Perhaps the “Mahabharata” was based on simple Aryan sagas like those of the Norsemen--historical traditions of deeds performed by gallant warriors to whose nervous hands the spear and axe were more familiar than the plough and the pen,[53] but, if so, the poets who have used the materials of the sagas of their ancestors to build up the great national epic, have been not too careful to preserve the strict accuracy of the traditions, and when the narrative of events is interrupted by long disquisitions and endless palavers, we discern unmistakably the hand of the Brahman compiler and _his_ contribution to the record. We may, then, as well admit at once that little real history can be gleaned out of the one hundred thousand verses of the “Mahabharata.” Yet a very great deal of valuable matter, that does not fall under the usual denomination of history, may be readily found in this voluminous epic, giving it a high value for all time. The authorship of the “Mahabharata” is ascribed to the sage Vyasa, or the _compiler_, and its production is, at least, as remarkable as that of the “Ramayana” already referred to. We are told in the introduction to the poem itself that, “The son of Satyavati (Vyasa) having by penance and meditation analyzed the eternal Veda afterwards compiled this holy history.” When he had completed the vast epic, without, however, committing any portion of it to writing, he began to consider how he could teach it to his disciples. Sympathizing with his desire to extend to others the benefits of this most sacred and interesting poem, Brahma, the Supreme Being, appeared before the saint. “And when Vyasa, surrounded by all the tribes of Munis, saw him, he was surprised; and standing with joined palms, he bowed and he ordered a seat to be brought. And Vyasa having gone round him, who is called Hiranyagarbha, seated on that distinguished seat, stood near it, and, being commanded by Brahma Parameshti, he sat down near the seat full of affection and smiling in joy” (P. C. Roy).[54] After expressing his entire approval of the poem Vyasa had composed, the Supreme Being said: “Let Ganesa be thought of, O Muni, for the purpose of writing the poem,” and then “retired to his own abode.” Ganesa, the god of wisdom, being invoked by Vyasa, repaired at once to his hermitage and consented to commit the wondrous tale to writing, provided his pen were not allowed to cease its work for a single moment. This condition was agreed to and observed. Thus was the “Mahabharata” recorded, as undying and infallible scripture, from the lips of its inspired bard. In respect of its importance and sanctity we need only cite the following passages from the poem itself. “There is not a story current in this world, but doth depend upon this history, even as the body upon the food that it taketh.” “The study of the ‘Bharata’ is an act of piety. He that readeth even one foot believing hath his sins entirely purged away.”