retained or added ; whilst pantheism, ever a late form of pliilo- 
sophico-i’eligious thought, likewise appeared in its turn in a 
most pronounced and developed phase. But the question 
before us is not what archaic Indian faith had become at the 
end, but what it was (to go back at present no further) at the 
commencement, of the Yedic period. And here at the thres- 
hold of the investigation, the inquirer must not be discouraged 
by finding the widest difference of opinion amongst experts. 
The student, therefore, whilst giving all honour where it is 
due, will carefully retain the right of private judgment, nor 
consent to follow blindly the chariot of any particularly great 
literary conqueror. There is no absolute and inherent neces- 
sity that the best philologist should be also the best mytholo- 
gist, or that the man who possesses the greatest acquaintance 
with the body of a work should have most truly caught its 
real spirit. There is, indeed, a decided a priori probability in 
his favour, but nothing more. Professor Muller, with a par- 
donable preference for his great study, observes, “The Veda, 
I feel convinced, will occupy scholars for centuries to come, 
and will take and maintain for ever its position as the most 
ancient of books in the library of mankind.”* I think the 
Veda scarcely possesses this pre-eminent claim to antiquity, 
but whether scholars will be thus occupied with it or not, 
sure I am that “ for centuries to come ” (should the present 
state of things endure so long) men will investigate with undi- 
minished interest the archaic beginnings of religion, in connec- 
tion with the supreme question of its truth, and of the reason 
of its existence amongst mankind. The fact that highly able 
inquirers have regarded the Yedic religion as polydaimonic or 
even lower ; as polytheistic, as heuotkeistic, or as monotheistic, 
is at first sight very startling ; but even a slight study of the 
Veda almost clears up the mystery, inasmuch as it soon reveals 
the principles on which the various experts acted. Thus, ac- 
cording to A, the Yedic Indian observing, like other savage or 
semi-savage tribes, a vast amount of extra-human power 
around, worshipped it everywhere and in anything or in every- 
thing. The principle of anthropomorphism obtained more or 
less, as of course, and thus the cult was polydaimonic or fetish- 
istic. According to B, the Yedic Indian, like other Aryans, 
was deeply impressed by the most remarkable phenomena of 
nature, which he personified and adored ; hence he was a poly- 
theist. According to C, the Yedic Indian had a wonderful sense 
of the greatness and goodness of the divine, but he was unable 
to consider the whole except in its parts ; and hence when he 
* Rig- Veda Sanhita, i. Preface, x. 
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