that “it rests upon an acquaintance with the Trojan cycle of legend .... the conclusion there arrived at is that the date of its composition is to be placed at the commencement of the Christian era in an epoch when the operation of the Greek influence upon India had already set in!” (p. 194.) The case is hopeless.  If the “internal chronology” and external fitness of things, we may add presented in the triple Indian epic, did not open the eyes of the hypercritical professors to the many historical facts enshrined in their striking allegories; if the significant mention of “black Yavanas,” and “white Yavanas,” indicating totally different peoples, could so completely escape their notice;* and the enumeration of a host of tribes, nations, races, clans, under their separate Sanskrit designations in the Mahbharata, had not stimulated them to try to trace their ethnic evolution and identify them with their now living European descendants, there is little to hope from their scholarship except a mosaic of learned guesswork.  The latter scientific mode of critical analysis may yet end some day in a consensus of opinion that Buddhism is due wholesale to the “Life of Barlaam and Josaphat,” written by St. John of Damascus; or that our religion was plagiarized from that famous Roman Catholic legend of the eighth century in which our Lord Gautama is made to figure as a Christian Saint, better still, that the Vedas were written at Athens under the auspices of St. George, the tutelary successor of Theseus.

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* See Twelfth Book of Mahabharata, Krishnas fight with Kalayavana.
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For fear that anything might be lacking to prove the complete obsession of Jambudvipa by the demon of “Greek influence,” Dr. Weber vindictively casts a last insult into the face of India by remarking that if “European Western steeples owe their origin to an imitation of the Buddhist topes* .... on the other hand in the most ancient Hindu edifices the presence of Greek influence is unmistakable” (p. 274).  Well may Dr. Rajendralala Mitra “hold out particularly against the idea of any Greek influence whatever on the development of Indian architecture.”  If his ancestral literature must be attributed to “Greek influence,” the temples, at least, might have been spared.  One can understand how the Egyptian Hall in London reflects the influence of the ruined temples on the Nile; but it is a more difficult feat, even for a German professor, to prove the archaic structure of old Aryavarta a foreshadowing of the genius of the late lamented Sir Christopher Wren!  The outcome of this paleographic spoliation is that there is not a tittle left for India to call her own.  Even medicine is due to the same Hellenic influence.  We are told—­this once by Roth—­that “only a comparison of the principles of Indian with those of Greek medicine can enable us to judge of the origin, age and value of the former;” .... and “a propos of Charaka’s injunctions as to the duties of the physician to his patient,” adds Dr. Weber, “he cites some remarkably coincident expressions from the Oath of the Asklepiads.”  It is then settled.  India is Hellenized from head to foot, and even had no physic until the Greek doctors came.