To these certainly the name of literature can scarcely be applied, but in their rapport with ordinary life they will be found more apt than are the profounder speculations of the philosophers to reflect the religious belief taught to the masses and accepted by them.
The study of these books casts a broad light upon that interval between the Vedic and epic periods wherein it is customary to imagine religion as being, in the main, cult or philosophy.

Nor does the interest cease with the yield of necessarily scanty yet very significant facts in regard to eschatological and cosmogonic views.
The gods themselves are not what they are in the rites of the cunning priests or in the dogmas of the sages.

In the Hindu law there is a reversion to Vedic belief; or rather not a reversion, but here one sees again, through the froth of rites and the murk of philosophy, the under-stream of faith that still flows from the old fount, if somewhat discolored, and waters the heart of the people.
At just what time was elaborated the stupendous system of rites, which are already traditional in the Br[=a]hmanas, can never be known.

Some of these rites have to do with special ceremonies, such as the royal inauguration, some are stated _soma_-sacrifices.[2] Opposed to these _soma_-feasts is the simpler and older fire-cult, which persists in the house-rituals.

All of these together make up a sightly array of sacrifices.[3] The _soma_-ritual is developed in the Br[=a]hmanas.