The four Vedas are often mentioned, the gods Brahmā and Vishṇu being in several passages described as having created them. The Atharva is here often also referred to alone, and spoken of with approbation. Its practices are well known and seldom criticised adversely, magic and sorcery being, as a rule, regarded as good.
Finally, the Purāṇas not only regularly speak of the fourfold Veda, but assign to the Atharva the advanced position claimed for it by its own ritual literature. Thus the Vishṇu Purāṇa connects the Atharva with the fourth priest (the brahman) of the sacrificial ritual.
Nevertheless a certain prejudice has prevailed against the Atharva from the time of the Dharma Sūtras. This appears from the fact that, even at the present day, according to Burnell, the most influential Brahmans of Southern India still refuse to accept the authority of the fourth Veda, and deny its genuineness. A similar conclusion may be drawn from occasional statements in classical texts, and especially from the efforts of the later Atharvan writings themselves to vindicate the character of their Veda. These ritual texts not only never enumerate the Vedas without including the Atharva, but even sometimes place it at the head of the four Vedas. Under a sense of the exclusion of their Veda from the sphere of the sacrificial ritual, they lay claim to the fourth priest (the brahman), who in the Vedic religion was not attached to any of the three Vedas, but being required to have a knowledge of all three and of their sacrificial application, acted as super-intendent or director of the sacrificial ceremonial. Ingeniously availing themselves of the fact that he was unconnected with any of the three Vedas, they put
