of Kapila, and the poetry of Kâlidâsa have no higher lessons for the modern reader than the decadence of our political life and the ascendency of priests. The story of the religious rising of the people under the leadership of Gautama Buddha and Asoka is not more instructive than the absence of any efforts after popular freedom. And the great heights to which the genius of Brâhmans and Kshatriyas soared in the infancy of the world's intellectual life are not more suggestive and not more instructive than the absence of genius in the people at large in their ordinary pursuits and trades,—in mechanical inventions and maritime discoveries, in sculpture, architecture, and arts, in manifestations of popular life and the assertion of popular power.
The history of the intellectual and religious life of the ancient Hindus is matchless in its continuity, its fulness, and its philosophical truth. But the historian who only paints the current of that intellectual life performs half his duty. There is another and a sadder portion of Hindu history,—and it is necessary that this portion of the story, too, should be faithfully told.
We have said before that the history of Ancient India divides itself into several distinct and long periods or epochs. Each of these periods has a distinct literature, and each has a civilisation peculiar to it, which modified itself into the civilisation of the next period under the operation of great political and social causes. It is desirable that we should, at the outset, give a brief account of these historical epochs and the great historical events by which they are marked. Such an outline-account of the different periods will make our readers acquainted with the plan and scope of this work, and will probably help them to grasp more effectually the details of each period when we come to treat them more fully. We begin with the earliest period, viz., that of Aryan settlements in the Punjab. The hymns of the Rig Veda furnish us with the materials for a history of this period.
