allusion to so great an event as the establishment of Buddhism, while they yet make allusions to certain predictions of the wane of Brahmanism (seemingly suggested by details of the mode of the sudden spread of the teaching of Shâkjamuni), it may be inferred that the latest date for their compilation (which in any case must have extended over a prolonged period) would be coeval with the period of the greatest development in Central India of the latter school.
It is evident, however, that none of these poems are of a nature to supply any sound basis for the historiographer. The very lists of the kings that they supply, carry with them inherent evidence of untrustworthiness in the readiness with which recourse is had to the introduction of supernatural means for supplying missing links in the fabulous periods of their chronology.
In the tenth century and later, several Muhammedan writers undertook the history of India; but they are very untrustworthy. For this place, it may suffice to mention that, by the most important of them, Vikramâditja is made out to be a grandson of Porus, and his name transformed into that of Barkamaris[20].
I will now give you a specimen of what are considered the purely legendary accounts of Vikramâditja's origin, and you will see that they are barely more extravagant than the historical one I have introduced above[21].
