participation of every member of the Hindu Trinity in the creation of the new art, and for its effort to claim that the fifth Veda of tradition was the Veda of the dramatic art. The older tradition, recorded and exploited by the epic,[1] recognizes as the fifth Veda the mass of traditions, and the Nāṭyaçāstra tacitly concedes this by representing the Nāṭyaveda as including these traditions. The legend, therefore, is not of great antiquity, nor need we place it long before the compilation of the Nāṭyaçāstra itself. The date of that text is uncertain, but we cannot with any assurance place it before the third century A.D. With the Indian tendency to find divine origins, it may well be that the tradition existed much earlier, but in the absence of any corroboration that must remain a mere hypothesis, for which no conclusive ground can be adduced. What is important is that none of the theorists on the drama appeal to any Vedic texts as representing dramas, whence it is natural to draw the conclusion that there was no Indian tradition extant in their time which pointed to the preservation among the sacred texts of dramas. Indeed, if it were worth while, the conclusion might legitimately be drawn that the absence of any drama in the Vedic literature was recognized, since it was necessary for the gods to ask Brahmā to create a completely new type of literature, suitable for an age posterior to that in which the Vedas already existed.
2. The Dialogues of the Veda
The silence of Indian tradition is all the more remarkable because there do exist in the Ṛgveda itself a number of hymns which are obviously dialogues, and which are expressly recognized as such by early Indian tradition.[2] The number of such hymns is uncertain, for it is possible to add to those which clearly bear that character others whose interpretation might be improved by assuming a division of persons. There are, however, at least fifteen whose character as dialogues is quite undeniable, and most of these hymns are of marked interest. Thus in x. 10 Yama and Yamī, the primeval twins, whence in the legend are derived the races of men, engage in debate;
