It would be interesting were it possible to illuminate the criticism of Vedic religion by ascertaining which hymns in the Rig-Veda are the most ancient, and which are later. Could we do this, we might draw inferences as to the comparative antiquity of the religious ideas in the poems. But no such discrimination of relative antiquity seems to be within the reach of critics. M. Bergaigne thinks it impossible at present to determine the relative age of the hymns by any philological test. The ideas expressed are not more easily arrayed in order of date. We might think that the poems which contain most ceremonial allusions were the latest. But Mr. Max Muller says that "even the earliest hymns have sentiments worthy of the most advanced ceremonialists".(1) (1) History of Sanskrit Literature, p. 556. The first and oldest source of our knowledge of Indo-Aryan myths is the Rig-Veda, whose nature and character have been described. The second source is the Atharva-Veda with the Brahmanas. The peculiarity of the Atharva is its collection of magical incantations spells and fragments of folklore. These are often, doubtless, of the highest antiquity. Sorcery and the arts of medicine-men are earlier in the course of evolution than priesthood. We meet them everywhere among races who have not developed the institution of an order of priests serving national gods. As a collection, the Atharva-Veda is later than the Rig-Veda, but we need not therefore conclude that the IDEAS of the Atharva are "a later development of the more primitive ideas of the Rig-Veda". Magic is quod semper, quod ubique, quod ab omnibus; the ideas of the Atharva-Veda are everywhere; the peculiar notions of the Rig-Veda are the special property of an advanced and highly differentiated people. Even in the present collected shape, M. Barth thinks that many hymns of the Atharva are not much later than those of the Rig-Veda. Mr. Whitney, admitting the lateness of the Atharva as a collection, says, "This would not necessarily imply that the main body of the Atharva hymns were not already in existence when the compilation of the Rig-Veda took place".(1) The Atharva refers to some poets of the Rig (as certain hymnists in the Rig also do) as earlier men. If in the Rig (as Weber says) "there breathes a lively natural feeling, a warm love of nature, while in the Atharva, on the contrary, there predominates an anxious apprehension of evil spirits and their magical powers," it by no means follows that this apprehension is of later origin than the lively feeling for Nature. Rather the reverse. There appears to be no doubt(2) that the style and language of the Atharva are later than those of the Rig. Roth, who recognises the change, in language and style, yet considers the Atharva "part of the old literature".(3) He concludes that the Atharva contains many pieces which, "both by their style and ideas, are shown to be contemporary with the older hymns of the Rig-Veda".