We may divide the whole of Sanskrit literature, beginning with the Rig-Veda and ending with Dayânanda's Introduction to his edition of the Rig-Veda, his by no means uninteresting Rig-Veda-bhûmikâ, into two great periods: that preceding the great Turanian invasion, and that following it. The former comprises the Vedic literature and the ancient literature of Buddhism, the latter all the rest. If I call the invasion which is generally called the invasion of the _S_akas, or the Scythians, or Indo-Scythians, or Turushkas, the _Turanian[99] invasion_, it is simply because I do not as yet wish to commit myself more than I can help as to the nationality of the tribes who took possession of India, or, at least, of the government of India, from about the first century B.C. to the third century A.D. They are best known by the name of _Yueh-chi_, this being the name by which they are called in Chinese chronicles. These Chinese chronicles form the principal source from which we derive our knowledge of these tribes, both before and after their invasion of India. Many theories have been started as to their relationship with other races. They are described as of pink and white complexion and as shooting from horseback; and as there was some similarity between their Chinese name _Yueh-chi_ and the _Gothi_ or _Goths_, they were identified by Remusat[100] with those German tribes, and by others with the _Getae_, the neighbors of the Goths. Tod went even a step farther, and traced the _G_âts in India and the Rajputs back to the _Yueh-chi_ and _Getæ_.[101] Some light may come in time out of all this darkness, but for the present we must be satisfied with the fact that, between the first century before and the third century after our era, the greatest political revolution took place in India owing to the repeated inroads of Turanian, or, to use a still less objectionable term, of Northern tribes. Their presence in India, recorded by Chinese historians, is fully confirmed by coins, by inscriptions, and by the traditional history of the country, such as it is; but to my mind nothing attests the presence of these foreign invaders more clearly than the break, or, I could almost say, the blank in the Brahmanical literature of India from the first century before to the third century after our era.[102]