Arians obliterated the recollection of their own earlier freedom; and caused them to detest the kindred tribes to the westward as renegades, instead of looking on themselves as men who had abandoned their own original institutions."

There are other races also, who, although in the later Sanskrit literature they are spoken of as being now aliens from the Brahmanical communion, are yet declared to have once belonged to the Kshatriya caste; and to have lost their position in it from neglect of sacred rites.145 (See above, p. 259, and note 35). In addition to this tradition, however, we have yet further proof of the Arian origin of some at least of these tribes. Thus, it appears from the following passage of the Nirukta (already quoted above, p. 152), that the Kambōjas spoke an Arian language, Nirukta, ii. 2: "Among some (tribes) the original forms are used, among others the derivatives. S'avati for the act of going' is used only among the Kambojas, while its derivative sava is used among the Aryas. Dati is employed by the eastern people in the sense of 'cutting,' while the word dātram, 'sickle,' (only) is used by the men of the north." If, therefore, the testimony of Yāska in regard to the language used by Kambojas is to be trusted, it is clear that they spoke a Sanskrit dialect. It is implied in the remarks he has made, that a close affinity existed between the languages of the Aryas and Kambojas; that the substance of both was the same, though in some respects it was variously modified and applied. For it is only where such a general identity exists, that the differences existing between any two dialects can excite any attention. Had the two languages had but little in common, no such comparison of minor variations could have suggested itself to the grammarians. Now the country of the Kambojas was situated to the north-west of India, on the other side of the Indus. It is clear, therefore, that Sanskrit was spoken at some distance to the west of that river.

Professor Roth is even of opinion that this passage proves Sanskrit grammar to have been studied among the Kambojas. In his Lit. and Hist. of the Veda, p. 67, he observes: "The multitude of grammarians whose opinions are cited in the Prätiśākhyas, proves how widely gram

115 This tradition is, however, erroneously extended to some of the eastern and southern tribes, the Pundras, Oḍras and Draviḍas, who, as we shall afterwards see, could not have been of Arian origin.

matical studies were pursued; and Yāska (Nirukta ii. 2: see above, and p. 152), confirms this in a remarkable passage, according to which verbal forms were variously employed by the grammarians of four different provinces. These four tribes were the Kambojas and Aryas, together with the Prachyas and Udichyas (or eastern and northern peoples). It is thus irrefragably proved that the Kambōjas were originally not only an Indian people, but also a people possessed of Indian culture; and consequently that in Yaska's time this culture extended as far as the Hindukush. At a later period, as the well-known passage in Manu's Institutes (x. 43) shows, the Kambojas were reckoned among the barbarians, because their customs differed from those of the Indians.

. . . The same change of relation has thus, in a smaller degree, taken place between the Kambojas and the Indians, as occurred, in a remote antiquity, between the latter and the ancient Persians." 146

Now, as I have intimated, the fact that Sanskrit was spoken by the tribes to the west of the Indus may be held to prove that that tract of country was inhabited by races of Arian origin, and of common descent with the Indians ;147 and affords an additional argument in support of the position that the Indo-Arians immigrated into India from that direction. It may, however, perhaps, be objected that the passage in question

146 In his later work, the edition of the Nirukta, Roth suspects, for certain reasons, that so much of the passage before us as refers to the Kambōjas may be interpolated. He adds, however, that "it is in so far valuable, as it shows that the ancient Indians imagined the Kambojas also to be students of Sanskrit Grammar." Erläut., pp. 17, 18. In the Journal of the German Oriental Society, vii. 373-377, Professor Müller makes some remarks on the same passage. He alludes to the fact that a similar passage occurs in the Mahabhashya; and observes that "though this circumstance appears partly to confirm Roth's conjecture regarding the spuriousness of portions of the passage, it may also be possible that the Mahabhashya has borrowed it from the Nirukta, or that both the Nirukta and the Mahābhashya may have taken it from the common source of ancient grammatical tradition." In any case, this reference to a distant race like the Kambōjas, looks as if it must have been borrowed from some ancient source. The passage of the Mahabhashya is as follows, p. 62 of Dr. Ballantyne's edition: S'avatir gati-karmā Kamb:jeshy eva bhāshito bhavati | vikāre eva enam Aryāḥ bhāshante “śavaḥ” iti |“ Hammatiḥ” Surāshṭreshu “ramhatiḥ” Prāchya-madhyameshu “gamim” eva tv Aryāḥ prayunjate | “Dātir" lavanârthe Prāchyeshu dūtram Udichyeshu | "S'avati, as a verb of going, is employed only by the Kambōjas; the Aryas use only its derivative, sava. The Surashtras use hammati, the central and eastern tribes ramhati, but the Aryas only gami in the sense of 'going.' Dati occurs among the eastern tribes as the verb for 'cutting;' dātra, a 'sickle,' alone is used by the people of the north."

