Hence, while any one superstitious practice may be antique, there is small probability for assuming a contemporaneous origin of the hymns of the two collections.
The many verses cited, apparently pell-mell, from the Rig Veda, might, it is true, revert to a version older than that in which they are found in the Rig Veda, but there is nothing to show that they were not taken from the Rig Veda, and re-dressed in a form that rendered them in many cases more intelligible; so that often what is respectfully spoken of as a 'better varied reading' of the Atharvan may be better, as we have said in the introductory chapter, only in lucidity; and the lucidity be due to tampering with a text old and unintelligible.
Classical examples abound in illustrations.
Nevertheless, although an antiquity equal to that of the whole Rig Veda can by no means be claimed for the Atharvan collection (which, at least in its tone, belongs to the Brahmanic period), yet is the mass represented by the latter, if not contemporaneous, at any rate so venerable, that it safely may be assigned to a period as old as that in which were composed the later hymns of the Rik itself.

But in distinction from the hymns themselves the weird religion they represent is doubtless as old, if not older, than that of the Rig Veda.

For, while the Rig Vedic _soma-_cult is Indo-Iranian, the original Atharvan (fire) cult is even more primitive, and the basis of the work, from this point of view, may have preceded the composition of Rik hymns.

This Atharvan religion--if it may be called so--is, therefore, of exceeding importance.

It opens wide the door which the Rik puts ajar, and shows a world of religious and mystical ideas which without it could scarcely have been suspected.