36 THE
EVOLUTION OF
ARYAN RELIGION
an inferior social position
;
theywere
perhaps originally
only
theattendants at
tribal sacrificeswho
chanted theVedichymns
and werecharged
with,minorduties, such as
thecareofsacri-
ficialvessels. Butin course
of timetheincreasing
complica-
tionofsacrificialritesand the
supremeimportanceofa
correct
performanceof them increased the
influenceof the Brahman
inthe Kshatriya household,and made him the
family priest.
ButtheAryan religion remained anexclusive one,
theritesof
whichwerejealouslyguarded astribal secrets. There
wasno
missionary
propaganda among the early Aryan invaders of
India,
but
elaborate precautionswere takentopreventthere-
ligionof
the
Aryanhouseholdandtribebeingdegraded bycon-
tactwithnon-Aryan
allies,
whosegross idolatry
wasanathema
totheVedicseers, andwhose ignoranceof
Vedicritual might
spoiltheefficacyoftribalsacrificesand bringdiredisasterupon
thewholecommunity.
Itisobvious,however,thatastheAryansgradually
settled
down to agricultural pursuits on the plains of India and or-
ganisedthemselves into
peaceful
village
communitiesofwhich
they formed the aristocracy, this intellectual
and
spiritual
exclusivenesscouldnotlong
bemaintained. Socialintercourse
and intermarriage with non-Aryans
would bring pagan rites
into the Aryan household,
and the federation of many
different tribesunder theleadership
ofawarrior of great re-
nownastheirRaja,orking,would
likewisewidentheboundaries
of theAryan body politic. It
must have occurred to many
Aryan
thinkers, even before the
time of Buddha, that the
narrow
exclusive policy which
confined the light of
pure
religion
to
an
aristocraticcaste
wouldinevitablyfail
topreserve
intact the precious
spiritual
inheritance of the
Aryan race.
The propaganda
of Asoka was,
therefore, not
to create an
entirely new
starting-pointfor
Aryan religion,
butto use the
doctrines ofthe
Kshatriya prince,
Sakiya
Muni, as a means