In the Indian Sagas, the two races of the primitive world are represented in a state of continual or perpetually renewed warfare:--wicked nations of giants attack one or other of the two Brahminical races that descend from the virtuous Patriarchs; generous and divinely inspired heroes come to their assistance, and achieve many wonderful victories over these formidable foes. Such is the chief subject of all the great epic poems, and most ancient heroic Sagas of the Indians. In conformity to their present modes of thinking, and to their present constitution of society, they describe that fierce race of giants as a degraded caste of warriors; and they even give that denomination to many nations well known in later history, such as the Chinese, who bear the same name with them as with ourselves; the Pahlavas, who were a tribe of the ancient Medes and Persians, corresponding to one of the two sacred languages of ancient Persia--the Pahlavi--and the Ionians or Yavanas according to the Asiatic denomination of the primitive Greeks. It may even be a matter of doubt, whether a regular caste of warriors, and an hereditary priesthood, according to the very ancient system of the hereditary division of classes, did not exist in the primitive world. However great may be the chronological confusion evinced in these poems and Sagas, however much, perhaps, of later history may have been interwoven into their ancient narratives, and however much of poetical embellishment and gigantic hyperbole the whole may have received, the leading features of historic truth may still be distinguished with certainty in the chequered tablet of tradition. For the hostility of two rival races in the primitive world, considered in itself, and independently of adventitious circumstances, must be looked upon as a positive and well authenticated fact. It might perhaps be proved before the tribunal of the severest historical criticism that poetry, that is to say, primitive historic tradition clothed with the ornaments of poetry--is often much nearer the truth in its representations of the primitive world than a dull Reason, that draws its estimate of probability from mere vulgar analogies, and which sees or affects to see every where only stupid and brutish savages.