147 See Appendix, note M. See Rawlinson's Herodotus, i. p. 670, 671; and Strabo, there quoted.

(Nir. ii. 2), not only proves that Sanskrit was spoken by the Kambojas, to the north-west, but by the men of the east also. Now, as we may presume that Yāska lived on the banks of the Sarasvati or of the Yamunā, or of the Ganga, the people whom he designates Prachyas, or "men of the east," must have been the Kīkatas, or the Magadhas, or the Angas, or the Vangas. But since it is evident from this passage that these tribes also spoke Sanskrit, it might in like manner be argued from this circumstance that the Aryas must have penetrated into India from the eastward. To this I reply, that we can prove from other passages, such as that in the S'atapatha-brāhmaṇa, i. 4, i. 10-18 (which will be quoted further on), that the Arian civilization travelled from the west to the east; and that therefore we may reasonably suppose that these Prachya tribes did not originally live in the eastern country, but formed part of the population which had migrated from the west, or that at least they did not begin to speak Sanskrit till they had learnt it from the Arians coming from the west. And besides, this passage which I have quoted from Yāska does not stand alone; it is only auxiliary to the other arguments which have been already adduced to show that the Indo-Arians came from the north-west.

This fact, that tribes speaking dialects of Sanskrit lived to the north-west of India, might, it is true, be also explained on Mr. Curzon's hypothesis, that these tribes had emigrated from India. But this hypothesis is opposed, as we have already seen, pp. 312, f., 320, f., to the other circumstances of the case.

The argument, then, which I derive from the facts just detailed, when briefly stated, is this: We find the north-west of India to be occupied by various tribes, who spoke the same language as the Arian Indians. On the other hand, we find (as will be shown at length in the next chapter) that different parts (the eastern and southern as well as the north-western) of Hindustan itself, were inhabited by a variety of tribes speaking languages fundamentally distinct from those of the Arian race. From this I draw the conclusion that the Arian Indians must have come from without, from the same side which we find to be occupied from the earliest period by tribes speaking the same language; and have driven before them to the east and south the nonArian races, to whom, on penetrating into India, they found themselves opposed. This subject, however, will be handled at length in the following chapter.

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CHAPTER III.

THE ARIANS IN INDIA: THEIR ADVANCE TO THE EAST AND SOUTH.

In the preceding chapter I have endeavoured, by a variety of arguments derived from comparative philology, and from general history, as well as from the most ancient written records of the Indians and the Iranians, to prove-First, that the dominant race which we find established in Hindustan at the dawn of history was not autochthonous, but immigrated into that country from Central Asia; and Secondly, that the route by which this people penetrated was from the north-west through Kabul, and across the Indus. I shall, for the future, assume that both of these two propositions have been substantiated; and shall proceed to trace the history of the Indo-Arian tribes after they had entered the Panjab, and had commenced their advance to the south and east. We have already gathered (see above, pp. 341, ff.), from an examination of the oldest Indian records, the hymns of the Rigveda, that the country on both sides of the Indus was the earliest seat of the Indo-Arians in India. We shall now see (as has also been already intimated, pp. 291) that in these same hymns the ancient bards designated the men of their own tribes by the name of Āryas, and distinguished them expressly from another class of people called Dasyus, who, we have reason to suppose, were a race of distinct origin from the Aryas, and perhaps different from them in colour (see above, p. 282), as they certainly were in language, in religion, and in customs, who had been in occupation of India before it was entered by the Indo-Arians from the north-west. I shall afterwards adduce various passages from the Brahmanas and post-Vedic writings, illustrative of the progress of the Indo-Arians as they advanced to the east and south, driving the indigenous tribes before them into the hills and forests, and taking possession of the territory which the latter had previously

occupied. I shall subsequently furnish some illustrations of the fundamental differences which exist between the Sanskrit and the languages of the south of India-differences which indicate that the tribes among which the latter dialects were originally vernacular must in all probability have been of a different race from the Indo-Arians. And, finally, I shall refer to the mode in which these various classes of facts support the conclusion to which we have been already led, that the Indo-Arians were not autochthonous in India, but immigrated into that country from the north-west.

SECT. I.-Distinction drawn between the Aryas and Dasyus in the Rigveda.

I proceed, then, first, to show that the authors of the Vedic hymns made a distinction between the members of their own community and certain tribes whom they designated as Dasyus. This will appear from the following texts. R.V. 51, 8, 9: Vijānīhi Āryān ye cha dasyavo barhmishmate randhaya śāsad avratān | śāki bhava yajamānasya choditā viśvā it tā te sadhaṁādeshu chākana | "Distinguish between the Aryas and those who are Dasyus: chastizing those who observe no sacred rites [or who are lawless], subject them to the sacrificer. Be a strong supporter of him who sacrifices. I desire all these (benefits) at thy festivals." x. 86, 19: Ayam emi vichakaśad vichinvan dāsam āryam "Here I come," (says Indra) "perceiving and distinguishing the Dasa and the Arya." i. 103, 3; Sa jātūbharmā śraddadhānaḥ ojaḥ puro vibhindann acharad vi dāsīḥ| vidvān vajrin dasyave hetim asya āryam saho vardhaya dyumnam Indra "Armed with the lightning,' and trusting in his strength, he (Indra) moved about shattering the cities of the Dasyus. Indra, thunderer, considering, hurl thy shaft against the Dasyu, and increase the might and glory of the Arya." i. 117. 21: Yavam vṛikena Aśvinā vapantā isham duhānā manushāya dasrā | abhi dasyum bakurena dhamantā uru jyotiś chak

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1 This text, as well as R.V. i. 103, 3, given below, is quoted by Professor Müller, "Languages of the Seat of War," first edition, p. 28, note.

2 Professor Benfey (Orient und Occident, iii. 132) renders jātūbharmā, “a born warrior." Prof. Aufrecht considers it to mean "carrying off the victory, or palm," deriving jātu from ji, to conquer, which he thinks had another form jā, from which comes jayu, "victorious."