The schools of the Brahmans sought to establish their ritual beyond the power of doubt, to understand the Veda in its interpretation, as well as in its etymology and grammar; they raised the centre of their ethics, their asceticism, high above the gods of the Veda, and they also attempted to embody their views and their whole system in the poems of their Epos. The pre-eminence of their order must have been established even in the ancient times; even then the Brahmans must have stood far above the Kshatriyas; and the princes and heroes, of whom the Epos told us, must have been patterns of reverence towards the Brahmans; they must have walked in the paths which the theory of the Brahmans subsequently prescribed. In this feeling the Brahmans proceeded to revise the Epos. In contradiction to the ancient poem the princes of the Pandus were placed in the best light, and, so far as was possible, were made eager worshippers or obedient pupils of the Brahmans. We have already pointed out what an opposition the Brahmans had invented between Vasishtha and Viçvamitra from a few hints given by the Rigveda; how from this point of view, Viçvamitra is made into a Kshatriya, in order to be able to point out from the example of his ruin as a Kshatriya in opposition to Vasishtha the superiority of the Brahmans over the Kshatriyas. But the Veda contains hymns by Viçvamitra; he belonged, like Vasishtha, to the great saints; the one no less than the other was the progenitor of an ancient and eminent branch of the Brahmans. Hence the Kshatriya Viçvamitra must be changed again into a Brahman, and this could only be done by penances of the most severe kind. As the most powerful effects were attributed to these penances, the Kuçikas and the other races derived from Viçvamitra were indemnified for the previous defeat of Viçvamitra when he was still a Kshatriya. The description of the feeble conflict of the Kshatriya against the Brahman, of the prince against the Rishi, the marvellous exaltation of the Kshatriya and the prince by submission to the Brahman law and severe penances, are here set forth in the utmost detail and inserted in the Epos. King Viçvamitra had ruled over the earth for several thousand years. On one occasion he came with his warriors to the abode of Vasishtha in the forest, who hospitably received and entertained him and his army. Vasishtha possessed a marvellous cow--a wishing cow--which brought forth whatever Vasishtha desired; she produced food and drink for Viçvamitra and his army. This cow Viçvamitra wished to possess, and offered 100,000 ordinary cows in exchange. It was a jewel, he said, and the king has a right to all jewels found in his country; hence the cow belonged of right to him, a deduction which is not contrary to certain rules in the book of the law. Vasishtha refuses to part with the cow; and Viçvamitra resolves to take her by force from the saint. The cow urges her master to resist; wide and powerful as Viçvamitra's rule may