[Sidenote: No image-worship. No public worship.] The worship exemplified in the Veda is not image-worship. Images of the fire, or the winds, or the waters could hardly be required, and while the original nature-worship lasted, idols must have been nearly unknown. Yet the description of various deities is so precise and full that it seems to be probably drawn from visible representations of them. Worship was personal and domestic, not in any way public. Indeed, two men praying at the same time had to pray quite apart, so that neither might disturb the other. Each dealt with heaven, so to speak, solely on his own behalf. [Sidenote: No temples.] We hear of no places set apart as temples in Vedic times. [Sidenote: The treatises on ritual.] A Veda consists of two parts called _Mantra_ or _Sanhita_, and _Brahmana_. The first is composed of hymns. The second is a statement of ritual, and is generally in prose. The existing Brahmanas are several centuries later than the great body of the hymns, and were probably composed when the Hindus had crossed the Indus, and were advancing along the Gangetic valley. The oldest may be about the date of 800 or 700 B.C. [Sidenote: Growth of priestly power. Schools for the study of sacred books, rites, and traditions.] The Brahmanas are very poor, both in thought and expression. They have hardly their match in any literature for "pedantry and downright absurdity."[10] Poetical feeling and even religious feeling seem gone; all is dead and dry as dust. By this time the Sanskrit language had ceased to be generally understood. The original texts could hardly receive accessions; the most learned man could do little more than interpret, or perhaps misinterpret, them. The worshiper looked on; he worshiped now by proxy. Thus the priest had risen greatly in importance. He alone knew the sacred verses and the sacred rites. An error in the pronunciation of the mystic text might bring destruction on the worshiper; what could he do but lean upon the priest? The latter could say the prayers if he could not pray. All this worked powerfully for the elevation of the Brahmans, the "men of prayer;" they steadily grew into a class, a caste; and into this no one could enter who was not of priestly descent. Schools were now found necessary for the study of the sacred books, rites, and traditions. The importance which these attach to theology--doctrine--is very small; the externals of religion are all in all. The rites, in fact, now threw the very gods into the shade; every thing depended on their due performance. And thus the Hindu ritual gradually grew up into a stupendous system, the most elaborate, complex, and burdensome which the earth has seen.