigation; their grammar, several cen- 

 turies before the Christian era, established the study of sounds 

 with almost faultless precision. The glorious name of Panini, even 

 to the present day, hovers over Indo-European linguistic science. 



Although sheltered under the aegis of comparative grammar, the 

 study of the Veda was nevertheless tending toward a revolution. 

 Linked together from this time forth, the Semitic Bible and the 

 Aryan Bible were doomed to the same fate. Criticism, gradually 

 emancipated from the tradition of ages, had first tried its hand on 

 Homer, and, in spite of the anxious protests of defenders of the past, 

 . it had dared to direct a front attack against accumulated prejudices. 

 Emboldened by success, it seized on the Scriptures, braved the scandal, 

 and subjected them to severe examination. 



There was no choice but to submit and recognize in the sacred 

 books a late compilation, sacerdotal in its origin and inspiration. 

 The shock of the attack reached the Veda. May a disciple of Abel 

 Bergaigne be allowed, upon this high occasion, to recall the name 

 of the master loved with a filial affection and everlastingly regretted, 

 who was the author of this revolution? The liturgy, when more 

 thoroughly studied and better known, threw a pitiless light on the 

 ancient hymns; those songs in which, as was at first believed, we 

 could almost hear the whimper of humanity in its cradle, betrayed 

 a soulless religion reduced to mere forms, a subtilized religion which 

 confounded the priest with the magician, a priestly poetry which 

 subsisted on old patches and worked to order. The trench which 

 had been ingeniously dug between the Veda and Sanskrit literature 

 narrowed and tended gradually to be filled up. The Veda once 

 Aryan became Hindu. Indianism lost its connection with Indo- 

 Germanic studies; it retired within itself, forming a mighty, organic 

 unity. The Veda lost nothing by this; it continued, by reason of 

 its age and influence, to dominate the development of India. Thus 

 transformed, the study of the Veda renewed its youth and entered 

 on a new era. Among the four great collections (Samhitd) which are 

 the foundation of Vedic literature, the Rig-Veda collection had long 

 kept possession of the favor and attention of scholars; it was the 

 Veda par excellence. This collection, methodically arranged, presented 

 to the view of those prepossessed in its favor an ensemble as noble 

 and correct as could be wished; it was possible to extract passages 



