While writers of one class strain after the hidden historical elements in the “Ramayana” and “Mahabharata,” those of another class (represented by both Europeans and Indians), ingeniously discover in these narratives merely solar myths or moral allegories. It were needless to enlarge upon this topic here, and I have already given instances of such interpretations in the Note appended to the “Ramayana” (p. 91) and in the summary of the “Bhagavatgita” (p. 217). I would merely add that if it be the true function of history to reveal to us living pictures of bygone times, to disclose to us the social life of earlier days, and to make us acquainted with the thoughts, ideals and aspirations of former generations, then the Indian Epics are a solid contribution to historical literature even if they do not happen to chronicle actual events. The heroes of the Epics, being mostly demigods with a long previous history, an appointed destiny, and subject, like mortal men, to pass through many future existences in other forms, do not, I confess, engage my sympathies very much. Even human beings upon this epic stage lose their distinctive character and cease to interest us if we regard them merely as souls masquerading, as it were, for a certain time in particular forms assumed for the occasion, different from the many they have worn in former states, and unlike those which they will wear in future lives. Indeed the doctrine of metempsychosis, with its fluxional succession of beings, human and divine, undermines the conceptions of definite and permanent individuality so thoroughly that I do not wonder that sober human history, with its limited stage and narrow chronology, has had but little charm for the Hindus. More remarkable than the heroes of Kurukshetra, however, are the Rishis and Hermits, who stand out upon the canvas of the Epic poets with startling distinctness. These sages, with their austerities, their superhuman powers, their irascibility and their terrible curses, are the Hindu representatives of the magicians and sorcerers of other countries, and form a remarkable feature in the life of even modern India. As a rule the saints of Christendom are of another type, yet, strange to say, there are a few of them, St. Renan for example, to whom have been attributed characteristics not unlike those of the Indian Rishis.[136] Elsewhere a large share, perhaps the greater share, of magical power has been credited to the fair sex; but the Hindu has, characteristically, made no such concession to women, who never at any time in India were granted the free and honoured position accorded them amongst the Germans of Tacitus or the Norsemen of the Eddas, and never enjoyed even the restricted liberty which Greek women were privileged to exercise. Nevertheless, there is, undoubtedly, a substratum of chivalrous feeling towards the weaker sex manifested throughout the Epics, often in a distinct and pronounced manner.