of long continuance, as may be concluded from the great sacredness ascribed in later times to this region. At that period it formed the boundary line between the Brahmanical organization which was being now formed in Hindustan, and those Arian races of the west which retained the free manner of life inherited from their forefathers."Indian Sketches, pp. 13, 14. M. Langlois, in the Preface to his French translation of the R.V., speaks to the same effect, pp. ix, x: "The hymns of the Rigveda were composed for tribes which had come from the banks of the Indus, and were living in the plains watered by the Ganges. This people seems to have belonged to that great branch of the human race known under the name of the Aryas. They brought with them a mild and simple civilization, patriarchal manners, a polished language. These Aryas, as they established themselves in India, drove back before them the ancient populations, which then proceeded to occupy the forests and mountains, and which, on account of their savage customs and murderous depredations, became, for the Aryas, the types of those evil spirits which they have depicted in their books. At the head of the first colony there must have been a prince of the Arian nation called Manu, whom the traditions represent as the father of mankind." In another place, in a note to R.V. i. 33, 3 (p. 264, vol. i. of his work, note 2), the same author writes still more explicitly as regards the point under consideration: "It is my opinion that the Indian colony conducted by Manu, which established itself in Aryavărtta, came from the countries which lie to the west of the Indus, and of which the general name was Aria, Ariana, Hiran." Professor Müller does not, as far as I am aware, anywhere determine the route by which the Arians arrived in India, more precisely than is done in the following passages (already quoted in pp. 310, f.): "At the first dawn of traditional history we see these Arian tribes migrating across the snow of the Himalaya, southward towards the 'seven rivers' (the Indus, the five rivers of the Panjab, and the Sarasvati), and ever since India has been called their home."-Last Results of the Sanskrit Researches, p. 129 ("Chips," i. 63); and Anc. Sanskrit Lit., p. 12. And again, at p. 131 ("Chips," i. p. 65); Anc. Sanskrit Lit., p. 15, he writes: "After crossing the narrow passes of the Hindukush or the Himalaya, they [the southern Arians] conquered, or drove before them the aboriginal inhabitants of the Trans-Himalayan countries." Some remarks on the same subject have been already quoted (see above, p. 311) from his "Last Results of the Turanian Researches," p. 340. Whatever other and minor differences of view may exist between the several authorities whom I have last cited, they are all of one accord at least in regard to this one point, that India is not the original country of the Hindus. SECT. XI.-The immigration of the Indo-Arians from the north-west rendered probable by the tenor of the Vedic hymns. The immigration of the Arians, the progenitors of the Brahmanical Indians, into India from the north-west, is further rendered probable by the fact that the writers of the Vedic hymns appear to be most familiar with the countries lying in that direction, i.e., with the northwestern parts of India itself, as well as with the countries bordering on, or beyond the Indus, and with the rivers which flow through those regions; while the countries and rivers in the central and eastern parts of India are more rarely mentioned; and no allusion whatever is made to the regions of the south. On this subject I borrow the following remarks from Professor Roth's work on the Lit. and Hist. of the Veda, p. 136: "The Sindhu (Indus) is well known and frequently celebrated in the hymns of the Rigveda, while at present I know of only one hymn in which the Ganges is mentioned, and that only in a subordinate capacity. This passage occurs in one of the hymns ascribed to Sindhukshit, son of Priyamedha (x. 75, 5), which is addressed to the Sindhu, 'the most copious of streams,' (apasām apastamā). The other rivers are solicited to regard graciously the praises of the poet, which are dedicated to the Sindhu.15 The passage is, after Yāska (Nirukta, ix. 26), to be explained thus: Ganga, Yamuna, Sarasvati, Sutudri, with the Parushṇī, receive graciously my hymn. Marudvṛidha, hear with the Asiknī, the Vitastā; Arjīkīyā, hear with the 115 The entire hymn is quoted and translated in the fifth volume of this work, p. 343, f. Sushomā.' .'" 