“There are thousands of Brahmans, even now, when so little inducement exists for Vedic studies, who know the whole of the Rig-Veda by heart, and can repeat it, and what applies to the Rig-Veda, applies to many other books.” (Ten thousand and seventeen hymns.)

Speaking of other and later literature, Prof. Müller says, “It is different with the ancient literature of India, the literature dominated by the Vedic and Buddhistic religions. That literature opens to us a chapter in what has been called the Education OF THE HUMAN RACE, TO WHICH WE CAN FIND NO PARALLEL anywhere else. Whoever cares for the historical growth of our language, that is, of our thoughts; whoever cares for the intelligible development of religion and mythology, whoever cares for the first foundation of what in later times we call the sciences of astronomy, metronomy, grammar and etymology; whoever cares for the first intimations of philosophical thought; for the first attempts at regulating family life, village life, and state life, as founded on religion, ceremonial, tradition and contact (Samaya), must in future pay the same attention to the literature of the Vedic period as to the literature of Greece and Rome and Germany.

“I maintain then that for a study of man, or, if you like, for a study of Aryan humanity, there is nothing in the world equal in importance with the Veda.

“The aristocracy of those who know—di color che sanno—or try to know, is open to all who are willing to enter, to all who have a feeling for the past; an interest in the genealogy of our thoughts, and a reverence for the ancestry of our intellect, who are, in fact, historians in the true sense of the word, i.e. inquirers into that which is past, but not lost.

“But if we mean by primitive the people who have been the first of the Aryan race to leave behind literary relics of their existence on earth, then I say the Vedic poets are primitive; the Vedic language is primitive; the Vedic religion is primitive, and, taken as a whole, more primitive than anything else that we are ever likely to recover in the whole history of our race....

“For this reason, because the religion of the Veda was so completely guarded from all strange infection, it is full of lessons which the student of religion could learn nowhere else.”

The foregoing quotations have been made from a little volume, “India: What Can It Teach Us?” published by Funk and Wagnalls in 1883, and sold at 25 cents, so that these statements of Prof. Max Müller have been accessible for more than a quarter of a century.

Since 1883, however, we have heard more and more of the “Wisdom of Old India.”

The whole Theosophical movement, degenerate as it may have become in some directions, and much as it has been misinterpreted, and ridiculed and exploited in others, was primarily a sincere and earnest attempt “to bring the Secret Doctrine of ancient India within reach of Western students,” to promote the brotherhood of man; the study of ancient philosophy and the psychical powers latent in man. There are thousands of intelligent and earnest students all over the world who have been uplifted, illuminated, and encouraged by these studies. When the true history of the present epoch comes to be written, there can be no shadow of doubt as to the recognition that will be accorded to H. P. Blavatsky and her aims, her life, and her work.

But such movements as are going on in the world, continually change their base, their methods, and their prospective. While the new awakening unmistakably goes back to old India, and compels a review and a readjustment of all our knowledge, and all our hopes and aims, another spirit has entered our intellectual realm, and compelled attention and recognition.