The Rāmāyaṇa of Vālmīki, although widely renowned as a kāvya, and, indeed, as the very origin and inspiration of the entire genre of poetry, is also understood to be an itihāsa, a history. It shares, in fact, both non-mutually exclusive genre designations with its sister epic, the Mahābhārata. Nonetheless, the central books of the work, particularly kāṇḍas two through six, in large measure read as much like a romance as they do an account of human military and political history. In this article, I argue that the lack of such history in these books was a concern of the authors of the epic’s seventh and final kāṇḍa, the Uttarakāṇḍa, and that one of the several functions of this important but generally understudied, frequently criticized and often excised book is to remedy this perceived lack. In support of this argument, I compare the treatment of history in the Rāmāyaṇa and the Mahābhārata and examine a series of largely ignored Uttarakāṇḍa passages in which the authors appear to revise and extend the military and political history of the earlier kāṇḍas in ways suggestive of their reading of the Mahābhārata.

中文翻译：

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增强过去：瓦尔米基的《北阿联酋》的历史和政治意识

瓦米基的拉玛雅（Rāmāyaṇa）虽然被广泛称为卡维亚（kavya），但实际上，作为整个诗歌体裁的起源和灵感，也被认为是一种历史，也是一种历史。实际上，它与姊妹史诗《Mahābhārata》共享两种非互斥的流派名称。尽管如此，作品的核心书籍，特别是关于卡哈斯的两到六本，在很大程度上读起来就像是一部浪漫小说，就像它们描述了人类的军事和政治历史一样。在本文中，我认为史诗的第七部也是最后一部《圣典》（Uttarakāṇḍa）的作者们担心这些书中缺乏这样的历史，并且这一重要但普遍研究不足，经常受到批评且常常是其中的几种功能之一删掉的书是为了纠正这种感觉不足。为了支持这一论点，