The word _Veda_ means _knowledge_. The Mantra, or “song” portion of the Veda, is divided into four parts: the Rig-Veda (_knowledge of the stanzas_), or Veda of hymns; the Sâma-Veda, of tunes or chants, and the Yajur-Veda, of sacrificial rites (prayers)—both purely ritualistic; and the Artharva-Veda, in the main a collection of incantations and spells: Each of the last-named Vedas is a medley of extracts from the Rig-Veda, with additions from outside sources. Thus it will be seen that the Hindoos were believers in the efficacy of sacrifices, some of which were prolonged for months and even years, as well as of talismans, charms, and incantations to ward off disease, bring riches, and inspire love. To the metrical parts of the Vedas are attached the Brâhmanas, which abound in tedious descriptions of rites, and were written long after in prose to explain the hymns. There are also collections of rules for worship and sacrifice; and speculations on philosophy and religion, which display no little acuteness, for the Hindoo mind seems to have been prone to metaphysical investigation and ingenious in reasoning even to the verge of sophistry. Supplements to the Vedas contain abundant commentaries on their grammar and language, as well as astronomical facts—the latter mainly borrowed from other nations and not based on original researches or discoveries. Finally, the Upave’das (_oo-pă-vā’dăz_—_appended_) treat of diseases and their cure, devotional music, the use of weapons, and the arts; while the Purânas (_poo-rah’năz_), of more recent birth, believed to have been revealed from heaven like the Vedas, present in verse the mythology of India and the history of its legendary age. =Religion of the Veda.=—The Supreme Being first acknowledged by the Aryans was gradually lost sight of, and a worship of Nature arose. In the 1,028 hymns of the Rig-Veda (by several hundred authors, and comprising 10,580 verses), “thrice eleven” gods are invoked as intelligent beings, the principal of whom are Varuna (_vur’oo-nah_)—god of waters, the sun, the moon, the day, fire, the storm (Indra), the dawn, and the earth; and to “the three and thirty,” offerings were made of cakes, wine, and grain. They were immortal; clothed with power to answer prayer, and punish those who offended them. But as each great god is recognized as supreme in different hymns, it is with good reason thought that, under various names, one omnipotent Being is worshipped, called in the Veda “God above all gods,” “that One alone who has upheld the spheres.” “Wise poets,” says the Rig-Veda, “make the Beautiful-winged, though he is one, manifold by words.”[5] In the following hymn to Varuna is apparent the belief that evil-doing is hateful to the Almighty, that man is by nature prone to sin, and that God stands ready to exercise forgiveness. HYMN TO VARUNA. (We have given Max Müller’s literal translation a dress of verse, the better to bring out the effect of the refrain.)