116 (Imam me Gange Yamune Sarasvati Sutudri stomaṁ sachata Parushni ā | Asiknyā Marudvṛidhe Vitastayā Ārjīkīye śṛinuhi ā Sushomayā) Another passage in which the Indus is mentioned is the following, R.V. i. 126, 1: Amandān stomān prabhare manīshā Sindhāv adhi kshiyato Bhavyasya | Yo me sahasram amimīta savān atūrto rājā sravaḥ ichhamānaḥ | "With my intellect I produce ardent encomiums upon Svanaya, the son of Bhavya, who dwells on the Sindhu; the invincible prince, who, desirous of renown, has offered through me a thousand oblations." In the 7th verse of the same hymn we find a reference which indicates familiarity with the country of the Gandhāris and its sheep: Sarvā 'ham asmi romaśā Gandhārīnām ivāvikā| “I am all hairy, like a ewe of the Gandhāris." Gandhara is placed by Lassen (in the map of Ancient India in vol. ii. of his Indian Antiquities) to the west of the Indus, and to the south of the Cophen or Kabul river, the same position to which the Gandaritis of the ancients is referred. In a note to his Transl. of the Vishnu Purana, vol. ii., p. 174 (Dr. Hall's ed.), Prof. Wilson writes of the Gāndhāras: "These are, also, a people of the north-west, found both on the west of the Indus and in the Punjab." The word Sindhu also occurs in the following passages of the Rigveda, viz., i. 94, 16; i. 122, 6; ii. 15, 6; iv. 30, 12; v. 53, 9; vii. 33, 3; viii. 20, 25; x. 64, 9. It is, however, difficult to say whether the Indus be always meant. The last of these passages 117 Asikni asuklā asitā | Marud 116 Part of Yuska's note (Nirukta, ix. 26) is as follows:-Imam me Gange Yamune Sarasvati Sutudri Parushni stomam ā sevadham Asiknyā cha saha Marudvṛidhe Vitastayā cha Ārjikīye āśṛinuhi Sushomayā cha iti samastārthaḥ| Iravatim Parushni ity āhuḥ vṛidhāḥ sarvāḥ nadyaḥ | Marutaḥ enāḥ vardhayanti|... Ārjîkīyām Vipāḍ ity āhuḥ | (See vol. i., pp. 339 and 417, note 210.) "The entire sense is, 'Receive this hymn, O Ganga, Yamuna, Sarasvati, S'utudrī, Parushṇī, and Marudvridhā along with the Asiknī, and Ārjīkīyā along with the Vitastā and Sushomā.' Parushni is a name of the Irāvatī. Asikni means 'black.' .. All rivers [may be called] Marudvṛidha, because they are swollen by the Maruts Arjīkīya is a name of the Vipas." See Roth's remarks on these rivers, in his Lit. and Hist. of the Veda, pp. 136-140; and a passage which will be quoted from Lassen in the text further on. 117 The Gandarii are mentioned by Herodotus, vii. 66, along with the Parthians, Chorasmians, Sogdians, and Dadikæ, as forming part of the army of Xerxes. See the Asiatic Researches, vol. xv. 103, ff.; the Journ. Royal Asiatic Society, v. 17; and Rawlinson's Herodotus, iv. 216, f. X. (which occurs in a hymn to the Viśve devas) is as follows, R.V. 64, 9: Sarasvati Sarayuḥ Sindhur ūrmibhir maho mahīr avasă "yantu vakshaniḥ | devir āpo mātaraḥ sūdayitnvo ghṛitavat payo madhumat no archata | "Let the Sarasvati, the Sarayu, the Sindhu, with their waves; let the great [rivers] come swiftly, strengthening us with their succour. Divine waters, mothers, flowing, impart (?) to us your waters with butter and honey." The verse which has been cited above from the Rigveda, x. 75, 5, in the extract from Professor Roth's work, is followed by another, 118 in which the names of several other rivers are mentioned, viz., the Trishṭāmā, the Susartu, the Rasa,119 the Sveti, the Kubha, the Gomati, the Krumu, and the Mehatnu. In Roth and Böhtlingk's Lexicon, the Kubha, Gomatī, and Krumu are set down as being affluents of the Indus. 120 That they were really so is rendered probable by their being mentioned in conjunction with that river. In the case of the Kubhā, the probability is strengthened by its name, which has a close resemblance to that of the Kophen, or Kabul river, which falls into the Indus, a little above Attock (see the passage from Weber's Ind. Liter., above p. 339). This river is mentioned again in R.V. v. 53, 9: Mā vo Rasā 'nitabhā Kubhā Krumur mā vaḥ Sindhur ni rīramat | mă vaḥ 118 R.V. x. 75, 6:-Trishṭāmayā prathamam yātave sajūḥ Susartvā Rasayā S'vetyā tyā | tvam Sindho Kubhayā Gomatīm Krumum Mehatnvā saratham yābhir īyase | "Unite first in thy course with the Trishṭāmā, the Susartu, the