forest hermit. For it is with the latter order that the Vaikhānasas, or followers of Vikhanas, are specially connected. They seem to have been one of the youngest offshoots of the Taittirīya school.
Looking back on the vast mass of ritual and usage regulated by the Sūtras, we are tempted to conclude that it was entirely the conscious work of an idle priesthood, invented to enslave and maintain in spiritual servitude the minds of the Hindu people. But the progress of research tends to show that the basis even of the sacerdotal ritual of the Brahmans was popular religious observances. Otherwise it would be hard to understand how Brahmanism acquired and retained such a hold on the population of India. The originality of the Brahmans consisted in elaborating and systematising observances which they already found in existence. This they certainly succeeded in doing to an extent unknown elsewhere.
Comparative studies have shown that many ritual practices go back to the period when the Indians and Persians were still one people. Thus the sacrifice was even then the centre of a developed ceremonial, and was tended by a priestly class. Many terms of the Vedic ritual already existed then, especially soma, which was pressed, purified through a sieve, mixed with milk, and offered as the main libation. Investiture with a sacred cord was, as we have seen, also known, and was in its turn based on the still older ceremony of the initiation of youths on entering manhood. The offering of gifts to the gods in fire is Indo-European, as is shown by the agreement of the Greeks, Romans, and Indians. Indo-European also is that part of the marriage ritual in which the newly wedded couple walk round the nuptial fire,
