inscriptions of Assyria and Babylon tell us much the same story. And even ancient Chinese records shed little light on the gradual progress of human culture and civilisation.
Ancient Hindu works are of a different character. If they are defective in some respects, as they undoubtedly are, they are defective as accounts of dynasties, of wars, of so-called historical incidents. On the other hand, they give us a full, connected, and clear account of the advancement of civilisation, of the progress of the human mind, such as we shall seek for in vain among the records of any other equally ancient nation. The literature of each period is a perfect picture—a photograph, if we may so call it—of the Hindu civilisation of that period. And the works of successive periods form a complete history of ancient Hindu civilisation for three thousand years, so full, so clear, that he who runs may read.
Inscriptions on stone and tablets, and writings on papyri are recorded with a design to commemorate passing events. The songs and hymns and religious effusions of a people are an unconscious and true reflection of its civilisation and its thought. The earliest effusions of the Hindus were not recorded in writing,—they are, therefore, full and unrestricted,—they are a natural and true expression of the nation's thoughts and feelings. They were preserved, not on stone, but in the faithful memory of the people, who handed down the great heritage from century to century with a scrupulous exactitude which, in modern days, would be considered a miracle.
Scholars who have studied the Vedic hymns historically are aware that the materials they afford for constructing a history of civilisation are fuller and truer than any accounts which could have been recorded on stone or papyri. And those who have pursued Hindu literature through the different periods of ancient Hindu history, are equally aware that they form a complete and comprehensive story of the progress and gradual modifications