Rasa and the S'veti; thou, Sindhu, [meetest] the Gomati with the Kubhā, the Krumu with the Mehatnu, and with them art borne onward (as) on the same car." 119 The Răsă is considered by Dr. Aufrecht, in his explanation of R.V. x. 108, to denote there and elsewhere the "milky way." See Journal of the German Oriental Society, vol. xiii. p. 498. Yāska merely explains it as meaning a river: Rasā nādi | Nir. xi. 25. In his translation of Samaveda, ii. 247 (=R. V. ix. 41, 6), Benfey translates rasā by "ocean." In his Glossary he explains it of "a particular river which separates the world of Indra from that of the Panis (?);” referring to R.V., x. 108. In R.V. i. 112, 12, he explains it of the river Rasă. In his translation of this verse in Orient und Occident, iii. 150, he makes it a river of the lower world (unterwelt). In Böhtlingk and Roth's Lexicon the Rasa is stated to be the name of a river, in R.V., i. 112, 12; v. 53, 9; x. 75, 6; and to mean "a mythical stream which flows round the earth and sky" in ix. 41, 6; x. 108, 1, f.; x. 121, 4; v. 41, 15. 120 In his Elucidations (Erläuterungen) of the Nirukta, p. 43, note, Professor Roth remarks: "The Kōphen is the Kubha of the Veda, mentioned in R.V. v. 53, 9, and x. 75, 7. If we identify the Krumu and Gomati of this last text, with the Kurum and Gomal which flow into the Indus from the west (as Lassen proposes in a letter), we may regard the rivers whose names precede [the Trishṭāma, Rasă, S'vetī, and Anitabhā] as being affluents of the Indus further to the north than the Kōphēn.” parishṭhāt Sarayuḥ purishini asme it sumnam astu vaḥ | "Let not, ( Maruts, the Rasă, the Anitabhā, the Kubha, the Krumu or the Sindhu arrest you let not the watery Sarayu stop you: let the joy you impart come to us." Another of the rivers named in the verse previously cited (R.V. x. 75, 7), and declared by Roth to be an affluent of the Indus, is the Gomatī. It is not necessary that we should identify this river with the Gomati (Goomtee), which rises to the north-west of Oude and flows past Lukhnow, though, being mentioned along with the Sarayu (if, indeed, this be the modern Surjoo), it may be the same. A river of the same name is mentioned again in R.V. viii. 24, 30: Esho apaśrito Valo Gomatīm "This Vala dwells afar on the [banks of the] Gōmǎtī." 121 It is quite possible that the names of the rivers in Oude may have been borrowed from some streams further west.12 Another river, the Suvāstu, which may be an affluent of the Indus, is mentioned in R.V., viii. 19, 37: Suvāstvāḥ adhi tugvani | These words are quoted in Nirukta, iv. 15, and explained thus: Suvāstur nadi | tugma tīrtham bhavati | "Suvāstu is a river; tugma means a ferry." On this passage Roth observes, Erläuterungen, p. 43: "The bard Sobhari is recounting the presents which he received from Trasadasyu, son of Purukutsa, on the banks of the Suvastu. In the Mahābhārata, vi. 333,123 the Suvastu is connected with the Gaurī. Now, according to Arrian, Indica, 4, 11,124 the Soastos and Garoias anu tishṭhati | 121 Compare R.V. v. 61, 19. 122 122 There is a stream called Gomǎtī in Kemaon, which must be distinct from the river in Oude, as the latter rises in the plains. The words are: 123 In the list of rivers in the description of Jambukhanda. Vastum Suvāstum Gaurim cha Kampanam sa-Hiranvatim | "The Vastu, the Suvāstu, the Gauri, the Kampana, and the Hiraṇvati." 12. Κωφὴν δὲ ἐν Πευκελαιήτιδι, ἅμα δι ἄγων Μάλαντόν τε καὶ Σύαστον και Γαῤῥοίαν, ¿kdidoî és rdv Ivdóv. "The Kophen unites with the Indus in Peukělæētis, bringing with it the Malantus, the Soastus, and the Garrœas." Professor Wilson (Ariana Ant. pp. 183, 190, 194) thinks these two last names really denote one and the same river. "Now there can be no doubt that by the Kophen is to be understood the Kabul River; for Arrian says, that having received the Malamantus, Suastus, and Garcus, it mixes with the Indus, in the country of Peukelaotis; and the latter part of Alexander's operations west of the Indus, shortly before he crosses that river, are carried on in the same district along the Indus and the Cophen."-Wilson, Ariana Ant., p. 183. "The united stream [of the Punjkora and Sewat] is called either the Punjkora or Sewat River; and this may explain why Arrian, in his Indica, speaks erroneously of a Suastus as well as a Garcus, whilst in Ptolemy we have no other |