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Br[=a]hmana, both forms having probably existed together "from earliest times"; and that not a single Vedic hymn "was ever composed without reference to ritual application"; nay, all the hymns were "liturgical from the very start"[19]. This is a plain advance even on Bergaigne's opinion, who finally regarded all the family-books of the Rig Veda as composed to subserve the soma-cult. [20]
In the Rig Veda occur hymns of an entirely worldly character, the lament of a gambler, a humorous description of frogs croaking like priests, a funny picture of contemporary morals [describing how every one lusts after wealth], and so forth. From these alone it becomes evident that the ritualistic view must be regarded as one somewhat exaggerated. But if the liturgical extremist appears to have stepped a little beyond the boundary of probability, he yet in daring remains far behind Bergaigne's disciple Regnaud, who has a mystical system, which is, indeed, the outcome of Bergaigne's great work, though it is very improbable that the latter would have looked with favor upon his follower's results. In Le Rig Veda (Paris, 1892] Paul Regnaud, emphasizing again the connection between the liturgy and the hymns, refers every word of the Rig Veda to the sacrifice in its simplest form, the oblation. According to this author the Hindus had forgotten the meaning of their commonest words, or consistently employed them in their hymns in a meaning different to that in ordinary use. The very word for god, deva [deus), no longer means the 'shining one' (the god], but the 'burning oblation'; the common word for mountain, giri also means oblation, and so on. This is Bergaigne's allegorical mysticism run mad.
At such perversion of reasonable criticism is the exegesis of the Veda arrived in one direction. But in another it is gone astray no less, as misdirected by its clever German leader. In three volumes[21] Brunnhofer has endeavored to prove that far from being a Brahmanic product, the Rig Veda is not even the work of Hindus; that it was composed near the Caspian Sea long before the Aryans descended into India. Brunnhofer's books are a mine of ingenious conjectures, as suggestive in detail as on the whole they are unconvincing. His fundamental error is the fancy that names and ideas which might be Iranian or Turanian would prove, if such they really could be shown to be, that the work
