The word _Purana_ means “old,” and the original object of the Puranas would seem to have been the preservation of ancient mythological fictions and historical traditions. But in the form in which they have come down to us they do something more than this. They comprehend, more or less thoroughly, the five following subjects:--1, Primary creation, or cosmogony; 2, Secondary creation, or the destruction and renovation of worlds, including chronology; 3, Genealogy of gods and patriarchs; 4, Reigns of the Manus, or periods called Manwantaras; and 5, History, or such particulars as are extant of the princes of the solar and lunar races, and of their descendants to modern times. According to Professor Wilson, they are evidently derived from the same religious system as the Rámáyana and Mahábhárata, or from what he calls the mytho-heroic stage of Hindu belief. “They present, however, peculiarities which designate their belonging to a later period, and to an important modification in the progress of opinion. They repeat the theoretical cosmogony of the two great poems; they expound and systematise the chronological computations; and they give a more definite and connected representation of the mythological fictions and the historical traditions. But besides these and other particulars, which may be derivable from an old, if not from a primitive era, they offer characteristic peculiarities of a more modern description, in the paramount importance which they assign to individual divinities, in the variety and purport of the rites and observances addressed to them, and in the invention of new legends illustrative of the power and graciousness of those deities, and of the efficacy of implicit devotion to them.” The form of composition adopted in the Puranas is that of a dialogue, in which its contents are related by one imaginary individual in reply to another. Several dialogues are eventually woven together; and they purport to have been held on different occasions between different individuals, in consequence of similar questions having been asked. Usually the immediate narrator is Lomaharshaná or Romaharshána, the disciple of Vyasa, who, as Plato did for Socrates, communicates to the reader his great master’s utterances. The Vyasa or compiler here meant was Krishna Dwaipáyana, the son of Parásara; it is said of him that he taught the Vedas and Puranas to various pupils, but it seems more probable that he was at the head of a school or college, the members of which moulded the sacred literature of the Hindus into its present form. There appear to have been eighteen Puranas: namely, 1, Brahma; 2, Padma; 3, Vaishnava; 4, Saiva; 5, Bhagavata; 6, Náradíya; 7, Márkándeya; 8, Agneya; 9, Bhavishya; 10, Brahma Vaivarta; 11, Lainga; 12, Váráha; 13, Skánda; 14, Vámana; 15, Kaurma; 16, Mátsya; 17, Gáruda; 18, Bráhmanda.